of Nokounam, (Session 274)
The chapter of Submission (Bab al-Taslm) constitutes one of the loftiest stations in the path of mystical progression, a locus wherein the seeker is summoned to surrender themselves entirely to Divine Will. This treatise represents a comprehensive rearticulation and scholarly analysis of the 274th lecture of Manzil al-Sirn in the Persian calendar), elucidating with academic rigour the tripartite gradations of submission: taslm, islm, and salm. Submission functions as a pivotal bridge that escorts the seeker from theoretical cognition to intuitive experiential knowledge, and ultimately to the attainment of the Divine Reality. Grounded in the Quranic verses, authenticated narrations, and mystical exegeses, this work critically examines the station of submission within the spiritual itinerary, emphasising the indispensable equilibrium between ilm (knowledge) and l (spiritual state).
In the lexicon of mysticism, submission (taslm) signifies the complete entrustment of the self to Divine Will, manifesting in three progressive stages: taslm, islm, and salm. These correspond respectively to the vessels of knowledge, spiritual state, and ultimate Truth. Submission resembles a seed sown within the soil of knowledge, nurtured beneath the shade of spiritual state, and blossoming under the sunlight of Reality. The initial stage, submission through knowledge, entails the seekers reliance upon rational inferences and sacred juridical ordinances to yield themselves unto the Almighty. Though this stage is fundamentally theoretical, it nonetheless marks the inception of the spiritual journey.
The gradation of submission constitutes a hierarchical sequence guiding the seeker from theoretical knowledge through intuitive experience, culminating in the realization of Divine Truth. Taslm bil-ilm signifies acceptance of Divine decrees based on intellectual principles and logical frameworks. At the subsequent level, taslm bil-l, the seeker ascends from knowledge to spiritual state, wherein intuitive experience illuminates and transcends theoretical understanding. The highest stage, submission unto the vessel of Truth, transcends both knowledge and spiritual state, representing the Divine Reality itself. At this lofty station, the seeker attains fan (annihilation) and baq bil-aqq (subsistence through the Truth), akin to a bird liberated from the cage of the self, soaring in the firmament of Divine Lordship.
Although knowledge is precise and well-established, it is positioned at a level inferior to spiritual state. Knowledge functions like a map that delineates the path, whereas spiritual state represents the journey itself, bringing the seeker to the destination. Due to its intuitive nature, spiritual state is superior, yet because it lacks systematic regulation and preservation, it remains susceptible to deviation. For example, knowledge of religious ordinances offers explicit, reliable rules, whereas spiritual state embodies an intuitive experience liable to influence by carnal desires or satanic whispers. This distinction underscores the necessity of guiding the spiritual state with knowledge.
In logic, rational indication (dallat aqliyya) is superior to conventional indication (dallat wadiyya), albeit less precise and established. For instance, a pale complexion as a sign of fear is a rational indication that may not always be exact, whereas conventional indications, such as linguistic rules, are more precise and reliable. This comparison mirrors the difference between knowledge and spiritual state in the mystical path: knowledge resembles conventional indication, governed by rules and dependable; spiritual state corresponds to rational indication, deeper yet requiring careful guidance.
Submission through knowledge (taslm bil-ilm) is the stage at which the seeker, relying on rational deductions and sacred injunctions, surrenders to Divine Will. This submission resembles acceptance of the waves of Divine ordainment without resistance. The Holy Quran extols this station thus:
Say, Nothing will befall us except what Allah has decreed for us (Surah At-Tawbah 9:51).
This verse reflects the seekers complete trust in Divine Providence, which precludes opposition to divine decrees.
At the stage of submission through spiritual state (taslm bil-l), the seeker transcends knowledge, entering a realm where intuitive experience illuminates theoretical cognition. Spiritual state shines forth like a light emanating from the seekers heart, guiding them towards deeper gnosis. This stage signifies the surrender of knowledge to spiritual state, as if the seeker takes flight from rigid logical principles to inner vision. Nonetheless, spiritual state requires the guidance of knowledge to avoid deviation.
Submission, understood as bab al-tafl, is a gradual and arduous process demanding strenuous struggle and overcoming of the selfs resistances. This gradation resembles a journey wherein the seeker advances step by step from carnal inferences towards Divine Reality. The nafs (self) is like a wild horse tamed only through the bridle of knowledge and sustained effort. This process underscores the virtues of patience and perseverance.
Submission in the context of activation (bab al-tafl) is arduous and progressive, whereas Islam, in the realm of actions (bab al-afl), is gentler and more merciful. Islam resembles a breeze that caresses the seekers heart, while submission is akin to a struggle that compels the self to surrender. Salm transcends transgression altogether, arriving at love and complete acceptance, as though the seeker is immersed in the ocean of Divine mercy.
At the third stage, the seeker attains the vessel of Truth, wherein neither knowledge nor spiritual state subsist, but only the Divine Reality itself. At this station, the seeker achieves annihilation and subsistence through the Truth, and their existence becomes united with the Divine salm. The Quran describes this station thus:
Peace be upon you; you have returned so much the better for you (Surah An-Nr 24:61).
This verse signifies return to Divine Reality and arrival at peace and welfare.
The vessel of salm is characterized by softness, love, and peace. The seeker at this station perceives the cosmos joyfully owing to their intimate union with God, loving all creation as if their heart were a mirror reflecting Divine Light in every entity. This perspective resembles a poem wherein each couplet extols a facet of Divine Beauty:
"I am joyous with the world because the world is joyous with Him;
I love all creation because all creation belongs to Him."
At the station of salm, the seeker beholds God in all things and all beings, and their attachment is to the Divine Reality rather than to material objects. This perspective resembles a gaze that penetrates the veils of corporeality to perceive the Divine Truth. The seeker is like a lover seeking the true Beloved in every manifestation: "I suspect that it is You."
A scattered heart, attached to some things and averse to others, impedes reaching the vessel of Truth. Such a heart is like a house with closed walls and doors through which the light of Reality cannot penetrate. The seeker must relinquish attachments and rancour so that their heart may be purified and prepared to receive the Truth.
At the station of salm, the seeker attains the vessel of Divine nearness, where the manifestation of the Lord resides in their heart. This station resembles a mirror reflecting Divine attributes, wherein the seeker is annihilated in the Divine Reality. This annihilation is not destruction, but liberation from the self and subsistence through the Truth.
The Infallibles (Alayhim al-Salm), despite full awareness of their adversaries malevolence, comported themselves with love and peacefulness, addressing wrongdoing rather than harbouring personal enmity. This conduct resembles a light dispelling the darkness of hatred and revealing the pure heart. For instance, Amr al-Muminn (peace be upon him) maintained a peaceful coexistence with his foes and even aided them when necessary.
Acts such as Amr al-Muminns assistance to the caliphs or his peaceful coexistence with adversaries exemplify submission to Divine decree and adherence to apparent knowledge. For example, when responding to the caliphs inquiries, he provided guidance with precision and benevolence, as though water was being poured into the mill of the adversary, not out of ignorance but with the intention of good and reform. These behaviours present a practical paradigm for the seeker on how to act outwardly according to the Shariah whilst maintaining inner awareness.
The Infallibles repudiated evil acts, yet treated individuals with kindness as servants of God. This approach manifests a balance between justice and compassion. For example, when encountering wrongdoing, they would rectify it with wisdom and benevolence, without harbouring resentment. Such conduct resembles a mirror reflecting truth impartially, devoid of bias.
In the esoteric sciences of spirituality, primacy lies with the good and evil of deeds rather than the essence of individuals before God. One who commits evil is deemed evil, yet through reform and transformation of conduct, goodness can be attained. This outlook emphasises the dynamism and transformative capacity of the human being. For instance, a disbeliever who attains faith is accepted due to the change in their actions. This principle metaphorically plants a seed of hope for transformation within hearts.
The spiritual state (l) is a divine gift which elevates the seeker from exoteric knowledge to esoteric understanding, from veils to unveiling. This grace functions as a key that unlocks the doors of gnosis. Nonetheless, the seeker must act according to the exoteric knowledge rather than the state, so as to remain safeguarded from deviation. The spiritual state resembles a ladder that ascends the seeker to heights, yet without the firm foundation of knowledge, it may lead to downfall.
The Infallibles (Alayhim al-Salm), despite possessing esoteric awareness (l), acted in accordance with exoteric knowledge, such as judicial rulings based on external evidence. For instance, the Commander of the Faithful (Amr al-Muminn, Alayhi al-Salm) refrained from judging solely by his inner insight and instead ruled based on apparent proofs. This conduct signifies strict adherence to the Shariah law, which preserves social and religious order.
Should the seeker act exclusively on their spiritual state, they risk neglecting their religious duties and may fall prey to self-will or deviation. This peril resembles a corridor in which the seeker, deprived of the light of knowledge, becomes lost in darkness. The Infallibles, by refraining from acting upon the spiritual state alone, exemplify how the seeker should remain faithful to their obligations.
Examples such as the Infallibles (Alayhim al-Salm) acceptance of poison or the martyrdom of Imam usayn (Alayhi al-Salm) at Karbala demonstrate adherence to exoteric knowledge over inner awareness. Imam usayn, for example, could have annihilated his adversaries through supplication but chose instead to comply with Divine obligation and embraced martyrdom. This choice metaphorically stands as a sacrifice that fortified the religion and bestowed eternal honour.
The Infallibles, though fully cognisant of Divine decree, acted in conformity with its apparent form to remain faithful to Divine obligation. This submission resembles entrusting oneself to the currents of Divine will without resistance. Such conduct epitomises the pinnacle of faith and reliance on God's will, leading the seeker to perfection.
The spiritual state (l) is a divine endowment that elevates the seeker from transmitted knowledge to intuitive knowledge and from veil to unveiling. This gift resembles a light dispelling the darkness of veils and revealing truth. However, the seeker must not act state but accept it as an instrument of gnosis and adhere to exoteric knowledge.
The seeker may relinquish exoteric knowledge to attain esoteric and intuitive gnosis, yet continues to act in accordance with exoteric knowledge. This abandonment signifies an elevation from one stage to a higher one without collapsing the foundational levels beneath. In this station, the seeker attains intuitive knowledge but remains faithful to religious obligation.
If the seeker covets their spiritual state and unveiling, their spiritual path becomes interrupted and progress halts. Such covetousness is akin to prematurely plucking fruit before it ripens, thus rendering the path fruitless. The friends of God (awliy Allh) avoided covetousness and thus completed the path to perfection.
The friends of God, despite their awareness of Divine secrets, maintained silence and refrained from exploiting such knowledge for personal gain. This silence resembles a seal upon the lips that preserves Divine secrets for the Truth alone. Seekers who disclose these secrets prematurely resemble those who squander treasure before reaching their destination, thereby truncating their spiritual path.
The seeker, upon reaching the station of Truth, attains the Divine Reality but does not consume or possess it; rather, they become annihilated within it and achieve Divine unveiling. This attainment is comparable to arriving at an ocean in which the seeker is immersed, rather than containing it within a vessel. This station represents the zenith of the spiritual journey, whereby the seeker transcends the self and beholds only the Truth.
Supervised by Sdeq Khdemi
