of Nekounam, may his secret be sanctified (Session 194)
In the realm of Islamic mysticism, the concept of tabattul stands as a resplendent jewel, orienting the travellers heart towards the Divine Truth and liberating it from carnal and created attachments. This treatise, grounded in Lecture 194 of the Manzil al-Sirn lecture seriesan authoritative work by Khwaja Abdullah Ansari, elucidated by Nekounam, may his secret be sanctifiedventures into a detailed exploration of the notion of tabattul and a rigorous critique of the erroneous interpretation of inqit (severance) within the mystical journey. The objective is to clarify the distinction between tabattul as pure orientation towards the Truth and inqit as a severing from the created realm.
This exposition, preserving all salient points and original content, elucidates the stages of tabattul, critiques absolute inqit, and offers a balanced perspective on mystical practice. Moreover, recognising the pivotal role of qualitative development in societal and generational nurture, it reflects on the social implications embedded in the lectures worldview through a rigorous academic lens.
Within the mystical perspective, tabattul is not a severance from the world but a complete and focused turning of the heart towards God Almighty. Contrary to some misinterpretations that reduce it to absolute severance, this concept denotes a spiritual state inviting the seeker to concentrate on the Supreme Divine Essence. In this respect, the lecture underscores that tabattul, akin to a ray of divine light, emancipates the mind and heart of the seeker from the dispersions of the world and guides them towards ontological unity.
This definition delineates Islamic mysticisms distinction from asceticism or Asian mysticism rooted in isolation. The mystic dwells amidst the worlds fabric but remains heartily detached from created attachments. The analogy of an individual who withdraws from noise to achieve intellectual concentration attests that tabattul requires distancing from distractions, not total renunciation of the world.
The lecture critiques the interpretation of tajrd al-inqit (abstract severance) as a general-to-specific addition analogous to expressions like ilm al-fiqh or ilm al-naw. This interpretation, which reduces tabattul to absolute severance, suffers from lexical and conceptual errors. Tajrd does not signify a complete detachment from carnal enjoyments but denotes a specific and pure attention to the Truth that liberates the heart from dispersions.
This critique functions as a clear mirror, exposing the fallacy of extending inqit to imply physical seclusion. The seeker, like a bird soaring in the celestial sphere of existence, must spread its wings towards the Truth rather than fall from the sky.
The lecture, employing a novel analogy, challenges absolute inqit: If you retreat to the cave, will revelation descend upon you? This question strikes at the heart of monastic seclusion, underscoring the distinct experience of the Prophet (peace be upon him) compared to ordinary seekers. The Prophet (peace be upon him) secluded himself in the Cave of Hira to receive divine revelation and attend to the Truth, not for permanent renunciation of the world. Similarly, the seeker cannot achieve tabattul through pure isolation but must orient the heart towards the Truth within the fabric of life.
This analogy, like a torch in darkness, demonstrates that tabattul lies in continual attention to the Truth, not in withdrawal from creation. The seeker is akin to a bird flying in the worlds sky but spreading its wings towards the Truth.
Tabattul is delineated in three elevated stages, each representing a step in the souls liberation from attachments: removal of desire through contentment and reliance, removal of fear through submission, and removal of indifference through the vision of the Truth. These stages resemble the rungs of a celestial ladder guiding the seeker towards Divine proximity.
Desire, like a chain, binds the soul to the terrestrial realm. Its removal is achievable through trust in God and contentment with Divine decree. Contentment, a state superior to reliance, is when the seeker not only trusts God but also liberates themselves from all desire for anything other than God. This state corresponds with the Quranic verse رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ (Al-Midah: 119; translated by : God is pleased with them and they are pleased with Him).
Reliance acts as a shield protecting the seeker from carnal whispers, while contentment serves as a key unlocking the fetters of desire. Through these, the seekers heart frees itself from attachment to the non-Divine.
Fear of anything other than God casts a dark shadow over the seekers heart. Submission to the Truth dispels this shadow and bestows profound tranquility. The lecture stresses that when the seeker entrusts themselves to God and consents to His decree, no fear of creatures or events can penetrate their heart. This submission aligns with the conduct of the Awliy who displayed serenity before Divine will.
Submission resembles a stream flowing from the spring of the Truth, cleansing the seekers heart of worldly fears. This state elevates the seeker to a rank where only the Divine will is perceived.
Indifference, or preoccupation with the gaze of others, stems from social self-awareness; yet the seeker is freed from this bond through the vision of the Truth. The lecture uses a beautiful analogy, illustrating how people abstain from sin before others but sometimes forget Gods gaze in solitude. The vision of the Truth eradicates this negligence, directing the seekers heart solely towards God.
This state connects with the Quranic verse أَفَلَا يَعْلَمُ إِذَا بُعْثِرَ مَا فِي الْقُبُورِ (Al-diyt: 9; translated by : Does he not know that when what is in the graves is scattered?), affirming Gods omniscient oversight. By this vision, the seeker is liberated from the judgment of creatures and attends solely to the Divine gaze.
The lecture critiques theological formalism through a car brake analogy: When you apply the brake and it fails, it becomes clear that you do not have a brake. Theological formalismbelieving in God without practical effect in conductsignifies a lack of the vision of the Truth. The true seeker, empowered by the vision of the Truth, resists sin, whereas the formalist lacks this capacity in moments of trial.
This analogy acts as a mirror revealing the weakness of superficial faith. The seeker is like a driver equipped with functioning brakes, safe from the precipice of sin; the formalist, like a brake-less car, rushes toward ruin.
Infallibility is the fruit of the vision. Social visionthat is, awareness of peoples gazeproduces social infallibility, whereas vision of the Truth engenders spiritual infallibility. The lecture emphasises that the infallible ones (the Masmn) were protected from sin owing to their continuous vision of the Truth, and the seeker, by strengthening this vision, approaches that exalted station.
The vision of the Truth resembles the sun dispelling the darknesses of the soul, guiding the seeker towards the light of infallibility. This viewpoint underlines the profound interconnection between mysticism and infallibility.
The lecture critiques the total elimination of carnal enjoyments as a sadistic malady and instead advocates transforming such enjoyments into divine ones. The saints, such as the Imams (peace be upon them), partook of lawful pleasures; however, these pleasures were within the trajectory of proximity to God. This outlook emphasises training the soul rather than its destruction.
This critique, akin to a refreshing breeze, rescues society from extremist approaches that deprive the individual of psychological well-being. The genuine delight (a aqq), comparable to the fragrance of worship or service to humanity, directs the soul towards perfection.
The imposition of extremist approachessuch as the eradication of permissible pleasures or monastic isolationinflicts harm upon society. The lecture emphasises that Islamic mysticism, rather than negating pleasures, seeks to redirect them towards the Divine Truth. This perspective protects society from both psychological and spiritual maladies.
Mysticism is like a physician who cures disease instead of amputating limbs. The elimination of pleasures mutilates the human being, whereas the education of the soul guides one towards perfection.
The lecture offers a candid critique of quantitative preoccupations, stressing the necessity of quality in the upbringing of generations and society. An increase in population without regard for quality resembles sowing unhealthy seeds, leading to the emergence of weak generations and social problems. The Islamic community must prioritise the cultivation of learned and discerning individuals rather than mere numerical growth.
This viewpoint is akin to a gardener who nurtures superior seeds instead of indiscriminately sowing. Quality is a jewel that rescues society from poverty and frailty.
Rectifying the generation, by encouraging healthy generations and limiting unhealthy ones, is essential for the welfare of society. The lecture employs an analogy from agricultural and livestock breeding to underline the necessity of strategic planning for the upbringing of a healthy and talented generation. Society must prevent the birth of diseased generations and promote efficient ones.
This approach is comparable to an architect constructing a solid edifice with high-quality materials. A healthy generation fortifies the foundations of society, whereas an unhealthy generation resembles a fragile structure destined to collapse.
The Sharia, by providing precise instructions for generational upbringingsuch as maternal nutrition during pregnancy and care of the embryoassists in generational rectification. The exemplary conduct of the Prophet Muhammad (peace be upon him) and Lady Fatimah (peace be upon her) in nurturing a model generation serves as a paradigm for this approach. These instructions demonstrate Islams focus on generational quality.
The Sharia is like a map that directs the way to the destination. Observing these commands yields a generation akin to the eternal jasmine, Lady Fatimah (peace be upon her), a fountain of existence.
The lecture elucidates, through an original metaphor, the difference between war-wounded disabled individuals and those disabled from birth. Veterans, due to their sound spirit and strong will, achieve great accomplishments despite physical impairment, whereas congenital disabled individuals with spiritual deficiencies lack such capacity. This distinction underscores the paramount importance of spiritual health.
The veteran is like an eagle soaring in the sky despite broken wings, whereas the congenital disabled, impaired in spirit, resembles a bird that has never spread its wings.
Self-abandonment (tabattul), in the station of the unity of divine actions (tawd al-afl), means the perception of all affairs as acts of God. The lecture stresses that the seeker, at this stage, perceives all phenomena as manifestations of the Truth and transforms concern for creation into concern for the Divine. This viewpoint liberates the seeker from attachments to creation and leads to self-abandonment.
The unity of actions resembles a vast sea in which the seeker immerses, perceiving all waves as manifestations of the Truth. This vision frees the heart from distractions and directs it towards unity.
Concern for the gaze of creation denotes social intelligence, but neglecting the gaze of God reveals a deficiency in spiritual progression. The lecture illustrates this weakness through an analogy of heedless behaviour in solitude. The seeker must elevate from conventional concern to divine concern to attain self-abandonment.
Concern for creation is like a shadow visible in the presence of others, whereas divine concern is like a light that illuminates the seekers heart in both solitude and public.
Lecture number 194 of Manzil al-Sirn, by explicating the concept of self-abandonment and critiquing the erroneous interpretation of absolute severance (inqi), offers a precious gem within the realm of Islamic mysticism. Self-abandonment, akin to a lantern on the path of spiritual journeying, directs the seekers heart towards the Exalted Truth and frees them from carnal and worldly attachments. This concept delineates the process of soul purification through the three stages of relinquishing greed, fear, and concern, ultimately culminating in the station of the unity of divine actions. The critique of absolute severance, like a torch in darkness, clarifies the error of monasticism and isolation, and underscores the necessity of balanced engagement in the world.
Furthermore, the lecture presents a social perspective emphasising the significance of quality-oriented education for generations and society. Generational rectification is likened to a gardener cultivating superior seeds and avoiding the sowing of unhealthy ones. This viewpoint guides the Islamic society towards nurturing a healthy, wise, and efficient generation. Original metaphorssuch as the cars brake, the Cave of Hira, and war veteransrender profound mystical and social concepts tangible and compelling.
This treatise serves as a valuable guide for seekers and scholars of Islamic mysticism pursuing a balanced, lawful, and profound understanding of spiritual progression and divine attention. Self-abandonment functions as a key that opens the gates of divine proximity and directs the seeker towards the light of unity.
