the lectures of Nokounam (May his secret be sanctified) Session 191
In the realm of Islamic mysticism, the concept of Tabattul shines as a brilliant jewel that directs the seekers heart towards the Divine Truth, liberating him from carnal and created attachments. This treatise, relying on lecture number 191 from the series Manzil al-S'irn authored by Khwaja Abdullah Ansari and explicated by Nokounam (may his secret be sanctified), embarks on an exploration of the notion of Tabattul and offers a critical examination of the erroneous interpretation of Inqit in the mystical journey. The primary objective is to elucidate the distinction between Tabattul as pure attention to the Truth and Inqit as severance from the created realm,
addressing the stages of Tabattul, critiquing absolute Inqit, and proposing a balanced perspective in mystical conduct. Furthermore, given the critical role of quality in the education of generations and societal welfare, this discourse reflects on the social implications of the lectures views within a scientific framework.
In the mystical viewpoint, Tabattul does not signify severance from the world but rather the complete orientation and withdrawal of the heart towards the Divine Truth. Contrary to the erroneous interpretations of some who reduce it to absolute Inqit, it is an inner state that invites the seeker to concentrate on the Supreme Essence of God. In this regard, the lecture emphasizes that Tabattul, akin to a ray of divine light, liberates the seekers mind and heart from worldly dispersions and guides him towards existential unity.
This definition clarifies the distinction of Islamic mysticism from asceticism or Asian mysticisms founded on seclusion. The mystic dwells amidst the world, yet his heart remains free from created attachments. The analogy of one who withdraws from noise for intellectual focus testifies that Tabattul necessitates distancing from obstacles to attention, not the total abandonment of the world.
The lecture critiques the interpretation of absolute Inqit as a general addition to a specific, akin to terms such as science of jurisprudence or science of grammar. This interpretation, which reduces Tabattul to absolute severance, is both linguistically and conceptually erroneous. Tajrd (abstraction) does not imply complete severance from carnal pleasures but connotes special and pure attention to the Truth that liberates the heart from distractions.
This critique, like a clear mirror, reveals the error of generalising Inqit as physical seclusion. The seeker, rather than withdrawing from the world, should remain among the people with his gaze fixed on the Truth. This viewpoint aligns with the practice of the Prophet Muhammad (peace be upon him) in the Cave of Hira, who did not seek seclusion for its own sake but for receiving revelation and attending to the Truth.
The lecture, with an original analogy, challenges absolute Inqit: If you retreat to the cave, will revelation descend upon you? This question, like an arrow piercing the heart of monastic seclusion, emphasizes the difference between the Prophets (peace be upon him) experience and the typical seekers practice. The Prophets solitude in the Cave of Hira was for receiving revelation and attending to the Truth, not for permanent withdrawal from the world. Likewise, the seeker cannot achieve Tabattul through pure seclusion but must orient his heart to the Truth within the midst of life.
This analogy, like a torch in darkness, demonstrates that Tabattul lies in continuous attention to the Truth, not in withdrawal from the created. The seeker, like a bird soaring in the sky of existence, must spread his wings toward the Truth rather than falling from the heavens.
Tabattul is defined in three exalted stages, each constituting a step in the liberation of the soul from attachments: the removal of desire through contentment and trust, the removal of fear through submission, and the removal of carefreeness through vision of the Truth. These stages, like the steps of a celestial ladder, guide the seeker toward Divine proximity.
Desire, like a chain, binds the soul to the earthly realm. Its removal is possible through trust in God and contentment with Divine decree. Contentment, a higher degree than trust, denotes the state in which the seeker not only relies on God but also becomes free from all desire for other than God. This state corresponds with the noble verse رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ (Al-Midah: 119, translated by as God is pleased with them and they are pleased with Him).
Trust acts as a shield protecting the seeker from carnal temptations, and contentment as a key unlocking the fetters of desire. Through these, the seeker liberates his heart from dependency on other than God.
Fear of others, like a dark shadow, envelops the seekers heart. Submission to the Truth dispels this shadow and bestows profound tranquility. The lecture emphasises that when the seeker entrusts himself to God and consents to His decree, no fear from creatures or events infiltrates his heart. This submission accords with the practice of the saints, who exhibited serenity in the face of Divine will.
Submission resembles a brook flowing from the spring of the Truth, washing the seekers heart from worldly fears. This state elevates the seeker to a station where only the Divine Will is perceived.
Carefreeness, or concern for the gaze of others, stems from social self-awareness; however, the seeker, through vision of the Truth, is freed from this constraint. The lecture beautifully illustrates that humans restrain themselves from sinning in the presence of others but at times neglect the Divine gaze in solitude. The vision of the Truth removes this neglect and directs the seekers heart solely toward God.
This state connects with the noble verse أَفَلَا يَعْلَمُ إِذَا بُعْثِرَ مَا فِي الْقُبُورِ (Al-diyt: 9, translated by as Does he not know that when what is in the graves is scattered?), which underscores Gods all-encompassing knowledge. With the vision of the Truth, the seeker is liberated from human judgment and attends exclusively to the Divine gaze.
The lecture critiques theolatry with the analogy of a cars brakes: When you brake and it doesnt hold, it becomes clear that you have no brakes. Theolatry assuming faith in God without practical effect on behaviour indicates absence of vision of the Truth. The true seeker, empowered by the vision of the Truth, resists sin, whereas the theolatrous person lacks this capacity at the moment of trial.
This analogy acts as a mirror revealing the weakness of superficial faith. The seeker is like a driver equipped with effective brakes who avoids the precipice of sin, while the theolatrous is like a vehicle without brakes heading towards destruction.
Infallibility is the fruit of vision. Social vision, meaning attentiveness to peoples gaze, yields social infallibility; yet the vision of the Truth produces spiritual infallibility. The lecture stresses that the Imams (peace be upon them), owing to their perpetual vision of the Truth, were protected from sin, and the seeker, by strengthening this vision, approaches this station.
The vision of the Truth is like a sun dispelling the darkness of the soul and guiding the seeker toward the light of infallibility. This viewpoint underscores the profound connection between mysticism and infallibility.
The lecture criticizes the complete elimination of carnal pleasures as a sadistic affliction and instead proposes the transformation of carnal pleasures into divine pleasures. The saints, like the infallible Imams (peace be upon them), enjoyed lawful pleasures, yet these pleasures were directed toward proximity to God. This perspective emphasizes the training of the soul rather than its destruction.
This critique acts like a refreshing breeze, rescuing society from extremist approaches that deprive human beings of psychological health. Divine pleasure, like the fragrance of worship or service to creation, propels the soul towards perfection.
Imposing extremist approaches such as abolishing lawful pleasures or monastic seclusion harms society. The lecture stresses that Islamic mysticism, rather than negating pleasures, seeks to orient them toward the Truth. This perspective shields society from psychological and spiritual maladies.
Mysticism is like a physician who cures disease instead of amputating limbs. Eliminating pleasures mutilates the human, whereas training the soul guides him towards perfection.
The lecture emphatically critiques quantitative reductionism, underscoring the imperative of quality in nurturing both the generation and the societal fabric. An increase in population devoid of qualitative consideration equates to sowing defective seeds, inevitably resulting in frail progenies and consequent social maladies. An Islamic society must prioritise the cultivation of scholars and insightful individuals rather than a mere numerical expansion.
This perspective is analogous to a gardener who refrains from indiscriminate sowing and instead cultivates select, high-quality seeds. Quality, in this respect, is a precious gem that emancipates the society from poverty and frailty.
The rectification of the generation, through the encouragement of healthy offspring and limitation of defective ones, is indispensable for societal wellbeing. The lecture, employing an analogy of genetic refinement in agriculture and animal husbandry, stresses the necessity of deliberate planning to nurture a healthy and talented generation. Society must prevent the birth of unhealthy progenies while promoting productive generations.
This approach is comparable to an architect constructing a robust edifice using superior materials. A healthy generation fortifies the foundations of society, whereas a defective one resembles a fragile structure destined to collapse.
The Shariah, by providing precise injunctions concerning generational upbringingakin to nourishing a pregnant mother and safeguarding the embryofacilitates the correction of the generation. The exemplary conduct of the Holy Prophet Muhammad (peace be upon him) and Lady Fatimah (peace be upon her) in nurturing an ideal generation serves as a paradigm for this methodology. Such injunctions reveal Islams profound concern for generational quality.
The Shariah functions as a meticulously drawn map, guiding the path towards the destination. Adherence to these ordinances yields a generation akin to Yasmin-e-Dahr, Lady Fatimah (peace be upon her), a perennial fountain of existence.
The lecture elucidates, through an innovative analogy, the distinction between war-disabled and congenitally disabled individuals. War-disabled persons, endowed with a sound spirit and strong will, despite physical impairments, attain remarkable achievements. Conversely, congenitally disabled individuals, burdened by spiritual deficiencies, are deprived of such capacities. This distinction underscores the paramount importance of spiritual health.
A war-disabled individual resembles an eagle that soars in the sky despite broken wings, whereas a congenitally disabled person with spiritual impairment is like a bird that has never unfurled its wings.
Tabattul, in the station of the unity of actions, signifies the perception of all phenomena as acts of God. The lecture emphasises that the seeker, at this stage, perceives all events as manifestations of the Divine and transforms care for creation into care for the Creator. This viewpoint liberates the seeker from worldly attachments and leads to spiritual absorption.
The unity of actions is like an ocean in which the seeker immerses, beholding all waves as manifestations of the Truth. This perception frees the heart from dispersions and directs it towards unity.
Attention to the gaze of creation indicates social intellect, yet neglecting Gods gaze reveals a deficiency in the spiritual journey. The lecture, by an analogy of heedless conduct in solitude, exposes this shortcoming. The seeker must elevate from worldly attentiveness to Divine attentiveness to attain Tabattul.
Care for creation is like a shadow visible in the presence of others, whereas care for God resembles a light illuminating the seekers heart both in solitude and in company.
Lecture No. 191 of Manazil al-Sairin elucidates the concept of Tabattul and critiques the erroneous interpretation of absolute cessation, presenting a precious gem within the realm of Islamic mysticism. Tabattul, akin to a lamp along the spiritual path, directs the seekers heart towards the Exalted Truth and liberates him from egotistical and worldly attachments. This concept delineates the process of purification of the soul through three stagesrenunciation, fear, and attentivenessand elevates the seeker to the station of the unity of actions. The critique of absolute cessation, like a torch in darkness, illuminates the error of monastic withdrawal and advocates for balanced engagement within the world.
Furthermore, the lecture offers a social perspective emphasising the significance of quality-centric education for generation and society. The correction of the generation resembles a gardener nurturing premium seeds while eschewing the sowing of defective ones. This vision steers the Islamic society towards cultivating a healthy, insightful, and efficient generation. Innovative analogiessuch as the brake of a vehicle, the Cave of Hira, and war-disabled veteranspresent profound mystical and social concepts in a tangible and engaging manner.
This treatise serves as an invaluable guide for seekers and scholars of Islamic mysticism striving for a balanced, jurisprudential, and profound understanding of the spiritual path and Divine mindfulness. Tabattul is the key that unlocks the gates of Divine proximity and leads the seeker towards the light of Divine Unity.
