the Lectures of Nokounam, May His Sanctity Be Preserved (Session 198)
Renunciation, akin to a resplendent jewel within the crown of Islamic mysticism, epitomises unwavering and unconditional focus upon the Exalted Divine Essence. This exalted station, possessing an eminent status within the mystical journey, liberates the seeker from the bonds of carnal attachments and otherness, guiding them towards unity with the Ultimate Reality. In this treatise, by virtue of the invaluable lecture of Nokounam (may his sanctity be preserved) during session 198 on the exposition of Manzil al-Sirn by Khwja Abdullah Ansr, the stages of renunciation and the methodology of attaining the station of al-Sbiqn are examined with profound and scholarly rigor. This lecture elucidates the third degree of renunciation, emphasising the abstraction of severance towards the sbiqn, thereby providing a comprehensive guide for mystics and researchers in Islamic spirituality.
This work is systematically arranged into three principal sections: the first delineates the concept of renunciation and its gradations; the second explores the station of the sbiqn alongside their transcendence of temporal confines; and the third concentrates on the third degree of renunciation, explicating the practical and spiritual methodologies for attaining connection with this lofty station.
In mystical terminology, renunciation denotes complete and untainted attention to the Divine Essence that emancipates the seeker from the captivity of the nafs (self) and otherness. This station does not imply detachment from the world per se, but rather presence within it with a heart wholly oriented towards the Divine Truth. Nokounam (may his sanctity be preserved) states: Renunciation, which is attention to the Truth, comprises three degrees, each of which further comprises three sub-levels.
This definition portrays renunciation as a robust tree whose roots lie in the initial stages and whose branches extend into the higher levels of the mystical journey.
| Key Point: Renunciation is the pure attention to the Divine Truth, structured in three principal degrees, each encompassing three subordinate levels. This framework conceptualises the mystical path as a systematic and progressive journey towards the Truth. |
The first degree of renunciation pertains to the relinquishment of carnal desires. At this stage, the seeker, by restraining the impulses of the nafs, liberates themselves from self-bondage. Nokounam affirms: The first degree, they said, is the abandonment of the self.
This renunciation is akin to cleansing the soil of the heart from the weeds of base desires to sow the seeds of Divine knowledge therein.
At the second degree, the seeker not only renounces carnal desires but also turns away from attention to anything other than the Divine Truth. This turning away does not signify disregard for the world or humanity, but rather the negation of prioritising the other over the Truth. As stated: The second degree concerns the abandonment of otherness and self.
This stage resembles crossing the turbulent sea of otherness, leading the seeker to the tranquil shore of attention to the Truth. At this level, the seeker encounters barq (lightning) transient sparks that herald the initial glimpses of Divine witnessing.
The third degree represents the pinnacle of this mystical station, whereby the seeker, through the abstraction of severance towards the sbiqn, attains full attention to the Divine Truth. This abstraction implies liberation from all forms of otherness and connection to the station of those beyond temporal bounds. Nokounam articulates: The third degree is the abstraction towards the sbiqn, linking oneself to them.
This stage resembles ascending to a summit from which the seeker beholds nothing but the Divine Light and attains ishrq the enduring illumination of the Divine.
One of the illuminating metaphors in the lecture distinguishes between barq (lightning) and ishrq (illumination). Barq refers to the fleeting sparks of witnessing experienced at the second degree of renunciation that intermittently manifest and vanish. Conversely, ishrq denotes the stable and persistent Divine Light attained at the third degree. As noted: At the second degree, one experiences barq... at the third degree, one moves from barq to ishrq.
This metaphor elegantly illustrates the difference between the momentary flash of lightning and the continual radiance of the sun, thereby delineating two distinct stages of the spiritual journey.
| Key Point: The distinction between barq and ishrq represents the transition from transient states of witnessing at the second degree of renunciation to a stable abiding in Divine Light at the third. This metaphor captures the dynamism and evolution inherent in the mystical path. |
Renunciation, as pure attention to the Divine Truth, is defined in three degrees, each representing a stage within the mystical journey. The first degree, through abandonment of the self, frees the seeker from self-bondage; the second, by renouncing both otherness and the self, leads to sparks of witnessing; and the third, by abstraction towards the sbiqn, connects the seeker to the enduring Divine Light. This structure presents Islamic mysticism as a systematic and progressive science that guides the seeker stepwise towards the Truth.
The term sbiqn in mystical discourse denotes those who have transcended the constraints of time and place and attained nearness to the Divine Presence. Nokounam asserts: Sbiqn are those who are beyond temporality.
This attribute differentiates the sbiqn from ordinary beings, as their spiritual station is independent of any specific time or location. The Holy Quran describes them as follows:
وَالسَّابِقُونَ السَّابِقُونَ * أُولَئِكَ الْمُقَرَّبُونَ
(Al-Wqiah: 10-11; : "And the forerunners, the forerunners those are the nearest [to Allah]").
The infallible saints (Ul al-Imah), owing to their transcendental station, surpass others in every era and age. Nokounam explicitly states: The infallible saints themselves are beyond temporality... each day they are superior to all others.
This attribute cements their unparalleled status within Islamic mysticism and invalidates any claims of superiority over them due to their unique station transcending temporal limits.
| Key Point: The infallible saints (Ul al-Imah), as transcendent sbiqn, remain the genuine authorities of true mysticism in every age; any claim to superiority over them is unfounded given their matchless station. |
Connection to the sbiqn in the third degree of renunciation is accompanied by three salient features: total renunciation of otherness, focused attention on attaining the Divine, and exclusive concentration on God as the sole ultimate goal. Nokounam comments: Attention to the sbiqn involves renunciation of otherness, abstaining from what is not Divine, attention to the fundamentals, and seeing nothing within reach but God alone.
These characteristics guide the seeker towards absolute purity in their journey, whereby nothing but the Truth is perceived as within their reach.
The sbiqn, as those who transcend temporality in the mystical path, constitute unparalleled exemplars guiding the seeker towards Divine proximity. The transcendence of the infallible saints affirms their unique rank in Islamic mysticism and invalidates any claims of superiority against them. Connection to the sbiqn, characterised by renunciation of otherness, focus on Divine attainment, and concentration on the Truth, leads the seeker to the perfection of renunciation.
The third degree of renunciation is defined as tajrd al-inqit il al-sibq, meaning complete and focused attention towards the sbiqn and liberation from all forms of otherness. Nokounam emphasises: Abstraction and severance means turning towards, not cutting off.
This abstraction resembles a bird freed from the cage of otherness, spreading its wings towards the boundless heavens of the Truth.
A pivotal point in the lecture is the critique of understanding severance as outright cutting off from the world. He remarks: There is no actual severance; it is attention to the Truth... cutting off is a Qalandari practice.
This critique distinguishes Islamic mysticism from asceticism and Qalandari approaches. The true mystic maintains active presence within the world whilst regulating attachments and giving meaning to the world through the prism of the Truth.
True esotericism is grounded in control and guidance, not in severance or elimination. Nokounam states: We sever nothing; we only exercise control... In love, there is no severance.
This perspective presents esotericism as a journey wherein the seeker progresses towards God by guiding the self and relational bonds rather than by excising them.
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Key Point: Islamic esotericism is founded upon love and attention to the Truth, in which severance from the world has no place. The mystic, through presence in the world, interprets all things within the radiance of the Truth. |
Doubt and conditionality constitute two principal obstacles in esoteric practice. Nokounam emphatically states: In esotericism, neither impose conditions nor entertain doubt... Do not doubt, do not condition.
Doubt undermines perseverance, and conditionality binds the seeker to carnal desires. This principle acts as a beacon, illuminating the path of the seeker amidst the darkness of uncertainty and attachment.
Correction of perseverance signifies fortifying steadfastness by abandoning reliance on externals and eradicating doubt and conditionality. He articulates: Correction of perseverance means one is not dependent upon anything other than God.
This perseverance resembles a pillar upon which the edifice of the spiritual path is firmly established. By dispelling doubt and conditionality, the seeker purifies the heart from hesitation and alienation.
Immersion denotes being wholly absorbed in the pursuit of reaching the Truth, propelling the seeker into deeper dimensions of the path. Nokounam remarks: And immersion in the intention of attainment... the deeper it goes, the more it advances.
This immersion is akin to diving into the boundless ocean of the Truth, where progressing further uncovers ever more precious jewels.
Contemplation of the initial unity refers to complete concentration upon God as the sole ultimate aim. He explains: And the contemplation of the initial unityentirely within the divine targetone perceives God.
This contemplation resembles an archer who fixates exclusively on the divine target, directing all of their being toward it.
Steadfastness before the Truth is a divine duty emphatically emphasized in the Holy Quran. فَاسْتَقِيمُوا إِلَيْهِ وَاسْتَغْفِرُوهُ (Srah Fussilat 41:6, : So be steadfast towards Him and seek His forgiveness.) Nokounam interprets this verse as the foundation of perseverance on the spiritual path, asserting: Be steadfast in the face of the Truth.
Mystical love signifies complete surrender to the will of the Divine Beloved, which draws the seeker towards God in every circumstance. He elucidates: Love means pursuing the path of the beloved... wherever You say, let us go.
This love flows like a river coursing along the divine beloveds path, dissolving all obstacles within itself.
True love is directed towards the essence of God, not His possessions or attributes. Nokounam offers a vivid metaphor: If a person could be with God... Even if all divine possessions were taken away and You sat on our street corner begging, I would come and say, I love You.
This love resembles a flame that is never extinguished by any storm.
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Key Point: True love for God is unconditional and continues unabated even in the imagination of deprivation from divine possessions. |
Begging in a mendicant manner from God is a sign of pettiness and narrow-mindedness. Nokounam states: All are beggars, all possess a narrow view... they say, Give me this, give me that.
This critique underscores sincerity in worship. The true seeker desires God for His essence, not for His blessings.
The commentators exegesis of the third rank of abandonment (tabattul) is incomplete due to expressive limitations. He observes: This expression here... is very restricted and incomplete; the meaning is not fully conveyed.
This critique stresses the necessity for more precise elucidation of esoteric concepts.
Steadfastness in the attributes (f Allh) and essence (bi-Allh) of the Truth is a distinctive station attained after annihilation in the Truth and subsistence through the Truth. Nokounam explains: Steadfastness in God and by God... means perseverance in the attributes of the Truth; the pure attributes pour upon the seekers head and tear him apart.
This perseverance is like standing firm against the tempest of divine attributes and essence, culminating in the seekers subsistence.
The third rank of abandonment culminates in the special, most special station, a hallmark of esoteric perfection. He remarks: Indeed, it is the special, most special station... but this has not yet been reached in the third container.
This station signifies the pinnacle of the esoteric path, wherein the seeker attains complete proximity to God.
The third rank of abandonment, by means of pure severance towards the foremost (sbiqn), correction of perseverance, immersion in attainment, and contemplation of the initial unity, leads the seeker to the consummate attention to the Truth. This rank, coupled with unconditional love for God, critique of doubt and conditionality, and presence in the world with a heart fixed upon the Truth, presents Islamic esotericism as a dynamic and balanced path.
Abandonment (tabattul), as one of the exalted stations of esoteric practice, guides the seeker from the initial levels of self-renunciation towards union with the station of the foremost. This station, realized through pure severance, correction of perseverance, immersion in attainment, and contemplation of the initial unity, represents a summit from which the seeker beholds naught but the light of the Truth. The teachings of Nokounam (may his sanctity remain) provide invaluable guidance for seekers and researchers alike, elucidating this station and critiquing deviations such as mendicant severance and bargaining from the Truth. The novel metaphors of lightning and illumination, alongside the emphasis on unconditional love for God, render this work a rich and inspiring source for understanding Islamic esotericism.
