the Lectures of Nokounam, May His Secret Be Sanctified (Session 598)
The Bb al-Ittisl (The Chapter of Connection) stands as one of the most exalted stations within the Manzil al-Sirnthe spiritual stages of the seeker. It constitutes a gateway to the arrival of the traveller at the arat al-Aadiyyah (the Presence of the Divine Oneness) and the annihilation fn in the very Essence of the Divine Self. This station, elucidated with reference to the Noble Qur'anic verse: Thumma dan fatadall f kna qba qawsayn aw adn
(al-Najm 53:89), indicates the immediate proximity of the Seal of the Prophets (Peace be upon him) to the Divine Essence and his reception of the True Revelation.
Ittisl (connection), within mystical wayfaring, denotes the arrival of the seeker at the arat al-Aadiyyah and the complete annihilation in the very Essence of the Divine Self. This exalted station transcends duality and multiplicity, concomitant with the effacement of the ego (nafsyat) and selfhood (ghayryat). Connection does not signify a mere link between two entities, but rather an apprehension and conscious awareness of Divine proximity, immersing the traveller in an existential unity with the Truth. This state is akin to the dissolution of a drop into the boundless ocean of the Divine Essence, wherein no trace of the individual drop remains.
The sublime Qur'anic verse Thumma dan fatadall f kna qba qawsayn aw adn
(al-Najm 53:89; Trans. : "Then He drew near and descended until He was at the distance of two bow lengths or nearer") stands as the greatest expression of human divine perfection, explicating this station. It denotes the direct nearness of the Seal of the Prophets (Peace be upon him) to the Divine Essence and distinguishes itself from other Qur'anic verses such as Inni Ana Allah
(Th 20:14), precisely due to its immediate and exclusive reference to the finality of the prophetic station.
At this exalted station, connection surpasses the realm of intellectual comprehension; reason capitulates in utter helplessness before it. The phrase aw adn
("or nearer") in the verse signifies the incapacity of the intellect to grasp the extent of this proximity. The intellect, confronted with this station, resembles a bird whose wings falter against the storm of Divine unity, retreating into the pocket of its own impotence. Such helplessness constitutes the ultimate summit of the mystics' knowledge, for in this station, nothing subsists save the Truth itself.
Thumma Dan Fatadall
The Noble Verse Thumma dan fatadall f kna qba qawsayn aw adn
, regarded as the highest verse in the Qur'an describing human divine perfection, alludes to the immediate nearness of the Seal of the Prophets (Peace be upon him) to the Divine Essence. This verse, found in Srah al-Najm, is distinguished from other verses such as Inni Ana Allah
by its reference to true revelation and the complete removal of duality. Unlike Prophet Moses (Peace be upon him), who harboured doubt when confronted with Divine speech, the Seal of the Prophets attained certainty of heart, as indicated in the verse M kadhaba al-fudu m ra
(al-Najm 53:11; Trans. : "The heart did not lie about what it saw"), thereby achieving direct witnessing of the Truth.
This verse, owing to its exclusive connection to the station of finality, bears greater weight and majesty than all other Qur'anic verses. The nearness described therein is so immediate that even Gabriel, who accompanied the Prophet (Peace be upon him) to the highest horizon, could not ascend beyond it, saying: Law danawt unmala lataraqt
("If I approached even an inch nearer, I would be consumed by fire").
Thumma dan fatadall, by delineating the immediate nearness of the Seal of the Prophets to the Divine Essence, represents the highest Qur'anic verse articulating human divine perfection. It shines as a radiant beacon illuminating the summit of Divine unity.The station of Qba Qawsayn refers to the two bows of existence the bow of descent (qaws al-ibd) and the bow of return (qaws al-ida) which encompass all Divine Names, including the Originator (mubdi), the Restorer (mud), the Manifest (hir), and the Hidden (bin). This station represents the Divine Presence wherein the seeker attains the station of Unity (arat al-Wadniyyah). However, the phrase aw adn
("or nearer") points beyond this station to annihilation in the very Essence (fn f al-ayn al-dht) and arrival at the station of Divine Oneness (arat al-Aadiyyah). Such nearness is so immense that the intellect becomes despondent, terminating any rational discourse concerning aw adn
.
The distinction between ida (re-creation) and ruj (return) at this station indicates that the bow of ascent is not a mere re-creation but a return to the Divine Essence itself. The seeker is akin to a bird who, after traversing the heavens of creation, returns to the nest of the Divine Self.
aw adn signifies annihilation in the Divine Essence and arrival at the station of Divine Oneness, a summit inaccessible to reason and attainable only through the witnessing of the heart.The revelation at the station of Qba Qawsayn is a true, immediate revelation, free from the mediation of Gabriel and the descent into the realm of the created (lam al-nst). Owing to its immediate nature and direct connection to the Divine Essence, it differs fundamentally from Gabrielic (created) revelation. The luminous emanations of this true revelation manifest within the urf al-muqattaa the mysterious, disconnected letters of the Quran such as kf-h-ayn-d and alif-lm-mm. These letters, enigmatic and impervious to rational explanation, indicate the profound connection of the Seal of the Prophets (Peace be upon him) to the Divine Essence.
This true revelation is of such magnitude that even Gabriel is incapable of fully apprehending it. It neither descends to the realm of creation nor can it be expressed in the words of created speech; rather, its radiance is manifested in the urf al-muqattaa, like sparks of Divine Light shining within the vessel of the Qur'an.
In the mystical path, union comprises three distinct degrees, each representing a progressive stage in the seekers advancement towards unity with the Divine Reality:
This degree pertains to the seekers firm grasp of the Divine through adherence to the Shariah and strict compliance with the Divine commandments. At this stage, the seeker resembles a mountaineer who clings resolutely to the rock of the Truth by the rope of faith.
At this level, the seeker attains the witnessing of the Divine Reality and the contemplation of the Divine manifestations. Such witnessing illuminates the seekers heart, guiding it to the perception of both the Beauty and Majesty of the Divine.
This represents the highest degree of union, wherein the seeker becomes annihilated in the Divine Existence and achieves existential unity. This stage corresponds to the state of fan f al-dht (annihilation in the Essence), which is manifest in the station known as Aw Adn (Nearest or Closer).
To precisely comprehend these degrees, one must refer to the chapters on Itim (in the section of Badyt) and Qasd (in the section of Ul) in order to delineate their distinctions from ittil at this station. These degrees function analogously to the rungs of a ladder, enabling the seeker to progress from an apparent adherence to complete annihilation in the Divine Essence.
Union comprises three degreesAdherence, Vision, and Existencethat guide the seeker from mere attachment to the Divine towards complete annihilation within His Essence. These stages resemble a ladder elevating the soul to the pinnacle of Divine Unity.
The Station of Qb Qawsayn (The Proximity of Two Arcs), though uniquely attributed to the Seal of the Prophets, the Holy Prophet Muhammad (peace be upon him), is profoundly connected to the Wilayah of the Commander of the Faithful, Imam Ali (peace be upon him), and the Awaited Imam Mahdi (may Allah hasten his reappearance). The Haydari Wilayah, as the consummation of spiritual authority, complements the Prophetic seal, and these two are inseparable in attaining the arat al-ahadiyyah (the Presence of Divine Oneness).
Reference to the statement of Imam Ali (peace be upon him), who said, It was as though the veil was lifted; my certainty increased, indicates that his Wilayah culminates in the highest horizon and the Presence of Divine Unity.
This relationship is akin to the two wings of a bird that uplift the soul towards the celestial unity of the Divine. The Prophetic seal and the Haydari Wilayah are like two lights emanating from one source, merging into complete unity within the station of union.
The Station of Qb Qawsayn is intimately linked to the Seal of the Holy Prophet and the Wilayah of Imam Ali, resembling two lights from a single origin guiding the seeker to the Presence of Divine Oneness.
Surah An-Najm is a weighty and profound chapter, elucidating the exalted stations of the Holy Prophet (peace be upon him) and alluding to qurb bala proximity accompanied by severe afflictions. Reciting this Surah may expose the seeker to trials unless they are prepared to confront the hardships intrinsic to the spiritual journey. For those lacking such readiness, the recitation of Surah Y Sn is recommended as an alternative.
The affliction of proximity delineated in this Surah demonstrates that attainment of the highest stations cannot occur without enduring severe trials. The seeker resembles a piece of iron that is forged in the furnace of affliction until it becomes a sharp blade.
Surah An-Najm, due to its elucidation of the affliction of proximity, is a profound Surah inviting the seeker to bear spiritual trials, serving as a furnace that tempers the soul for union with the Divine Reality.
The trials of the Holy Prophet Muhammad (peace be upon him), unlike those of other prophets which were largely external (such as being sawn in two or facing the torment of the people of Lot), were predominantly internal and concealed. These afflictions were so intense that they broke the Prophets back, as referenced in the verse al-ladh anqaa ahra-ka (He Who broke your back) (Surah Al-Sharh: 3). These tribulations laid the groundwork for reaching the station of Qb Qawsayn, which was realized after the alleviation of the Prophets difficulties.
The courage of the Holy Prophet (peace be upon him) and Imam Ali (peace be upon him) in confronting covert arrogance signifies the profound spiritual depth of this station. These tribulations were like a tempest that guided the vessel of the Prophets being to the shore of Divine proximity.
The hidden nature of the Holy Prophets afflictions rendered them more severe than external persecutions and prepared the way for the attainment of the station of Qb Qawsayn, like a storm that carried the ship of the soul to the shore of Truth.
Union at the station of Qb Qawsayn entails the removal of duality and otherness. This union is not the linkage of one object to another but the cognition of unity with the Divine Essence that culminates in the seekers annihilation f al-dht (in the Essence). Such annihilation occurs within the "container" of the two arcs (qawsayn), yet the annihilation f al-ayn al-dht that manifests in Aw Adn transcends this station and resides within the Presence of Divine Oneness.
This removal of duality incapacitates reason and results in the helplessness of the gnostics. Reason is like a candle extinguished by the overwhelming light of the Divine Unity, and only the witnessing of the heart can illuminate the path.
Union at the station of Qb Qawsayn involves the removal of duality and annihilation in the Essence, wherein the seeker becomes like a drop dissolved in the ocean of the Divine Essence, with nothing remaining but the Truth.
The Gate of Union within the Manzil al-Sirn (Stations of the Wayfarers) is one of the most exalted stations of mystical progression, guiding the seeker towards the Presence of Divine Oneness and annihilation in the Essence. This station, grounded in the noble verse Thumma dan fa-tadall f-kna qb qawsayn aw adn, indicates the immediate proximity of the Holy Prophet and the inseparable link between the Prophetic seal and the Wilayah of Imam Ali.
The threefold degrees of unionAdherence, Vision, and Existencetrace the seekers path from superficial attachment to existential unity with the Divine. Surah An-Najm, due to its exposition of the affliction of proximity and severe trials, summons the seeker to endure the hardships of the spiritual journey. This station is like a summit that can only be conquered through the witnessing of the heart and the removal of duality.
The lectures of Nokounam (may Allah sanctify his secret) illuminate this path like a guiding beacon, offering invaluable guidance for researchers of Islamic mysticism.
Supervised by Sadegh Khademi