of Nokounam, may his sanctity remain (Session 211)
Mystical progression (sulk) is akin to a journey from the darkness of the self towards the boundless light of the Divine, whereby the traveller, passing through various stages and stations, polishes his existence under the radiance of the Truth. Manzil al-Sirn, the seminal work of Khwaja Abdullah Ansari, offers a comprehensive and systematic cartography for this spiritual voyage. This treatise, inspired by the lectures of Nokounam, , explicates the category of transactions (mumalt) and the fundamental principles of mystical progression.
Khwaja Abdullah Ansari delineates mystical progression into ten distinct categories, commencing with the Beginnings and Gates, advancing through Transactions, Ethics, Principles, States, Authorities, Realities, and culminating in the Ultimate Perfections. This division offers a comprehensive blueprint for the seekers spiritual journey, each category elucidating a stage of spiritual maturation. The Beginnings refer to the initial phases of awareness and practice, whereas the Ultimates point towards exalted stations and mystical consummation.
Within Khwajas mystical schema, the category of Principles occupies the fifth position and constitutes the foundational bedrock of mystical endeavour. This category functions as a firm pillar linking the preliminary stages (Beginnings and Gates) with the more advanced phases (States and Authorities). The Principles embody fundamental norms and criteria that the seeker must internalise in both conduct and intention. It plausibly encompasses notions such as Tawhd (Divine Unity), Ikhl (Sincerity), and Taqw (God-consciousness), all deeply rooted in Quranic verses for instance, إِنَّ ٱلدِّينَ عِندَ ٱللَّهِ ٱلْإِسْلَـٰمُ (l Imrn: 19)
(Foldvands translation: Undoubtedly, the religion with Allah is Islam).
The category of Transactions, the primary subject of this lecture, consists of ten chapters ranging from Vigilance to Submission. Vigilance denotes spiritual care and adherence to Divine ordinances, whereas Submission signifies the complete acceptance of Divine Will. These chapters explicate the practical dimensions of the spiritual path, directing the seeker towards ethical and spiritual interactions.
Each of the ten categories in Manzil al-Sirn is subdivided into ten chapters, cumulatively amounting to one hundred chapters. Each chapter is further divided into three stages, resulting in a total of three hundred stations. For instance, the chapters Vigilance or Submission each subdivide into three ranks, which may correspond to the stages of Sharah (external submission), arqah (heartfelt submission), and aqqah (ontological submission). This tripartite structure illustrates the gradual progression of the seeker from foundational phases towards perfection.
The number three hundred, from which the title Manzil al-Sirn is derived, symbolises the comprehensiveness and perfection inherent in mystical progression. This numerical schema, inspired by Quranic and mystical traditions, renders the spiritual path explicit and measurable. Verses such as وَٱللَّهُ يُحِبُّ ٱلصَّـٰبِرِينَ (l Imrn: 146)
(Foldvands translation: And Allah loves the steadfast) underscore the virtues of patience and perseverance throughout these stations.
Muy al-Dn Ibn Arab, in his Al-Futt al-Makkiyya, categorises the stations into six principal chapters beginning from Marif (Gnostic knowledge) and proceeding through Transactions, Principles, Stations, Contests, and Ranks. In his system, Principles occupy the third place, whereas in Manzil al-Sirn they constitute the fifth category. This divergence manifests the differing perspectives of the two mystics regarding the articulation of the spiritual path. Ibn Arab, emphasizing gnosis, focuses on Divine knowledge, while Khwaja Abdullah, commencing with Beginnings, stresses the practical phases.
Khwaja Abdullah focuses exclusively on the Stations in Manzil al-Sirn, without explicit attention to Ranks, whereas Ibn Arab accords importance to both. Stations denote the dynamic and transitional phases of the path, whilst ranks signify the fixed and enduring spiritual states of the seeker. This distinction reveals the differing spiritual objectives of the two mystics. Quranic verses such as إِنَّ ٱلَّذِينَ قَالُوا رَبُّنَا ٱللَّهُ ثُمَّ ٱسْتَقَـٰمُوا (Fuilat: 30)
(Foldvands translation: Indeed, those who say, Our Lord is Allah, then remain steadfast) allude to the rank of steadfastness.
Despite various numerical classifications (seven, ten, three hundred, or one thousand), the text affirms that the essence of the path is encapsulated in three primary stages: first, Pass beyond the other than God denoting severance from worldly attachments and reliance on others; second, Pass beyond the self signifying annihilation of the ego and transcendence of selfishness; and third, Remove desire from God culminating in complete sincerity and worship of God for His own essence. These three stages constitute the quintessence of mystical progression.
The text adopts a critical tone towards those who act motivated by desire for others. Such conduct, depicted through satirical examples of performing deeds for public acclaim, obstructs genuine mystical progression. The seeker must liberate themselves from all dependency upon the other than God. This concept aligns with the Quranic injunction وَلَا تَشْتَرُوا بِـَٔايَـٰتِى ثَمَنًا قَلِيلًا (Baqara: 41)
(Foldvands translation: And do not sell My signs for a small price), which emphasises eschewing worldly gains in spiritual matters.
Through an illustrative simile, the text compares self-serving worship to a person who persistently contacts another only out of need or desire, but neglects even salutations when that need ceases. Worship motivated by personal benefit reflects desire, diverting the seeker from sincerity. This resonates with the Quranic verse وَمِنَ ٱلنَّاسِ مَن يَعْبُدُ ٱللَّهَ عَلَىٰ حَرْفٍ (ajj: 11)
(Foldvands translation: And of the people is he who worships Allah on the edge [of a conditionality]).
The treatise concludes by underscoring the necessity of emancipation from every form of desire, even towards God. The seeker must worship God for His own essence, not for obtaining benefits. Such sincerity constitutes the highest station of the path, drawing the seeker into Divine proximity. The Quranic verse قُلْ إِنِّىٓ أُمِرْتُ أَنْ أَعْبُدَ ٱللَّهَ مُخْلِصًا لَّهُ ٱلدِّينَ (Zumar: 11)
(Foldvands translation: Say, I have been commanded to worship Allah, [being] sincere to Him in religion) affirms this principle.
Employing metaphors such as continuous communication out of personal need, the text illustrates that worship rooted in desire resembles a transaction where God becomes merely a means to an end. The true seeker is likened to a lover who pursues the Beloved for His own essence, devoid of any material or spiritual profit. This sincerity liberates the seeker from bondage to self and other and elevates them to Divine proximity.
Manzil al-Sirn by Khwaja Abdullah Ansari, with its meticulously systematic structure, stands as one of the most distinguished texts in Islamic mysticism that delineates the stages of spiritual progression with unparalleled precision. The category of Transactions, encompassing chapters such as Vigilance and Submission, clarifies the practical aspects of the path, whilst Principles form its theoretical and operative foundation. Comparison with Ibn Arabs Al-Futt al-Makkiyya highlights the richness and adaptability of the mystical tradition. The three fundamental stages of the path renouncing others, transcending the self, and removing desire from God encapsulate the essence of Islamic mysticism in sincerity and Divine proximity. The Quranic verses, rendered in Foldvands translation, anchor these concepts firmly within the religious framework, emphasising their significance in Islamic spirituality. Supervised by Sadegh Khademi
