the 197th Lecture of Nokounam, may his sanctity be preserved
Within the realm of Islamic mysticism, tabattullike a radiant torchguides the heart of the seeker towards the Divine Truth and liberates him from the fetters of natural disposition and carnal attachments. This treatise, relying on Lecture 197 of the Manzil al-S'irn series, authored by Khwaja Abdullah Ansari and elucidated by Nokounam (may his sanctity be preserved), investigates the concept of tabattul and the role of bawriq in the process of transcending nature within mystical progression. The objective is to clarify tabattul as pure attention to the Divine and to explicate bawriq as luminous sparks that propel the seeker towards exalted spiritual stations.
This composition, whilst meticulously preserving all principal points and content, delineates the stages of tabattul, analyses bawriq, wrideh, and awli, and offers a balanced perspective on mystical progression. Moreover, considering the critical importance of lightness of heart in the emergence of spiritual states, the mystical viewpoints from the lecture are reflected upon within a scholarly framework.
In the mystical framework of Manzil al-S'irn, tabattul is introduced as a golden vessel that contains the seekers pure attention directed exclusively towards the Divine Essence. This focus constitutes the point of departure from the realm of nature towards the exalted spiritual degrees, emancipating the heart from carnal and temperamental dispersions. The lecture emphasises that tabattul is not an ascetic withdrawal but a spiritual state that invites the seeker to concentrate on the Supreme Divine Being. This concept, by diminishing concern for created entities and intensifying attention to the Divine, paves the way for the emergence of spiritual states such as bawriq.
Tabattul resembles a crystalline stream flowing from the Divine spring, cleansing the seeker's heart from the rust of attachments. This state guides the seeker towards ontological unity and delivers him from the captivity of nature.
The ultimate aim of mystical progression is to transcend nature and pass beyond the apparent to the transcendent. The seeker, like a bird spreading its wings towards the heavens, strives to perceive exalted degrees and receive novelties beyond the mundane realm. The lecture underscores that all acts of worshipfrom prayer and fasting to Quranic recitationare performed with the intention of attaining spiritual effects such as the mystical ascension (mirj) of prayer. These acts guide the seeker to perceptions beyond nature, where his heart is liberated from material constraints.
This objective is akin to a journey that leads the seeker from the desert of nature to the garden of gnosis. Along this path, the seeker does not merely transcend the outward appearance but beholds the beyond of the self and attains the light of knowledge.
The seekers heart, along the spiritual path, acquires exalted capacities akin to a polished mirror: at times clarity and purity, at times abundant grace and mercy, sometimes vastness and grandeur, and occasionally the vision of objects in sleep or wakefulness. These states signify emancipation from nature and entry into spiritual realms. The lecture insists that each of these states constitutes a step towards liberation from material bonds and proximity to the Divine.
The heart of the seeker is like a sea that is at times calm and clear, at times turbulent yet gracious, and sometimes profound and boundless. These transformations guide the seeker towards the ultimate goal of the spiritual journey.
The earliest indicators of transcending nature are the appearance of righteous dreams, visions, and determinations in the seekers heart. These states manifest as luminous sparks within the vessel of tabattul, guiding the seeker towards higher stations. The lecture stresses that these visions may occur both in sleep and wakefulness, appearing as breezes, sounds, or light in the darkness of night or during prostration.
These states resemble spring rain nourishing the thirsty soil of nature, fostering the sapling of gnosis within the seekers heart. Righteous dreams serve as gateways to the world of meaning, liberating the seeker from the bondage of matter.
Along the path of spiritual progression, two types of states emerge: bawriq and awli. Bawriq are fleeting, beautiful luminous sparks that illuminate the seekers heart towards the Divine. Conversely, awli are heavy, sometimes terrifying and dark states arising from carnal sediments and the hearts obscurities. The lecture highlights that bawriq are positive signs on the path, whereas awli constitute obstacles that the seeker must transcend with a light heart.
Bawriq shine like stars in the nocturnal sky of the spiritual path, whilst awli resemble dark clouds obscuring the light of gnosis. The seeker must, through the purity of heart, dispel these clouds.
Due to their limited quantity, transitory nature, and subtlety, bawriq differ markedly from other states. These sparks sometimes manifest as a cool breeze, a delightful sound, or a light in darkness. The lecture emphasises that bawriq most frequently appear during night, prostration, or solitude, guiding the seekers heart towards gnosis.
Bawriq are like spring blossoms that bloom momentarily, scattering the fragrance of knowledge throughout the seekers heart. Though brief, these states leave a profound impact on the seekers soul.
Bawriq are divided into two categories: nafsn (originating from the self) and wrideh (externally bestowed). Nafsn bawriq comprise visions and imaginations arising from within the seeker, such as hearing the voices of close ones in the heart. Wrideh bawriq are states cast upon the seeker from the imaginal realm, such as sounds, lights, or manifestations from a master, disciple, or objects. The lecture asserts that both types are sweet and delightful, directing the seekers heart towards the Divine.
Nafsn bawriq resemble a spring gushing from the seekers heart, while wrideh bawriq resemble rain falling from the sky of meaning. Both refresh the heart.
Wrideh are states manifesting to the seekers heart and originating from within, whereas bawriq radiate from external sources upon him. Both, unlike awli which are bitter and heavy, are sweet and luminous. The lecture compares wrideh to a breeze blowing within the seekers heart, and bawriq to a light shining from the higher realm upon him.
Wrideh resemble a fragrance rising from the seekers hearts garden, and bawriq resemble a ray shining from the sun of Truth upon him. Both guide the seeker towards gnosis.
awli are states that, due to carnal deposits and hearts impurities, appear terrifying or discordant. Such stateslike visions of murder, pillage, or evil spiritsindicate heaviness of heart. The lecture stresses that awli are obstacles on the spiritual path and can only be transformed into bawriq through lightness and purity of heart.
awli resemble shadows of darkness that fall upon the seekers heart, extinguishing the light of bawriq. The seeker must, through repentance and hearts purity, dispel these shadows.
The lecture elucidates the transformation process from bawriq to awli through a novel simile: if the heart bears impurity, bawriq turn into awli, like clear water changing hue when mixed with coloured ink. This analogy demonstrates that purity of heart is the essential condition for the manifestation of bawriq, while impurity converts the light of gnosis into the darkness of awli.
This simile serves as a mirror revealing the truth of the heart: a clear heart reflects the light of bawriq, whereas a turbid heart transforms it into the darkness of awli.
Resentments arising from others harm or worries weigh heavily upon the heart and impede nearness and detachment. The discourse emphasises that the spiritual seeker must dispel these resentments through repentance or by resolving the underlying issues. A heart preoccupied with rancour or anxiety cannot soar towards the Divine Truth. Resentment is akin to a veil of dust settling upon the mirror of the heart, obscuring the light of the Truth. The seeker must, therefore, cleanse this dust with the gentle breeze of repentance.
For the emergence of spiritual radiance, the seeker must establish certain harmonies in diet, solitude, and unity. Continuous activity and the absence of solitude hinder the appearance of these states. The discourse insists that the seeker dedicate time for solitudesuch as moments of the night, prostration, or prayerso that these moments become the airports for transcendence beyond nature.
Solitude is like a garden wherein the seeker plants the sapling of knowledge; without solitude, the seekers heart resembles a barren desert where no flower blooms.
The discourse elucidates the lightness of heart through a beautiful analogy: a heart attached to resentments and attachments is like a balloon tied to a stone, unable to ascend. Lightness of heart, achieved by emptying oneself of all but God, paves the way for detachment and nearness. This metaphor demonstrates that a heavy heart imprisons the seeker within the confines of nature.
This analogy acts as a torch illuminating the path of spiritual wayfaring: a light heart is like a balloon soaring towards the heavens of the Divine Truth.
Prayer, when performed with the intention of drawing near to God (qurbah illlh), does not lead to nearness if the heart is burdened with attachments and distress. The discourse stresses that a weary or troubled heart obstructs spiritual progress. The seeker must dispel these barriers through repentance and the cultivation of lightness of heart.
Prayer is like a bridge guiding the seeker towards the Truth; however, a heavy heart acts as a load that causes this bridge to collapse.
Repentance, undertaken with the sincere intention to remove resentment, lightens the heart. The discourse emphasises that the seeker should even avoid harbouring thoughts of displeasure towards others for true detachment to be realised. Repentance serves as a key that unlocks the seals of the heart and directs the seeker towards nearness.
Repentance resembles a gentle breeze that disperses the clouds of resentment from the sky of the heart, revealing the light of the Divine Truth.
Another analogy in the discourse clarifies lightness of heart: upon attaining nearness, the seeker, like one who has won a great prize, relinquishes minor demandssuch as a hundred tomansbecause their heart is engaged with loftier matters. This metaphor illustrates that detachment liberates the heart from worldly attachments.
This analogy opens a window to the sublime horizons of the spiritual journey: a heart engrossed in the Truth transcends trivial desires.
In detachment, the harms caused by others naturally fade from the seekers heart, not through deliberate austerity. The discourse insists that if such forgetfulness does not occur, it signifies the absence of nearness. A heart fixated on harm is like raw clay that has not been fired in the kiln of spiritual progression.
Detachment is like the sun that dissipates the darkness of rancour from the seekers heart and guides them towards the light of nearness.
The discourse, employing a novel metaphor, elucidates detachment: if the one who caused harm to the seeker rescues their child, the seeker naturally forgets the harm. Detachment likewise creates such a condition in the heart, whereby rancours are emptied.
This analogy serves as a mirror reflecting the truth of detachment: a heart focused on the Divine Truth is freed from rancour and harm.
If the seeker is unable to forget harms, their heart is raw clay, devoid of detachment and nearness. The discourse stresses that such an individual does not progress in the spiritual path and must dispel this barrier through repentance and lightness of heart.
A heart occupied by rancour is like soil in which no seed will grow; the seeker must till this soil with repentance.
The aim of Divine nearness is liberation from multiplicities and daily afflictions. The discourse emphasises that God, through the command of prayer and drawing near, frees the seeker from difficulties with His servants. Nearness is like a key that opens the doors of the heart towards the Truth and releases the seeker from the captivity of multiplicities.
Nearness resembles a vast sea in which the seeker immerses, arriving at the tranquil shore of the Divine Truth beyond the waves of multiplicities.
Failure in the spiritual journey results from resentments and the absence of lightness of heart. The discourse underscores that the seeker must eliminate these obstacles through repentance and forgiveness. A heart preoccupied with rancour and attachments cannot ascend towards the Truth.
Resentment is like a chain that binds the seeker within nature; repentance breaks this chain and sets them free.
The seeker should cleanse their heart each night through repentance from difficulties with Gods servants. The discourse stresses that such repentance not only frees the seeker in this world but also in the hereafter. The saints, with hearts lightened, neither flee from anyone nor pursue any claim on the Day of Resurrection.
Nocturnal repentance is like a star shining in the sky of the heart, illuminating the path to nearness.
The saints, with hearts emptied of rancours and attachments, neither flee from anyone nor seek claims on the Day of Resurrection. The discourse highlights that this lightness of heart is a hallmark of nearness and detachment. The saints resemble a breeze that continuously blows through the garden of the Divine.
They are like clouds that pour mercy upon creation, yet remain free from all attachments.
Transcending nature is difficult due to resentments and attachments. The discourse emphasises that most individuals, even with devotional practices such as detachment, remain imprisoned within nature because of a heavy heart. Lightness of heart is the key to liberation from this captivity.
To depart from nature is akin to ascending a summit attainable solely through lightness and purity of heart.
The saints of God extend their supplications for forgiveness even to polytheists and disbelievers, for the faithful are presumed beneficiaries of Divine mercy, whereas others stand in greater need. The lesson discourse emphasises that this act of seeking forgiveness is a manifestation of an expansive heart and a lightened soul.
The saints intercessions resemble an ocean that cleanses all sins and guides creation towards the mercy of the Divine.
Spiritual abandonment (tabattul) commences with intimacy (uns) with the light of manifestation. Such intimacy is realised through seclusion, the purification of the heart, and the dispelling of multiplicities. The lesson discourse underscores that a heart cluttered with trivialities cannot establish communion with the light of manifestation. Seclusion is akin to a garden wherein the wayfarer communes intimately with the Divine.
This communion resembles an encounter with a companion who liberates the wayfarer's heart from the solitude inherent in nature.
The wayfarer initially perceives the light of unveiling (kashf) as the evening of the light of unveiling. This perception serves as a prelude to the appearance of spiritual manifestations. The lesson discourse stresses that this perception is like the fragrance of a perfume perceived prior to meeting the beloved.
The perception of the light of unveiling is akin to a breeze heralding the spring of gnosis, guiding the wayfarers heart towards manifestations.
The principles of manifestations (mabdi al-tajalliyt), due to their brevity and transience, are termed sparks (bawriq). The lesson discourse affirms that this metaphor is chosen because sparks resemble brief and fleeting flashes: short-lived and swiftly extinguished.
These sparks are like flashes illuminating the darkness of the spiritual journey, indicating the path towards the Divine light.
With the advent of the Timeless (lamkn), the wayfarer attains the complete and steady light of unveiling which unveils reality and provides the ground for annihilation and subsistence. The lesson discourse emphasises that this light prepares the wayfarers heart for higher spiritual stages.
The perfect light is like a sun dispelling the darkness of nature and manifesting truth within the wayfarers heart.
Reward (thawb) is bestowed upon the faithful in the hereafter, whereas sparks (bawriq) appear in this world, guiding the wayfarer towards clarity and direct vision. The lesson discourse highlights that sparks constitute a worldly recompense the wayfarer experiences, while reward is the benefit granted in the hereafter.
Sparks are like a flower blooming in the garden of this world, whereas reward is like the fruit harvested in the paradise of the hereafter.
Reward is exclusive to the believers and actualised in paradise, whereas merit (ajr) extends even to disbelievers and animals, such as alleviation of torment in hellfire. The lesson discourse emphasises that reward is a recompense for believers who perform acts in devoted submission, while merit is a wage for any good deed, even by non-believers.
Reward is like a precious jewel stored in the treasury of paradise, and merit is like a coin exchanged in both worlds.
Sparks, inspirations (wridah), and emanations (awli) are effects of spiritual ranks, not the ranks themselves. The lesson discourse stresses that ranks are the foundation of the wayfarers progress, and these states are their effects. Each rank is like a step leaving a distinct impression upon the heart.
The ranks resemble a ladder by which the wayfarer ascends, while the sparks are like breezes that carry the fragrance of gnosis at every step.
Tabattul in the second station leads the wayfarer to sparks and prepares the heart for entry into the third stage, that is, annihilation (fan). The lesson discourse emphasises that this stage is a pivotal point in the journey, guiding the wayfarer from nature towards gnosis and annihilation.
Tabattul is like a bridge that transports the wayfarer from nature to annihilation and prepares them for witnessing the Divine.
Lesson discourse number 197 of Manzil al-Sirn, by elucidating the concept of tabattul and the emergence of sparks, offers a luminous gem within the realm of Islamic mysticism. Tabattul, like a golden vessel, prepares the wayfarers heart for pure attention to the Divine and, through lightness of heart, liberates it from the fetters of nature. Sparks are luminous flashes that, within the vessel of tabattul, illumine the heart towards gnosis, whereas emanations are shadows that dwell with the purified heart. Inspirations are gentle breezes of the heart which, along with the sparks, guide the wayfarer towards nearness.
Lightness of heart is like a key that opens the doors of tabattul and frees the wayfarer from the bondage of multiplicities and obscurities. Ingenious metaphors, such as the balloon, the quest for water, and the rescue of a child, present profound mystical concepts in a tangible and captivating manner. The lesson discourse, by emphasising seclusion, seeking forgiveness, and repelling falsehood, introduces tabattul as a dynamic path within lifes essence that guides the wayfarer towards the light of unveiling and annihilation. This study stands as a valuable guide for wayfarers and scholars of Islamic mysticism seeking a balanced, legitimate, and profound understanding of spiritual progression and attention to the Divine.
The text concludes with the prayer "Allhumma alli al Muammad wa li Muammad", a supplication that acts as a seal of confirmation upon this luminous path, directing the wayfarer towards Divine blessing and proximity.
