of Nokounam, (Session 201)
Hope (Raj), akin to a soul-inspiring breeze within the domain of mystical wayfaring, guides the seeker towards the boundless mercy of the Divine. This station, which holds a distinguished place within the Manzil al-Sirn of Khwja Abdullah Ansr, embodies both proximity-bestowing virtues and inherent defects that warrant profound reflection and spiritual refinement. The lecture of Nokounam, may his spirit be sanctified, in session 201, elucidates with profound mysticism the duality inherent in the concept of hope, examining its virtues and defects, while offering methodologies for the rectification of these imperfections en route to surrender (taslm) and annihilation (fan). The present text is organised into three principal sections: The first explores the concept and station of hope within the mystical journey; the second analyses the distinction between opposition (muraa) and objection (ir) in hope; and the third investigates the defects of hope alongside remedies for their removal through the lens of Divine Wisdom. Each section, enriched by specialised subheadings and comprehensive summaries, amplifies the intellectual depth of the work.
In mystical terminology, Raj signifies hope in the Divine mercy, generosity, and forgiveness, which liberates the seeker from the fear of punishment and guides them toward the nearness of the Truth. Nokounam states:
Hope possesses both a virtue and a defect; the virtue of hope dispels the poison of torment.
This hope resembles a crystalline spring that purges the toxin of fear from the heart of the wayfarer, connecting them intimately with the Most Generous and Munificent God.
The virtue of hope lies in the seekers recognition of God through His perfect attributes such as generosity, munificence, mercy, and compassion, maintaining trust and expectation of His pardon and mercy. The elucidates:
He says, God willing, God will not punish.
Such hope is an indication of the seekers attachment to God and reliance upon His boundless mercy. Hope acts as a bridge that conveys the wayfarer from the valley of fear to the secure abode of Divine proximity.
Despite its virtues, the station of hope is not exempt from defect. The defect manifests when the seekers desire diverges from the Divine will. Nokounam remarks:
His desire and Gods desire are two different things; God wants one thing, and he desires another.
This duality transforms hope into opposition against Divine will, wherein the seeker harbours improper expectation from God instead of surrender.
Unlike the enduring spiritual ranks, hope is a transient station that the seeker must transcend. The explains:
Why does he say attachment? Because these are stations, meaning one must pass beyond them.
This attachment resembles a burden the wayfarer must lay down to ascend towards loftier degrees of the mystical journey.
Each station of the pathfrom hope through trust, surrender, contentment, and annihilationcontains virtues and defects. The observes:
Surrender has its own problem... even contentment, the station of contentment, also has its problem.
Even in contentment, where the seeker is pleased with God, duality remains between the self and Divine will, since contentment is an indication of the selfs persistence. This perspective portrays the mystical journey as a dynamic voyage, with each stage necessitating purification and rectification.
Hope, as a station in the mystical journey, through expectation of Divine mercy, draws the seeker nearer to the Truth; yet, if coupled with improper expectation, it results in opposition to Divine will. This station, with proximity-bestowing virtues and self-derived defects, demands transcendence towards higher stations such as surrender and contentment. Recognition of the duality within hope guides the seeker towards spiritual refinement and alignment with Divine wisdom.
Opposition (muraa) in hope denotes the potential for contradiction with Divine will. Nokounam explains:
Opposition is that which is directed toward what has not yet occurred.
This opposition arises when the seekers hope desires something that might not be in accordance with Gods will. At this stage, the opposition remains latent, confined to desire and expectation rather than action.
Objection (ir), by contrast, signifies overt and active contradiction with Divine wisdom. The states:
Objection pertains to that which has occurred.
Objection occurs when the seeker not only harbours false expectation but also reproaches Divine wisdom, presuming that God ought to act according to their desire. This objection constitutes a graver defect than opposition and can lead to deviation from the mystical path.
The term haddada in the text denotes a Divine admonition or warning whereby God deters the seeker from opposition to His will. Nokounam elucidates:
Haddadah means the cry of opposition... He does not intend to grant what was expected.
This admonition resembles a clarion call awakening the seeker from heedlessness, urging rectification of their course.
Objection manifests when the seeker is deluded into believing that God is independent of implementing justice or wisdom and must act solely out of generosity. The remarks:
The hopeful imagines that God is self-sufficient and does not need to answer His servants expectations.
This delusion is like a veil obscuring the seekers vision, preventing comprehension of Divine wisdom.
The distinction between opposition and objection elucidates different stages of defect within hope. Opposition, being latent, is a remediable defect; objection, involving actual contradiction with Divine wisdom, is a more severe deviation. Divine admonition (haddada) and critique of the hopefuls illusion steer the seeker toward purification of the self and acceptance of Divine wisdom.
Among the gravest defects in hope is the claim of superior knowledge in opposition to God, described in the text as the most abhorrent of objections. The states:
He claims to be more knowledgeable than Him... and this is among the most repugnant objections.
This claim not only diverges from mystical hope but also leads to ignorance and deviation. The hopeful seeker must humbly repose their hope in Divine mercy rather than assert superiority.
In its authentic sense, hope is a supplication and humble entreaty before God. The explains:
Hope means being hopeful, that is, the supplicant.
This hope is like the prayer of a seeker who, with a broken heart, implores:
Do with me as You are worthy, not as I am worthy.
This supplication roots itself in the recognition of Divine perfection and is free from any claim of superiority.
The right of the servant (حق عبد) in spiritual progression encompasses the acceptance of Divine wisdom, the delegation of affairs unto God, and the surrender of the self before His will. Nokounam asserts:
"The right of the servant is to be content with His decree ... to consign his affairs to Him and to surrender his soul unto Him."
This submission is akin to entrusting the vessel of existence to the helmsman of Divine wisdom, who safely guides the seeker towards the secure shore of nearness. The Holy Quran elucidates this matter, stating:
رَضِيَ ٱللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ ۚ ذَٰلِكَ لِمَنْ خَشِيَ رَبَّهُ
(Quran, al-Bayyinah: 8, Trans. ): God is pleased with them and they are pleased with Him; this is for those who fear their Lord.
The concept of Divine ownership, in contrast to human ownership, is invariably bound by wisdom and knowledge. Nokounam articulates:
"The Owner is God, and such it is ... inasmuch as ownership and possession signify the utilisation of the property."
This perspective absolves Divine ownership from any form of arbitrariness or wastefulness, defining Gods actions strictly within the framework of absolute wisdom and beneficence.
The commentators interpretation of raja (hope) is flawed due to conflating it with claims of superior knowledge and objections to Divine wisdom. Nokounam remarks:
"The explanation presented here ... does not convey an appropriate meaning; it is not well articulated."
This critique underscores the necessity for a more precise elucidation of mystical concepts, positing raja as a perfection attribute rooted in the heart and humility rather than in claims of superiority.
Hope reaches its perfection only when harmonised with Divine wisdom. The Quran declares:
وَمَا كَانَ رَبُّكَ نَسِّيًا
(Quran, Maryam: 64, Trans. ): And your Lord is never forgetful.
Nokounam employs this verse as the basis for refuting the illusion of the hopeful one (raji) who mistakenly supposes that God neglects His wisdom.
The deficiencies of raja, including opposition, objection, and claims of superior knowledge, are rectified through self-purification and submission to Divine wisdom. Mystical hope, as a humble supplication, draws the seeker nearer to Divine proximity, provided it is free from carnal expectations and claims of superiority. The right of the servant is encapsulated in contentment, delegation, and surrender, which ultimately guide the aspirant towards the station of annihilation (fan).
Raja, as a spiritual station in the mystical path, liberates the seeker from the fear of punishment by fostering hope in Divine mercy. Nevertheless, when intertwined with improper expectation or objection to Divine wisdom, it manifests imperfections. The teachings of Nokounam , through precise explication of the virtues and defects of raja, the differentiation between opposition and objection, and the emphasis on submission and humility, offer invaluable guidance to the spiritual traveller. This treatise, replete with novel allegories and critique of erroneous exegeses, presents raja as a bridge to elevated stages of the spiritual journey, culminating in complete alignment with the Divine will through self-purification. Supervised by Sadegh Khademi
