Adapted from the Lectures of Nekounam , Session 262
The present book is a specialised rewriting and compilation of the 262nd lecture of *Maqamat al-Sa'irin* delivered by Nekounam on the 7th of Azar, 1387 Hijri-Shamsi. This work centres on the chapter of *At-Tafwidh* (Delegation) and the critique of the related mystical examples, aiming to elucidate the threefold stages of delegation and its significance in the mystical journey. The rewriting focuses on Qur'anic knowledge of the Divine Mercy and critiques deterministic and demeaning views, presenting the wayfarer as an honoured being endowed with free will and distancing itself from erroneous mystical interpretations.
The chapter of *At-Tafwidh* stands as one of the exalted stations in the mystical journey, consisting of three distinct stages. In the first stage, the wayfarer attains a profound knowledge that in truth, they own nothing and that their capacity is subject to the will of God even prior to any action. This knowledge liberates the wayfarer from any claim of independence or self-aggrandisement and leads them to full submission to the absolute ownership of God. In this stage, the wayfarer neither places undue trust in their own abilities (they are not self-assured), nor do they despair of the Divine mercy (they do not lose hope). Furthermore, they are not dependent upon their fluctuating intentions (they do not attach themselves to fluctuating motives), as even intentions themselves fall under the governance of Divine will.
This stage is akin to the wayfarer, as a traveller upon the vast sea of the Divine, viewing themselves not as the owner of the vessel, but as a guest under the guidance of the wise captain. They know that the sails and waves are all under God's command, and thus they possess no independence. This knowledge brings the wayfarer profound peace, as though they are embraced by the mercy of God and freed from fear and despair.
This view is in harmony with the Qur'anic verse:
"And you do not wish except that Allah, the Lord of the worlds, wills." (Surah At-Takwir, 81:29; )
This verse declares the will of the servant to be subordinate to the Divine will, inviting the wayfarer to an informed submission to God's decree.
In the first stage of delegation, the wayfarer realises that they cannot trust their changing intentions, as these intentions are subject to Divine will. God, as the barrier between a person and their heart, guides their intentions and states. This knowledge is rooted in the Qur'anic verse:
"And know that Allah intervenes between a man and his heart." (Surah Al-Anfal, 8:24; )
This verse introduces Allah as the guardian and guide of the hearts of His servants, keeping them on the path of truth with His grace and mercy.
Furthermore, the noble hadith "The hearts of the servants are between two fingers of the Merciful" complements this knowledge. This metaphor suggests that, like a merciful gardener, Allah holds the sapling of the servants' hearts in His hands and nurtures them with kindness. This guidance does not stem from coercion but rather from Divine mercy, leading the wayfarer to complete submission and delegation.
The wayfarer in this station is akin to a bird that surrenders its wings to the Divine breeze, not out of passivity but out of knowledge that this breeze will carry them to the destination of mercy. This knowledge brings the wayfarer's heart closer to the "sound heart" (Surah Ash-Shu'ara, 26:89), a heart free from any claim of independence and completely entrusted to God.
One of the mystical examples critiqued in this lecture is the comparison of the wayfarer's heart to a root in the desert, which is blown about by the wind. This example, referencing the verse "He intervenes between man and his heart" and the hadith "between His two fingers," is deemed deeply erroneous and un-Qur'anic. This image reduces the wayfarer to a helpless, aimless being wandering in a barren desert, as though the errant wind (the Divine will) is tossing them about without purpose.
This metaphor is like reducing the wayfarer to worthless wool in a ruthless desert, exposed to destruction and scattering. Such imagery not only contradicts Divine mercy but also conflicts with Qur'anic knowledge, which depicts God as the protector and guardian of the servants' hearts. God does not leave their hearts to wander in a desert but holds them in His mercy, cradled between His fingers. This knowledge is like the light that emanates from the Qur'anic verse:
"Allah is the Light of the heavens and the earth." (Surah An-Nur, 24:35; )
Critiquing this example reveals the necessity of returning to Qur'anic knowledge, where God is portrayed as a tender Lord and the wayfarer as an honoured being, not a wandering soul. This perspective transforms delegation into a conscious and knowledgeable act performed out of love and understanding.
Another example subject to severe critique is the comparison of the wayfarer to a corpse in the hands of a washer. This imagery likens the wayfarer to a lifeless entity, with God acting as a washer who mechanically handles them without kindness. Such a comparison is not only insulting and demeaning, but it also contradicts the mercy and dignity of God. God, as the guardian of His servants, guides them with tenderness and mercy, not in the manner of a washer dealing with a lifeless body.
This analogy is like reducing the wayfarer to a powerless body and God to a harsh, indifferent force that manipulates them without care. In contrast, the Qur'anic verse states:
"And He is with you wherever you may be." (Surah Al-Hadid, 57:4; )
This verse portrays God as being with the servants at all times, a companion and protector, rather than a harsh force that takes control without compassion.
The Qur'anic understanding presents God as a tender, merciful protector, holding the hearts of His servants in His care. The verses:
"And He intervenes between a man and his heart" (Surah Al-Anfal, 8:24)
and the hadith "The hearts of the servants are between two fingers of the Merciful" reveal this profound truth. God, like a compassionate mother, shelters the hearts of His servants and guides them with love and mercy.
This knowledge illuminates the wayfarer's heart, leading them to a love-driven and conscious form of delegation. The wayfarer, like a child cradled in God's embrace, finds peace and freedom from fear and confusion. This understanding resonates with the Qur'anic verse:
"Our Lord, in You we place our trust, to You we return, and to You is the final destination." (Surah Al-Mumtahanah, 60:4; )
Reforming mystical examples is an undeniable necessity for preserving divine knowledge. Incorrect examples, such as the "root in the desert" or "the corpse in the hands of the embalmer," distort the Qur'anic understanding and hinder the seeker from submission and trust in God. These examples diminish God to a harsh being and reduce the servant to a degraded one, whereas the Qur'an presents God as the Merciful and the servant as honorable and endowed with free will. Reforming these interpretations is akin to cleansing a mirror that has been clouded with contempt, so that the divine mercy of God may reflect in it. The noble verse:
Trust (Tafwidh), as a lofty station in the spiritual journey, guides the seeker to loving submission and complete surrender of affairs to God. This station is the result of knowing the inherent poverty and absolute ownership of God, which liberates the seeker from all claims of independence. Trust is akin to a lover who, in their infatuation, surrenders their heart entirely to the Divine Beloved and immerses themselves in His mercy. This submission is not borne out of compulsion but arises from knowledge and free will. The seeker, like a bird, with wings of free will, soars in the skies of God's mercy and entrusts their affairs to the Wise Lord. This perspective aligns with the noble verse:
Knowledge of God's mercy is the foundation for realizing trust. When the seeker understands that God holds their heart within His mercy, they come to complete submission. This knowledge is like a key that opens the locks of self-centeredness and independence, guiding the seeker to the annihilation in God (Fana fi Allah). The hadith "The hearts of the servants are between two fingers of the Merciful" reveals that God, with His grace and mercy, guides His servants. At this station, the seeker is like a flower growing in the garden of God's mercy, blossoming with the breeze of divine guidance. This knowledge transforms trust into an act of love and cognition, connecting the seeker with the Divine Unity.
The lecture of Session 262 of "Makalat al-Sa'irin" presented by (may his soul rest in peace) elaborates on the chapter of trust and critiques the mystical examples associated with it. This station, emphasizing the knowledge of the servants inherent poverty and Gods absolute ownership, guides the seeker to complete submission and the surrender of all matters to God. Qur'anic verses such as:
and the hadith "The hearts of the servants are between two fingers of the Merciful" highlight God's grace and mercy in guiding His servants, transforming trust into an act of love and knowledge. The critique of incorrect examples, such as the "root in the desert" or "the corpse in the hands of the embalmer," underscores the need for a re-evaluation of mystical culture and a return to Qur'anic knowledge. These examples, by diminishing the servant and reducing God to a harsh being, contradict the divine mercy and honor. Reforming these views connects the seeker to dignity and free will and leads to an understanding of Gods mercy and grace. Trust, as a noble station, guides the seeker to self-annihilation in God (Fana fi Allah) and union with divine mercy. This re-interpretation portrays Islamic mysticism as a spiritual journey towards unity with the Divine. With the sincere supervision of Sadiq Khadami
