Excerpted and meticulously analysed from the lectures of Nokounam (may his sanctity be revered), Session 227
The present volume constitutes a profound rearticulation and rigorous analysis of Nokounams lectures elucidating Manzil al-Sirn, the monumental treatise authored by the eminent fifth-century AH mystic, Khwaja Abdullah Ansari. This work dedicates itself to explicating the hierarchies of sanctity within the spiritual itinerary, delineating three principal stages: Tazm al-Amr (Veneration of the Command), Ijr al-Khabar al hirih (Adherence to the Apparent Meaning of the Report), and iynat al-Inbist, al-Surr, wa al-Shuhd (Preservation of Expansion, Joy, and Spiritual Vision). Through an emphasis on the logic and systematic structure inherent in Islamic mysticism, the text guides the seekers journey from the domain of shar legitimacy towards the ultimate reality, portraying the spiritual traveller as one who, bearing the passport of divine law, proceeds towards the abode of gnosis and divine unity.
Within Islamic mysticism, sanctity denotes reverence and consecration towards the Almighty God and His divine ordinances. This concept, as presented in Manzil al-Sirn, is identified as a foundational pillar of spiritual conduct, manifesting in three discrete ranks: Tazm al-Amr, Ijr al-Khabar al hirih, and iynat al-Inbist, al-Surr, wa al-Shuhd. Each of these gradations represents a progressive stage in the seekers spiritual maturation, transitioning him from mere observance of legal externals to sublime mystical stations. Sanctity thus functions as a key unlocking the doors of divine knowledge, escorting the wayfarer from the confinements of the ego towards the vast expanses of the Divine Presence.
The initial rank of sanctity is Ijr al-Khabar al hirih, signifying strict compliance with the apparent meanings of the Qurn and Sunnah without resorting to allegorical interpretation or surpassing the literal surface. This rank functions as a passport whereby the seeker gains access to the realm of shar law. Absent this divine document, no entitlement to enter the domain of spiritual conduct exists. At this juncture, the seeker executes the legal rulings scrupulously and faithfullynot out of fear or desire for reward, but as a foundational basis for progressing towards deeper gnosis.
This sacred Qurnic verse underscores the imperative of absolute obedience to the Messengers instructions, illustrating that Ijr al-Khabar is the most elementary step in the spiritual journey. The seeker is akin to a traveller commencing a journey with an accurate map; deviation from this path leads him astray from his destination.
Upon acceptance and implementation of the legal externals, the seeker advances to the rank of Tazm al-Mawl, which entails revering the Almighty devoid of egocentric motives such as fear, desire, or ostentation. This rank is the fruit of a profounder cognition of God attained through scripture and prophetic tradition, guiding the seeker toward spiritual states characterised by expansion and joy. Tazm al-Mawl resembles the opening of a window through which divine light radiates into the seekers heart, liberating him from the darkness of selfhood.
This stage is intimately linked to sincerity in intention and action. The seeker reveres God not out of dread of punishment or hope of reward but in recognition of His intrinsic Majesty. This veneration serves as a bridge guiding the seeker from the legalistic plane to the path of spiritual truth.
The third rank encompasses the vigilant preservation of the states of expansion (inbist), joy (surr), and spiritual witnessing (shuhd) against the undermining influences of arrogance, complacency, and reliance on external causes. This rank represents the apex of mystical progress, whereby the seeker attains spiritual opening, heartfelt joy, and the vision of divine reality.
This Qurnic verse accentuates the perishability of all entities except the Divine Presence, guiding the seeker in spiritual vision towards the recognition of this eternal verity.
In Manzil al-Sirn, Khwaja Abdullah Ansari presents the ranks of sanctity in the order of Tazm al-Amr as the first stage, followed by Ijr al-Khabar al hirih as the second, and concluding with iynat al-Inbist, al-Surr, wa al-Shuhd as the third. Although grounded in the mystics own experiential insight, this arrangement warrants reconsideration from the standpoint of logical coherence and the natural sequence of spiritual progression.
The argument put forth in the lectures contends that a more coherent sequence commences with Ijr al-Khabar al hirih, as it constitutes the primary legal document permitting entrance into the mystical path. The seeker is like one who acquires a valid deed allowing entry into a house; without such documentation, no spiritual advancement is feasible. Subsequently, Tazm al-Mawl assumes the second stage, for reverence and exaltation of God is the direct consequence of adherence to divine law. Ultimately, the third stage, iynat al-Inbist, al-Surr, wa al-Shuhd, represents the summit of mystical journeying.
The sequence advanced in the lectures integrates the ranks of sanctity into three interlinked phases:
This configuration resembles a precise map delineating the spiritual journey from the origin of divine law towards the destination of ultimate truth. Shar legitimacy serves as the passport admitting the seeker into the house of gnosis; the path is the corridor leading toward the goal; and the ultimate reality is the abode where the seeker attains divine union.
This sacred hadith underscores the primacy of the Qurn and prophetic tradition as the foundation of the mystical path, indicating that shar legitimacy is the basis for all spiritual movement.
Expansion designates the state in which the seeker, through comprehension of divine grandeur, attains spiritual openness. This state is analogous to the opening of a window toward the light, illuminating the seekers heart. Yet this openness must be guarded against jurrat (audacity), understood here as irreverence before God. The lectures illustrate this distinction by analogy with Nder Shh and Nder Qol: the former in his official capacity contrasts with the latter in his informal state. Likewise, the seeker must preserve divine decorum in expansion, avoiding arrogance or self-conceit.
This Qurnic verse refers to the illumination and openness of the faces of the faithful on the Day of Judgement, reflecting the spiritual expansion achieved in the mystical journey.
Joy is the spiritual delight arising from proximity to God. This state resembles a pure spring welling within the seekers heart, quenching the thirst of the ego. However, such joy must be safeguarded against amna false sense of security that breeds negligence. The seeker must perpetually maintain a sense of awe and need before God, in accordance with the Qurnic exhortation:
أَلَا إِنَّ أَوْلِيَاءَ اللَّهِ لَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ
(Yunus: 62)
Translation : "Be aware that there is no fear upon the friends of God, nor shall they grieve." This verse emphatically highlights the exaltation of the friends (awliy) of God. However, such exaltation is accompanied by a profound reverential awe and cognizancenot by a deceptive or illusory sense of security.
Witnessing (Shuhd) represents the highest spiritual station wherein the seeker beholds the Divine Reality itself. This state is analogous to attaining the summit of a mountain, from whence the entire cosmos is perceived bathed in the effulgence of Divine Light. Yet, this witnessing must remain inviolate from the interference of causal meansthat is, the reliance upon material causes must be transcended. At this juncture, the seeker attains the unity of existence (wadat al-wujd) and perceives all phenomena solely through the Divine Face (Wajh Allh), thereby witnessing the entire multiplicity as manifestations of the One.
The lecture addresses a critical appraisal of appeals to renowned mystics such as Shibl and allj, emphasising the necessity of adherence to authentic, well-documented sources. This critique elucidates the indispensable role of systematic methodology and documentary rigor within Islamic mysticism. Contrary to the common misconception that mysticism is an amorphous, anecdotal domain, it is, in fact, a precise science which must not be predicated upon hearsay or unverified traditions. Instead of relying on the ambiguous historical veracity of some past mystics, it is imperative to ground mystical knowledge firmly upon authoritative sources: the Qurn al-Karm, the Sunnah, and the utterances of the Infallible Awliy. The discourse employs the metaphor of Imam al-Sajjd (Al ibn al-usayn) who humbly termed himself "the least of the least" to underscore the virtue of humility and submissiveness before the Divine. This humility functions as a shield guarding the seeker from egocentrism and arrogance. Conversely, invoking personalities such as Shibl or allj, absent corroborative documentary evidence, may lead the aspirant astray.
The lecture elucidates the phenomenon of spiritual expansion from a psychological standpoint, likening it to a soulful opening prompted by the apprehension of Divine Grandeur. This expansion resembles the emotional and cognitive effect that vast natural landscapes exert upon the human psyche, liberating the heart from the confinements of egotism and self-absorption. Utilizing the metaphor of mountains and natures majesty, the discourse illustrates how the perception of Divine Magnificence broadens the seekers mind and soul, propelling them towards Divine knowledge and gnosis. This exposition serves as a bridge between mysticism and psychology: the seeker stands before an immense summit, and by beholding its grandeur, their spirit unfolds. Nonetheless, this spiritual expansion must be accompanied by decorum and careful regulation to avert impudence or pride.
The present volume, through the meticulous rewriting of the lectures of Nokounam, , on the commentary of Manzil al-Sirn, has elaborated the hierarchical sanctity in the mystical path. By critically examining the sequence proposed by Khwaja Abdullah Ansari, it presents a more logically coherent progression of these spiritual stages. The work underscores the Shariah as the foundation, the Tariqah as the path, and the Haqiqah as the ultimate destinationportraying mystical progress as a spiritual journey that guides the seeker from mere external observances of religious law toward the Divine Unity. The Qurnic verses, Prophetic traditions, and the sayings of the Infallible Awliysuch as Imam al-Sajjd (peace be upon him)are introduced as illuminating beacons along this path. The critique of appeals to past mystics and the emphasis on documentary rigour reflect the methodical nature of Islamic mysticism which, akin to precise mathematics, requires orderly progression and authentic documentation. Supervised by Sadegh Khademi