the Lectures of Nekounam, may his sacred spirit be sanctified (Session 284)
Within the realm of mystical progression and spiritual wayfaring, patience shines forth as a resplendent jewel amidst the ethical stations, guiding the seeker towards a threshold where the heart is liberated from corporeal attachments and illuminated by the light of Divine nearness. This station, introduced in the venerable text Manzil al-Sirn by Khwaja Abdullah Ansari as one of the foundational moral principles, summons the human being to steadfastness in the face of Divine ordinances and endurance of the hardships inherent in the path of Truth. In this treatise, relying on the profound lectures of Nekounam , the chapter on patience is elucidated through a rigorous and scholarly lens. The gradations of patience, ranging from abr rutab (gradual patience) to abr inbis (expansive patience), as well as the conceptual distinctions between abr al Allh and abr an Allh, are examined with academic exactitude. This discourse, like a luminous beacon, serves as a guide for the seekers of gnosis, inviting them to recognise patience not as mere passivity, but as the key to spiritual perfections and emancipation from the terrestrial realm.
Within the mystical system of Manzil al-Sirn, patience is introduced as one of the principal moral origins that the seeker must cultivate to attain nobility and virtuous qualities. This foundational attribute functions as a root that fortifies the tree of virtues, rendering the wayfarer resilient against both carnal and Divine challenges. Patience constitutes a prerequisite for the actualisation of other virtues such as gratitude and contentment and underpins the formation of a noble character. With patience, the seeker stands firm like a mountain amid the storms of the soul and Divine trials, advancing steadily towards spiritual perfections. This station finds consonance with the sacred verse:
And surely We shall test you with something of fear and hunger, and a diminution of wealth, lives, and fruits; but give glad tidings to the patient. (Quran, al-Baqarah, 2:155)
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Patience operates as the thread that links the various stages of the spiritual journey. This attribute is essential in every phase: disobedience, obedience, tribulation, Divine unity, Divine attributes, and Divine Essence. Without patience in disobedience, obedience cannot be realised; without patience in obedience, the wayfarer does not attain acceptance of the vicissitudes from the beloved (البلاء للولاء). Patience in Divine unity grants composure and tranquillity in the face of Divine manifestations, while patience in the Divine Essence guides one towards the station of complete annihilation (fan). This comprehensive function elevates patience to the status of a key to spiritual perfections, liberating the wayfarer from mundane attachments and directing him towards Divine proximity.
abr rutab, also known as episodic patience, is the form of patience situated at the foundational moral levels and is characteristic of novice wayfarers. This patience functions as an initial rung in the ladder of spiritual progression, guiding the seeker towards the stations of gratitude and contentment. Upon reaching these exalted stations, abr rutab is superseded by loftier states, and its necessity diminishes. As Khwaja Abdullah Ansari articulates, this type of patience belongs to the common and intermediate ranks and becomes irrelevant for the lovers and monotheists who have attained superior spiritual stations. In this analogy, abr rutab is like a torch illuminating the darkness at the beginning of the path, but with the rising sun of gnosis, its light wanes.
abr inbis denotes a permanent and comprehensive quality that accompanies the seeker through all stages of the spiritual path, from Divine unity to the station of the Essence. This form of patience, required even of the Prophets and Saints, constitutes the existential coherence of the human being and is a manifestation of tranquillity, composure, and forbearance. Contrary to abr rutab, which is confined to preliminary stages, abr inbis is indispensable at every rank of the spiritual journey, from the terrestrial to the most exalted stations. This patience flows like a mighty river throughout the spiritual journey, guiding the wayfarer toward the boundless ocean of Divine proximity. The sacred verse
Indeed, Allah is with the patient. (Quran, al-Baqarah, 2:153)
affirms this reality.
One of the prominent critiques by Nekounam regarding the Manzil al-Sirn is the absence of systematic and scientific precision in the delineation of the gradations of patience. Classifications such as abr f Allh, bi-llh, and al Allh lack a precise mystical framework and lead to conflation and ambiguity in comprehending the concepts. This absence of order, akin to a scatter of stars in an uncharted sky, complicates the accurate understanding of patiences gradations. This critique underscores the necessity of revisiting classical mystical texts and encourages scholars to reform and systematize them.
To remedy this deficiency, a proposed classification enumerates six stations of patience: abr il Allh, abr al Allh, abr li-llh, abr bi-llh, abr f Allh, and abr maa Allh. This taxonomy seeks to systematize the concept of patience within the theoretical framework of mystical ontology. Each station signifies a level of proximity to the Ultimate Truth in the spiritual journey. Nonetheless, these classifications remain theoretical constructs, lacking direct authentication through narrations or hadith. They serve as metaphorical rungs on the ladder leading the seeker from the terrestrial domain to the celestial kingdom but require further reflection and substantiation.
abr al Allh is defined as patience with regard to Divine decrees and interventions. At this station, the seeker endures pains and hardships by submitting entirely to Gods command and dissociating from any volitional or egoistic control. This patience acts as a shield preserving the wayfarer against the waves of tribulations and Divine trials. Through reliance and composure, the seeker accepts all Divine decreesbe they affliction, wellness, or religious obligationsand by means of mukbada al-alam (endurance of pain), advances toward Divine proximity. The sacred verse
So be patient, as were those of determination among the messengers. (Quran, al-Ahqf, 46:35)
confirms this truth.
This form of patience necessitates bearing the pains and hardships encountered along the path of Divine guidance. God at times leads the seeker through tribulations, at others through wellness, and occasionally through religious commands such as fasting and breaking fast. This patience is akin to an alchemists art, transforming outward sufferings into spiritual gems. By means of mukbada al-alam, the endurance of pain, the seeker surrenders to Divine will and refrains from complaints or lamentations of the ego. This station indicates sincerity and profound reliance that ultimately leads to inner tranquillity.
Due to its comprehensiveness and dignity, abr inbis accompanies the seeker through all stages of Divine unity, from the inception of the path to the station of the Essence. This patience is essential even for the Prophets and the Saints and manifests tranquillity and forbearance in the face of Divine manifestations. At this station, the seeker stands firm like a mighty tree before the storms of spiritual wayfaring and progresses toward annihilation in the Truth and Divine union. This patience supports the wayfarer from Divine unity through the very symbol of unity (dl al-tawd), preserving their existence amid spiritual annihilations.
Unlike abr rutab, which is confined to the preliminary stages and associated with common and intermediate seekers, abr inbis is indispensable throughout the spiritual ranks, from novice to perfected. While abr rutab becomes obsolete upon reaching stations of contentment or witnessing Divine manifestations, abr inbis flows eternally like a spirit within the spiritual framework. This distinction elucidates the hierarchy of the spiritual journey and reveals abr inbis as a transcendent attribute compatible with all levels of Divine proximity.
abr an Allh, meaning patience regarding separation and estrangement from the Divine, constitutes the most painful abode of the spiritual journey. This form of patience, referring to the interval of separation following union, propels the seeker into mystical anguish and burning yearning. At this station, the seeker, having experienced Divine union, confronts the absence of the Beloved, and this separation sets their heart aflame with the fire of love. abr an Allh is likened to standing firm before a tempest rising from the core of union, guiding the wayfarer toward the pinnacle of loving perfection. The sacred verse
And be patient over what befalls you. Indeed, that is of the matters [requiring] determination. (Quran, Luqmn, 31:17)
expresses this reality.
The separation in abr an Allh (patience from God) encompasses various stages: separation from the Truth, separation from the self, and haymn separation. Separation from the Truth denotes an absence of perceiving the Truth precisely due to an overwhelming intensity of witnessing it; separation from the self signifies being utterly immersed in the Truth and thus forgetting ones own selfhood; and haymn separation is a state wherein the spiritual seeker neither perceives the Truth nor the self, becoming entirely submerged in the ecstasy of divine love. These stages resemble successive waves that carry the seeker across the ocean of separation towards the shore of union. This station serves as an indication of transcendent love for the Truth, elevating the seeker to the pinnacle of sincerity and devotion.
Shiblis Narrative: The Most Difficult Patience
In a narration attributed to Shibl, a youthful devotee inquires about the most arduous form of patience. After dismissing patience for God (li-llh), patience with God (bi-llh), patience upon God (al llh), patience in God (f llh), and patience alongside God (maa llh), Shibl identifies abr an Allh (patience from God) as the most formidable patience. This response is accompanied by Shibls cry and swoon, signifying the profound emotional and spiritual depth inherent in this stage. abr an Allh refers to separation from the Truth, which constitutes the most painful yet exalted degree of patience. Nevertheless, Nekounam (may his sanctity be a shield) expresses reservations regarding the authenticity of this narration, urging caution in its acceptance.
Nekounam adopts a critical stance toward narrations attributed to figures such as Shibl, Bayzd Bastm, and Ab Sad Abl-Khayr, positing that many of these reports lack credible chains of transmission. This critique represents a methodological approach in the examination of mystical texts, underscoring the imperative to discern between genuine spiritual truths and hyperbolic embellishments. With sagacious irony, he censures the exaggeration surrounding these personages, asserting that authentic mysticism is fundamentally intertwined with the legacy of Imam Al (peace be upon him) and Imam diq (peace be upon him), rather than with those occasionally ascribed undue prominence.
Poetry and the Stages of Expansive Patience
The poem attributed to Shiblbirar abrin fa-istaghratha bihi al-ubb / afaha al-muibbu bi-l-abri ubransymbolically elucidates the stages of patience. When metrically adjusted, the poem aligns with six stages of expansive patience:
This correspondence constitutes an endeavour to harmonise the poem with the mystical taxonomy of patience, presenting expansive patience as a comprehensive attribute permeating all stages of the spiritual journey.
Nekounam (may his sanctity be a shield) similarly questions the historicity of this poem, stressing that many poems and narrations attributed to mystics lack reliable historical substantiation. This perspective invites scholars to exercise prudence when engaging with mystical texts, emphasizing the necessity of source verification and caution against credulous acceptance.
Superiority of the Mysticism of the Ahl al-Bayt (Peace Be Upon Them)
Nekounam regards the mysticism of the Ahl al-Bayt as superior to that of figures such as Bayzd Bastm, affirming that authentic mysticism is intrinsically linked to the names of Imam Al and Imam diq (peace be upon them). This viewpoint accentuates the central role of the Ahl al-Bayt within Islamic mysticism, while highlighting criticisms against the marginalisation of Shii mysticism. The mysticism of the Ahl al-Bayt is likened to a radiant sun illuminating the celestial sphere of knowledge, whereas others remain mere stars in the shadow of this light.
Referencing accounts such as Bayzds encounter with Imam Jawd (peace be upon him), Nekounam critiques the excessive aggrandisement of mystical figures, noting that such exaggeration has obscured the Truth and erroneously elevated the undeserving. This critique underscores the necessity for a re-examination of the history of mysticism, with a renewed focus on the Ahl al-Bayt, and encourages researchers to discriminate rigorously between authentic spirituality and hyperbole.
Patience: A Key to Spiritual Transcendence
Understanding the stages of patience emancipates the seeker from attachment to the material world (nst), guiding them towards a state of spiritual transcendence (tajarrud) marked by love and detachment. Patience, especially in its highest forms such as abr an Allh, acts as a key that unlocks the chains of material dependence, enabling the seeker to soar towards the heavens of gnosis. This function transforms patience into a potent instrument for spiritual elevation and the attenuation of worldly attachments.
Patience and Divine Union
Patience guides the seeker from sinfulness to obedience, from obedience to affliction, and from affliction to union. This evolutionary progression resembles a journey commencing in the desert of the material realm and culminating in the garden of the celestial kingdom. Through patience, the seeker surrenders their servitude to divine lordship and ultimately retains nothing of the self but the divine light. This station represents the apogee of the mystical path, uniting the seeker in complete unity and nearness.
The chapter on patience in Manzil al-Sirn presents patience as a foundational and multifaceted virtue manifesting in two forms: rutb (ranked) and inbis (expansive). Ranked patience pertains primarily to beginners, relinquishing its place to more exalted states such as contentment and vision as the seeker advances. Expansive patience is an enduring attribute accompanying the seeker throughout all stages of the spiritual journey, from sinfulness to the station of the Divine Essence. Patience al llh (patience upon God) submission to divine decrees and patience an Allh (patience from God) endurance of separation from the Truth represent sublime stages guiding the seeker toward divine proximity. The critical examination of the books structure and mystical narrations highlights the necessity for reconsidering classical texts and adopting a discerning attitude towards traditions. The poem ascribed to Shibl symbolically articulates the stages of expansive patience, harmonising with the proposed classification. The mysticism of the Ahl al-Bayt is affirmed as the authentic tradition, epistemologically superior to others and deserving central scholarly attention. Patience functions as the key to spiritual perfection, freeing the seeker from material attachments and guiding them to union and nearness with the Truth.
Supervised by Sdeq Khdami
