the lectures of Nokounam, (Session 228)
Mystical progression (sulk) is a profoundly arduous yet magnificent journey that guides the seeker (slik) from the outward observance of Shariah towards the inward reality of Truth. Along this path, the stations of truth, like lofty summits, elevate the seeker to epistemic expansion, spiritual joy, and divine witnessing. However, these stationsprecious gems though they areremain vulnerable to afflictions such as audacity, false security, and egotism. The present discourse, drawn from the profound teachings of Nokounam, , offers a meticulous exposition of these stations and their perils, while rigorously critiquing unsupported narrations and emphasising the imperative reliance on authentic sources such as the Holy Quran and the exemplary conduct of the infallible saints (awliy mamn).
The mystical path functions as a ladder, leading the seeker from superficial stages towards the inner pinnacles. At its foundation lies the legality (shariyyah), a firm base compelling adherence to Divine ordinances. By abandoning hypocrisy and ostentation, the seeker attains the stage of divine veneration (tam), a veneration not born from fear or desire, but from the apprehension of the majesty of the Truth. This veneration constitutes the gateway to the path (arqah), wherein the seeker pursues the way of Truth with sincerity. Ultimately, the station of reality (aqqah) shines forth like a radiant sun, through which the seeker attains expansion, joy, and witnessing, culminating in the apex of knowledge and proximity to God.
The delineation of the stations of truth occasionally suffers from ambiguity regarding their order and demands reconsideration. It is proposed that the stations be arranged in a clearly defined sequence, whether ascending or descendingone, two, three, four, five, six, or vice versato maintain logical coherence. This reform reflects the seekers progression from legality (an external station), to the path (an internal station), culminating in reality (the ultimate station). Within the station of reality, expansion emerges as the seventh degree, signifying the commencement of this domain, which guides the seeker towards intellectual liberation and spiritual freedom.
Within the station of the path, the seeker attains divine veneration, a reverence originating from the perception of Gods grandeur and exempt from carnal motives such as fear, desire, or ostentation. This veneration serves as a key that unlocks the doors to access the Truth. By contemplating the majesty of the Divine, the seeker perceives their own insignificance before the Truth and pursues the path with sincere devotion. This stage serves as a bridge between legality and reality, directing the seeker towards the spiritual summits.
Expansion, akin to a revitalising breeze, elevates the seeker to intellectual openness and spiritual liberty. At this stage, the seeker, apprehending Divine magnificence, perceives themselves as vast, empowered, and unbound. Yet, this station, much like a precious jewel exposed, is susceptible to the peril of audacity and disrespect towards the Truth. Audacity, resembling a consuming fire, corrupts expansion by engendering self-conceit and neglect of Divine grandeur. Preserving expansion necessitates the etiquette of God (adab maallh), an intrinsic and knowledge-based reverence rather than mere external formality.
Joy, like a pristine spring, bestows tranquillity and delight upon the seekers heart. This state arises from nearness to the Divine and confidence in Divine beneficence. Nonetheless, joy is threatened by the risk of false securitya condition wherein the seeker becomes heedless of Divine fear and neglects spiritual responsibilities. Fear, acting as a vigilant guardian, protects the seeker from this danger. Safeguarding joy requires balancing fear and hope, whereby the seeker neither drowns in heedlessness nor becomes ensnared by terror.
Witnessing, like a towering summit, enables the seeker to behold the Divine Truth. At this station, the seeker perceives the Truth directly and is freed from attachments to the self and the created world. However, witnessing faces the peril of attachment to means and egotism. Egotism, a dark veil, contaminates witnessing with self-centeredness and oblivion of the Truth. Safeguarding witnessing lies in the negation of creation and total concentration upon the Divine, where the seeker vanishes before the grandeur of God.
The infallible saints (awliy mamn) shine as resplendent stars, offering impeccable models in the mystical journey. They maintained profound adab maallh alongside vast expansion; preserved Divine fear amidst joy; and remained entirely free from egotism and attachment to means in witnessing. Their reverence was not superficial, but intrinsic, emanating from deep knowledge of the majesty of the Truth. This exemplary conduct guides the seeker towards spiritual perfection and demonstrates that the safeguarding of the stations of truth is attainable solely through sincerity and profound knowledge.
Mysticism, like a priceless treasure, demands grounding in authoritative sources to be protected from distortion and conjecture. The Holy Quran, Nahj al-Balghah, and the conduct of the infallible saints constitute pure fountains offering criteria to evaluate mystical progression. Reliance on unsanctioned narrations degrades mysticism to mere anecdotal storytelling, where unsubstantiated tales supplant truth. Emphasising authenticated sources promotes a scientific and methodical approach to mysticism.
The citation of figures such as Junayd, Hallaj, and Shibli, owing to the absence of verifiable documentation, remains subject to rigorous critique. Although these individuals may have been esteemed within the tradition of mysticism, their lack of definitive and authenticated sources precludes their utilisation as a reliable foundation for scholarly judgement. The juxtaposition of these figures with the infallible saintswhose conduct and legacy are meticulously recorded in authoritative sources such as Nahj al-Balaghah and the Holy Qur'anis fundamentally impermissible. This critique underscores the imperative for logical reasoning and evidence-based evaluation.
Scholars and mystics are customarily divided into two distinct categories: those possessing extant, documented worksexemplified by figures such as Ibn Sina and Mulla Sadraand those devoid of credible evidence. The presence of written texts enables a scientific assessment of their contributions, whereas the absence of such documentation confines evaluation to conjecture and speculation. This classification serves as a criterion for appraising the historical credibility of these personalities.
The mythologising of individuals like Ibn Sina, absent direct reference to their authored corpus, invites criticism. Appraisals of Ibn Sinas stature must be predicated upon his seminal works such as Al-Shifa and An-Najat, rather than on anecdotal narratives. This admonition highlights the primacy of rigorous scholarly inquiry and cautions against hyperbolic exaggeration.
The narrative of Moses (Ali) within the Qur'anic text stands as a paradigmatic exemplar of inbisat (spiritual expansion) and its safeguarding. The passage in Surah Al-A'raf, verse 143, states:
And when Moses came at the appointed time and his Lord spoke to him, he said, My Lord, show me Yourself that I may look at You. Allah said, You cannot bear to see Me, but look at the mountain; if it remains firm in its place, then you will see Me. But when his Lord manifested His glory to the mountain, He made it crumble to dust, and Moses fell down unconscious. And when he recovered, he said, Glory be to You! I repent to You, and I am the first of the believers.
This verse illuminates Moses spiritual expansion through his earnest request to witness the Divine Reality, while simultaneously affirming the inherent limitations of human capacity as delineated by the Divine response.
An interpretation that construes Moses inbisat as an act of recklessness or impropriety conflicts with his prophetic dignity. His entreaty to behold the Divine was borne out of profound longing for nearness to the Divine Presence, rather than any form of disrespect. The comparison of Moses (Ali) with Hallaj is erroneous, especially considering the prophetic station Moses holds and the lack of authenticated sources regarding Hallaj. Following this experience, Moses return to God in repentance and glorification exemplifies his reverential consciousness and spiritual insight.
The phrase إِنَّهَا لَا فِتْنَتُكَ
has been erroneously attributed to the aforementioned verse and should correctly be referenced in Surah Al-A'raf, verse 155, which reads:
And when Moses said to his people, O my people, indeed you have wronged yourselves by taking the calf [for worship]. So repent to your Creator and kill yourselves [the wrongdoers among you]. That is best for [all of] you in the sight of your Creator. Then He accepted your repentance; indeed, He is the Accepting of Repentance, the Merciful.
This verse pertains specifically to the calamity of calf-worship and not to the request for Divine vision.
Seekers who experience inbisat and its preservation may be categorised into three groups:
This taxonomy reveals the variance in depth of knowledge and sincerity. Nevertheless, the paucity of reliable documentation concerning these figures undermines the authority of this classification.
It has been narrated that Shibli claimed to have drunk from the same cup as Hallaj; however, Junayd characterised Shibli as sober and Hallaj as intoxicated. Hallaj repudiated this assertion, stating that had
