of Nekounam, (Session 187)
Wara, functioning as a guiding light on the mystical path, directs the seeker away from the abyss of carnal impulses and existential divisions towards the station of unity and Divine proximity. This concept, elaborated extensively in the esteemed work Manzil al-Sirn by Khwaja Abdullah Ansari, is not merely a practical principle within Islamic mysticism but rather serves as a bridge that guides the traveller from mere adherence to outward rulings towards inner unity and presence before the Divine Essence.
The initial stage of wara involves abstaining from what is prohibited, leading to the safeguarding of the self and the preservation of faith. As Nekounam, , articulates, this stage resembles sealing the self, protecting it from instability and the infiltration of satanic whispers. The safeguarding of the self functions as a firm edifice upon which the seeker constructs the edifice of their spiritual progression. By abstaining from the forbidden, this stage preserves faith and augments spiritual merits.
| Key Insight: The preservation of the self in the first stage of wara functions as a fortification of the seekers existential foundation, whereby abstention from prohibitions protects faith from the threat of wavering. |
This abstention not only prevents violations of justice but also sets the groundwork for subsequent stages of the spiritual path. At this stage, the seeker purifies their soul from defilements through avoidance of sins and progresses towards Divine piety.
The second stage of wara, as articulated in the noble text Manzil al-Sirn: And the second degree is the observance of limits even in matters that are permissible, maintaining preservation, piety, ascension from baseness, and avoidance of overstepping boundaries, concerns itself with upholding Divine limits within lawful matters. This stage invites the seeker to exercise caution when engaging with permissible affairs so as to avoid anything that may lead to suspicion or degradation. Nekounam, , likens this stage to abstaining from situations that, although apparently harmless, may result in spiritual contamination, such as avoiding presence amid a street brawl that carries the risk of conflict.
| Key Insight: The second stage of wara, through abstaining from questionable permissibles, completes piety and shields the seeker from baseness and approaching suspicions. |
This stage, grounded in the prophetic narration "Leave that which causes you doubt for that which does not cause you doubt", emphasises the principle of caution against doubtful matters. Here, the seeker refrains not only from the prohibited but also from anything that might impair the dignity and honour of the soul. The example of water that is pure but not wholesome, as cited in the lectures, clarifies the distinction between lawful and wholesome: though the water is not impure, due to its lack of wholesomeness, a prudent seeker abstains from it.
The objective of this stage is the preservation of protection, the reinforcement of piety, ascension from baseness, and liberation from boundary transgressions. This preventive approach transforms piety into a spiritual shield that safeguards the seeker from inner hazards. The commentator of Manzil al-Sirn interprets this stage as avoiding certain permissibles that is, refraining from permissibles which may lead to suspicion and contamination.
The third stage of wara represents the mystical zenith of this concept, preventing the seeker from any claim that leads to shett al-waqt (dispersal of time) and existential fragmentation. This stage, associated with the state of jam (gathering), invites the seeker to preserve inner unity and to avoid multiplicity and heedlessness. Nekounam, , likens this stage to maintaining the string of a rosary, which, if broken, causes all the beads of existence to scatter.
| Key Insight: The third stage of wara guides the seeker towards preserving jam and inner unity against multiplicity and fragmentation, to the extent that even lawful matters, if they impede presence before the Divine, are to be avoided. |
At this stage, even lawful pursuits, such as the desire for knowledge, wealth, or progeny, are abstained from if they result in multiplicity and heedlessness. This stage is meaningful only for a seeker who has attained the station of jam, for without gathering, fragmentation is inconceivable. As articulated in the lectures, jam denotes the state of absence from gathering, that is, a condition where the seeker, devoid of self-awareness of their own station, is immersed in unity with the Divine. This state is actualised through the annihilation of creation and the subsistence of the Truth.
The threefold stages of wara constitute a ladder that guides the seeker from self-preservation towards gathering and Divine proximity. The first stage establishes the foundation of the spiritual journey through abstention from prohibitions; the second completes piety by observing limits in permissible matters, distancing the soul from baseness; and the third leads the seeker to inner unity and presence before the Divine through avoidance of distraction and temporal fragmentation. These stages reveal the profundity and dynamism of wara within practical mysticism.
Among the prominent points in Nekounams lectures, , is the critique of passive asceticism and seclusion, which are mistakenly regarded as mysticism. This form of asceticism, characterised by isolation, mendicancy, and detachment from society, is not authentic mysticism but rather a symptom of spiritual weakness and passivity. According to him, genuine mysticism is accompanied by social gathering and active presence within society, rather than fleeing from responsibilities and attachments.
| Key Insight: Authentic mysticism entails communal and dynamic social presence, whereas passive asceticism, identified by seclusion and isolation, constitutes a deviation from the true path of spiritual progression. |
This critique clarifies the distinction between authentic mysticism and cultural distortions. The mysticism of the Prophets and saints, accompanied by action, struggle, and active engagement, serves as a paradigm for seekers. The invocation and prayer rugs of the saints were accompanied by the sword and combat in the path of truth, not by fruitless isolation.
The lectures also address the critique of erroneous interpretations of Nahj al-Balgha, emphasising that due to its multifaceted content encompassing asceticism, struggle, and justice the text may prove detrimental to those who have not attained the state of gathering. Without such gathering, focusing exclusively on one aspect, such as asceticism or struggle, leads to deviation. As Nekounam, , describes, Nahj al-Balgha is akin to a sharp sword that demands inner preparedness for comprehension and practice, in contrast to the Qurn, which, owing to its comprehensiveness and multiple facets, is accessible to all.
| Key Insight: Nahj al-Balagha, due to its explicitness and intensity, necessitates an inner unification; without such unity, misinterpretation and deviation in comprehension and practice may ensue. |
This distinction introduces wara (piety) as the fundamental principle of equilibrium in engaging with mystical texts. The seeker must maintain unity and abstain from extremes of excess and deficiency in interpreting such texts.
One of the profound metaphors within the lecture refers to prayer as a symbol of unity. A proficient prayer, as articulated by Nekounam , is one in which the seeker immerses wholly in worship, devoid of self-awareness regarding the number of rakahs or counting. Consciousness of the rakahs signifies division, whereas true unity is the unconscious presence before the Divine.
| Key Insight: Unity in prayer manifests as unconscious presence in worship, safeguarding the seeker from mental fragmentation and dispersion. |
This metaphor presents wara as the instrument for preserving unity in worship. The seeker attains the station of unity by abstaining from anything that obstructs the inner presence.
The critique of passive asceticism alongside the exposition of genuine mysticism underscores the necessity of unity and active presence within the mystical journey. True mysticism is concomitant with action, striving, and balanced comprehension of religious textsnot with isolation or passivity. Nahj al-Balagha, as a specialised text, requires inner preparedness, and prayer, as the emblem of unity, guides the seeker toward an unconscious presence before the Divine. This section positions wara as the principle of balance and unity in spiritual conduct.
Unity, according to the lecture, is the absence from the self, denoting the state wherein the seeker, without self-regard, is submerged in oneness with the Divine. This state is actualised through the annihilation of the creation and subsistence of the Divine. Nekounam elucidates this concept through the philosophical distinction between atlaq qisami (absolute attribution) and atlaq muqassami (attribution with division): true unity is the latter, whereby the seeker is liberated from all constraints and self-awareness.
| Key Insight: True unity constitutes the absence of self-awareness in the station of unity, attained through the annihilation of the creation and the subsistence of the Divine. |
This definition elevates wara to its existential apex, where the seeker abstains not only from prohibitions and doubts but also from all that impedes inner unity.
Division, as described by Nekounam , resembles the severance of a rosarys string, where a single rupture causes all beads of existence to scatter. This metaphor illustrates the fragility of unity and the imperative of perpetual vigilance. Division is not merely the consideration of the other but the dispersion of time (shetat al-waqt) that scatters the seekers time and concentration.
| Key Insight: Division, akin to the breaking of the rosarys thread, disperses the seekers inner unity with but a moments negligence. |
The commentator of Manazil al-Sairin attributes division to consideration of the other; however, the primary text, emphasizing shetat al-waqt (dispersal of time), provides a more precise definition. The seeker must, with wara, avoid all claims that lead to temporal dispersion and multiplicity of being.
Unity and division represent the dual aspects of the mystical journey, wherein wara directs the seeker toward unity. True unity is the absence of self-awareness and immersion in the Divine, whereas division, likened to the breaking of the rosarys thread, threatens inner unity. Wara, at this stage, functions as the guardian of unity, shielding the seeker from dispersion and negligence.
The stages of wara in Manazil al-Sairin serve as a ladder guiding the seeker from self-preservation toward unity and proximity to the Divine. These stages, through abstention from forbidden acts, maintenance of limits within the permissible, and avoidance of division, lead the seeker to inner unity and presence before the Divine. The critique of passive asceticism and exposition of authentic mysticism elucidate the necessity of active presence and unity within the mystical path.
| Supervised by Sadegh Khademi |
