the Lectures of Nekounam, (Session 253)
The book Manzil al-S'irn, a monumental work by the eminent Khwaja Abdullah Ansari, stands as one of the most distinguished treatises within Islamic mysticism, meticulously delineating the stages of spiritual journeying towards God. The station of tawakkul (trustful reliance on God), as a fundamental pillar of this path, is explored with profound insight and scholarly elucidation in the lectures of Nekounam, .
Tawakkul functions as a bridge that guides the seeker from mere reliance on apparent means to the inner reality of divine truth. This station not only liberates the soul from carnal attachments but also, by harmonising external endeavour with internal sincerity, directs the traveller toward the horizons of practical monotheism. Within this treatise, drawing upon the Quranic verses and mystical parables, an earnest endeavour is made to elucidate the multifaceted dimensions of this exalted station with clarity and depth.
From the vantage point of Islamic spirituality, the station of tawakkul represents a locus wherein the seeker emancipates the heart from dependence upon external causes and steadfastly clings to the unyielding rope of the Divine. Referencing the sacred verse Bismillhir-Ramnir-Ram (Surah Al-Fatiha, verse 1), the lectures of Nekounam present this station as a cardinal pillar of the spiritual path. At the initial degree, tawakkul is defined through five distinguished attributes seeking, causation, occupation, benevolence towards creation, and renunciation of pretension. In the subsequent degree, the abandonment of seeking and causation culminates in complete detachment from apparent means.
Tawakkul resembles a tree rooted in faith, its branches reaching heavenward, drawing the seeker towards the skies of divine unity. This station emancipates the soul not only from egotism and carnal attachments but, through emphasis on responsible effort and heartfelt sincerity, enables the seeker to perceive the Divine action manifest in all causes.
At the initial degree, the mystical trustee is distinguished by five salient attributes:
These attributes define tawakkul as a synthesis of external endeavour and internal purity. The seeker, at this degree, preserves engagement with apparent causes while purifying the heart from attachment, viewing all as emanations of God.
At this higher degree, the seeker transcends seeking and reliance upon apparent causes and attains complete detachment of the heart from causes. This abandonment is not tantamount to inactivity or negligence but signifies the hearts emancipation from dependence on external means. The seeker, at this station, is akin to a bird entrusting its wings to the breeze of divine trust, soaring freely, released from earthly bondage.
This degree aligns with the prayer: O my God, grant me the perfection of detachment (Ilh hab l kaml al-inqi), which alludes to the hearts separation from anything other than God. Here, the seeker perceives causes as manifestations of Divine action and attains liberation from attachment to them.
The first part, by explicating the degrees of tawakkul and the attributes of the mystical trustee, provides a lucid framework for comprehending this station. The first degree, with emphasis on responsible endeavour and inner sincerity, calls the seeker to activity within apparent causes, whereas the second degree, through heart detachment, guides the seeker towards the unity of divine actions. These two degrees complement one another, presenting tawakkul as a comprehensive and dynamic station.
A common pitfall in the understanding of tawakkul is its erroneous interpretation as abandonment of effort and inactivity. This misconception, which has occasionally precipitated quasi-ascetic deviations, has diverted Islamic mysticism from its authentic path and fostered poverty, weakness, and misery. Nekounam explicitly rejects this interpretation, emphasising that tawakkul does not entail forsaking apparent causes but rather perceiving them as manifestations of Divine action.
This critique functions as a beacon illuminating the darkness of deviation, linking mysticism with pragmatism and social responsibility. Tawakkul calls the seeker to responsible effort and heartfelt reliance, not to passivity or dependence.
Nekounam, referencing the conditions of some Islamic nations such as Iraq and Afghanistan, discusses the detrimental consequences of misconstruing tawakkul. These societies, sometimes suffering weakness and incapacity due to abandonment of causes and neglect of effort, exemplify the harms of this false understanding. Tawakkul does not imply relinquishing means and awaiting miracles but entails conscious endeavour on the path of good, coupled with trust in God.
These examples act as mirrors reflecting the consequences of passivity to the seeker, urging dynamism and responsibility.
Tawakkul is not incompatible with utilisation of material means. The seeker may enjoy Gods blessings provided they regard these as gifts from God without attachment. This principle is expounded in the phrase: By Gods power and strength I stand and sit., emphasising practical monotheism.
The seeker at this station resembles a farmer sowing seeds, relying on divine rain, yet never neglecting toil in the field.
The perfection of detachment is a heartfelt quality, distinct from poverty or destitution. The prayer O my God, grant me the perfection of detachment indicates liberation of the heart from non-divine attachments, not renunciation of material things. This principle aligns with the sacred verse: So whoever Allah wants to guide He expands his breast to Islam. (Surah Al-Anam, verse 125), underscoring the divine expansion of the heart.
Detachment is akin to a breeze that removes the dust of attachments from the seekers heart and guides it toward the light of unity.
Prophet Abraham, upon saying Bakk Allah to Gabriel (peace be upon him), exemplified the pinnacle of detachment. Having witnessed divine reality, he no longer needed apparent causes. This example connects with the verse: Indeed, I am with you, hearing and seeing. (Surah Taha, verse 46), affirming divine presence. Abraham shines like a star in the firmament of unity, inviting the seeker to liberation from reliance on outward means.
Despite the vision of martyrdom, Imam Husayn persisted in effort and struggle, refusing submission. This example links tawakkul with responsible action. The seeker, whilst beholding divine truth, continues to act upon apparent causes, avoiding inactivity. Imam Husayn is a torch illuminating the path of trust and endeavour amid the darkness of doubt.
Part two, through critique of misconceptions and explication of manifestations of tawakkul, offers a precise exposition of this station. Tawakkul neither conflicts with effort nor material means but, coupled with heartfelt detachment and benevolence towards creation, guides the seeker to perfection. The examples of Abraham and Imam Husayn concretely illustrate this station in practice.
Prophet Abraham (peace be upon him) possessed a greater degree of detachment than Prophet Solomon (peace be upon him). Solomon faltered at the sound of the horses neighs, while Abraham attained the perfection of divine unity through the sacred phrase: Exalted, Holy is our Lord, and the Lord of the angels and the Spirit. (Surah Al-Baqarah, verse 30, according to certain commentaries).
This comparison acts as a scale measuring degrees of detachment and invites the seeker to contemplate the ranks of divine unity.
Imam , despite possessing material means, attributed nothing to himself and refrained from insincere praise, accepting only sincere commendations for God. This example manifests heartfelt detachment in practice. Imam serves as a mirror presenting sincerity and tawakkul before the eyes of the seeker.
Occupation of the self is essential for the novice seeker to escape idleness and captivity of the soul. However, through the strength of intellect, the seeker attains freedom of the soul and mastery over the self. This principle denotes progress on the spiritual path. The strength of intellect functions as a key unlocking the souls fetters and guiding the seeker to spiritual liberation.
The mystic must benefit others, as underscored by the noble tradition: The best of people are those who benefit people. Harmfulness is incompatible with tawakkul and mysticism. Benevolence to creation is like a stream that irrigates the garden of mysticism and leads the seeker toward virtue.
Renunciation of pretension signifies inner purity and avoidance of ostentation. The mystics sincerity is like a clear mirror reflecting divine light without distortion. This attribute protects the seeker from spiritual corruption.
Part three, by connecting tawakkul with mystical virtues detachment, sincerity, benevolence, and occupation presents a holistic vision of the spiritual journey. The examples of prophets and saints offer tangible illustrations of these principles in action.
The lectures of Nekounam on Manzil al-S'irn elucidate the station of tawakkul in a manner both deep and accessible. This station is not a static renunciation of causes but a dynamic harmony of effort and trust, activity and detachment, external engagement and internal purity.
Tawakkul liberates the soul from attachment to apparent causes, directs the seeker toward divine unity, and integrates social responsibility with spiritual depth. Through the degrees and attributes outlined, the seeker gains a comprehensive path to traverse, imbued with wisdom, sincerity, and benevolence.
May this presentation serve as a beacon for all seekers on the path of spiritual illumination and practical monotheism.
The seeker, by observing good and evil manifested in others, subjects himself to rigorous self-assessment. The experience of pleasure from good and suffering from evil signifies a state of spiritual soundness. Conversely, indifference towards good and evil denotes a deficiency in the seekers spiritual journey.
This criterion functions akin to a mirror reflecting the seekers spiritual health, thereby inviting him to profound self-knowledge.
Abandoning claims is a fundamental prerequisite for reliance (tawakkul). Claims lure the seeker into sedition and self-conceit. This principle is elucidated by the noble verse: And as for abandoning claims, it is because if you were to be free of them....
The renunciation of claims serves as a shield, protecting the seeker from the arrows of vanity and ostentation.
Apparent detachment from worldly means and the goodwill of others may tempt the seeker towards sedition and self-conceit. This admonition is closely linked with the verse: And He is the best of schemers (Surah Al-Imran, 3:54), which underscores divine stratagem and the peril of self-conceit.
Outward sanctity is like a mirage that distances the seeker from the ultimate truth, leading him into the abyss of self-conceit.
Simplicity and emulation of the common folk rescue the seeker from the diseases of the soul such as vanity and hypocrisy. This principle is articulated by the phrase: Deliverance from these maladies.
Simplicity is akin to a crystalline water that purifies the seekers heart from the defilements of the nafs.
Affected behaviour and hypocrisy, manifested through ostentation in appearance and conduct, divert the seeker from the truth. This critique is supported by the noble verse: And be not like those who forgot Allah, so He made them forget themselves (Surah Al-Hashr, 59:19), which warns against the peril of heedlessness towards God.
Affected manners constitute a chain that imprisons the seeker in the captivity of ostentation.
Hajji Sabzevari, through simplicity and avoidance of affected behaviours, offered a paradigm of practical mysticism. By shunning ostentation, he embodied sincerity and reliance in his conduct.
Hajji Sabzevari is like a flower blossoming in the garden of mysticism, unpretentious and simple.
Guidance originates solely from God, as emphasised by the noble verse: And Allah is the Guide. The seeker perceives himself as the vessel for the manifestation of divine action and places trust in divine guidance.
Divine guidance is like a luminous light that illuminates the path of reliance for the seeker.
The third section, by elucidating mystical virtues and critiquing deviations, completes the portrait of reliance (tawakkul). Benevolence towards creation, simplicity, abandonment of claims, and divine guidance constitute the pillars of this spiritual station, guiding the seeker towards perfection in the path. The exemplary conduct of the Prophets, Imam , and Hajji Sabzevari manifest these virtues in practice.
This work, revision of the 253rd session of Nokounams lectures, explicates the station of reliance (tawakkul) in Manazil al-Sa'irin. This station, with its dual gradations (five attributes in the initial level and the annihilation of the hearts attachments in the second), liberates the seeker from the fetters of the nafs and directs him to practical monotheism. The critique of misunderstandings such as Qalandarism and ostentation safeguards mysticism from deviations. Examples including Ibrahim (peace be upon him), Imam Husayn (peace be upon him), Imam (may God sanctify him), and Hajji Sabzevari interweave reliance with responsible action, simplicity, and sincerity. Reliance (tawakkul) is a gateway that opens to the garden of divine unity, inviting the seeker to behold the Divine Beauty.
