" of Nokounam (May His Soul Rest in Peace), Session 606"
Introduction
The 'Qism al-Nihyt' in the esteemed *Manzil al-S'irn* (Stages of the Seeker) serves as the final stage in the mystical journey, elucidating the effects, requirements, and perfections that arise upon the seekers attainment of the Divine Essence, after the completion of the journey towards God (*Sr il Allh*). This section encompasses ten chapters: Marifah (Knowledge), Fana' (Annihilation), Baq' (Subsistence), Tahaqqiq (Realisation), Talbs (Complexity), Wujd (Existence), Tajrd (Abstraction), Tafrd (Singularity), Jam (Union), and Tawhd (Monotheism), each revealing a facet of the seekers existential perfection upon reaching the Divine. The chapter of *Bb al-Marifah* (The Gate of Knowledge) emphasises the intuitive knowledge of the Truth and its manifestation in the heart of the seeker. This is in alignment with the Qur'anic verse:
"And when they hear what has been revealed to the Messenger, you see their eyes overflowing with tears, because of what they have recognised of the truth."
This article, of Nokounam (May His Soul Rest in Peace) in Session 606, approaches the 'Qism al-Nihyt' and the 'Bb al-Marifah' with a scientific and analytical perspective, using the Qur'anic verses and mystical concepts to explain these stages in a coherent and profound manner. The aim is to present these concepts in an accessible yet intellectually stimulating way for scholars and specialists in the field of Islamic mysticism.
Section One: The Structure of the Mystical Journey and the Position of Qism al-Nihyt
Division of the Mystical Journey
The mystical journey in *Manzil al-S'irn* is divided into three main sections: *Mabdi'*, *Mutawassitt*, and *Nihyt*. *Mabdi'*, the preliminary stages, prepare the seeker for the path, such as *Yaqzah* (awakening) from the slumber of heedlessness. This awakening, although a necessary condition for the journey, is not the journey itself, as the seeker might awaken but fail to continue moving forward. *Mutawassitt* deals with the truths of the journey and guides the seeker towards perfection, whereas *Nihyt* elaborates on the effects and perfections that follow the completion of the journey to God. Key Insight: The mystical journey is divided into *Mabdi'* (preliminaries), *Mutawassitt* (truths), and *Nihyt* (effects of reaching the Divine), each representing a distinct phase in the seekers path. *Mabdi'*, much like soil being prepared for planting, has yet to sow the seed. *Nihyt*, on the other hand, represents the ripe fruits that are harvested from the tree of the journey after it has fully matured.
The Distinction Between *Intibh* (Awakening) and *Qiym* (Standing Up)
In the *Mabdi'* of the journey, *Intibh* or awakening from the slumber of heedlessness is an involuntary stage that may not necessarily lead to *Qiym* (movement) on the path. The seeker may awaken but remain in doubt or even, with the knowledge of the truth, fail to move forward. This awakening is akin to the feeling one might experience before a significant event such as childbirth or death; it arises but does not necessarily lead to action or movement. Key Insight: *Intibh* (awakening) is a necessary condition for the journey, but does not inherently lead to *Qiym* (movement), as the seeker may remain in doubt or heedlessness. This distinction is similar to the difference between waking up from sleep and rising to embark on a perilous journey. While the awakened seeker might pause at the threshold of movement, the *Qaim* (one who stands) takes steps on the path of truth.
Section Two: Qism al-Nihyt and Its Chapters
The Essence of Qism al-Nihyt
Qism al-Nihyt consists of ten chapters: Marifah (Knowledge), Fana' (Annihilation), Baq' (Subsistence), Tahaqqiq (Realisation), Talbs (Complexity), Wujd (Existence), Tajrd (Abstraction), Tafrd (Singularity), Jam (Union), and Tawhd (Monotheism). These chapters deal with the results and perfections of the seekers attainment of the Divine, after completing the journey towards God. In contrast to mystical stages such as *Infasl* (detachment), which leads to the dissolution of the self, the Nihyt refer to the final existential fruits and perfections that guide the seeker to realise the Divine truth. Key Insight: Qism al-Nihyt describes the effects and perfections of attaining the Divine in ten chapters, which, beyond mystical stations, focus on the existential realisation of the seeker. The Nihyt are like the sun rising in the sky of the seekers existence after the night of the journey, spreading the light of truth throughout their being.
The Chapters of Qism al-Nihyt
The chapters of Qism al-Nihyt each depict a dimension of the seekers existential perfection:
- Marifah: Intuitive knowledge of the Truth and its manifestation in the seekers heart.
- Fana': Dissolution in the Divine Essence and freedom from the self.
- Baq': Subsistence in the Divine after *Fana*.
- Tahaqqiq: Manifestation of divine ethics and truth within the seekers being.
- Talbs: The complexities of the mystical path and the blending of truth with existence.
- Wujd: The emergence of the seekers existence in the light of the Divine.
- Tajrd: Liberation from non-divine attachments.
- Tafrd: Unity and freedom from duality.
- Jam: Union with the Divine and being absorbed in the Essence.
- Tawhd: The complete realisation of Divine Unity and the assumption of monotheistic truth.
These chapters are like a ladder that carries the seeker from the ground of worldly attachments to the heavens of the Divine truth.
Section Three: Bb al-Marifah and Intuitive Knowledge
The Nature of Knowledge in Bb al-Marifah
Bb al-Marifah, as the first chapter of Qism al-Nihyt, focuses on intuitive knowledge of the Truth and its manifestation in the heart of the seeker. This knowledge is not theoretical, but intuitive, connecting the heart with the presence of the Divine and the vision of the Truth. The Qur'an states:
"And when they hear what has been revealed to the Messenger, you see their eyes overflowing with tears, because of what they have recognised of the truth."
This verse identifies knowledge as the essence, and tears as the effect of that knowledge. The tears are the result of the heart being filled with the light of knowledge. Key Insight: Knowledge in Bb al-Marifah is intuitive knowledge of the Truth, which connects the seekers heart with the presence of the Divine and the vision of reality. This knowledge is like a spring that flows from the depths of the seekers heart, nourishing their being with mystical tears, much as the earth is watered by rain.
The Distinction Between Knowledge and Its Effect
The inquiry into the Qur'anic verse from Surah al-M'idah (5:83) raises the question: is the emphasis on the knowledge itself or its effect, the tears? The answer is clear: knowledge is the essence, and the tears are its manifestation. The intuitive knowledge connects the seekers heart to the Truth, and tears are a sign of that connection. This distinction is similar to the difference between the sun and its rays; the sun is the source of light, and the rays are the manifestation of that light. Key Insight: Knowledge is the essence, and tears are its manifestation. The seekers heart connects with the Truth through knowledge, and tears are the outward sign of this connection.
Translation of the Specialized Academic Text
Section Four: The Distinction between the Final Stages and the States of Spiritual Progress
Unlike the states of spiritual progress, such as Infasal (separation), which leads to the annihilation of the seekers self, the final stages (Nihayat) pertain to the manifestations and perfections attained after reaching the Divine Truth. Infasal represents the ultimate boundary of the spiritual journey, wherein the seeker is freed from the veil of the self, as Hafez eloquently expresses: "You yourself are the veil of your own self, Hafez, rise above it." However, the final stages refer to the manifestation of divine perfections in the seekers existence, such as knowledge, unity (Tawhid), and the acquisition of divine ethics.
Key Point: The final stages describe the existential effects of reaching the Divine Truth, while the stages of spiritual progress, like Infasal, focus on the obliteration of the veil of self.
This distinction is akin to the difference between the path and the destination; Infasal is the path to liberation from the self, while the final stages are the destination, the realization of the Divine Truth within the seekers existence.
Section Five: Comparison with Ibn Sinas Remarks
The Mystical Works in Ibn Sinas "al-Isharat"
In Ibn Sinas Isharat, specifically in the Tenth Chapter (Asrar al-Ayat), the mystical experiences are confined to superficial phenomena, such as knowledge of the unseen, the ability to travel through the earth, and abstaining from food or sleep. However, in the Mansal al-Sairin, the final stages (Nihayat) point to existential perfections like knowledge, unity, and the acquisition of divine ethics, which are deeper and more existential in nature. Ibn Sina, though not a mystic himself, understood mysticism well and expressed its effects in terms of outward miracles.
Key Point: The final stages in Mansal al-Sairin emphasize existential perfections like knowledge and unity, unlike the Isharat, which limits itself to outward miracles.
This difference is akin to the distinction between the pearl and the shell; the Isharat addresses the external shell of mysticism, while the Mansal al-Sairin unveils its existential core.
Critique of External Miracles
External miracles such as the ability to traverse the earth or knowledge of the unseen are not the ultimate goal of mysticism. A non-believer might also refrain from food for months or prophesy the unseen, but these acts lack true mystical value. In the Mansal al-Sairin, knowledge, unity, and communion with the Divine are the primary goals, not outward miracles that even a fly can walk in the air.
Key Point: External miracles are not the ultimate goal of mysticism; knowledge, unity, and communion with the Divine are the true aims in the Mansal al-Sairin.
This critique is like separating the genuine from the counterfeit; outward miracles are akin to a deceptive sparkle, while knowledge and unity are the pure gems of mysticism.
Section Six: The Role of Scholars in Guiding Nations
The Difference between Jewish and Christian Scholars
Scholars, as the embodiment of the prophets, play a crucial role in guiding nations. The difference between Jewish scholars (the *Ahbar*, representing majesty and arrogance) and Christian scholars (the *Kahash* and monks, representing beauty and humility) stems from the nature of their respective prophets. Prophet Moses (PBUH) was the manifestation of Gods majesty, leading his people to arrogance, while Prophet Jesus (PBUH) was the manifestation of Gods beauty, guiding his followers toward humility and love. The Quran mentions this in the following verse:
Surah Al-Ma'idah, 5:82: "You will find the most hostile of people to the believers are the Jews and those who associate others with Allah; and you will find the nearest of them in affection to the believers are those who say, 'We are Christians.'" (Translation by Fouladund)
This verse emphasizes the profound impact scholars have on shaping the behavior of their communities.
Key Point: Scholars, as embodiments of the prophets, play a pivotal role in guiding or misguiding their communities, based on whether they reflect majesty or beauty.
The Impact of Scholars on Society
A scholar, even without external tools such as media, can guide a society. The selfless acts at the beginning of the Islamic Revolution were a result of the natural presence of scholars, who guided hearts toward the truth without relying on media tools. Ignoring the role of the scholar hinders the progress of society, for the scholar is the manifestation of prophetic and spiritual truth.
Key Point: A scholar, through their natural presence, guides society towards the truth. Neglecting their role impedes societal progress.
A scholar is like a lamp that illuminates the path in the darkness of ignorance, guiding hearts toward the light without the need for superficial adornments.
Section Seven: The Role of Wilayah in Mysticism
Wilayah (spiritual guardianship) is the heart of mysticism. Even among some Sunni groups with a Wilayi orientation, its effect can be observed in their mystical statements, which are closer to Shia thought. Shafi'i and other Sunni groups influenced by the saints of God have drawn nearer to knowledge and communion with the Divine. This Wilayah is like water that irrigates a dry land, causing the flowers of knowledge to blossom within it.
Key Point: Wilayah is the heart of mysticism, bringing knowledge and communion with the Divine even among non-Shia mystical groups.
Section Eight: Knowledge and the Acquisition of Divine Ethics
Knowledge, in the realm of ma'rifah, refers to the realization of divine ethics, the presence of the Lord, and communion with the Divine and existence itself. This knowledge guides the seeker toward embodying the truth of existence and the divine manifestations. Unlike external miracles, knowledge is the primary goal of mysticism, leading the seeker toward the realization of Tawhid (Divine Unity) and oneness.
Key Point: Knowledge is the realization of divine ethics and communion with the Divine, guiding the seeker toward embodying the truth of existence.
This knowledge is like a mirror, reflecting the Divine Truth, adorning the seeker's existence with the light of Lordship.
Section Nine: The Final Stages and the Realization of Tawhid
The chapter on Tawhid in the section of Nihayat leads the seeker to the complete realization of unity and the embodiment of the truth of Tawhid. This Tawhid is not merely a belief, but an existential realization that transforms the seeker into a divine truth, symbolized by the concept of *Hawraa Ansiya* (the divine being). This stage is akin to a peak where, after traversing the valleys of spiritual progress, the seeker stands and observes the light of unity in all of existence.
Key Point: Tawhid in Nihayat is the existential realization of unity, transforming the seeker into a divine truth.
Conclusion
The section on Nihayat in *Mansal al-Sairin*, as the final stage of the mystical journey, elucidates the manifestations and perfections attained through the realization of the Divine Truth in ten chapters: Knowledge, Annihilation, Survival, Realization, Embodiment, Existence, Abstraction, Separation, Union, and Tawhid. The chapter on Knowledge emphasizes the direct perception of the Divine Truth and its manifestation in the heart of the seeker, serving as the gateway to these perfections. Contrary to Ibn Sinas *Isharat*, which limits the mystical effects to outward miracles, *Mansal al-Sairin* emphasizes existential perfections such as knowledge, Tawhid, and the acquisition of divine ethics. The role of scholars in guiding nations, particularly in the distinction between the nations of Moses and Jesus, and the influence of Wilayah in mysticism, demonstrate the depth and comprehensiveness of these stages. With the oversight of Sadegh Khademi
