the Lectures of Nokounam, may his sanctity remain (Session 200)
Within the constellation of Islamic mysticism, Raj (Hope) emerges as a radiant beacon, liberating the heart of the seeker from the darkness of fear and despair, and guiding it towards the luminous divine hope. This treatise, grounded in Lecture Number 200 from the series Manzil al-Sirn, authored by Khwaja Abdullah Ansari and expounded by Nokounam (may his sanctity remain), meticulously explores the concept of Raj as one of the pivotal stations in the mystical path.
Raj constitutes a station that succeeds Tabattul (detachment) and precedes Raghbat (aspiration), steering the wayfarer away from the perils of excessive self-accounting and isolation, towards a balanced state between fear and hope. This discourse, while preserving every essential nuance and content, elaborates on the stations position, analyses the notions of opposition and objection, critiques erroneous theological views, and elucidates the intrinsic connection between Raj and divine justice and wisdom.
Raj, in the sequence of Manzil al-Sirn, occupies a station following Tabattul and preceding Raghbat. Tabattul is a perilous phase fraught with intense self-scrutiny, vicissitudes, and disconnection from creation, the self, and even certain aspects of the Divine Reality. At this station, the seeker, akin to a warrior having traversed a difficult battlefield, arrives at Raj: a station wherein hopeful reliance upon God shields the heart from the venom of divine punishment. The lecture emphasises that Raj is the defining attribute of Gods saints, and after passing Tabattul, it directs the seeker towards divine dealings.
Raj resembles a refreshing breeze that blows upon the seekers heart following the storm of Tabattul, guiding him towards the serenity of divine hope. This station is a turning point in the mystical journey that transitions the seeker from self-accounting to assurance in Gods mercy.
Key Point: Raj is the station succeeding Tabattul and preceding Raghbat, which guides the seeker from the perils of self-examination to hopeful assurance in divine mercy.
The lecture substantiates the position of Raj by referencing Verse 33 of Surah Al-Ahzb:
لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ لِمَنْ كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الْآخِرَ وَذَكَرَ اللَّهَ كَثِيرًا
Translated by : Indeed, for you in the Messenger of God is a good exemplar for whoever hopes in God and the Last Day and remembers God much.
This verse introduces Raj as a distinguished attribute among the believers who, by emulating the Prophet (peace be upon him), attain the zenith of faith. Raj, coupled with frequent remembrance and belief in the Hereafter, guides the seeker towards an exalted paradigm embodied in the prophetic conduct. This connection elevates Raj to a theological and mystical station that illumines the seekers heart with the light of faith.
This verse functions as a mirror placing the Prophets conduct before the seeker, guiding him toward hope, remembrance, and faith.
Raj is described simultaneously as a station of perfection and deficiency. Its perfection lies in the removal of the venom of divine punishment, for hope in God shields the seeker from the fear of torment and prevents annihilation by fear. The lecture stresses that Raj acts like a shield preserving the seekers heart from the blade of divine retribution, rescuing it from dissolving under fear.
However, the deficiency of Raj manifests in two aspects: muraah (opposition) and itir (objection). These states denote the seekers immaturity along the mystical path, hindering full submission to divine will. Raj resembles a flower blossoming in the garden of the spiritual journey; yet if accompanied by the weeds of opposition and objection, it is prevented from full flourishing.
Key Point: Raj is a station of perfection as it eradicates the venom of punishment from the seekers heart, yet due to opposition and objection, it may suffer deficiency.
The lecture carefully distinguishes between opposition (muraah) and objection (itir) through a mystical and psychological lens. Opposition pertains to a non-existent matter (m laysa bimawjd), that is, when the seeker demands from God an act contrary to divine will and aligned with his own desire. For instance, the seeker might say: O God, act as I desire, not as You have decreed. This condition indicates egocentrism and carnal desire.
Conversely, objection relates to an existent matter (m huwa mawjd), when the seeker complains about what God has enacted, such as punishment or divine decree. For example: O God, why do You afflict me? This signals a failure to accept divine action and immaturity in submission.
Opposition is like a child requesting their mother to act against her wisdom, whereas objection resembles a child disputing their mothers decisions. Both are obstacles on the path to perfect Raj that require correction and spiritual refinement.
Key Point: Opposition is the seekers wish to impose his desire over divine will, whereas objection is a reaction to an existing divine act.
Opposition occurs when the seeker demands God act according to his will rather than divine will. The lecture stresses this as a form of carnal desire preventing submission to the divine will. For example, the seeker may say: O God, forgive me not as my sin deserves but as I desire. Although superficially resembling hope, this reveals self-centeredness in essence.
Opposition is like a brook diverting from joining the ocean of divine will, wandering instead towards the swamp of the nafs. The seeker must guide this brook toward the divine destination.
Objection arises when the seeker protests against divine action such as punishment or decree. The lecture highlights this as a deficiency in Raj, since the seeker objects rather than accepting divine will. For instance: O God, why have You ordained this decree for me? This objection stems from immaturity and lack of submission.
Objection is like a shadow cast upon the light of Raj, depriving the seekers heart from the illumination of surrender. The seeker must dispel this shadow with the light of acceptance and contentment.
The lecture underscores that opposition and objection reflect the seekers own deficiency rather than any fault in divine action. The seeker objects due to personal sinfulness or immaturity, not divine injustice. This viewpoint highlights the seekers responsibility on the mystical path, inviting self-reformation and acceptance of divine will.
The deficiency of Raj is like rust upon the mirror of the seekers heart, preventing it from reflecting the divine light. The seeker must polish this mirror through repentance and submission.
Key Point: Opposition and objection arise from the seekers deficiency, not divine injustice; the seeker must perfect Raj through self-correction.
The lecture critiques certain Sunni sectarian views portraying God as an owner who may exercise arbitrary and whimsical control over His dominion. This conception equates divine ownership to human possession, implying that God might act without wisdom or justice. The lecture asserts that such interpretation contradicts divine reality and reduces Raj to misplaced hope.
This view resembles likening the sun to a candle that may be extinguished or ignited at will. Divine ownership, however, is inseparably intertwined with wisdom and justice, exempt from any capriciousness.
Key Point: Divine ownership, unlike some sectarian views, is inseparably linked to wisdom and justice, devoid of arbitrariness.
Divine ownership fundamentally differs from human ownership by its inherent wisdom, justice, and knowledge. Whereas humans as owners might indulge in extravagance or injustice, God never does. The lecture exemplifies, even within human ownership, there exist limitsfor instance, one cannot wastefully destroy ones possessions as it constitutes corruption on earth.
Divine ownership is akin to an ocean flowing with order and wisdom, whereas human ownership resembles a brook that may stray off course.
The lecture vehemently rejects likening God to tyrannical rulers such as Muawiyah or Nser al-Dn Shh. Such analogy degrades God to a capricious and oppressive entity, acting at whim. The lecture emphasises that God acts with wisdom, justice, and mercy, and is entirely free from oppression and arbitrariness.
This analogy resembles a painting depicting a dark and tyrannical figure in place of a radiant face. God is the sun illuminating the cosmos with the light of wisdom and justice.
Key Point: God is free from any resemblance to tyrannical rulers and acts with wisdom, justice, and mercy.
The lecture stresses that God, unlike fallible humans who may act unlawfully, operates with the utmost lawfulness. Divine ownership is exercised within the framework of wisdom, justice, and knowledge, never culminating in arbitrariness. This lawfulness elevates Raj to a transcendent hope grounded in trust in God.
Divine lawfulness is akin to stars shining eternally with celestial order, guiding the seeker on the path of spiritual wayfaring.
This lecture critically evaluates viewpoints that portray God as a capricious entity, emphasising that Shiite mysticism is founded upon divine wisdom and justice. Such critique underscores the imperative of preserving the authenticity of Shiite mysticism and redefines Raj as a hope grounded in a sound comprehension of divine attributes.
Shiite mysticism resembles a verdant garden nourished by the pure waters of wisdom and justice, whereas erroneous perspectives are akin to pernicious weeds threatening the integrity of this garden.
Within Shiite theology, Raj is intrinsically linked to the principle of divine justice. The lecture asserts that Shiism regards God as a just being who never acts arbitrarily. This conception elevates Raj into a sublime hope, predicated on trust in divine justice and wisdom.
Raj in Shiite discourse is comparable to a sapling rooted in the soil of divine justice, blossoming under the gentle breeze of Gods mercy.
Raj represents the aspirants hope for Gods grace and benevolence that transcend strict justice. The lecture stresses that while the seeker acknowledges divine justice, they simultaneously harbour hope for Gods abundant mercy. This hope renders Raj a dynamic and exalted spiritual state.
Raj may be likened to a gateway through which the seeker advances towards the ocean of divine mercy, with divine justice serving as the bridge enabling this passage.
The lecture describes Raj as a spiritual station inferior to Ri. Ri denotes the state wherein the seeker is fully content with divine action, whereas Raj remains accompanied by inner contestation and objection. This differentiation reveals the hierarchical order of mystical stations and beckons the seeker towards progression from Raj to Ri.
Raj is akin to a step guiding the seeker toward the summit of Ri, the pinnacle where the seeker unites with divine will.
The lecture identifies Raj as the weakest station among the disciples, as it merely alleviates the seekers fear of divine punishment without leading to full perfection. This description delineates the foundational position of Raj within the hierarchy of mystical stations and invites the seeker to ascend to loftier stages such as Ri and divine love.
Raj resembles a sip of water that quenches the seekers thirst momentarily; yet, for complete satiation, the seeker must reach more exalted springs of spiritual progression.
The lecture emphasises that God is the true proprietor of all things, yet His ownership is inseparably intertwined with wisdom, justice, and knowledge. Contrary to erroneous views portraying God as a whimsical entity, God acts with absolute lawfulness, never deviating from the bounds of wisdom and justice.
God is like a gardener who carefully and wisely cultivates the saplings of creation, never straying from the righteous path.
Employing a jurisprudential example, the lecture highlights the limitations of human ownership. Humans cannot destroy their possessions extravagantly, as such acts constitute corruption on earth. This limitation marks the distinction between human and divine ownership and fortifies Raj as a hope grounded in divine wisdom.
Extravagance resembles pouring water into a desert, producing neither benefit nor sustenance but rather harm. Divine ownership is free from such defects.
The lecture depicts God as a conservative and considerate being who interacts with His servants with utmost precision and justice. This attribute elevates Raj into a sublime hope founded on trust in divine mercy and wisdom.
God is like a father who lovingly and diligently guides His children, never neglecting justice or mercy.
The lecture strongly refutes comparisons of God to tyrants or arbitrary rulers. Unlike figures such as Muwiya or Shimar or other oppressive rulers, God acts with wisdom and justice and never inclines towards arbitrariness or oppression. This critique purifies and elevates Raj into a transcendent hope.
God is like a sky that illuminates the earth with the light of justice and mercy, whereas tyrants are like dark clouds obscuring that light.
Referring to the exemplary conduct of Amir al-Muminn (Al), the lecture explicates Raj within the framework of Shiite spiritual practice. As a just and considerate ruler, Amir al-Muminn provides a paradigm for understanding Raj. Even when confronted with slander and injustice, he acted with patience and lawfulness. This attribute transforms Raj into a hope anchored in justice and wisdom.
The conduct of Amir al-Muminn is like a torch illuminating the path of Raj amid the darkness of oppression, guiding the seeker towards surrender and hope.
The lecture stresses that justice constitutes a foundational principle of the Shiite creed, and Raj, within this context, is a hope intertwined with divine justice. Contrary to certain sectarian views that liken God to a capricious being, Shiism asserts that God acts justly, thereby elevating Raj to a sublime station.
Justice resembles a pillar upon which the edifice of Shiite Raj firmly stands, directing the seekers heart towards hope and submission.
The lecture invites the seeker to assume responsibility for their own shortcomings. Raj attains its perfection when the seeker directs objection and contestation not towards God but towards the self. This perspective transforms Raj into a dynamic station propelling the seeker towards rectification and spiritual elevation.
The seekers accountability is like a key that unlocks the fetters of objection and contestation, guiding them towards complete Raj.
Lecture number 200 of Manzil al-Sirn offers a resplendent gem within the realm of Islamic mysticism through its elucidation of Raj. Raj, akin to a golden vessel, prepares the seekers heart to harbour hope for divine mercy, shielding them from the venom of punishment. This station, by balancing fear and hope, liberates the seeker from dread of torment, though due to the presence of objection and contestation, it may result in imperfection. The distinction between objection (the imposition of carnal desire) and contestation (non-acceptance of divine action) reveals the seekers psychological and mystical challenges in confronting divine will.
The critique of erroneous theological views that liken divine ownership to caprice accentuates the necessity of an accurate understanding of divine attributes. In Shiite theology, Raj is integrally linked to divine justice and wisdom, guiding the seeker towards a sublime hope based on trust in God and acceptance of personal imperfections. Original analogies, such as likening God to a wise gardener or Raj to a refreshing breeze, tangibly and elegantly convey profound mystical concepts.
The text concludes with the supplication Allhumma alli al Muammad wa l Muammad, a prayer that acts as a seal of affirmation upon this luminous path, directing the seeker towards divine blessing and proximity.
