of Nokounam Session 255
The mystical path (sulk irfn) constitutes a profound journey towards ultimate Truth, wherein the seeker, by transcending the veils of the nafs (ego-self), attains the direct witnessing (shuhd) of the Divine Reality. Within this sacred odyssey, tawakkul (trust and reliance upon God) occupies a pivotal station among the various stages. The present discourse explicates the encounter between usayn ibn Manr (al-allj) and Ibrhm Khaw in a barren, waterless desert, critically examining Ibrhms mode of spiritual practice concerning tawakkul and inviting him towards annihilation (fan) in Divine Unity (tawd) and the witnessing of Truth. This text, by meditating on profound mystical concepts, refuting unauthenticated narrations, and rejecting extremist views which associate tawakkul with self-imposed abasement and destitution, offers a balanced mysticism consistent with human dignity.
In a wilderness devoid of rain and water, usayn ibn Manr meets Ibrhm Khaw and inquires after his state. Ibrhm replies that he roams the deserts and desolate lands, places bereft of water, trees, greenery, and rainfall, intending to test the soundness of his tawakkul. This encounter symbolises a dialogue between two wayfarers, each situated at different stages of spiritual journeying. By questioning Ibrhms condition, usayn invites him to reflect deeply upon the nature and quality of his trust in God.
And rely upon Allah if you are indeed believers.
(Quran 5:23, )
This noble verse from the Qurn links tawakkul inseparably with faith (mn), emphasising the necessity of reliance on God in all circumstances. Although Ibrhms practice involves renouncing all means (asbb), usayn guides him towards loftier spiritual ranks.
usayn deems Ibrhms practice insufficient due to its exclusive focus on the inner cultivation of the nafs and invites him towards annihilation in Divine Unity and witnessing the Truth. While Ibrhm seeks to verify his tawakkul by wandering through waterless deserts, usayn finds this inadequate and states:
If you have spent your life cultivating your inner self, then where is annihilation in Divine Unity?
This critique underscores the primacy of witnessing the Divine Reality over mere inner self-reformation.
Everything is perishing except His Face.
(Quran 28:88, )
This sacred verse affirms the annihilation of all things save the Divine Essence. usayn calls Ibrhm towards this exalted station, where the wayfarer perceives the self as annihilated within the act of Divine Truth.
usayn counsels Ibrhm to suppress the nafs and relinquish ostentatious dignity (tasharrof) and self-pride (taazzuz) in order to rectify his tawakkul. The suppression of the nafs entails subduing base traits such as arrogance and egocentrism, rather than self-degradation. usayn warns Ibrhm against clinging to apparent honoursuch as reputation and social esteembecause these hinder pure reliance on God.
And do not walk upon the earth arrogantly.
(Quran 17:37, )
This verse stresses avoidance of pride and self-exaltation. Suppressing the nafs frees the seeker from attachments and prepares him for sincere tawakkul.
Certain mystical perspectives which conflate tawakkul with abasement, voluntary poverty, and forsaking dignity are critiqued as superstitions and psychic exploitation. Such views conflict with human dignity and rationality. True tawakkul does not require self-humiliation, but rather harmonises self-respect with humility before God.
Indeed, We have honoured the children of Adam.
(Quran 17:70, )
This verse emphasises the intrinsic dignity of humanity. Authentic mysticism calls the seeker to preserve human dignity alongside reliance on God.
Narratives such as the account of usayn ibn Manr and Ibrhm Khaw, lacking proper chains of transmission (isnd) and diverging from reason, have been subjected to scepticism. Such accounts may be fabrications by cunning individuals aimed at disparaging Muslims. Uncritical acceptance of these narrations leads to gullibility and deviation from truth.
And do not pursue that of which you have no knowledge.
(Quran 17:36, )
This verse underscores the necessity of knowledge and certainty in accepting narrations. Historical and rational critique of mystical traditions is a fundamental principle in spiritual scholarship.
Aberrant behaviourssuch as theatrical mendicancy, unkempt appearance (e.g., excessively long hair or dishevelled beard), or self-abasementreflect psychological disturbances and are incompatible with authentic mysticism. True mystical path accords with rational equilibrium and dignity, not with extremes or deficiencies.
Indeed in the Messenger of Allah you have a good example.
(Quran 33:21, )
This verse stresses emulation of the Prophets balanced conduct. The mystic must preserve his rational composure and dignity.
Mysticism entails the gentle subjugation of the nafs by establishing equilibrium, rather than its harsh suppression or self-contempt. Subjugation liberates the nafs from arrogance and egocentrism; conversely, total abandonment (rima) leads to deviation. The metaphor of the rider and horse vividly illustrates this balance: the rider tames the horse with kindness and measured discipline, not cruelty.
And those who strive for UsWe will surely guide them to Our ways.
(Quran 29:69, )
This verse designates the struggle against the nafs as the path to divine guidance.
Muraqaba (meditative vigilance) is the state attained by a balanced and subjugated nafs. Extreme seclusion and hunger, as exemplified by Ibrhms desert wandering, incapacitate the nafs. The metaphor of preparing a vehicle for a journey demonstrates the necessity of nafs equilibrium: just as a vehicle requires thorough servicing before travel, the nafs must be balanced and ready for meditation.
O you who have believed, fear Allah. And let every soul look to what it has put forth for tomorrow.
(Quran 59:18, )
This verse stresses meditation with preparedness of the nafs.
Claims such as possessing the spiritual eye (ayn barzakhi) or revealing the faults of others are irrational and signs of rebellion. Prophets and Imams, despite knowing others faults, did not expose them. Such behaviour constitutes exploitation of the credulous and deviates from true mysticism.
And do not spy or backbite.
(Quran 49:12, )
This verse admonishes against revealing others faults. Irrational claims contradict the conduct of the Prophets and Imams.
Mystic traditions that exhort the seeker towards degradation, voluntary poverty, or the relinquishment of dignity are manifestations of spiritual exploitation and deception. Such approaches stand in stark contradiction to true human perfection and genuine mysticismunderstood as the taming and refinement of the self. Authentic mysticism serves to eradicate defective traits such as arrogance, rather than to diminish human dignity.
This noble verse from the Holy Qur'an emphatically underscores the significance of perfect faith and righteous action.
Reliance upon the Divine does not conflict with human dignity and self-respect. The Prophets, despite facing mockery, preserved their honour and rejected self-imposed humiliation.
This sacred verse from the Qur'an illustrates that the Prophets maintained their dignity in the face of derision.
Beggaring and self-degradation, such as the prescribed ritual of bowl-begging found in certain traditional mystical paths, are incompatible with authentic mysticism and indicative of spiritual exploitation. True mysticism calls upon the seeker to uphold dignity, not to abase oneself.
This sacred verse from the Qur'an emphasises respect towards the supplicant rather than encouragement of mendicancy.
This treatise, through a contemplative engagement with the encounter between Husayn ibn Mansur al-Hallaj and Ibrahim Khawas, critically examines the spiritual path of reliance upon God and the call to the direct witnessing of the Divine Truth. It accentuates the necessity of self-discipline, liberation from base attachments, and critiques extremist perspectives that conflate reliance with abasement. A balanced mysticism, congruent with human dignity, emerges from this reflection. The Qur'anic verses provide a rational framework for spiritual progression, while the critique of unsubstantiated traditions and unorthodox behaviours highlights the paramount importance of reason within mysticism. True mysticism is the mastery over the self that guides the seeker towards equilibrium and perfection.
Supervised by: Sadegh Khademi
