Connection to the Sbiqn at the third degree of tabattul is marked by three prominent features: complete detachment from all else, aspiration for union with the Divine, and exclusive focus on God as the sole objective. Nekounam states: Attention to the Sbiqn entails disengagement from the other, abandonment of all that is other-than-God, and the aspiration towards attainment. These qualities guide the spiritual wayfarer towards absolute sincerity in their path, such that nothing but the Divine remains within their spiritual horizon.
The Sbiqn, as supra-temporal exemplars in the mystical path, are unique models guiding the wayfarer toward Divine proximity. Their trans-temporal nature affirms the irreplaceable status of the Infallibles in Islamic gnosis, rendering any assertion of superiority over them null and void. Connection with the Sbiqnthrough detachment from the other, aspiration for union, and concentration on the Truthleads the seeker to the perfection of tabattul.
The third degree of tabattul is defined as tajrd al-inqi il al-sabaq, signifying complete orientation toward the Sbiqn and liberation from all otherness. Nekounam emphasises: Tajrd al-inqi means orientation, not severance. This detachment resembles the liberation of a bird from the cage of otherness, spreading its wings towards the boundless sky of Divine Truth.
One of the central insights in this discourse is the critique of interpreting inqi as complete withdrawal from the world. Nekounam asserts: There is no inqi in the sense of severance; it is a matter of orientation towards the Divine... Severance is the path of the mendicant dervish. This critique distinctly differentiates Islamic gnosis from monasticism and ascetic detachment. The gnostic seeker, while moderating attachments, remains actively present in the world and interprets it through the lens of Divine Reality.
Islamic gnosis, at the level of tabattul, is transformed into love for the Divine, wherein severance and disjunction find no place. Nekounam states: In love, there is no severance... He who is not a lover is not a gnostic. This love is like a river flowing ceaselessly toward the Beloved, dissolving all obstacles within its current.
Doubt and conditionality are two primary obstacles in the path of gnosis. Nekounam emphatically declares: In gnosis, make no conditions and harbour no doubts... Do not doubt, do not condition. Doubt weakens resolve, and conditionality binds the seeker to egoic desires. This principle acts as a beacon, illuminating the wayfarers path out of the darkness of uncertainty and attachment.
Rectifying steadfastness implies eliminating dependence on anything other than God and reinforcing the spiritual constitution of the seeker. Nekounam states: Rectification of steadfastness... means not being dependent on the other. This steadfastness is like a pillar upon which the edifice of spiritual wayfaring rests. By eliminating doubt and conditionality, the seeker purifies the heart of otherness and hesitation.
Immersion (istighrq) denotes being engulfed in the pursuit of union with the Divine, drawing the seeker into deeper realms of the path. Nekounam states: Immersion in the intention of attainment... however deep it becomes, it keeps progressing. This immersion is akin to diving into the endless ocean of Divine Reality, uncovering ever more precious gems as one advances.
Vision of the primordial gathering refers to complete focus on God as the ultimate end of spiritual pursuit. Nekounam declares: And the gaze towards the origins of the gathering... is fixed upon the Divine target. This vision resembles that of an archer who perceives nothing but the Divine mark, orienting the entirety of his being towards it.
Steadfastness before the Divine is a sacred duty emphasised in the Holy Qur'an: فَاسْتَقِيمُوا إِلَيْهِ وَاسْتَغْفِرُوهُ (Fussilat: 6, Foldvands translation: So be steadfast towards Him and seek His forgiveness). Nekounam interprets this verse as the foundation for steadfastness in the mystical journey, asserting: Remain steadfast in relation to the Truth.
True love for God is unconditional and remains unshaken even in the absence of Divine favours. Nekounam offers a striking metaphor: Indeed, I love You... Even if they were to strip You of Divinity, I would still say: Indeed, I love You. This love is like a flame that no tempest can extinguish.
The third degree of tabattulmarked by detachment towards the Sbiqn, rectification of steadfastness, immersion in attainment, and vision of the primordial gatheringelevates the seeker to perfect attentiveness to the
Excerpts from the Lectures of Nekounam, May his sanctity be preserved (Session 196)
Renunciation, as the resplendent essence of pure attention towards the Divine Truth, occupies a lofty station within the mystical journey. This exalted rank, emanating from unwavering and unconditional focus upon the Most Sacred Essence of God, liberates the seeker from the fetters of egotistical attachments and otherness, guiding them towards unity with ultimate Reality.
In the present treatise, by reliance on the invaluable lecture of Nekounam delivered in session 196 on the explication of the Stations of the Wayfarers by Khwaja Abdullah Ansari, the third degree of renunciation and the manner in which the seeker attains connection with the station of the Former Ones is comprehensively explicated. This rank, realised through a purified detachment directed towards the Former Ones, the rectification of steadfastness, complete immersion in the intent of arrival, and contemplation of the beginnings of the collective, stands as the pinnacle wherein the seeker perceives nothing but the Divine Essence.
The structure of this work is founded upon three principal sections: the first is devoted to elucidating the concept of renunciation and its various gradations; the second scrutinises the station of the Former Ones and their supra-temporal attributes; and the third, focusing upon the third degree of renunciation, delineates practical and spiritual methodologies for connection to this exalted station. Each section, supplemented by specialised subsections and thorough summations, contributes richly to the intellectual profundity of the treatise.
Linguistically, renunciation denotes severance and complete attentiveness towards the Truth; yet, in the mystical terminology, this term transcends mere outward detachment, signifying a profound and immaculate focus upon the Divine Essence. This attention does not imply severance from the world per se, but rather an existence within it with a heart perpetually oriented towards the Truth. Nekounam (may his sanctity be preserved) describes renunciation thus: Renunciation, which is attention to the Truth, descends through three degrees, each of which contains three subordinate degrees. This definition portrays renunciation metaphorically as a mighty tree, whose roots delve into the primary levels while its branches extend into the loftier realms of the spiritual journey.
| Key Insight: Renunciation constitutes pure attention to the Divine Truth, delineated into three principal degrees, each subdivided into three subordinate levels. This framework portrays the mystical journey as a systematic and gradual expedition towards the Truth. |
The first degree of renunciation pertains to relinquishing carnal desires. The seeker at this stage, by mastering the inclinations of the nafs (self), emancipates themselves from its captivity. Such abandonment does not imply annihilation of the self, rather it is its mastery in alignment with divine objectives. As stated by Nekounam: The first degree is what they termed abandonment of the self. This phase resembles the cleansing of the hearts soil from the thorns and brambles of the nafs, thereby enabling the seed of divine knowledge to germinate therein.
In the second degree, the seeker renounces not only carnal desires but also attention to anything other than the Truth. This renunciation does not signify neglecting the world and its inhabitants, but rather refraining from ascribing ontological primacy to anything other than the Truth. Nekounam elucidates: The second is abandonment of otherness and abandonment of the self. This level is akin to crossing the tempestuous sea of otherness, conveying the seeker to the serene shore of attention to the Truth. At this juncture, the seeker encounters the flash transient sparks signalling the preliminary manifestations of witnessing the Truth.
The third degree of renunciation represents the zenith of this mystical station, wherein the seeker, through pure detachment and abstraction towards the Former Ones, attains complete attention to the Divine Truth. This abstraction signifies liberation from all forms of otherness and a connection to the supra-temporal station. As Nekounam states: The third degree is abstraction towards the former ones, connecting oneself to the Former Ones. This phase is comparable to ascending a summit from which the seeker perceives nothing but the light of the Truth and attains attention to the East the everlasting Divine illumination.
One of the novel metaphors within this lecture is the distinction drawn between flash and east. The flash refers to the ephemeral sparks of witnessing encountered in the second degree of renunciation which intermittently appear and disappear. In contrast, the east denotes the persistent and enduring light realised in the third degree. As articulated by Nekounam: In the second degree, one encounters the flash ... in the third degree, one encounters the east. This metaphor beautifully illustrates the difference between the momentary brilliance of a lightning bolt and the sustained radiance of the sun, thereby portraying two distinct phases of the mystical journey.
| Key Insight: The distinction between flash and east signifies the transition from transient states of witnessing in the second degree of renunciation to a stable establishment within the Divine Light in the third degree. This metaphor encapsulates the dynamism and evolution inherent in the mystical path. |
Renunciation, understood as pure attention to the Divine Truth, is delineated into three degrees, each representing a stage of the mystical journey. The first degree, through abandonment of the self, frees the seeker from self-enslavement; the second degree, via abandonment of otherness and self, leads to the sparks of witnessing; and the third degree, by abstraction towards the Former Ones, connects the seeker to the everlasting Divine Light. This framework presents Islamic mysticism as a systematic and gradual science that guides the seeker stepwise towards the Truth.
The term Former Ones in mystical parlance refers to those who have transcended the limitations of time and place and have attained proximity to the Divine Presence. According to Nekounam, they are those who are supra-temporal. This attribute distinguishes the Former Ones from ordinary individuals, insofar as their spiritual station is not confined to any specific time or location. The Holy Quran, describing them, states:
وَالسَّابِقُونَ السَّابِقُونَ * أُولَئِكَ الْمُقَرَّبُونَ
(Al-Wqiah: 1011, : And the foremost, the foremost those are the nearest [to Allah].)
A salient point within the lecture is the critique of claims of mystical superiority over the Infallibles (peace be upon them). Nekounam emphatically states: If someone says I know mysticism far more than the Commander of the Faithful... this is not the case. Such a claim is nullified by the supra-temporal status of the Infallibles, for they are, as the Former Ones, the perennial exemplars of authentic mysticism in every era. This critique firmly establishes the unparalleled station of the Infallibles within the framework of Islamic mysticism.
