Excerpted from the Lectures of Nokounam, (Session 214)
The mystical path (Sulk) constitutes a profound journey from the obscurity of the nafs (egoistic self) towards the boundless Divine Light, whereby the seeker, passing through various spiritual stations and stages, refines and purifies his very existence under the radiance of the Truths illumination. Manzil al-Sirn by Khwaja Abdullah Ansari provides an exacting and systematic map for this spiritual voyage. This treatise, inspired by the lectures of Nokounam, , elucidates the concept of observance of time within the sphere of the section of dealings (Silm al-Mumalt).
The lecture commences with the invocation Bismillhir-Ramnir-Ram, which, like a spiritual key, opens the doors of wisdom. This phrase signifies the sanctity of the subject matter and the trustful reliance of the seeker upon the Supreme Divine Essence throughout his mystical progression. Observance, as one of the foundational chapters of the section on dealings in Manzil al-Sirn, is here examined with particular emphasis on its third degree, namely the observance of times.
The observance of time refers to the management and regulation of ones temporal moments along the spiritual path of perfection, compelling the seeker to pause at every step (khatwah) and engage in deliberate contemplation, thereby eschewing the impetuosity of the nafs. This pause functions akin to a brake, preserving the traveller from deviation when confronted with spiritual doubts and obstacles. Beyond mere external discipline, observance of time demands harmonious alignment with the Divine Will and a concordance with the time appointed by the Truth.
Observance in the mystical journey is categorised into three degrees: first, the observance of actions, which serves as the vessel for purifying ones outward conduct and behaviour; second, the observance of states, which purifies the heart and refines the inner dispositions; and third, the observance of times, which purifies the self (nafs) and liberates it from egotistical traits and qualities. This classification reveals an evolutionary progression from the exterior to the interior, and ultimately from the interior to the very Reality.
The observance of actions directs the seeker towards the rectification of dealings and adherence to Divine commandments. The observance of states, by cleansing the heart from inner defilements, draws the seeker closer to sincerity (ikhl). Observance of times, as the highest degree, purifies the nafs from its egotistical attributes, elevating the seeker to a station wherein nothing but God is perceived. At this station, the seekers actions, conduct, and perfection become the vessel for the action of the Truth, not the action of the nafs.
The ultimate aim of observing time is to reach a station where the seekers time is perfectly aligned with the time of the Truth. At this level, the seeker is freed from selfhood, and their very existence is immersed within the Divine Will. Their actions become the actions of the Truth, and their perfection the perfection of the Truth. This station is analogous to the butterflys dissolution within the flame of the candle, signifying annihilation in God (fan fllh) and the direct witnessing of the Divine Presence.
The text, by reference to this verse, underscores the substitution of God in place of the self. This substitution constitutes an immense felicity for the seeker, for by entrusting all matters to God, they are liberated from the bonds of egotism and set God as the axis of all their deeds and states.
The seeker must pause at every step (khatwah) to prevent the impetuosity of the nafs. This pause, akin to precautionary measures in jurisprudence (fiqh), protects the seeker from error and deviation. The text likens this to a skilled horseman who halts a swift steed (rakhsh) instantaneously. Unlike a mule or donkey which halts tardily, the seeker must respond promptly to doubts.
The text considers haste a major obstacle in the mystical path. Many possess a strong propulsive power but a weak restraining force (brake). This imbalance, like accelerating without brakes, inevitably leads to deviation and destruction. The verse And whoever is saved from the greed of his own soul, they are the successful (Quran, Al-Hashr 59:9 ) stresses the importance of self-restraint and pausing before succumbing to carnal desires.
After pausing at each step, the seeker must become absent from the step itself, meaning they should not perceive themselves within it. This absence manifests in two forms: the opaque absence, which arises from darkness and nafs contamination, and the pure absence, which arises due to the intensity of Divine Light. The pure absence indicates dissolution in the Divine Presence, whereby the seeker is freed from self-absorption and perceives only God.
The seeker must transcend even the witnessing of purity (af) and not perceive the purity itself, but solely God. This stage represents the pinnacle of observance and self-protection. If the seeker ascribes purity to the self, a state of darkness upon darkness ensuesi.e., the darkness of the nafs compounds the darkness of egotistical action. The text emphatically insists that nothing but God possesses true reality (l aqqah lah), stressing the unity of divine and intrinsic actions.
The seeker must rectify and complete each step (khatwah), akin to securing the foundations of a structure. This correction requires precision and order to ensure the perfection of every stage. The text contrasts traditional and modern pedagogies, highlighting the importance of stabilising each stage. In the traditional approach, each discipline was fully mastered and consolidated, whereas modern methods, characterised by haste, lead to fragmentation and superficiality.
In the traditional method, the relationship between master and disciple was reciprocal, often entailing mutual learning. This relationship transcended mere transmission of knowledge, resulting in spiritual exchange and mutual progression. The master of gnosis and the master of law complemented each others roles. This interaction reflects the depth and richness of spiritual progression in the mystical path.
The seeker must transcend the burden of their own action, having perfected it and surpassed its conditions and rulings. This process resembles completing one stage and preparing for the subsequent one. A khatwah is defined as progression towards God in the spiritual journey, and the seeker must carefully proceed without transgressing its bounds.
At the elevated stages, the seekers movement is driven by Divine attraction rather than by their own effort. In this station, the seeker does not perceive the self, but solely beholds God. This state is likened to a hand lifting the seeker upwards, a manifestation of Divine grace and favour. The seeker must never surpass God and should harmonise their movement with the Divine Will.
Purity, understood as the emancipation from the construct of the self (rasm al-nafs), signifies liberation from egocentric attributes and qualities. The spiritual wayfarer must transcend all veils, including purity itself, so as to behold only the Divine. The construct of the self encompasses thoughts, attributes, and actions intrinsic to the ego, which may impede divine vision. All these elements pertain to divine manifestations yet lack an essential reality in themselves.
The seeker must not be obscured from God by virtue of their own attributes and actions. At every moment, they must perceive solely God and refrain from ascribing actions to themselves. Should the aspirant attribute actions to their own self, they descend into compounded obscurity, thereby intensifying the darkness of both the soul and its egocentric deeds.
The journey towards God constitutes a movement from the self towards the Ultimate Reality. The wayfarer must empty the soul of attachments and become connected with God. This movement necessitates the solitude of the soul and a lightening of egocentric burdens. The text underscores that the seeker must even transcend purity itself, emphasising the imperative to liberate oneself from self-conceit, even at advanced stages of spiritual progress.
The meticulous observance of actions, spiritual states, and times serves as a prerequisite for entering the stage of vigilance (muraqabah). Through scrupulous adherence, the seeker attains a station wherein their actions, states, and moments are harmonised with God. This harmony guides them towards the preservation and complete guarding of the soul, thus preparing them for the ensuing phases of the spiritual journey.
The observance of temporal moments, regarded as one of the foundational stations in the Manazil al-Sairin (Stations of the Wayfarers), guides the seeker towards purity and divine vision. This station involves halting at each step, rectifying ones progress, and relinquishing the ego, thereby purifying the seeker from egocentric traits and leading them to the station of annihilation in God (fana fi-Allah).
The Holy Quranic verses, such as Nm al-mawl wa nm al-wakl (Excellent is the Guardian, and Excellent is the Trustee) and Wa man yqa shuhha nafsih fa-ulika humu al-muflihn (And those who restrain their souls greed, they are the successful), emphasise the significance of reliance upon God and self-restraint on this path.
Divine attraction (jazbah) transfers the seeker from self-driven movement to motion by the will of the Divine, and purity, through transcending the construct of the self, unites the seeker with God.
In conclusion, the supplication Allhumma alli al Muammad wa li Muammad, as a spiritual consummation, affirms the intimate linkage of this journey with Shii spirituality.
