the Lectures of Nekounam, (Session 199)
The mystical journey (sulk) is a spiritual expedition that guides the seeker from the fetters of the material nature towards the sublime horizons of knowledge and divine proximity. Within this path, the concepts of Tabattul (abstinence) and Awil al-Jam (the early stages of unity) stand as foundational stations, playing a pivotal role in steering the seeker towards the exalted spiritual ranks.
Tabattul refers to pure attention to the sacred Divine Essence, whereas Awil al-Jam signifies a phase of perceiving unity amidst the multiplicity of Divine manifestations. These two profound and intricate notions within Islamic mysticism are elegantly elucidated in the esteemed work Manzil al-Sirn authored by Khwja Abdullah Ansr. This treatise, drawing upon the nineteenth lecture, undertakes a meticulous and comprehensive examination of these concepts.
At the third stage of abstinence, the seeker attains a phase wherein his focus upon the sacred Divine Essence becomes consummate, and his heart is liberated from any attachment to that which is other than the Truth. This stage, representing the zenith of spiritual attention, directs the seeker towards the pursuit of the rank of the sbiqn (the foremost), a rank described in the Holy Quran as follows:
السَّابِقُونَ السَّابِقُونَ * أُولَئِكَ الْمُقَرَّبُونَ
Translated by : And the foremost, the foremost Those are the ones brought near [to Allah]. (Surah Al-Wqiah, Verses 1011). This verse alludes to the exalted station of the sbiqn, who, owing to their precedence in knowledge and attention to the Truth, attain nearness to the Divine Presence. The pursuit of this rank is akin to the dawning of a radiant sun in the seekers heart, dispelling the darkness of attachments and guiding him towards the light of gnosis.
The third stage of abstinence propels the seeker towards the quest for the rank of the sbiqn, marking the pinnacle of attention to the Truth and liberation from material attachments.
Contrary to common misconceptions, tabattul does not denote absolute severance or complete disconnection from the world, but rather a pure and unencumbered focus on the Divine Essence. This attention liberates the seekers heart from worldly desires and directs him towards divine proximity. Abstinence serves as a wing that frees the seeker from the cage of material attachments, enabling his flight towards the celestial realms of gnosis. This concept underscores the necessity of concentrating on the Truth and removing all distractions and hindrances from the seekers heart.
Abstinence is a pure attention to the Truth, which liberates the seeker from material attachments and guides him towards divine proximity, rather than mere disconnection from the world.
Within the stages of abstinence, two fundamental notions arise: barq (lightning) and sharq (sunrise). Barq signifies the ephemeral manifestation and swift extinction of the Divine light, appearing like a sudden spark within the seekers heart before vanishing. Conversely, sharq, a loftier stage, denotes the manifestation and persistence of the Divine light. This distinction resembles that between a transient spark and a steadfast sun that illumines the seekers heart with the light of gnosis. Sharq represents the pinnacle of abstinence, guiding the seeker towards permanence in the Divine Presence.
Lightning is the transient manifestation and extinction of the Divine light, whereas sunrise represents its enduring manifestation and permanence within the seekers heart.
Within the mystical path, knowledge precedes action, for the value of any deed is contingent upon the extent of knowledge accompanying it. Action devoid of knowledge is akin to futile exertion that exhausts the seeker without leading him to the destination. The Quran alludes to the futility of actions bereft of knowledge as follows:
حَمَّالَةَ الْحَطَبِ * فِي جِيدِهَا حَبْلٌ مِنْ مَسَدٍ
Translated by : The wood-carrier, upon her neck a rope of twisted fibre. (Surah Al-Masad, Verses 45). This verse highlights the fruitlessness of actions lacking a foundation of knowledge, likening them to the burden borne by a wood-carrier that yields nothing but weariness and futility.
Much like an employee whose remuneration is based on scientific expertise rather than mere labor quantity, in the mystical path, knowledge constitutes the basis and foundation for the value of action. A seeker endowed with profound knowledge attains the summit through minimal deeds, whereas without knowledge, abundant actions fail to deliver him to the destination.
Knowledge is the fundamental axis of the mystical journey, determining the value of action; action without knowledge results solely in exhaustion and futility.
Certain individuals presume that by performing numerous actions such as pilgrimage or prayer, they draw near to the divine goal; yet without knowledge, such acts lack the requisite spiritual worth. For example, one might have performed pilgrimage or prayer more frequently than the Prophet Muhammad (peace be upon him), yet fail to reach elevated spiritual ranks due to absence of knowledge. This critique serves as a caution, preventing the seeker from drowning in quantity and directing him towards qualitative knowledge.
Numerous actions without knowledge do not lead the seeker to the goal; the qualitative knowledge inherent in action is the key to attaining exalted spiritual stations.
Prior to accumulating deeds, it is imperative to reform the mind and beliefs to strengthen knowledge and perception. The seekers mind resembles soil that, if not cleansed of the stones of doubts and impurities, cannot bear the fruit of righteous deeds. Reformation of beliefs lays the groundwork for profound knowledge and effective spiritual conduct, liberating the seeker from the trap of fruitless actions.
Reforming the mind and beliefs is a prerequisite for knowledge and effective spiritual journeying, preparing the seekers heart to receive the Divine light.
Doubt impedes the seekers progress along the path more than the paucity of action. This psychological and spiritual impediment functions like a barrier that obstructs the flow of knowledge, rendering the seeker immobilised. For instance, if the seeker is certain that a particular deed will culminate in divine union, doubt will hinder him from performing the action rather than a lack of deeds. In confronting martyrdom, as exemplified by Imam Husayn (peace be upon him), doubt constitutes the principal hindrance preventing the seekers sacrifice.
Doubt resembles a spiritual diarrhoea that nullifies the fruits of all deeds by preventing the assimilation of knowledge. This analogy vividly illustrates that doubt blocks the benefit of deeds and gnosis; its removal, akin to curing a disturbed stomach, is essential for spiritual growth.
Doubt impedes the seekers advancement more than lack of action and acts like spiritual diarrhoea, blocking the absorption of knowledge and hindering spiritual growth.
Certainty acts as a light that dispels doubt from the seekers heart and prepares him for sacrifice and martyrdom. If the seeker attains certainty in divine union, no obstacle can prevent him from action. This certainty functions like wings, enabling the seeker to soar towards the zenith of gnosis and divine proximity.
Certainty is the key to sacrifice and progress in the spiritual journey, eradicating doubt from the seekers heart and guiding him towards divine proximity.
The Awil al-Jam constitute an initial phase in the apprehension of Divine unity, wherein the seeker encounters manifold Divine manifestations, or in mystical parlance, Sabt al-Wajh. These Sabt al-Wajh are analogous to multiple Divine faces, each revealing an aspect of the sacred Divine Essence from a particular vantage. Such manifestations resemble facets that present diverse reflections of Divine truth to the seekers gaze.
This stage resembles a complex harbour in which the seeker, bereft of the guidance of a spiritual mentor, might become perplexed or disoriented. It necessitates vigilance towards the Divine Names and Attributes to safeguard the seeker from confusion and spiritual decline.
The Sabt al-Wajh are the manifold Divine manifestations encountered during the early stages of unity, guiding the seeker towards perceiving unity within multiplicity.
In the initial phases of spiritual unity, the mentor functions akin to a lighthouse, safeguarding the seeker from being lost amid the tumultuous waves of Divine manifestations. Absent the guidance of such a mentor, the seeker may falter amidst the complexities of this stage or descend into degradation and denial. Through guidance founded upon the Divine Names and Attributes, the mentor elucidates the correct path to the seeker, thereby preserving them from the peril of spiritual disorientation.
The mentor, during the early stages of spiritual unity, serves as a guide who protects the seeker from confusion and bewilderment within the Divine manifestations.
The early stages of spiritual unity are fraught with peril owing to the complexity and multiplicity of Divine manifestations. Without the mentor's guidance, the seeker risks losing their way or may be impeded from progressing further due to fear and confusion. This stage resembles a vast ocean that, without a compass, engulfs the seeker in its waves. Some, deprived of proper guidance, even reach the point of denying Divine truths and thereby stray from the path of spiritual wayfaring.
Due to the intricate nature of Divine manifestations, the early stages of spiritual unity are perilous, potentially leading the seeker into misguidance or degradation without a mentor.
Recitations and acts of worship undertaken without the guidance of a mentor are comparable to ingesting handfuls of medicine from a pharmacy without prescription, which rather than healing, lead to death or misguidance. This metaphor elegantly exposes the hazards inherent in purposeless devotional practices. Worship must be performed with knowledge and under the supervision of a mentor to direct the seeker towards the Divine objective.
Devotional acts devoid of mentor guidance and understanding inevitably result in misguidance; purposeful worship and mentorship supervision are prerequisites for their efficacy.
Perseverance, understood as steadfastness upon the path of truth, constitutes one of the three fundamental prerequisites for attaining the station of the predecessors. This prerequisite is emphatically underscored in the Noble Quran:
فَاسْتَقِيمُوا إِلَيْهِ
Transliteration : So be steadfast towards Him (Surah Fussilat, Ayah 6). Perseverance is like a pillar that sustains the edifice of spiritual wayfaring and fortifies the seeker against oscillations and doubts.
Perseverance is the most fundamental prerequisite in the spiritual path, rendering the seeker resilient to doubts and guiding them steadfastly towards the truth.
Absorption denotes complete immersion in the intention to reach the Divine Truth such that no worldly distraction occupies the seeker. This state resembles an ocean in which the seeker is submerged, where nothing exists in their being save the Divine. Absorption liberates the seekers heart from all attachments and obstacles, propelling them towards Divine proximity.
Absorption entails unwavering concentration on the Divine Truth, freeing the seeker from all distractions and obstacles, thereby guiding them towards attainment.
Contemplating the early stages of spiritual unity signifies directing attention to Divine Oneness as illuminated by the sovereignty of the Light of Unity (Ahadiyat), rather than the Essence of Unity itself. This stage resembles the dawn of a light that casts the shadow of Oneness upon the seekers heart, leading them towards an understanding of Divine manifestations. The early stages of spiritual unity represent an initial phase of monotheism wherein the seeker becomes acquainted with the Divine Names and Attributes.
Contemplation upon the early stages entails apprehending Divine Oneness through the dominion of the Light of Unity, thereby guiding the seeker towards true monotheism.
Erroneous interpretations of the concepts of 'Tabattul' and the early stages of unity, owing to imprecision in defining these terms, can lead the seeker astray from the correct path. Some have construed 'Tabattul' merely as disconnection, whereas it fundamentally signifies pure attention to the Divine Truth. Likewise, the early stages of unity have been mistakenly considered a simplistic phase, while in fact, they encompass particular complexities and subtleties.
Misinterpretations of 'Tabattul' and the early stages of unity divert the seeker from the rightful path; hence, meticulous definition of these concepts is indispensable.
Rumis example of the elephant in the dark stable has been subject to critique due to its simplicity and incongruence with the grandeur of the 'Subhat al-Wajh' (Divine Countenances). The 'Subhat al-Wajh' resemble exalted Divine faces, each manifesting an aspect of the Divine Essence, rather than an elephant partially sensed in darkness. This critique accentuates the imperative of employing precise and fitting allegories congruent with mystical concepts.
Allegories must correspond to the majesty of mystical concepts such as the 'Subhat al-Wajh' to properly guide the seeker toward accurate comprehension.
Upon transcending the early stages of unity, the seeker enters the station of 'Raja' (Hope), signifying hopeful anticipation of Divine proximity. 'Raja' resembles a gentle breeze that caresses the seekers heart after the arduous path of 'Tabattul', inspiring perseverance in the spiritual journey. This linkage denotes the continuity of spiritual stages, each leading the seeker to a loftier station.
'Raja' is the station wherein, following 'Tabattul' and the early stages of unity, the seekers heart is illuminated with hope for Divine nearness.
The Divine Beloved, by virtue of special Divine grace, traverse the early stages of unity in the realms of conception or sleep, whereas the devotees advance through exertion and toil. This difference is akin to travellers whereby some arrive at the destination in sleep, and others through hardship and endeavour. The Beloved, owing to Divine favour, hasten their passage, while the devotees attain the same station through perseverance and knowledge.
The Beloved progress by Divine grace, and the devotees by effort and understanding; both traverse the spiritual stations and reach exalted ranks.
The 199th lecture from Manazil al-Sairin offers a profound and comprehensive elucidation of the stations of 'Tabattul' and the early stages of spiritual unity. 'Tabattul', as pure attention to the Divine Truth, and the early stages of unity, as apprehension of oneness within the multiplicity of Divine manifestations, represent two pivotal stations in the mystical journey that guide the seeker towards the station of the predecessors. Knowledge constitutes the central axis of the path, determining the value of action, while doubt constitutes the principal obstacle hindering progress. The three prerequisites of perseverance, absorption, and contemplation of the early stages collectively provide a comprehensive framework for attaining exalted spiritual ranks. Owing to the intricacies and diversity of Divine manifestations, the early stages necessitate the guidance of a mentor to preserve the seeker from misguidance and degradation.
