of Nokounam, may his secret be sanctified (Session 352)
Tawu li-l-aqqhumble submission before the Truthshines forth as a brilliant jewel in the celestial firmament of Islamic mysticism, guiding the seekers of the Path of Truth toward exalted spiritual stations. This virtue, rooted in sincerity, consciousness, and volition, liberates the wayfarer not only from egoism and claims against the Exalted Truth but also reflects the inner dignity and honour of the human being like a polished mirror.
In the present treatise, drawing extensively upon the 352nd session of the Manzil al-Sirn series by Nokounam, may his secret be sanctified, the third station of humility, namely Tawu li-l-aqq, is expounded and analysed.
By harnessing Qurnic verses, authentic adth, the exemplary conduct of the great predecessors, and literary parables, an attempt has been made to elucidate this mystical virtue within a coherent and engaging framework tailored for scholarly audiences. The structure of this exposition, with thematic segmentation and supplementary explanations, is devised to accompany the reader on a profound journey towards comprehending Tawu li-l-aqq.
From a mystical perspective, Tawu li-l-aqq denotes a station where the seeker, consciously and willingly, subjugates their own opinions, interests, and ego to the service, discourse, and contemplation of the Truth, thereby dedicating all to God. This humility is akin to a breeze descending from lofty mountains into the humble plains, and it necessitates three fundamental characteristics: the seeker must occupy a high spiritual rank so that their descent is meaningful; this descent must be intentional and borne of volition; and the ultimate aim of this act is adherence to and service of the Truth.
This definition distinguishes Tawu li-l-aqq from superficial or coerced humility, portraying it as a flower blossoming in the garden of honour rather than a mire of abasement. It is a spiritual choice made with full awareness and pure intent, drawing the seeker closer to the Truth. At this station, the seeker devotes all matters to God, breathing for God, moving for God, and worshipping for Godnot for reward or avoidance of punishment.
One of the outstanding features of Tawu li-l-aqq is absolute sincerity in worship. At this station, the seeker neither prays for Paradise nor acts to avoid Hellfire; rather, all their deeds are solely for God. This sincerity flows like a crystalline stream from the pure fountains of honour toward the Truth.
The speaker critiques worship performed with an eye toward reward or fear of punishment, emphasising that the seeker should harbour no claims against God but rather regard themselves as indebted.
For instance, the exemplary conduct of Prophet Abraham (peace be upon him), the paragon of monotheism, vividly demonstrates this sincerity, as he proclaims:
Indeed, my prayer, my sacrifice, my living and my dying are for Allah, Lord of the worlds.
Qurn 6:162 (transl. )
This verse manifests complete sincerity in worship and life devoted to God. Prophet Abraham (peace be upon him) lives and dies not for personal gain but solely for God. This viewpoint aligns with the words of Imam Ali (peace be upon him) in Nahj al-Balgha, who says:
Neither out of fear of Your Fire nor longing for Your Paradise, but I have found You worthy of worship.
A primary obstacle to Tawu li-l-aqq is making claims against God. The speaker recounts a narrative from the late spiritual master Elahi, who remarked that he will enter the Resurrection naked and destitute, having nothing to claim. He stresses the necessity of renouncing claims due to the limited capacity of ones being, which predisposes one toward entitlement.
For example, a seeker might think: I have prayed; where is my reward? or I have worshipped so much; why have I not entered Paradise? Such claims cast a dark shadow that obscures the light of sincerity. The speaker humorously compares such claimants to those who bring their tattered garments to the Resurrection and demand a reward from God. This parable functions as a mirror reflecting the falsity of such entitlement.
The Qurn states:
Goodness is from Allah, and evil is from yourself.
Qurn 4:79 (transl. )
This verse clarifies the origin of blessings and deficiencies, asserting that all goodness is from God while all shortcomings originate from the self. The seeker must perceive themselves as indebted to God rather than entitled.
Tawu li-l-aqq is a station where the seeker, with awareness and volition, surrenders personal opinion, interests, and ego so that all is dedicated to God. This virtue is defined by sincerity in worship and renunciation of claims, drawing the seeker nearer to the Truth. Qurnic verses and the conduct of exemplary figures illuminate the pathway to this exalted station.
The Qurn makes multiple references to sincerity and humble submission to the Truth. One of the most eminent verses in this regard is 6:162:
Indeed, my prayer, my sacrifice, my living and my dying are for Allah, Lord of the worlds.
Qurn 6:162 (transl. )
This verse exemplifies the perfect sincerity of Prophet Abraham (peace be upon him), who devotes all his life and death to God. The speaker, citing this verse, underscores that Tawu li-l-aqq involves worship and living without expectation of reward or personal gain.
Another verse indicating this station is 4:79:
Goodness is from Allah, and evil is from yourself.
Qurn 4:79 (transl. )
This verse clarifies the source of beneficence and deficiency, inviting the seeker to eschew claims. The speaker utilizes this verse to demonstrate that the seeker should regard themselves as indebted to God rather than a claimant.
Within Islamic tradition, sincerity and Tawu li-l-aqq are extolled as lofty virtues. The speaker cites the words of Imam Ali (peace be upon him) in Nahj al-Balgha:
Neither out of fear of Your Fire nor longing for Your Paradise, but I have found You worthy of worship.
This statement reveals the epitome of sincere worship, congruent with Tawu li-l-aqq. Additionally, the speaker relates an anecdote about the late Hajji Sabzevari, who lived with simplicity and shunned ostentation, embodying practical humility.
Another illustrative story recounts a scholar who, when receiving remuneration for preaching, gave it to his mentor stating, Everything I said was your words. This anecdote illuminates sincerity and humility as a radiant torch lighting the path of devotion.
The Qurnic verses and Islamic traditions delineate Tawu Lillah as sincerity in worship coupled with the avoidance of any sense of entitlement from God. The exemplary conduct of venerable figures such as the Prophet Abraham (Alayhi al-Salm) and the genuine scholars serves as practical paradigms for attaining this lofty spiritual station.
Among the most formidable barriers to Tawu Lillah is the sentiment of entitlement towards God. The orator employs a humorous allegory likening a person who carries their worn garments into the Hereafter, demanding recompense. Such entitlement acts as a dark veil obscuring the radiance of sincerity.
For instance, one might say: I have worshipped so much, why have I not attained Paradise?
or I performed this virtuous deed; where is my reward?
This feeling of entitlement is deeply rooted in ego and distances the seeker from true humility before the Divine. The speaker cites the late mystic Elhs poignant confession, At the Resurrection, I have nothing but debts,
thereby underscoring the imperative of renouncing this egoistic disposition.
The orator critiques extreme ascetic practices such as severe food and sleep deprivation, asserting that such approaches lead to self-torture and physical malaise. He elevates the souls dignity, rejecting its abasement, and advocates for balanced spiritual discipline. As he states: The nave soul is not a dog, but a nobility that must be tamed.
The Qurn elucidates this notion in the verse:
يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ ارْجِعِي إِلَى رَبِّكِ رَاضِيَةً مَرْضِيَّةً
Fldvands translation: O serene soul, return to your Lord, well-pleased and well-pleasing.
This verse illuminates the honour inherent in the nafs al-mumainnah and aligns with the speakers view that the soul ought to be cultivated with equilibrium, not subjected to degradation.
The orator critically examines the theological assertion that al-aqq (God) is the Necessary Existent and that the masw (all else) is falsehood and ephemeral. He contends that such a simplistic theological dichotomy is reductionist, positing instead that all existence is a manifestation of God, and falsehood signifies a privation of perfection rather than absolute non-existence. He states: We are a year lesser than God; all manifestations are manifestations of the Truth.
The Qurn states:
كُلُّ مَنْ عَلَيْهَا فَانٍ
Fldvands translation: Everyone on it [the earth] is perishing.
This verse attests to the perishability of creation, but the orator interprets it as signifying separation from perfection, not absolute annihilation.
The impediments to Tawu Lillah include entitlement, excessive asceticism, and flawed theological definitions. The seeker must adopt a balanced nurturing of the soul and eschew egoism to advance towards sincerity and humility before the Truth.
Tawu Lillah culminates in fan f al-aqq (annihilation in the Truth), wherein the seeker ceases to perceive the self and regards all existence as manifestations of God. The orator employs the metaphor of the sun and lamp to illustrate that when the sun rises, lamps lose their light: When the sun arises, the candles become devoid of light.
This annihilation is akin to a river merging into the sea, dissolving completely. In this station, the seeker neither sees himself nor his interests, but perceives all for God alone. This perspective aligns with the mysticism of Rm and Ibn Arab, who regard annihilation as the perfection of Divine Unity.
Tawu Lillah is not merely an internal station but a practical virtue expressed through social behaviour. The orator recounts an anecdote of a scholar who gave the remuneration for preaching to his own teacher, underscoring the necessity of sincerity and prioritising the rights of others. This scholar, like a mighty tree, casts a shade of sincerity over others through his humility.
The humble seeker manifests sincerity not only in worship but also in dealings with creation, prioritising the rights of others and abstaining from entitlement. This conduct, like a gentle breeze, soothes the hearts of others.
The annihilation in the Truth constitutes the perfection of Tawu Lillah, guiding the seeker to Divine vision and sincere social conduct. This virtue, like a radiant light, illumines the seekers path towards the Truth.
Tawu Lillah, like a luminous beacon in the path of Islamic mysticism, guides the seeker towards spiritual perfection. Defined by sincerity, awareness, and volition, it liberates the seeker from egoism and entitlement, culminating in annihilation in the Truth. The Qurnic revelations, Prophetic traditions, and the exemplary conduct of the pious serve as illuminating guides elucidating this station. The critique of entitlement, excessive asceticism, and flawed theological definitions reveal the profound depth of mystical insight.
Supervised by: Sdiq Khdami
