the Lectures of Nokounam, may his sanctity remain (Session 219)
The mystical path (salk) is an extraordinary journey that guides the traveller from the darkness of the self (nafs) towards the boundless divine light. The treatise Manzil al-Sirn by Khwja Abdullah Ansri illuminates this complex and winding path like a radiant lamp for seekers. The station of murqabavigilant spiritual mindfulnessstands as one of the pivotal stages within this journey, inviting the seeker towards perpetual awareness and intimate communion with the Exalted Truth (al-aqq tal).
The lecture commences with the invocation Bismillhir-Ramnir-Ram, which acts as a spiritual key that opens the doors of wisdom and gnosis. This phrase signifies the sanctity of the subject and the seeker's reliance on the Most High Divine Essence throughout the spiritual journey. The station of murqaba, regarded as one of the exalted degrees within the category of spiritual transactions (ulm al-mumalt), obliges the seeker to maintain an unwavering spiritual connection with the Divine Reality and shields them from heedlessness and distraction.
Within this discourse, murqaba is divided into three successive levels: nafsn murqaba (vigilance of the self), qalb murqaba (vigilance of the heart), and azal murqaba (primordial or eternal vigilance). Each level denotes a distinct stage in the seeker's progression: commencing with self-concentration, advancing to the visionary contemplation of the Divine Gaze, and ultimately culminating in the primordial state of immersion in the Divine Essence.
The first level of murqaba, termed nafsn murqaba, comprises three facets: reverence to the Lord (tazm al-mawl), proximity to the operative domain (qurb madant milah), and an unperturbed spiritual joy (surr ghayr ghofflat). Reverence to the Lord implies preserving the majesty of the Divine in the seeker's heart such that this grandeur neither annihilates the created beings nor diminishes them but instead reveals them as manifestations of the Truth. This perspective coheres with the Quranic verse:
Everything will perish except His Face. (Quran 28:88)
as translated by , which confers the existence of creatures through the illumination of the Divine Face.
The notion of proximity to the operative domain denotes a closeness that serves as a catalyst for virtuous deeds. This proximity does not diminish the Divine Majesty; rather, it strengthens it. At this stage, the seeker, through closeness to the Truth, finds motivation to perform righteous actions, corresponding with the Quranic injunction:
And seek means to Him. (Quran 5:35)
Unperturbed spiritual joy refers to a profound delight free from negligence and inertia. This joy sustains the seeker in a state of spiritual vitality and dynamism, safeguarding them against lethargy and spiritual fatigue.
To elucidate nafsn murqaba, an evocative analogy is presented: an intermediate driver at night selects a vehicle as a guide (madar) and follows it to avoid losing their way amidst the darkness. This contrasts with a professional driver who forges the path independently without requiring a guide. The seeker at the nafsn murqaba stage resembles the intermediate driver who follows the Truth as the guide, preventing disorientation on the mystical path.
This analogy portrays nafsn murqaba as a preliminary stage in the spiritual journey, where the seeker has yet to attain full autonomy and remains dependent on Divine guidance. Such dependency constitutes a foundational beginning that, through discipline and perseverance, leads to higher levels.
At the second level, known as qalb murqaba, the seeker shifts focus from mere vigilance over the Truth itself to vigilance concerning the Divine Gaze upon oneself. This stage necessitates deeper visionary insight and an acute awareness of the Divine scrutiny that prevents the seeker from overstepping, lagging behind, or opposing the Truth.
While nafsn murqaba emphasises preserving majesty, proximity, and joy before the Truth, qalb murqaba entails attentiveness to the Divine regard directed at the seeker. Such vigilance compels the seeker to align their conduct and intention with the Divine Willan obligation considerably more arduous than the nafsn level.
The text enumerates four reprehensible qualities that obstruct qalb murqaba:
The order of severity descends from taarru as the most grave, to irad, then itir, and finally ar as the mildest yet still an impediment.
These qualities constitute the principal barriers on the path to qalb murqaba. Taarru, as the severest obstacle, indicates a blatant impiety and encroachment upon the Divine sanctity. Irad denotes estrangement and withdrawal from the Truth. Itir reflects dissatisfaction with Divine decree, whereas aralthough the least severestill represents an egocentric residue that hinders the seekers spiritual refinement.
To explicate qalb murqaba, a narrative is related concerning a soldier who confuses his answersgiving the length of his service when asked about his age, and vice versa. This analogy illustrates that qalb murqaba requires exact conformity to the Divine Gaze, transcending mere superficial compliance.
This story elucidates the complexity of qalb murqaba: the seeker must harmonise not only their outward behaviour but also their intentions and thoughts with the Divine perspective. Achieving this level of alignment demands profound insight and complete surrender.
The third stage is the Eternal Contemplation, wherein the agent of meditation is none other than the Divine Truth itself. At this exalted station, the spiritual traveller attains the vision of the Divine Essence, transcending both the self and the heart, and becomes utterly immersed in the Divine Reality.
This stage represents the zenith of mystical progression, achievable solely through a particular divine grace. The Quranic verse
وَمَا تَوْفِيقِي إِلَّا بِاللَّهِ (Hd: 88)
translated by as "My success is only by [the help of] God" emphatically underscores the indispensability of divine benevolence at this level.
The meditation of the heart leads the seeker towards istijm (complete concentration) and preparedness for fan (annihilation in the Divine). This attainment is rendered possible exclusively through the illumination of the Divine Manifestation, which effaces the self, enabling the seeker to behold the Divine Reality.
The concept of istijm is metaphorically illustrated by a magician who sustains several rods in the air or a tightrope walker who moves with absolute focus. These allegories highlight the indispensable necessity of complete concentration and the elimination of all distractions during meditation.
The text regards the explanation provided by the author and the commentator as incomplete, insofar as the four reprehensible attributes particularly the attribute of Ar (objection or resistance) have not been thoroughly delineated. The emphasis on Ar as the principal impediment denotes the critical importance of complete surrender before the Divine.
Although Ar is considered the least significant among the four reprehensible attributes, it nonetheless remains a formidable obstacle in the meditation of the heart. The seeker must attain a station wherein no resistance whatsoever exists towards the Divine, akin to one who accepts bread and brick with absolute submission.
