Motivation (Raghbat) functions akin to a key that unlocks the gates of the courtyard of mystical progression (Sulk) for the wayfarer. This station, which occupies a distinguished position at the culmination of the chapters in Manzil al-S'irn by Khwaja Abdullah Ansari, kindles the aspirants zeal and desire to proceed towards the Divine. The lecture delivered by Nekounam, may his sacred secret be sanctified, in session 207, offers a profound and mystical exposition on the degrees of motivation and elucidates the pivotal roles of knowledge (ilm), certainty (yaqn), and visionary witnessing (shuhd) in engendering the impetus for action.
The present text is methodically organised into three principal sections: the first explores the gradations of motivation and its station within the mystical path; the second analyses the roles of knowledge and certainty in cultivating motivation and dispelling languor; the third examines the rank of Ihsn and the influence of visionary witnessing on reinforcing action.
Invocation of the Divine Name:
Bismillh al-Ramn al-Ram
The discourse commences with the exalted invocation Bismillh al-Ramn al-Ram, signifying that the discussion is framed within the paradigms of monotheistic knowledge. This audio, numbered 211 in the series of Manzil al-S'irn, elucidates motivation as the final station among the chapters. This commencement acts as a beacon illuminating the path of mystical progress for the seeker.
Classification of Motivation: Three Degrees of Progression
Motivation is classified into three degrees: the first degree (motivation of the people of report), the second, and the third. This lecture primarily focuses on the first degree. The states, "Wa al-raghbah al thalth darajt" (Motivation is upon three degrees). This taxonomy charts the seekers evolutionary progression from incentive based on report (khabar) towards witnessing and experiential verification (muyanah).
Serving as the final station within the chapters, motivation guides the seeker from the preliminary alleys of the path into the courtyard of spiritual transactions. This station acts as a bridge preparing the seeker for the more practical and profound phases of mystical progression.
First Degree of Motivation: Motivation of the People of Report
The first degree is exclusive to the people of report, those whose motivation arises from legal reports and knowledge of the Book and Tradition. Nekounam articulates: "Al-darajah al-l raghbat ahl al-khabar yatwalad min al-ilm" (The first degree of motivation belongs to the people of report and is generated from knowledge). This motivation constitutes the most rudimentary level of impetus that encourages the seeker toward exertion (ijtihd) and practice.
The motivation of the people of report resembles a sapling planted in the soil of religious knowledge and nurtured by the watering of resolute belief. Although foundational and elementary, this degree plays a seminal role at the inception of the mystical journey.
The Station of Motivation at the Conclusion of the Chapters
Motivation, as the final station among the chapters, serves as a point of embarkation into the courtyard of spiritual transactions. The remarks: "Raghbat akhrsh hast, m-ravm t hayt... awlqm-e muamalt m-shavad" (Motivation is the last station; we proceed into the courtyard, or the categories of transactions take place). This station underscores motivations essential status as a prerequisite for the more operative stages of spiritual progression.
Motivation is like a gate directing the seeker from the theoretical alleys into the practical courtyard of the mystical path. By engendering impetus, this station readies the aspirant for confronting the challenges of subsequent stages.
Knowledge: The Foundation of Motivation
Religious knowledge, founded upon the Book and Tradition, forms the principal basis for generating motivation in the first degree. The states: "Yatwalad min al-ilm... ilm, f-yajibu ilm bih hdhih al-ashy" (It is generated from knowledge knowledge must be acquired about these matters). This knowledge, encompassing awareness of religious rulings, rewards, and punishments, fortifies the seekers impetus to act.
Knowledge is akin to a lamp illuminating the path of mystical progression. Without this lamp, the seeker wanders in the darkness of languor and indifference. Examples such as the promise of reward for assisting the poor or undertaking the pilgrimage to Mecca illustrate knowledges motivational role.
Knowledge as Divine Light
In the mystical path, knowledge transcends mere theoretical learning; it is a divine light that God casts into the heart of whomever He wills. The explains: "Ilm nr yaqdhifuhu Allh f qalb man yash" (Knowledge is a light God casts into the heart of whom He wills). This knowledge leads to faith and certainty, creating a potent incentive for motivation.
This divine light resembles a flame that illumines the seekers heart and rescues him from the darkness of languor. Such a definition links knowledge with heart-based gnosis (marifah) that effectuates the seekers internal transformation.
The Relationship between Certainty and Action
Certainty, the outcome of religious knowledge and resolute belief, is the primary factor in removing languor and bolstering action. Nekounam states: "Idh kn al-yaqn fa-al-mushkil yaqill... idh kna yaqn l tastat al-sustah an takn inda shay" (If certainty exists, the problem diminishes... if one has certainty, languor cannot arise in regard to something). A seeker imbued with certainty regarding the truth of religion cannot exhibit languor in the face of action.
Certainty resembles a pillar that fortifies the edifice of the seekers deeds. Illustrations such as the strong motivation to face an exam contrasted with indifference toward the pre-dawn prayer demonstrate the influence of certainty on behaviour. This point critiques the claim We have abundant knowledge but do not act, positing the absence of action as rooted in deficient certainty.
Languor: The Result of Ignorance and Lack of Belief
Languor and inaction directly result from the absence of knowledge and conviction. The remarks: "Al-sustah minal jhilyah... kull al-adam amali minal adam itiqd" (Languor is due to ignorance... all inaction results from lack of belief). The seeker devoid of certainty cannot sustain the motivation necessary for action.
Languor is like a pernicious weed growing in the garden of the seekers heart, impeding the growth of motivation. Examples such as neglecting supererogatory prayers or prioritising sleep over worship demonstrate languors roots in weak conviction.
Qisat al-Rukh: The Lowest Forms of Languor
Qisat al-rukh refers to the basest forms of languor and negligence that prevent the seeker from advancing on the path. The states: "Wa tamna ibah min al-ruj il qisat al-rukh" (And it prevents its possessor from reverting to the basest forms of negligence). Motivation, by strengthening conviction, inhibits the seekers return to such languor.
Qisat al-rukh resemble whirlpools that drag the seeker into heedlessness. Examples include neglecting ablution or supererogatory prayers out of a careless attitude of never mind. Motivation, by creating impetus, liberates the seeker from these traps.
Motivation and Exertion Belonging to Visionary Witnessing
Motivation derived from knowledge impels the seeker toward exertion (ijtihd), which at the first degree pertains to preliminary visionary witnessing (shuhd). The elucidates: "Fatubu al al-ijtihd... al-ijtihd al-mutaallaq bi-al-shuhd" (It incites exertion... exertion related to witnessing). This witnessing, at the rank of Ihsn, has not yet reached the ultimate truth.
Visionary witnessing resembles a mirror reflecting religious realities to the seeker and urging him toward action. This initial witnessing keeps the seeker distant from languor and enhances his motivation for exertion.
The Rank of Ihsn: Strengthening Certainty through Visionary Witnessing
At the rank of Ihsn, the seekers faith attains a level where certainty is reinforced by direct visionary witnessing. The states: "Wa idh balagha al-mn maqm al-isn... yuqawwi yaqnuhu bil-ayn" (When faith reaches the rank of Ihsn... his certainty is strengthened by ocular witnessing). This station protects the seeker from languor and augments his earnestness in action.
Ihsn, defined in the Prophetic tradition as to worship God as if you see Him, represents a summit at which the seeker worships God as though beholding Him. This witnessing consolidates certainty and repels languor.
Critique of Improper Use of Concessions (Rukh)
Improper reliance upon concessions leads to negligence and languor. The cautions: "Wa manahu akhdh bil-rukh... qisat al-rukh yan bash wa-lash kan" (And preventing him from taking concessions the basest forms of negligence). Strong motivation and certainty dissuade the seeker from such negligence and direct him toward action.
Unwarranted concessions resemble snares entrapping the seeker in heedlessness. Examples like neglecting supererogatory prayers with a careless whats the harm attitude illustrate this languor. Motivation creates impetus, liberating the seeker from these pitfalls.
Faith in the Unseen: The Basis of Motivation of the People of Report
The motivation of the people of report is based on faith in the unseen (mn bi-al-ghayb) derived from the reports of the Book and Tradition. The states: "Ahl al-khabar hum alladhna man bil-ghayb" (The people of report are those who believe in the unseen). This faith strengthens the seekers impetus for action and protects him from languor.
Faith in the unseen resembles a seed sown in the seekers heart, which, nurtured by knowledge of the Book and Tradition, blossoms into motivation. This faith guides the seeker toward exertion and action.
Motivation, as the final station of the chapters, guides the seeker away from languor and indifference toward exertion and action. The first degree of motivation, founded upon religious knowledge and faith in the unseen, shapes the seekers initial impetus. Knowledge, as divine light, generates certainty that forestalls languor and directs the seeker toward the rank of Ihsn. The lecture of Nekounam elucidates these subtle gradations and highlights the indispensable role of knowledge, certainty, and visionary witnessing in the genesis and strengthening of motivation along the mystical path.
