of Nekounam, (Session 209)
The mystical journey (sulk irfn) constitutes a voyage from the self towards the Divine Reality, whereby the seeker, traversing various stations and spiritual states, refines his very existence under the illumination of divine lights. Within this intricate progression, the station of Raghabat (desire or inclination), akin to a blazing fire, ignites the heart of the seeker towards the Beloved. This treatise, inspired by the discourses of Nekounam , undertakes a rigorous elucidation of the second degree of Raghabat, termed Raghabat al-Hl (present desire), within the mystical hierarchy of Manzil al-Sirn authored by Khwja Abdullah Ansr.
The discourse opens with the invocation Bismillhir-Ramnir-Rama spiritual key that unlocks the doors of wisdom. This phrase not only signals the sanctity of the subject matter but also denotes the seeker's trust and reliance upon the exalted Essence of God during his spiritual endeavour. Raghabat, as one of the foundational stations in the mystical system of Khwja Abdullah, is examined here specifically in its secondary grade, namely Raghabat al-Hl.
Raghabat is an inward ardour that propels the seeker towards the Truth, warding off lethargy and doubt. This station is classified into three distinct degrees:
The second degree, encompassing the states of the possessors of spiritual condition (arbb al-l), brings the seeker to a station where, like a passionate moth, he immolates himself in the fire of Divine Love.
At the second degree of Raghabat, the seeker attains a stage wherein all efforts are expended entirely, so that no exertion remains except that which is expended (l tabq mina al-majhd ill mabdhlan). His determination is cleansed from every trace of languor (wa l tadu lil-himmah zablan), and no goal other than the Divine Objective is deemed acceptable (wa l tatruk ghayr al-maqd mamlan). These attributes render the seeker akin to a luminous candle that burns solely for the sake of the Truth.
In the primary degree of Raghabat, the seeker is far removed from rukhsatthe seeking of dispensation for laxity or abandoning practice. Rukhsat signifies frailty of will that tempts the seeker toward excuses such as fatigue or lack of spiritual readiness to forsake devotion. Conversely, the eager seeker (rghib) moves forward with noble resolve, free from doubt and slackness. A humorous simile in the text compares rukhsat to a pupil who escapes lessons by feigning a need to visit the lavatory, a simple yet profound allegory that vividly delineates the difference between the determined seeker and the irresolute.
Within Raghabat al-Hl, the seeker resembles a moth that casts itself into the flame of the beloveds candle. This metaphor powerfully illustrates the intensity of the seekers desire and total self-sacrifice, wherein the entirety of his being is surrendered in the cause of God. The seeker neither fears self-immolation nor perceives it as destruction; rather, he regards this burning as the pathway to perfection. This state transports the seeker to a realm where no object of desire remains except God.
The exertion of effort entails the total dedication of physical, psychological, and spiritual faculties to Gods cause. The seeker lays all his capacitiespower, endeavour, and perseveranceupon the altar of sincerity, reserving nothing for the mundane. Such exertion stems not from coercion but from an intrinsic fervour compelling the seeker towards absolute sacrifice. Even the hardships and torments of the path, which consume his being like fire, fail to deter him, for his resolve to attain the Divine Objective invigorates his very breaths.
At this station, the seeker abstains from deviation and withdrawal from the objective. He not only disregards anything besides the Divine Goal but refuses even to entertain desires for it. Such steadfastness epitomises complete sincerity, where no aim but God the Exalted is painted upon the horizon of his existence. The text likens this condition to a generous host who selflessly offers all his possessions to a cherished guest without concealment or reluctance.
The Divine Friends exemplify the highest manifestations of Raghabat al-Hl. Through constant recitation of the Holy Quran, the establishment of supererogatory prayers, and the performance of virtuous deeds, they dedicate their entire being to God. Such constancy in practice ensures that at the moment of their passing, nothing remains but their shroudsan emblematic sign of total dedication. This giving forth arises not from weakness but from spiritual potency and authority.
The exertion inherent in Raghabat originates from strength and soundness of mind and body, not from self-destructive tendencies or pathology. A seeker who succumbs to illness or psychological disorder due to improper spiritual practice diverges from true Raghabat. The text presents a parable likening exertion to a person who possesses one hundred tomans and gives them away, confident in their ability to replenish them. This illustration underscores the necessity of balance in exertion.
Imam Hasan (peace be upon him) exemplified this ideal by repeatedly sacrificing his worldly possessions, yet never falling into poverty or incapacity. His generosity emanated from material and spiritual strength, serving as a prudent model for seekers that dedication must stem from power and mastery rather than weakness.
Improper spiritual conduct or unqualified mentorship can lead the seeker into illness, madness, or deviation. Such phenomena are not genuine manifestations of Raghabat but illusions and misguidance. The text highlights the harsh environmental conditions of earlier times, such as the intense heat of Qom and lack of facilities, to explain how some seekers deviations were environmentally induced rather than intrinsic to mysticism. True mysticism culminates in empowerment, purity, and strength.
The present capacity, owing to its intrinsic dependence on emotions, is inherently limited in scope. Should the present desire fail to ascend to the capacity of intuitive perception, it risks decline and eventual diminishment. The text elucidates this by invoking the hadith "The ink of the scholars is superior to the blood of the martyrs", thereby asserting the preeminence of the scholars pen over the martyrs blood, due to the enduring nature of its effect. While the blood of the martyrs is confined to the present capacity, the ink of the scholars functions as an inexhaustible current, perpetuating without diminution.
The manuscript characterises the Islamic Revolution as an affective movement which, for its persistence, requires the infusion of a culture of knowledge. In the absence of this vital linkage, the revolutionary movement will falter, much like a breath that surges and then ebbs into stillness. Knowledge culture acts as an autonomous charger, elevating the revolution to a long-range capacity that renders it independent of external energisation.
Emotive slogans, devoid of mastery over the marketplace and cultural dimensions, do not culminate in sustainable victory. The text exemplifies that emotional demonstrations, unless accompanied by economic and social cultural development, ultimately succumb to the power of the market. Culture is the key to dominion over all facets of life, spanning from the marketplace to the home and the university.
The present desire represents a locus wherein the seeker, through the complete expenditure of their endeavour and will, immerses themselves in the divine fire of love, seeking nothing other than the true Objective. This stage, characterised by steadfastness in purpose, perfect sincerity, and avoidance of weakness, propels the seeker ever closer to perfection. Nonetheless, due to its reliance on emotions, the present capacity requires elevation to the capacity of intuitive perception to remain shielded from decline.
The hadith concerning the ink of the scholars and the blood of the martyrs illustrates the superiority of knowledge and the persistence of its impact over affective action. The reference to the Islamic Revolution further expounds the necessity of linking emotional impetus with a culture of knowledge.
In conclusion, the invocation Allahumma salli ala Muhammad wa Aali Muhammad, serving as a spiritual benediction, underscores the connection of this path with Shiite spirituality.
