of Nekounam , Session 231
The Manzil al-Sirn, authored by Khwja Abdullh Ansr, shines forth as a luminous beacon along the path of mystical wayfaring, elucidating the stages and stations of seekers of truth with profound brevity and depth. In the scholarly and esoteric discourses of Nekounam (may his spirit be sanctified), particularly in session 231, the third station of the sanctity of Divine Discourse namely iynat al-Shuhd is expounded with erudition and mystical insight. This station epitomises the pinnacle of the seekers journey: the vision of Divine Reality and the annihilation of all illusions in the presence of the Truth.
The sanctity of Divine Discourse, a cardinal station in the spiritual journey, unfolds through three successive degrees: iynat al-Inbist, iynat al-Surr, and iynat al-Shuhd. These degrees, akin to the rungs of a celestial ladder, guide the wayfarer from attention to the apparent meaning of the Truth towards the unveiling of its inward vision. The initial degree, Protection of Expansion, refers to the seekers inner joy and openness upon encountering the Truth. The second, Protection of Delight, emphasises the preservation of this spiritual joy from heedlessness and self-regard. Yet the third degree, Protection of Vision, represents the consummation of this journey, wherein the seeker beholds the Divine Reality and perceives naught but the Truth alone.
These stations sequentially denote the gradual perfection of the seekers path. Expansion is the inner unfolding that prepares the heart to receive the light of the Truth; delight is like the blossoming of a flower in this unfolding; and vision is the beholding of the sun of Truth, which eradicates all illusory shadows.
Expansion and delight, as preliminary stages, concern the esoteric meaning of the Truth rather than its direct vision. Expansion signifies the inner openness that directs the seeker from the confinement of the ego toward the vastness of Truth. Delight is the spiritual joy arising from this expansion, which must be safeguarded against negligence and self-centredness. Conversely, vision is the station where the seeker apprehends the Truth, not conceptually, but through an inward seeing. This distinction resembles the difference between hearing a description of a flower, sensing its fragrance, and ultimately beholding its beauty with the eye of the heart.
It is noteworthy that the commentator mistakenly used the term Ahl al-Mushhada (the people of vision) when explicating the second station (iynat al-Surr), whereas the accurate expression should be Ahl al-Man (the people of meaning). This misstep led to a conflation between the stages of meaning and vision. At the station of delight, the seeker remains engaged with the meaning and has yet to attain the direct vision of Truth. This distinction preserves the integrity of the spiritual map, preventing intellectual confusion.
The commentator erroneously attributed the Protection of Delight to vision, stating: Indeed, the people of vision are overcome by intense delight and joy. This inaccuracy stems from an insufficient distinction between meaning and vision. At the delight station, the seeker is immersed in meaning, not yet in the vision of Truth. Rectifying this mistake is akin to polishing a mirror to reflect the Truth without distortion. The correct phrase is: Indeed, the people of meaning are overcome by intense delight and joy. for the seeker at this stage dwells within meaning rather than vision.
This correction underscores the indispensability of a rigorous, classical approach in mystical studies. Rational mysticism is a structure where every brick is carefully laid to forestall collapse of meaning.
Protection of vision connotes the preservation of the vision of Divine Reality from any contradiction or interference. At this lofty station, the seeker perceives nothing but the Visible (the Truth) and entertains no attachment to any cause or intermediary other than the Truth. This station resembles the sight of the sun in a clear sky, unobstructed by any cloud. The phrase l yar al-shhid ghayra mashhdih (the observer sees nothing but his vision) indicates that the seeker at this level recognises all things as manifestations of the Truth, consciously avoiding the perception of the unseen illusions.
This station harmonises with the sublime Qurnic verse kullu shayin hlikun ill wajhahu (Qurn 28:88, : Everything perishes except His Face), for all things but the Divine Face are transient, and the seeker beholds solely this Face in vision.
Some mystics interpret the vision of the Truth as kr al-khalq (blindness to creation), a stance that is fundamentally erroneous. The vision of the Truth entails perceiving creation as a manifestation of the Truth, not denying creation entirely. Such blindness is akin to closing ones eyes to the Divine mirrors that reflect reality. Failure to see creation amounts to disregarding the Divine act, since creation is the manifestation of the Divine action. This critique serves as a correction guiding the seeker away from the abyss of duality toward the unity of existence.
This viewpoint is consonant with the Qurnic verse sanurhim ytin f al-fqi wa f anfusihim (Qurn 41:53, : We shall show them Our signs in the horizons and within themselves), for creation and the soul are Divine signs, and failure to perceive them constitutes a deficiency in vision.
At the station of vision, the seeker must avoid perceiving the unseen illusions (mowhmt). The total annihilation in Truth signifies the dissolution of illusions, not the negation of the manifestations of Truth. Illusions are like shadows that lose their colour in the light of Truth. When the Truth becomes manifest, illusions vanish, and the seeker beholds only the Visible and the Visible of the Visible (the manifestations of Truth).
This concept resembles clearing dust from a mirror to reveal solely the face of Truth. The phrase li-fani al-mowhm f al-aqqa (annihilation of the illusory in Truth) is more accurate than li-fani al-kull f al-aqqa (annihilation of the all in Truth), for the whole (manifestations of Truth) is not annihilated; rather, the illusions (selfhood and otherness) dissolve within Truth.
Gratitude to manifestations, meaning appreciation towards one who conveys goodness or assistance to the seeker, is imperative, as the manifestation represents the Truth. Rejecting the benevolence of a manifestation is tantamount to ignoring a Divine envoy, leading to polytheism. This principle accords with the Prophetic tradition l yarddu al-isn ill al-imr (Only a donkey rejects kindness). Gratitude towards the manifestation is analogous to honouring a mirror reflecting the light of Truth.
For instance, if one assists the seeker, it is improper and ungracious to retort: May your eye be blind; it was your duty! Instead, one ought to say with mystical decorum: I thank you, for you are a manifestation of the Truth. Such etiquette evidences monotheism and a correct comprehension of manifestation.
Prophet Abraham (peace be upon him), at the station of vision, addressed manifestations such as Gabriel with the phrase bak l (I have no need of you), because he beheld the Truth directly. This behaviour resembles a lovers discourse who, in the presence of the Beloved, sees no need for intermediaries. At the station of the Manifest (the Truth), the manifestation does not appear; however, at the station of manifestation, the Manifest is disclosed through the manifestation.
This station is harmonious with the Qurnic verse inn maakum asmau wa ar (Qurn 20:46, : I am with you, I hear and I see), for Abraham, in the Divine presence, required no intermediary.
In the realm of the Apparent (al-Haqq), the Manifestation does not itself manifest, because the Truth (al-Haqq) is intrinsically present. However, in the capacity of the Manifestation, the Truth reveals itself through this manifestation. This distinction is analogous to the difference between seeing the sun directly in the sky and observing its reflection in a mirror. The Seeker, in the state of intuition (shuhd), must perceive the manifestation as a reflection or revelation of the Truth, not as an independent entity.
Denying the manifestation as other than God constitutes shirk (polytheism), for the manifestation is nothing but the manifestation of the Truth. This principle is akin to maintaining order within a caravan progressing toward the Divine destination, where each station signifies a marker of the Truth.
Preservation of intuition necessitates its safeguarding from all forms of contradiction. Contradiction entails perceiving anything other than God (the selfhood or otherness), which invalidates the intuition. If the Seeker perceives two things simultaneously (the Truth and what is other than the Truth), then effectively nothing has been perceived, for the reality is singular and indivisible. This principle aligns with the sacred verse: Laysa kamithlihi shayun
(Quran 42:11, translation: "There is nothing whatsoever like unto Him").
The Seeker must preserve their intuition from attachment to causes, selfhood, or othernesssimilar to a guardian protecting the treasure of truth against mental thefts.
Within the state of intuition, the Seeker should not become attached to apparent causes but must concentrate on the Causer of Causes (al-Haqq). This principle is comparable to sailing along a river whose every wave flows toward the ocean of truth. Attachment to causes resembles clinging to a branch in the midst of the river, thereby obstructing the Seekers arrival at the ultimate destination.
This notion corresponds to the divine statement: Wa ma bikum min nimatin famina Allh
(Quran 16:53, translation: "And whatever blessing you have is from Allah"), as all blessings and causes originate from the Truth.
In the state of intuition, the Seeker views both good and evil as manifestations of the Divine and refrains from feeling joy or sorrow toward them. This perspective is like observing the waves of a riverwhether turbulent or calm all flowing toward the ocean of truth. The verse L tatsaw al m ftakum wa l tafra bim tkum
(Quran 57:23, translation: "That you may not grieve for what has escaped you nor rejoice in that which He has given you") emphatically underscores this principle.
For instance, should an enemy harm the Seeker, the latter rejoices, as this harm is akin to debris swept away by the river before it becomes clear. Conversely, when blessing and good fortune arrive, the Seeker remains wary of Divine stratagems, like a vigilant individual watching for hidden whirlpools in otherwise calm waters.
Guidance is exclusively from God, and the Seeker should not attribute any share of it to themselves. The phrase Wa-Allhu al-Hd
(God is the Guide) affirms that all guidance emanates from the Truth. This principle is comparable to surrendering to the current of a river, whose sole helmsman is the Divine.
This concept aligns with the verse Inna laka l tahd man ababta
(Quran 28:56, translation: "You cannot guide whom you love"), highlighting that guidance is the exclusive prerogative of God.
The Seeker must refrain from attributing their intuition to their own obedience or worship, as such self-conceit is like dust darkening the mirror of the heart. If the Seeker claims, "I attained this station through my devotion," they have fallen into shirk, since all stations are Divine giftslike a treasure bestowed from the Divine treasury.
For example, if one asserts, "I reached this rank by my own effort," it is analogous to someone claiming ownership of a treasure while being only its trustee.
The third degree of reverence for the Divine Wordthe safeguarding of intuitionis the pinnacle of mystical progression, wherein the Seeker attains the vision of the Divine Truth and perceives nothing except the Truth. This station necessitates the annihilation of illusions (selfhood and otherness) within the Truth, and perceiving creation solely as a manifestation of the Truth. The commentators critique regarding the conflation of meaning and intuition underscores the importance of a rigorous, classical approach in mysticism. The Seeker must abstain from attachment to causes and self-conceit, and perceive good and evil as manifestations of the Divine. Gratitude toward the manifestation signals monotheism and mystical decorum, while guidance is exclusively from God. These principles, like a celestial map, direct the Seeker toward the ultimate destination of Truth and safeguard against mental deviations.
Supervised by Sadegh Khademi
