Raj functions as a ladder guiding the seeker of mysticism from the realm of the nafs (the self or lower soul) to the summit of the qalb (the heart). This station, which occupies a distinguished position in the stages of the al-Sirn (the Wayfarers) delineated by Khwja Abdullah Ansr, portrays the seekers evolutionary trajectory from carnal attachments towards Divine proximity.
In Session 204, Nokounam, , delivers a profound and esoteric exposition elucidating the degrees of raj and the corresponding obligations incumbent upon the seeker at each level. He further accentuates the indispensable roles of Sharah (Islamic law), elevated aspiration, and the purification of the nafs within this spiritual journey.
This treatise is systematically organised into three principal sections: The first explores the degrees of raj and their positions within the mystical path; the second analyses the seekers duties at the intermediate station and Sharahs role in soul refinement; and the third examines the station of the Arbb al-Qulb (Masters of the Hearts) and the progression towards Divine nearness. Each section is enriched by specialised subheadings and detailed syntheses enhancing the intellectual profundity of the work.
Commencement with the Divine Invocation: Bismillhir-Ramnir-Ram
The discourse opens with the exalted invocation Bismillhir-Ramnir-Ram (In the Name of God, the Most Merciful, the Most Compassionate), signalling the embedding of the discussion within the framework of monotheistic and Divine knowledge. Nokounam identifies this session as number 208 in the sequence of lectures on the Manzil al-Sirn, devoted explicitly to elucidating the gradations of raj. This commencement functions metaphorically as a key, unlocking the gates of mystical cognition for the seeker.
Raj is categorised into three principal stages: the mmiyyah (common or beginners stage), the intermediate station of the Arbb al-Riyt (Masters of Spiritual Exercises), and the ultimate station of the Arbb al-Qulb (Masters of the Hearts). He articulates: There exist three degrees, three stations: the first station is the common one... the second station belongs to the Masters of Spiritual Exercises... and the final station is that of the Masters of the Hearts. This classification delineates the seekers progressive ascent from initial sincerity to the exalted rank of the heart.
The common station pertains to seekers motivated by a sincere love for serving God and exertion in spiritual striving. The intermediate station is occupied by the Masters of Spiritual Exercises who engage in disciplined asceticism to purify the nafs. The final station, the realm of the Masters of the Hearts, is attained by those who achieve union with the Truth and the station of the heart. These stations function as successive rungs upon which the seeker ascends from the domain of the self to the pinnacle of Divine proximity.
The common station represents the most elementary level of raj, characterised by pure yet simple motivations. Nokounam states: The common station is the dispatch of exertion and love for serving the Beloved, desiring to serve God. At this level, the seeker remains entangled in carnal attachments; nonetheless, their pure intention to serve God establishes the foundation for their spiritual progression.
This stage is analogous to a sapling planted in the soil of pure intention, requiring careful nurturing and cultivation. Sincerity at this juncture is an indispensable condition for advancement to higher degrees, for without genuine intention, the path of spiritual wayfaring deviates into error.
The intermediate station belongs to the Masters of Spiritual Exercises who devote themselves to the purification and disciplining of the nafs. He explains: The Masters of Spiritual Exercises pertain to the station of the nafs. This station demands persistent effort to overcome carnal desires and unwavering adherence to Sharah.
The Masters of Spiritual Exercises resemble explorers mining the depths of the nafs in pursuit of the pure gem. This phase, through the practice of prescribed austerities and self-control, liberates the seeker from material attachments and prepares them for entrance into the station of the heart.
The third and highest station is that of the Masters of the Hearts, who, having triumphed over the nafs and purified their aspiration, attain the station of the heart and union with God. Nokounam affirms: The Masters of the Hearts represent the station of the heart. This station is the zenith of spiritual progression, wherein the seeker reaches unity with the Truth.
The Masters of the Hearts resemble birds soaring in the celestial realm of Divine nearness, their hearts the locus of Divine manifestations. This station is the fruit of soul purification and lofty aspiration, guiding the seeker from multiplicity towards unity.
At the intermediate station, the seeker is entrusted with three principal duties: elimination of carnal desires, adherence to the instruments of Sharah, and maintaining elevated aspiration. Nokounam states: One must remove the desires of the nafs... with the instruments of Sharah... and their aspiration must be lofty. These duties constitute the practical framework of spiritual progression at this level.
Eliminating carnal desires entails liberation from egocentric inclinations such as I like or I desire. Adherence to Sharah legitimises the spiritual path. Elevated aspiration propels the seeker beyond material attachments towards transcendent goals. These duties act as three pillars underpinning the edifice of the seekers wayfaring.
The foremost duty at the intermediate station is the elimination of carnal desires. He states: The desires of the nafs must be removed I like, I love, I desire these must be taken away from oneself. This process requires heightened self-awareness and control over the nafs, enabling liberation from the snares of carnal impulses.
Carnal desires are akin to pernicious weeds contaminating the garden of the seekers heart. With the instruments of Sharah, the seeker must eradicate these weeds, preparing the heart for the cultivation of Divine knowledge. Illustrative examples, such as childish behaviours (I want it this way), underscore the imperative of overcoming such cravings.
Sharah, as the primary instrument of soul refinement, plays a pivotal role at the intermediate station. Nokounam declares: With the instruments of Sharah discerning what is good and what is evil desires are removed. Compliance with Divine injunctions, such as prayer and fasting, preserves the seeker from deviation.
Sharah serves as a lamp illuminating the seekers path. Without this light, the wayfarer becomes lost in the darkness of misguidance. He cautions: The greatest obstacle is when a person encounters difficulties with Sharah. This remark underscores the inseparable bond between mysticism and Sharah.
Elevated aspiration constitutes the seekers defining characteristic at the intermediate station, distancing them from material attachments and base desires. He affirms: Their aspiration must be lofty; no longer pursuing trivialities, minutiae, or paltry matters. Elevated aspiration denotes God-seeking and concentration on transcendent objectives.
This aspiration resembles an eagle soaring in the lofty heavens, disdaining the lowly earth. Through this elevated aspiration, the seeker shuns the safsf (base things) and is guided towards the mal al-umr (exalted affairs). A prophetic narration cited in the text confirms: Indeed, God loves the exalted... noble matters and hates base ones.
Rji il Allh denotes the seeker whose aspiration is directed towards God, whereas Rji il al-Khalq seeks worldly ends. Nokounam clarifies: The difference between one who hopes towards God and one who hopes towards creation... elevated aspiration means hoping towards God. This distinction highlights the critical importance of pure intention in the mystical path.
Rji il Allh is akin to a star shining in the Divine firmament, whilst Rji il al-Khalq, despite lofty worldly aims, remains ensnared in the whirlpool of multiplicity. This difference exemplifies Islamic mysticisms orientation towards unity and God-seeking.
The aim at the intermediate station is to purify the aspiration from non-Divine attachments. He explains: In this, aspirations are purified... through rejecting sensual pleasures. The seeker must abandon carnal enjoyments and, by adhering to Sharah, direct their aspiration towards the Exalted God.
The purification of aspiration resembles the clarification of water contaminated by the impurities of the nafs. This process is actualised by renouncing pleasures, observing Sharah, and maintaining elevated aspiration. Illustrations, such as eschewing the selection of a cool place for prayer, manifest the necessity of overcoming carnal desires.
The station of the Masters of the Hearts represents the highest degree of raj, attained after conquering the nafs and purifying the aspiration, culminating in the station of the heart. Nokounam states: Now that the aspiration has ascended... now one becomes the possessor of the heart. This station embodies intimacy with God and the locus of Divine manifestations.
The heart of the Masters of the Hearts resembles a mirror reflecting the light of the Truth. These seekers, freed from the self, reach unity with the Divine, and their hearts become the abode of Divine love and knowledge.
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Despite encountering tribulations and hardships, the Prophets and Saints, by virtue of their lofty resolve and steadfast adherence to the Divine Law (Sharia), have attained the exalted station of the heart. It is stated:
All these Prophets and Saints of God have accomplished this task... they reach the heart.
This attainment is a clear indication of their purity and sincerity. The Prophets and Saints resemble beacons of light who have illuminated the path to Divine proximity amid the darkness of the material realm (Nast). Their tribulations have served as tests for their purity and sincerity, and their resolute aspiration has elevated them to the highest spiritual ranks.
Intimacy with the Divine engenders the divine character within the spiritual wayfarer (slik), distancing them from base and ignoble matters. Nokounam elucidates:
When intimacy with the Lord is attained, the character and disposition of God manifest within him.
This intimacy is the fruit of a successful spiritual journey, guiding the wayfarer towards Divine proximity. Such intimacy resembles a gentle breeze that dispels the dust of egotism from the heart of the slik, adorning them with Divine attributes. This characteristic frees the friends of God from worldly attachments, focusing their aspiration towards the loftiest matters.
Unity of aspiration (Tawd al-Himmah) signifies the concentration of will upon God alone, forsaking division and multiplicity. As it is expressed:
By unifying his aspiration, his resolve becomes one for God.
This process liberates the wayfarer from non-divine attachments and guides them towards unity with the Truth. Tawd al-Himmah is analogous to a river flowing from scattered tributaries into the ocean of unity. This unity rescues the slik from the dispersions of the self and directs them towards the ultimate aim of the spiritual path the desire for God.
The friends of God, due to their attachment to the Most Honourable of existents, distance themselves from trivial and insignificant matters. Nokounam remarks:
When these [saints] attach themselves to the Most Honourable of existents... they abstain from concern for the most insignificant things.
This attribute focuses their aspiration towards the loftiest matters. The friends of God stand like mountains, steadfast against the lowly winds of the nafs (ego). Their attachment to God purifies their hearts from mundane trifles and channels their aspiration toward exalted realities.
The rank of the Masters of the Hearts results from the refinement of the self, purification of aspiration, and adherence to the Divine Law, which collectively elevate the wayfarer to the station of the heart and Divine nearness. Prophets and Saints, through lofty resolve and purity, epitomise this spiritual progression. Intimacy with God and the unity of aspiration guide the wayfarer away from trivialities towards the loftiest realities, culminating in unity with the Truth.
The stages of rajj (hope and expectation), functioning as a ladder in the mystical journey, elevate the wayfarer from the common rank to the intermediate stage and ultimately to the station of the Masters of the Hearts. At the intermediate level, the removal of carnal desires, adherence to the Sharia, and lofty resolve direct the wayfarer toward the refinement of the self. Sharia serves as the principal instrument validating the spiritual path, while lofty resolve propels the seeker from trivial concerns towards the loftiest realities. The station of the Masters of the Hearts, through intimacy with God and unity of aspiration, brings the wayfarer to Divine proximity. This lecture of Nokounam , by precise elucidation of these ranks and emphasis on the inseparable bond between mysticism and Sharia, provides a comprehensive guide for spiritual wayfarers. Under the supervision of Sadegh Khademi
