the Lecture Series of Nokounam, (Session 170)
The venerable book Manzil al-Sirn, authored by Khwaja Abdullah Ansari, stands as one of the paramount works of Islamic mysticism, providing profound guidance to seekers of the path of Truth by delineating the spiritual stations of wayfaring. Among these, the station of Ikhbt holds a distinctive position as a pivotal stage in the journey of spiritual progression. This treatise, elucidations from Nokounams lecture session 170, aims to explicate the gradations of Ikhbt and its intricate interrelations with the concepts of desire (shahwa), negligence (ghaflah), and well-being (fiyat).
Linguistically, Ikhbt denotes the tranquility and humility of the soul before the Divine Will. In the technical lexicon of mysticism, it is regarded as a vessel for the spiritual perfection of the seeker. This station guides the wayfarer from the turmoil of carnal desires toward divine serenity and assurance, akin to a gentle breeze that calms a turbulent lake. Within the discussed lecture, Ikhbt is categorised into three degrees, each manifesting a stage of the souls refinement:
Firstly, the submersion of desire by innocence (isma); secondly, the apprehension of negligence through willpower (irada); and thirdly, the seduction of well-being by aspiration (talab). These triadic stages chart the progressive ascent of the wayfarer from dominance over carnal inclinations to attainment of divine tranquility, resembling a journey from the darkness of the self to the light of Truth.
| Key Point: Ikhbt is the souls repose before the Divine Will, manifested in three stages: submersion of desire, apprehension of negligence, and seduction by well-being. These gradations depict the seekers path from the command of the lower self to divine serenity. |
The first degree of Ikhbt concerns the immersion of desire within the light of innocence. At this stage, desire is neither suppressed nor annihilated; rather, it is absorbed and harmonised within the vessel of innocence a divine light. This submersion signifies a balanced congruence between natural inclinations and spiritual perfections, analogous to salt that, in fitting measure, dissolves in the nourishment of the soul, enriching its flavour of perfection. Contrasting with ascetic doctrines that categorically reject desire, Islamic mysticism emphasises its guidance and proportionality.
To elucidate this concept, the lecture offers the parable of broth and salt: just as an excess of salt spoils the flavour, and its absence renders the dish tasteless, so too must desire be harmoniously dissolved within innocence. Such equilibrium not only refrains from impeding perfection but rather acts as a vital impetus for spiritual progress.
The parable of broth and salt stands among the most elegant mystical metaphors presented in this lecture, vividly illustrating the necessity of balance. Excess salt overwhelms the palate with harshness, while its absence deprives the dish of delicacy and flavour. Similarly, desire, as the salt of life, must be proportionately absorbed within the vessel of innocence to avoid excess or deficiency. This perspective harmonises with the Quranic verse:
وَابْتَغِ فِيمَا آتَاكَ اللَّهُ الدَّارَ الْآخِرَةَ ۖ وَلَا تَنْسَ نَصِيبَكَ مِنَ الدُّنْيَا
(Al-Qasas 28:77, : And seek, through that which Allah has given you, the home of the Hereafter; and do not forget your share of the world.)
The lecture advances a forthright critique of desire suppression, emphasising that total repression not only fails to engender perfection but precipitates spiritual and corporeal death for the seeker. Desire, likened to the salt of life, embodies a vital force and motivator for vigour and dynamism. The seeker who entirely negates desire effectively deprives their existence of vitality, succumbing instead to stagnation and lifelessness. This standpoint is discordant with the Prophetic example, which radiated purity, liveliness, and beauty.
Furthermore, a critique is offered of certain cultural and religious deviations influenced by asceticism, which have excised beauty and vitality from life. Such deviations are incompatible with authentic Islamic mysticism, resulting instead in spiritual desolation and inner pollution.
| Key Point: Contrary to Islamic mysticism, suppression of desire leads to spiritual and corporeal stagnation. Desire, like salt, must be harmoniously dissolved within innocence to serve as a driving force towards perfection. |
The lecture highlights that the Prophet Muhammad (peace be upon him), despite possessing natural desires, immersed them within the vessel of innocence and perfection. This equilibrium did not obstruct his spiritual ascension and proximity to God but rather provided a platform for advancement to the highest spiritual stations. As the perfect exemplar, the Prophet taught seekers to maintain balance between the material and spiritual dimensions of life.
This perspective is reinforced by the Quranic verse:
وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُمْ مِنْ أَنْفُسِكُمْ أَزْوَاجًا لِتَسْكُنُوا إِلَيْهَا وَجَعَلَ بَيْنَكُمْ مَوَدَّةً وَرَحْمَةً
(Ar-Rum 30:21, : And among His signs is that He created for you spouses from yourselves, that you may find tranquillity in them; and He placed between you affection and mercy.)
The initial degree of Ikhbt, explicating the submersion of desire within innocence, underscores the critical importance of proportion between natural inclinations and spiritual perfections. This view, alongside the critique of desire suppression and ascetic deviations, offers a balanced path of wayfaring exemplified in the Prophetic tradition. The parable of broth and salt beautifully encapsulates this mystical equilibrium in an accessible yet profound manner.
The second degree of Ikhbt entails the apprehension of negligence by means of resolute will. Apprehension here signifies a gradual, continual awareness that challenges negligence and guides the seeker toward attentive presence and heartfelt mindfulness. At this stage, a robust will functions like a keen sword, severing negligence moment by moment and elevating the seeker to persistent consciousness. This process manifests the seekers dynamism along the spiritual path, akin to a gardener eradicating the weeds of negligence from the garden of their being.
The lecture describes the disciple as one who, through steadfast will, remains inseparably connected to their spiritual guide. Unlike a follower who might disengage from their Imam, the disciples strong will gradually eradicates negligence from their inner self. This will is likened to a light that dispels the darkness of negligence, elevating the seeker to a state of continual vigilance.
| Key Point: The apprehension of negligence through willpower constitutes a dynamic stage in the spiritual journey, wherein the seeker, by means of resolute volition, progressively diminishes negligence and attains attentive and heartfelt presence. |
The lecture critiques erroneous conceptions which advocate absolute suppression of negligence. It stresses that negligence is not eradicated through repression but through a conscious and gradual exertion of will. This approach diverges from extremist views that wholly negate negligence and emphasises continuous transformation and vitality on the path.
The second degree of Ikhbt, elucidating the apprehension of negligence through will, highlights the pivotal role of volition in spiritual progression. This stage directs the seeker from negligence toward mindful presence and denotes their dynamism and commitment on the path to perfection.
The third degree of Ikhbt is the seduction of well-being by means of aspiration. At this stage, the seeker relinquishes worldly comfort and ease, pursuing Ikhbt tranquillity in divine satisfaction. This liberation resembles a bird escaping the cage of attachments and soaring toward the heavens of divine contentment. The seeker, whether in peace or conflict, prioritises the Divine pleasure above all else.
| Key Point: The state of *Isthwa al-Aafiyat* denotes a phase wherein the seeker relinquishes worldly comfort and pursues tranquillity through Divine satisfaction; metaphorically, it is as though one draws comfort into a pit and embraces serenity. |
The discourse, through a critical examination of attachment to comfort, underscores that the spiritual traveller must emancipate themselves from material attachments in order to attain Divine serenity. This perspective aligns harmoniously with the conduct of the Godly saints, who preferred Divine approval over worldly ease.
The third degree of *Ikhbat* elucidates the notion of *Isthwa al-Aafiyat* and accentuates liberation from material ties and attainment of Divine tranquillity. This stage represents the pinnacle of the seeker's spiritual journey, wherein Divine satisfaction becomes paramount above all else.
The discourse delivers a forthright critique of lust suppression, highlighting that such an approach stems from ascetic deviations and conflicts with Islamic mysticism. Lust, regarded as the elixir of the cosmos, ought to be directed towards perfection rather than suppressed. This view is reinforced by a critique of certain religious currents that, influenced by asceticism, categorically reject lust.
One of the most salient critiques in the discourse concerns cultural deviations in the treatment of women. These deviations marginalise women and exploit them as mere instruments, contradicting the Prophetic tradition which emphasises respect and affection towards women. The Holy Quran also underscores the position of women as a source of tranquillity:
(Ar-Rm: 21, : And of His signs is that He created for you spouses from yourselves so that you may find tranquillity in them, and He placed between you affection and mercy.)
The discourse critiques lifeless and joyless existences, emphasising the essential role of love and affection in life. The absence of these elements leads to illness and stagnation, whereas Islamic mysticism stresses the harmonious preservation of both outward appearance and inward reality.
| Key Point: Cultural and religious deviations, influenced by asceticism, have marginalised lust, women, and the vibrancy of life. Islamic mysticism, with its emphasis on balance and guidance, offers a moderate path for spiritual progression. |
This section, through its critique of cultural and religious deviations, stresses the imperative of returning to authentic Islamic mysticism and the Prophetic tradition. Lust, women, and the vitality of life, as Divine blessings, must be guided towards perfection rather than suppressed or demeaned.
The discourse praises the profundity and lexical precision of Khwajah Abdullah Ansaris expressions. The term Istighrq (immersion) as opposed to Qam (suppression) or Gharq (drowning) indicates manoeuvring and flexibility in the guidance of lust, whereas the commentators usage of words such as Qam and Zulmat (darkness) fails to convey the full depth of meaning. This contrast is akin to the distance between a radiant light springing from the fountain of mysticism and the shadow cast by the commentators pen.
Despite possessing theoretical knowledge, the commentator lacks the Khwajahs mystical experience and, thus, falls short in explicating his expressions. This critique highlights the paramount importance of mystical experience in interpreting mystical texts and illustrates that mysticism depends more upon practical spiritual discipline than mere theoretical knowledge.
| Key Point: Khwajah Abdullah Ansaris expressions, marked by mystical depth and lexical precision, transcend the commentators explanation. The term Istighrq versus Qam signifies manoeuvre and flexibility in the spiritual path. |
This section, by analysing the Khwajahs expressions and critiquing the commentator, underscores the essential role of mystical experience in understanding mystical texts. The Khwajahs expressions, akin to a celestial light, illuminate the path of spiritual journey beyond any commentary.
The discourse of session 170 of Manzil al-Sirn, through elucidation of the degrees of *Ikhbat*, presents one of the most profound discussions within Islamic mysticism. Emphasising the harmony among lust, heedlessness, and comfort, it proposes a balanced and dynamic approach to the mystical path that counters extremist ascetic views. The three degrees of *Ikhbat* delineate the gradual progression of the seeker from overcoming carnal desires to attaining tranquillity and Divine satisfaction. The critiques offered, particularly regarding cultural and religious deviations, accentuate the necessity of returning to the Prophetic tradition and authentic Islamic mysticism.
| Under the supervision of Sadegh Khademi |
