the Lectures of Nekounam, (Session 596)
Within the domain of Islamic mysticism, the station of aw stands as one of the eminent stations in the path of mystical wayfaring, wherein the seeker, having transcended the states of intoxication and bewilderment, attains a state of lucidity and constancy in the direct witnessing of the Divine Reality. This station not only signifies the attainment of the Divine Truth but also emphasises the continuous progression along the path of nearness (qurrb). The present lecture, derived from the five hundred ninety-sixth session of Nekounam, , elucidates the distinctive characteristics of aw, its superiority over intoxication, a critical examination of ambiguous terminologies, and the imperative of perpetual dynamism in mystical progression. This exposition adopts a profound approach towards mystical concepts, substantiated by Quranic verses, notably the verse
And worship your Lord until there comes to you the certainty
(Quran 15:99; ), thereby underscoring the persistence of worship and the quest for attainment even subsequent to arrival.
aw is the station at which the seeker, having traversed the state of intoxication (sakr)a rapture induced by the vision of the Truthachieves a state of alertness and steadfastness in the Divine witnessing. According to the expression of Nekounam, , aw is described as "صاعد عن الانتظار، مغن عن الطلب، طاهر من الحرج", namely, one who transcends anticipation, is liberated from the necessity of spiritual questing, and is purified from the hardships of the path. In this state, the seeker is emancipated from the vestiges of the nafs (lower self) and situated within the purity of witnessing, as though their vision is harmonised with the Light of the Divine and no longer afflicted by the intensity of Divine manifestations.
By way of metaphor, aw resembles an eye which, after habituation to darkness, perceives without harm even under intense illumination. Just as a human, initially blind in darkness, gradually beholds objects with patience, so too the seeker in aw synchronises with the Divine Light and is liberated from hardship and affliction. This station bestows tranquility and serenity, constituting the inception of the expansive existential capacity of the mystic.
Sakr is the state in which the seeker loses self-possession due to the overwhelming nature of witnessing and is confined within a narrow and limited vessel (f al-aqq). Conversely, aw is the station where the seeker abides with the Truth (bil-aqq) in spaciousness and actuality. To quote Nekounam, , "The station of aw is far superior to the door of intoxication, for intoxication is in the Truth, whereas aw is with the Truth." Bewilderment in intoxication is sometimes accompanied by doubt; however, bewilderment in aw arises from the vision of the Divine Majestys Light. It is as if the seeker stands astonished before the greatness of the Truth, and this astonishment is not a deficiency but an expression of perfection.
Intoxication can be likened to a state wherein one is dazzled by the sudden light of a lamp, unable to see, whereas aw is akin to one harmonised with the light, able to study it. This superiority stems from the seekers empowerment and constancy in the unified Presence and witnessing, which liberate them from deficiency and constriction.
Nekounam, , with meticulous insight, critiques certain ambiguous and occasionally unclear expressions found in the primary texts (matn) and by commentators, some of which verge upon Qalandari perspectives. Expressions such as "طلب بعد الوصول یقتضی الفراق" (the seeking after attainment necessitates separation) erroneously portray attainment as the cessation of spiritual progress and depict the quest as leading to estrangement from the Truth. Such statements are incongruent with the principle of knowledge and the perpetual motion of the cosmos (kullu yawmin huwa f shn).
In his words, these expressions induce cessation and disruption in the path, contradicting the dynamic nature of Islamic mysticism. By metaphor, such expressions resemble urging the seeker to stand before a door, while the Divine Reality is like an immeasurable ocean whose every step reveals new depths. The critique underscores the necessity for precision in mystical terminology and avoidance of expressions that result in the cessation of gnosis.
aw is not the terminus of the spiritual journey but rather the commencement of higher stations. The seeker, having been liberated from questing and hardship, continues the inner journey and nearness to the Truth. Nekounam, , citing كُلُّ يَوْمٍ هُوَ فِي شَأْنٍ (Every day He is engaged in some affair), affirms that the cosmos and the Truth are in constant motion and that cessation in gnosis is impossible. Subsequent stations such as connection and detachment illustrate the continuity of this path.
This dynamism resembles an unceasing current; the seeker in aw is freed from the hardships of wayfaring yet remains ever progressing in the presence and vision of the Truth, as if each wave in a boundless ocean carries them to a new shore.
The noble verse
And worship your Lord until there comes to you the certainty
(Quran 15:99; ) emphasises the continuity of worship even after attaining certainty. Nekounam, , explains that certainty is inexhaustible and that the seeking following attainment arises not from lack but from love and perfection. This pursuit of attainment is analogous to thirst that increases with every draught from the fountain of Truth.
By metaphor, this quest is like a love that, upon beholding the Beloved, not only does not diminish but rather intensifies. The verse thus negates the notion of interruption in aw and summons the seeker to continued worship and perpetual journeying.
Infallibility, understood as purity and preservation from error, exists relatively within all creatures. Nekounam, , elucidates that relative infallibility pervades the entire cosmos and that even Satan possesses a form of existential infallibility. Absolute infallibility, however, is exclusive to the perfected saints. aw represents a type of relative infallibility that frees the seeker from constriction and hardship, though the seeker remains within the spiritual ranks.
This infallibility resembles a light manifested within each being commensurate to its capacity. The seeker in aw is liberated from constriction yet continues progressing in the ranks of higher infallibility, as if reaching ever purer light with each step.
Supervised by Sadegh Khademi
