Excerpted from the Lectures of Nokounam, may his sanctity be revered (Session 327)
The chapter of Al-Ithr, one of the distinguished sections in the mystical opus Manzil al-Sirn authored by Khwajah Abdullah Ansari, elucidates the path of spiritual journeying and the station of divine nearness. This segment, through profound contemplation of concepts such as the constriction (inqim) of the soul within the shackles of attachments, the detachment (insilkh) from these fetters, and the attainment of exalted stations corresponding to the Divine Names and Attributes, guides the seeker towards ultimate Truth. Ithr, conceived as the relinquishment of desire across various levels, embodies the essence that liberates the wayfarer from the bondage of selfhood and directs him to the rank of servitude to creation and divine communion.
The mystical journey begins with the inqim of the soulits constriction within the bonds of egotistical attachmentsand progresses by the process of insilkh, a detachment from these fetters, advancing towards the souls abstraction and the attainment of divine stations. The inqim, understood as the souls entrapment within material and carnal chains, constitutes an impediment preventing the seeker from advancing toward Truth. Insilkh, however, like a bird freed from its cage, releases the soul from these bonds. This transformative process is both evident and manifest to every earnest seeker, for liberation from attachments is the gateway to apprehending Truth and reaching perfection.
This emancipation is not only feasible but also a necessity for the realisation of authentic ithr. By casting aside attachments, the seeker moves toward a primordial unity wherein the egoistic particulars fade away and the soul progresses towards unity with the Divine Reality. This spiritual ascent resembles a rise from the dark abyss of selfhood to the zenith of gnosis, wherein the seeker is emancipated from material and egotistic shackles.
The term inqim denotes the contraction and entrapment of the soul within carnal bonds, which confines the seeker to the realm of the mundane (nst). These bonds encompass material attachments, sensual desires, and worldly dependencies that obstruct the souls journey towards the higher realms. Conversely, insilkh signifies the process whereby the soul extricates itself from these bonds and advances towards its immaterial state. This detachment is not synonymous with physical death but rather denotes a spiritual liberation achievable within worldly life.
In the lectures of Nokounam, may his sanctity be revered, this concept is beautifully illustrated: the soul is likened to a bird imprisoned in the cage of attachments, and insilkh represents the unlocking of this cage, permitting the bird to soar towards the heavens of gnosis. This liberation is comprehensible and observable by every individual who undertakes the path of spiritual progression, as its veracity is revealed in the inner experience of the seeker.
Divine nearness (qurb Allh) constitutes the ultimate objective of the mystical journey, guiding the seeker towards the attainment of the Divine Names and Attributes. This nearness possesses distinct gradations and determinations, ranging from apparent union to intrinsic indeterminacy. Contrary to common misunderstandings, mystical nearness does not imply an absolute unification with Gods essence, for such an event would necessitate duality incompatible with the principle of Divine unity. Mystical union, in essence, is a nearness attained by the seeker through conformity with the Divine Attributes such as Beauty, Majesty, and Perfection.
Mystical union signifies the attainment of Divine nearness via knowledge and practice, not an ontological merging with the Divine Essence. This distinction is elaborated meticulously in the lectures of Nokounam, may his sanctity be revered: When we speak of union, duality remains present, which is incompatible with Divine Oneness. Union in this sense denotes the seekers closeness to God through the manifestation of Divine Attributes within his being. This nearness progresses through levels extending from conformity with outward attributes to complete annihilation in the indeterminate Essence.
For instance, the seeker may initially reside in the station of Beauty (the Divine Beauty) or Majesty (the Divine Grandeur), and subsequently, by journeying through stages of unity and oneness, reach the station of indeterminacy (l taayyun), where all egoistic determinations are effaced and the seeker becomes annihilated in the Divine Essence. This progression resembles a voyage from the darkness of selfhood towards the absolute light of Truth.
One of the salient points in this lecture series is the emphasis on the independence of spiritual nearness from the traversal of material spheres and celestial bodies. Contrary to those who imagined Divine nearness contingent upon passing through physical strata, this text stresses that the mystical journey transpires within the souls realm of abstraction. The seeker, in order to reach the Divine realms, requires no passage through heavenly spheres; rather, this journey occurs within the inner self through liberation from the souls fetters.
This notion is elucidated through a compelling metaphor: the mystical journey is akin to an expedition within the realm of the soul, not a traversal across terrestrial expanses. The seeker acts like an explorer who, instead of traversing external paths, delves deeply into the essence of his own being in search of Truth.
A pivotal concept within the chapter of Al-Ithr is the feasibility of actualising Divine nearness during worldly life. Contrary to the eschatological journey occurring posthumously in the intermediary or resurrection worlds, mystical nearness is a present, dynamic process accessible to the seeker in this earthly existence. This nearness pertains to the realm of Divine Names and Attributes and does not necessitate physical death.
The discourses of Nekounam, , elucidate with utmost clarity the distinction between the path of mystical proximity (qurb) and the intermediary, postmortem journey known as the Barzakh experience. The Barzakh journey is an inevitable trajectory every individual traverses following death, culminating in the realms of the intermediate world (Barzakh), the Resurrection, Paradise, or Hell. Conversely, mystical proximity denotes a voluntary and conscious spiritual progression undertaken by the seeker during worldly life, advancing through knowledge and praxis towards the Divine Names and Attributes.
This distinction is illuminated through a lucid metaphor: the Barzakh journey resembles a path that every traveller of death must necessarily tread; whereas mystical progression is akin to a flight attainable solely through the wings of knowledge and piety.
The Holy Qur'an references a universal divine proximity in a luminous verse: وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ
(Surah Qaf, 50:16; translated by : And We are nearer to him than [his] jugular vein). This general proximity signifies the Divine Sustenance and Presence that encompasses all creationfrom the believer to the disbeliever alike. In contrast, the particular mystical proximity is the fruit of spiritual discipline and piety, which guides the seeker closer to the Divine Names and Attributes.
This distinction is further exemplified: the universal proximity is like sunlight radiating upon all beings, whereas the particular proximity resembles a mirror reflecting that light, perceptible only to pure and refined hearts.
Piety functions as a golden key that unlocks the gate to mystical proximity. The Qur'an emphatically declares: إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقَاكُمْ
(Surah Al-Hujurat, 49:13; : Indeed, the most honoured of you in the sight of Allah is the most righteous of you). This verse affirms that particular divine proximity is proportionate to the seekers degree of piety and gnosis. While general proximity is equitably extended to all creatures, particular proximity is the outcome of the seekers spiritual endeavour and journey.
This concept is beautifully illustrated: piety is akin to the sail that directs the seekers soul-vessel across the ocean of gnosis towards the shore of truth.
The Divine Sustenance (Qayyumiyyah) presence refers to Gods all-encompassing presence within all entitieswhether human, animal, or inanimate. This presence forms a component of general divine proximity, related to the Divine Mercy. Nekounams discourses meticulously clarify: God is present with every entity, whether animal or human, believer or disbeliever.
This presence flows as a life-giving stream embracing all creation; yet only the pious seekers can navigate this current towards particular divine proximity.
Mystical progression possesses two dimensions: horizontal and vertical. The horizontal progression occurs within the earthly, material realms (nasut), while the vertical progression culminates in attaining the Divine realms and the Divine Names and Attributes. The Qur'an, alluding to this distinction, states:
لَوْ تَعْلَمُونَ عِلْمَ الْيَقِينِ * لَتَرَوُنَّ الْجَحِيمَ * ثُمَّ لَتَرَوُنَّهَا عَيْنَ الْيَقِينِ (Surah At-Takathur, 102:5-7; : If you only knew with certain knowledge, you would surely see Hell. Then you would see it with the eye of certainty.)
The horizontal journey pertains to traversing nasut and witnessing Hell with certain knowledge, while the vertical journey refers to attaining the eye of certainty and direct witnessing of Divine Truth. This distinction is also manifested in the Prophets (peace be upon him) Miraj:
سُبْحَانَ الَّذِي أَسْرَىٰ بِعَبْدِهِ لَيْلًا مِنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الْأَقْصَى (Surah Al-Isra, 17:1; : Glory be to Him who took His servant by night from the Sacred Mosque to the Farthest Mosque.)
The Prophets Miraj exemplifies the exalted vertical journey, wherein the servant of God is spiritually conveyed from nasut towards the celestial realms. This journey does not involve traversing physical spheres but is actualised through the souls transcendence and Divine guidance. The discourses employ a vivid metaphor: The Miraj is like a bridge extending from earth to heaven, yet this bridge is not constructed of stone or soil but of the light of knowledge and piety.
Divine proximity unfolds through gradations ranging from apparent union to essential indefiniteness (l taayyun). These stages include proximity of union, unity, singularity, oneness, and ultimately indefiniteness. Each stage guides the seeker toward more complete annihilation in the Divine Essence. Fan denotes the extinction of the egoistic self, while Baq signifies subsistence within God. These are essential phases the seeker must traverse to attain the stage of indefiniteness.
Nekounam expounds with profound precision: The seeker must manifest all divine attributes of beauty and majesty within himself, then relinquish these attributes in the path of complete annihilation, ultimately subsisting in the Divine Essence and reaching indefiniteness. This process is akin to a journey from the darkness of selfhood towards the absolute light of truth.
An outstanding feature of mystical progression is its potential instantaneousness. Unlike physical journeys, which necessitate time and means, spiritual journeying may be realised in a single moment, through inner purity and sanctity. This truth is elegantly illustrated: Mystical progression is like a ray of light that instantly emanates from the seekers heart towards the Divine Truth.
Altruism constitutes the essence of mystical progression, manifesting in the renunciation of desire at three levels: desire for the other (ghayr), the self (nafs), and even the Divine recompense (Haqq). Renouncing desire for the other implies liberation from material attachments; renouncing desire for the self implies the annihilation of egoistic selfhood; and renouncing desire for the Divine denotes the relinquishment of expectation of reward from God. These three stages lead the seeker to the consummate union.
The discourses vividly portray this: Altruism is like a river springing from pure fountains, passing through the obstacles of the ego, and merging into the boundless sea of truth.
The Divine saints, free from desire, act as servants to creation rather than lords. This characteristic is beautifully articulated: The chief among the people is their servant. The saints are likened to stars whose desireless light illuminates the path for creation without seeking personal gain.
The discourses of Nekounam critically address misconceptions surrounding mystical progression. Among these are the erroneous beliefs that proximity depends on material spheres, that death is requisite for attaining proximity, and misunderstandings about the totality of God.
God is not a vague, general entity but a determinate, specific Reality. Proximity to God means drawing near to this specific Reality rather than an abstract totality. This point is illustrated metaphorically: God is like an ocean where each drop is a unique and determinate reality, not a general and dispersed concept.
The discourses critically evaluate unreliable narrations about the Miraj, underscoring the necessity for careful scrutiny. For instance, the claim that individuals are suspended by a hair in Hell is logically incoherent and thus critiqued. This critique is metaphorically depicted: Unreliable narrations are like shadows mistaken for light in the darkness of truth.
Illustrating the critique of unrealistic claims in mysticism, the discourses address the purported ability to write Qur'anic script on rice grains. This feat, they clarify, stems not from miraculous power but from sensory skill and diligent practice. This example serves as a mirror reflecting the necessity for realism in approaching mystical claims.
Detachment of the soul from attachments does not signify death or complete abandonment of the body. The seeker can maintain and govern their corporeal existence while engaged in spiritual progression. The discourses state precisely: Detachment does not deprive the seeker of managing the body. This concept is beautifully elucidated through metaphor: The seeker is like a gardener who, while journeying through the garden of gnosis, also waters the tree of their own body.
The gateway of altruism, akin to a luminous beacon upon the path of mystical progression, illuminates the seekers way towards Divine proximity. This section articulates key concepts such as contraction (inqim) and detachment (insilkh), general and particular proximity, and altruism as the renunciation of desire, thus delineating a clear path to the Divine Names and Attributes. The distinction between horizontal and vertical progression, the critique of misconceptions, and the emphasis on the feasibility of spiritual journeying during worldly life are among the strengths of these discourses. The verses of the Holy Quran shine like stars in the firmament of gnosis, affirming these concepts and guiding the seeker towards the ultimate truth.
Supervised by Sadegh Khademi
