the Lectures of Nokounam, may his sanctity be revered (Session 210)
Within the mystical progression of sr wa sulk, raghbat (spiritual inclination) stands as one of the foundational stations, guiding the seeker (slik) towards Divine proximity. This station, which is elaborated in detail in Manzil al-Sirn by Khwja Abdullah Ansr, attains its zenith in its third degreethat is, the raghbat of the ahl al-shuhd (those of witnessing). The third station of raghbat, which is the focal point of this treatise, elevates the seeker to the station of direct Divine vision and unmediated witnessing of God, a realm wherein worship is enacted not out of obligation or expectation of reward, but out of an ardent longing to behold the true Beloved. This station is characterised by the attributes of taqiyya (concealment of spiritual unveilings) and naqiyya (the purity and cleanness of the heart from multiplicity and otherness), drawing the seeker ever closer to unity with the Divine Reality.
In the name of Allah, the Most Compassionate, the Most Merciful
This discourse, derived from Lecture 210 of Manzil al-Sirn, commences with the invocation of the Most Merciful and Compassionate Lord. This invocation signifies the seekers pure and monotheistic intention in the mystical path, guiding him towards the supreme goal. The third degree of raghbat, which this section addresses, pertains to the inclination of the ahl al-shuhd, and represents the pinnacle of the journey of raghbat en route to Divine proximity.
In the mystical progression, raghbat is categorised into three stations: the first station is raghbat al-ilm, based upon theoretical knowledge; the second is raghbat al-isn, founded upon the imaginative perception of witnessing God (kaannahuka tarhu, as though you see Him); and the third, the raghbat of the ahl al-shuhd, culminating in direct vision (kna yarhu, he was seeing Him). This classification delineates the seekers progressive ascent from knowledge, to beneficence, and ultimately to witnessing, as if his soul passes from the shores of cognition into the boundless ocean of Divine vision.
The raghbat of the ahl al-shuhd signifies a state in which the seeker beholds God directly (kna yarhu), not merely imagining that he sees Him (kaannahuka tarhu) nor conceiving that God is observing him (innah yarhu). This station evokes a profound yearning for Divine vision, as though the soul perceives itself reflected in the mirror of Divine existence. This witnessing is distinguished by two essential traits: taqiyya, the concealment of spiritual discoveries and preservation of Divine secrets, and naqiyya, the purity of the heart from all forms of multiplicity and otherness.
Taqiyyathe concealment of spiritual statesprevents the seeker from ostentation and hypocrisy, as if he were safeguarding the treasure of knowledge within the chest of his heart. Naqiyya denotes the purity and clarity of the heart from attachments to anything other than God, guiding the seeker towards Divine unity. These two qualities act as wings, liberating the seeker from multiplicity and otherness, enabling his ascent to the heavens of monotheism. At this station, the heart is emptied of all but God, focusing entirely on the true Beloved.
The third station of raghbat, as the apex of the spiritual journey concerning raghbat, guides the seeker to the station of Divine witnessing. Characterised by the attributes of taqiyya and naqiyya, it purifies the heart from multiplicity and otherness, drawing the seeker near to Divine unity. The tripartite classification of raghbat maps the seekers progression from theoretical knowledge through beneficence to unmediated witnessing. This sections explication of the fundamental concepts of raghbat sets the foundation for a deeper exploration of the station of witnessing in subsequent sections.
The witnessing of the third degree of raghbat is ruyat (visionary witnessing), distinguished from the scientific witnessing of the first degree and the beneficent witnessing of the second. Ruyat witnessing is the direct and unmediated perception of the Truth, surpassing the imagined perception (kaannahuka tarhu). At this station, the seeker appears to stand before the true Beloved, beholding Him with the eye of the heart. This witnessing necessitates perfect purification of the self and detachment from all carnal attachments, to the extent that the seeker even refrains from choosing a cool place for prayer, so that his heart remains entirely unencumbered by any attachments.
At the station of witnessing, the seekers worship does not arise from obligation or hope for reward, but from the ardent desire to behold the Divine Truth. Prayer in this state serves as a bridge transporting the seeker to the shore of Divine vision. It is as if, in every unit (rakah) of prayer, the seeker beholds the Beloved and engages in intimate discourse with Him. This worship manifests complete sincerity and connection to God, freeing the seeker from all material motivations or duties.
At the station of witnessing, the seeker, aware of the Divine identity of the interlocutor, engages in a loving and conscious transaction with God. This transaction, founded on knowledge and witnessing of the Truth, differs from worldly dealings. The seeker performs actions not for material gain, but for nearness to the true Beloved, as if every deed is a love letter addressed to God.
The believers ascension, mentioned in traditions as the fruit of prayer, at this station refers to the vessel of Divine witnessing. This ascension marks the commencement of the station of witnessing, bringing the seeker into a profound experience of Divine presence. In this state, the seeker seems to soar in the sky of knowledge, approaching the sacred realm of God with each act of worship.
The station of witnessing, as the culmination of the third degree of raghbat, leads the seeker to direct perception of the Divine Truth and a loving interaction with Him. Worship here springs from the desire to behold the Divine, and the believers ascension represents a turning point in the seekers journey. The transaction with God, based on knowledge and witnessing, frees the seeker from worldly attachments and guides him to unity with the true Beloved. This sections explication of the various dimensions of witnessing prepares the ground for a further study of tasharrof and its characteristics in the following section.
Tasharrof, meaning the attainment of the honour of Divine proximity and vision, is one of the prominent features of the raghbat of the ahl al-shuhd. This station, accompanied by taqiyya (concealment of unveilings) and naqiyya (purity and cleanness of heart), directs the seeker towards unity with the Divine. Tasharrof is as if the seeker is admitted into the Divine court, where by the dignity of witnessing the Beloved, he is freed from all multiplicity and otherness.
Within some manuscripts of Manzil al-Sirn, a distinction is made between the terms tasharrof and tashawwuf. Tasharrof denotes the vision of God without liq (complete union), whereas tashawwuf refers to attention to otherness. The commentator prefers tasharrof as it emphasises Divine vision as the primary goal of the station of witnessing. Tasharrof is as though the seeker arrives at the threshold of the Divine court, yet a duality between him and the Beloved still subsists.
Tasharrof serves as a preparatory stage for liq, though it does not culminate in complete union. In this state, the seeker is in the condition of Divine vision, yet duality remains. It is as though the seeker stands at the threshold of union, beholding the Beloved but not yet embraced by Him. This subtle distance compels the seeker to further spiritual exertion to attain complete unity with the Divine.
The distinctions among the Arabic verbal forms taful (tasharrof: being conferred honour), tafl (tashrf: an active intention), and istifl (istishrf: seeking or aspiring) reflect the linguistic and conceptual precision within Islamic mysticism. Tasharrof, connoting attainment of the honour of vision without union, differs from tashawwuf (attention to otherness) and istishrf (seeking nearness). This differentiation underscores the importance of precise terminology to elucidate mystical states, as each term serves as a key unlocking a particular facet of gnosis.
The inclination of the possessors of divine vision, as the inception of annihilation (fan), liberates the seeker (slik) from any preoccupation with the self and anything other than God. At this station, the slik appears to be submerged in the ocean of divine vision, with their entire being immersed in the contemplation of the Beloved. This annihilation constitutes a pivotal turning point in the spiritual journey, whereby the slik is emancipated from multiplicity and otherness, and is directed towards unity with the Divine Reality.
The station of tasharrof (spiritual honour or elevation), as one of the eminent attributes of the inclination of the possessors of divine vision, brings the slik to the dignity of beholding the Divine Reality. The distinction between tasharrof, tashawwuf, and istishrf elucidates the conceptual precision inherent in Islamic mysticism. This station prepares the ground for the encounter (liq), though duality (ithnyah) still impedes complete union. The inception of annihilation at this station liberates the slik from multiplicity and otherness, steering them towards unity with the Divine. This section, by clarifying the features of tasharrof, paves the way for examining loftier spiritual stations in the subsequent section.
The stations of the soul (r), concealment (khaf), and utmost concealment (ikhf) denote exalted stages of the spiritual path which lead the slik to profound degrees of divine knowledge and nearness. The station of divine vision is situated at the level of concealment or soul, granting the slik a profound experiential presence of the Divine. These stations function as if guiding the seeker from the darkness of the nafs (ego/self) into the illumination of divine gnosis, situating them within the sacred realm of the Divine Majesty.
The discourse critically examines outward etiquettes such as bowing or kneeling before spiritual guides (murshidn), underscoring that such behaviours have no place within the lineage of infallibility and purity. This critique highlights the paramount importance of sincerity of intention (ikhl) and avoidance of ostentation (riy). In true spiritual progression, the slik ought to concentrate not on external forms but rather on obedience and implementation of divine commandments. This principle harmonises with the noble Quranic verse: If you love God, then follow me; God will love you (l Imrn 3:31, trans. Fooladvand), thereby emphasising that love of God is actualised through following the Prophets path.
Obedience and enactment of divine ordinances represent the foremost duties of the slik in the course of spiritual development. This priority supersedes any external or performative actions. At this station, the seeker appears to listen attentively with the inner ear to the call of the Divine and advances towards nearness through pure and sincere action. This fundamental principle exemplifies the profound integration of mysticism (irfn) and Islamic law (sharah), guiding the slik towards perfection.
The lecture delineates the distinction between the Heavenly Godthe Divine in the lower stages of the spiritual path, the goal of those who seek paradiseand the Heiahat Godthe Divine at the station of annihilation and union. The Heiahat God represents the ultimate goal of the accomplished slik, who has relinquished all material and paradisiacal attachments, focusing solely on the vision of the true Beloved. This differentiation symbolically guides the seeker from the confines of paradise to the limitless horizon of divine union.
The stations of the soul, concealment, and utmost concealment elevate the slik to profound degrees of divine knowledge and proximity. The critique of outward etiquettes and the emphasis on obedience and action manifest the inseparable bond between mysticism and sharah. The distinction between the Heavenly God and the Heiahat God maps the sliks evolutionary journey from paradise-seeking to divine union. This section, through the elucidation of these concepts, prepares the foundation for the final summation.
