Derived from the Lecture Series of Nokounam, (Session 379)
This present work constitutes a scholarly and systematic rearticulation of Lecture No. 379 from the series Manzil al-S'irn by Nokounam, may his sanctified soul rest in peace, which is dedicated to elucidating the Section of Principles (Qism al-Usl) as the foundational bedrock for the firmness of the mystical path (sulk).
Employing a profound and analytical engagement with both mystical texts and the verses of the Holy Quran, this treatise delineates the pivotal status of principles within the hierarchical structure of the spiritual journey.
Manzil al-S'irn, a monumental work in Islamic mysticism, categorises the stages of the spiritual path into various sections. The Section of Principles, occupying the fifth ranksubsequent to the sections of Beginnings (Badyt), Doors (Abwb), Transactions (Mumalt), and Morals (Khulqiyt)serves as a robust foundation underpinning the ensuing stages, namely Valleys (Awdiya), States (Awl), Spiritual Authorities (Wilyt), Realities (aqiq), and Ultimate Ends (Nihyt).
This section may be metaphorically conceived as the chassis of a vehicle, furnishing the necessary structural integrity to withstand the arduousness of the mystical journey. Unlike preceding sections, which address multiplicity and diversity, principles are directed towards the unification and internal concentration of the seeker (slik).
The spiritual hierarchy resembles a tree, rooted in the Beginnings, branching out through Transactions and Morals, and culminating in the trunk of principles, solid and unyielding. The Section of Principles, composed of ten discrete doors (abwb)namely, Intention (Qasd), Resolve (Azm), Will (Irdah), Etiquette (Adab), Certainty (Yaqn), Intimacy (Uns), Remembrance (Dhikr), Poverty (Faqr), Richness (Ghin), and the Station of the Desired (Maqm al-Murd)guides the seeker from the dispersion of earlier stages towards firmness and unity.
Functioning as a bridge, this section conveys the aspirant from Morals to the Valleys and the more challenging subsequent phases.
The lecture employs the metaphor of a chassis in mechanical engineering to elucidate the essential difference between mechanical and mystical processes. In mechanics, the chassis, as a firm base, is constructed first, onto which other components are subsequently mounted.
Conversely, in mysticism, the seeker begins with apparent external components such as patience (abr), contentment (ri), and expansiveness (inbis), progressively advancing towards the chassis of principles. This process resembles the growth of a tree, evolving organically from a slender bud into a sturdy trunk, devoid of mechanical segmentation.
This metaphor highlights the dynamic and organic nature of the mystical path. Unlike mechanics, where components are discrete and separable (iron chassis, glass windows, metal sheets), the stages of mystical progress develop in an integrated and gradual manner. The Section of Principles necessitates the prior acquisition of preceding prerequisites; without them, it resembles a building devoid of a chassis, doomed to collapse.
The Section of Principles comprises ten doors: Intention (Qasd), Resolve (Azm), Will (Irdah), Etiquette (Adab), Certainty (Yaqn), Intimacy (Uns), Remembrance (Dhikr), Poverty (Faqr), Richness (Ghin), and the Station of the Desired (Maqm al-Murd). Each door addresses a particular aspect of the seekers internal steadfastness.
Intention signifies the pure resolve for spiritual progression; Resolve denotes the firm determination to continue the journey; Will is the sustained desire to actualise the goal; Etiquette is the outward behaviour influenced by the inner state; Certainty is the unwavering belief in the truth; Intimacy represents an emotional connection with the Divine; Remembrance is the continual mindfulness of God; Poverty is the inner independence from all except God; Richness indicates self-sufficiency and spiritual autonomy; and the Station of the Desired is the establishment of the sought-after goal within the seekers heart.
These doors function as pillars that uphold the edifice of the mystical path.
Unlike Morals, which are inwardly directed, these doors emphasise the manifestation of the inner states in outward behaviour (Etiquette) and their consolidation in the heart (Certainty, Intimacy, Remembrance). The lecture underscores that these doors pertain to the nafs (psyche) and the heart, guiding the seeker towards unity and focused concentration. Each door may be envisioned as a light emanating from the seekers heart, illuminating the path towards the truth.
The first three doors of the Section of PrinciplesIntention, Resolve, and Willestablish the stages of intention, decision, and action within the spiritual journey. Intention denotes the pure resolve for spiritual progress arising from the conception and affirmation of the truth. Resolve is the resolute decision to traverse the path, liberating the seeker from hesitation and weakness. Will is the persistent desire to realise the goal, steering the seeker towards active endeavour.
These three constitute the initial steps in the path leading the seeker to the ultimate destination.
The commentator asserts: The first principles of the path and the journey to God are intention, resolve, and will. These three act as a key opening the door of the spiritual path, guiding the seeker from dispersion towards focus and direction.
The lecture employs the analogy of a blacksmith, likening these stages to the hammering of iron which requires strong strikes and a blazing furnace.
Etiquette, as one of the doors of the Section of Principles, refers to the outward conduct of the seeker emanating from their inner ethics. Unlike Morals, which are concerned with the inner, Etiquette is the outward manifestation of this inner state.
The lecture emphasises: Etiquette is conduct; it is the outward expression of inner ethics. If the seekers inner character is defective, it manifests as discourtesy in their behaviour. Etiquette thus resembles a mirror reflecting the seekers inner reality to their conduct.
This concept aligns with the Quranic verse:
Etiquette constitutes a bridge between the inner and outer, guiding the seeker towards harmony in their spiritual path.
Certainty, Intimacy, and Remembrance are three doors that fortify the seekers heart. Certainty is an unshakable belief in the truth that frees the seeker from doubt. Intimacy is the emotional and heartfelt connection with God that facilitates continual remembrance. Remembrance is the perpetual mindfulness of God within the heart, which must be internal and immediate, not merely verbal.
The lecture stresses: Remembrance must be without the mouth, implying that true and constant remembrance requires heartfelt intimacy with the Divine.
Remembrance of the heart is akin to a spring gushing forth from the seekers heart, transitioning them from multiplicity to unity. This notion corresponds with the Quranic verse:
The lecture, through the simile of kites soaring in the seekers hearts sky, portrays remembrance as an ongoing practice that transcends excessive verbal repetition.
Poverty and Richness, two doors of the Section of Principles, refer to the inner states of the soul. Poverty signifies the seekers inner needlessness from all but God, while Richness denotes self-sufficiency and spiritual independence from material attachments.
The lecture clarifies: Poverty and Richness pertain to the self... their essence lies within the self. Contrary to common misconception, these are not dependent on external possessions but on the condition of the seekers heart.
This aligns with the Quranic verse:
Poverty and Richness act as two wings that release the seeker from material attachments and elevate them towards self-sufficiency and divine proximity.
The Station of the Desired (Maqm al-Murd) represents the culmination of the Section of Principles, signifying the fixation of the spiritual objective (be it the spiritual master or the ultimate goal) firmly within the seekers heart.
The lecture employs the analogy of a dog and its master, emphasising that the seeker must recognise their goal; otherwise, like a stray dog (kalb arsh), they wander aimlessly. This station serves as a peg anchoring the rope of the spiritual path to an unshakable mountain.
This notion accords with the noble hadith:
He who knows himself has known his Lord.
The Station of the Desired rescues the seeker from dispersion and confusion, endowing them with direction and identity. The lecture illustrates this through the example of dogs recognising their masters by scent, colour, and sound, emphasising the necessity of precise knowledge of the goal.
Pain (an inner and psychic matter) and Trial (an external matter) constitute two crucial elements in consolidating the Section of Principles. The lecture portrays them as the furnace and hammer of the blacksmith shaping the iron chassis.
Pain purifies the seeker from attachment to the self, while trial tests and reinforces resolve and will. Without them, the seeker remains fragile, incapable of enduring the rigours of the mystical journey.
The Section of Principles in Manzil al-S'irn represents the foundational framework stabilising the seekers spiritual journey. Through the ten doorsIntention, Resolve, Will, Etiquette, Certainty, Intimacy, Remembrance, Poverty, Richness, and the Station of the Desiredthe seeker moves from the multiplicity of prior stages towards unity and firmness.
The metaphor of the chassis articulates the necessity of these principles as an unyielding structural base supporting the higher stations of the mystical path. Pain and trial serve as the vital forces shaping and tempering this chassis.
In this manner, the lecture impresses upon the seeker the critical importance of cultivating and fortifying these principles for the attainment of spiritual stability and ultimate proximity to the Divine.
The treatise refers to grief and sorrow as intrinsic companions to pain and affliction. Grief is portrayed as an internal state residing in the heart of the seeker (slik), whereas sorrow pertains to external circumstances, such as material hardships. These two conditions act as poignant condiments that render the spiritual journey bitter, yet profoundly meaningful. Employing a tone imbued with subtle humour, the treatise likens grief to black parboiled rice and sorrow to genuine animal-based ghee, thereby conveying the depth of these concepts in a tangible and relatable language.
The treatise, having critiqued multiplicity in prior stages (origins, gates, transactions, dispositions), asserts that Qism al-Usl (the section of fundamentals) guides the seeker towards unity and concentration. Previous categories, due to their diversity and multiplicity, exposed the seeker to dispersion; in contrast, the fundamentals, by focusing on the heart and the self (nafs), lead towards integration. This transition resembles a journey from scattered branches to a single, sturdy trunk.
Indeed, this is in harmony with the noble verse, "Indeed, this your community is one community." Al-Anbiy 21:92 (translated by )
Qism al-Usl, by synthesising the achievements of preceding stages, lays a firm foundation for the subsequent phases.
The treatise employs the metaphor of the stray dog of Harrash to critique aimlessness in the spiritual path. A seeker who fails to recognise their ultimate goal (murd) is likened to a stray dog that attaches itself to anything and anyone, never reaching any destination. This critique highlights the critical importance of fixing the murd firmly in the seekers heart. The treatise illustrates this wandering with the example of those who knock at numerous doors daily, yet find nothing.
The commentator of Manzil al-Sirn designates Qism al-Usl as the foundations of the path and the basis of progression owing to its role in fortifying spiritual journeying. This section constitutes the groundwork for traversing the subsequent valleys (awdiya), preparing the seeker for deeper challenges. The commentator underscores that crossing the valleys is founded upon these principles, effectively mapping out the seekers path.
The treatise illustrates this role by analogy with a vehicles chassis, upon which the cabin, tyres, steering wheel, and other parts depend. Without a robust chassis, the vehicle cannot traverse difficult terrains. Similarly, Qism al-Usl supplies the necessary firmness for navigating the valleys of spiritual progress.
The commentator regards the heart as the true essence of the human being and the intermediary between the realm of divinity and the realm of creation. By centring on the heart, Qism al-Usl directs the seeker towards self-purification and the removal of impediments. The treatise compares the heart to the envoy of reason, illuminating the spiritual path with a sacred light. This role resembles a radiance emanating from the seekers heart toward the ultimate truth, thereby smoothing their course.
The commentator affirms, The true nature of man is the heart, which is called the speaking self. Through acquiring virtuous traits and the firmness of principles, this heart attains unity and divine proximity. The treatise employs the analogy of a mirror practising salutations to critique outward behaviour devoid of heartfelt sincerity.
The treatise employs the analogy of a blacksmith to describe the spiritual process as akin to the forging and refinement of iron. Impure iron placed within the furnace of the path is struck repeatedly by the hammer of pain and the tumult of affliction, gradually transforming into hardened steel. This analogy paints the arduous stages of spiritual progress with the vivid colours of fire and water.
Referencing blacksmiths who use hammer and cold water to perfect iron, the treatise emphasises that the seeker, too, attains resilience through pain and affliction. This process resembles a surgical operation that extricates impurities from the self and tempers the heart.
The treatise elucidates heartfelt remembrance through the analogy of kites soaring in the sky of the heart. Remembrance (dhikr) is likened to a kite that, through intimate attachment to the heart, ascends and, upon stabilisation within the heart, attains the state of constant remembrance. This metaphor vividly adorns the seekers heart with kites of dhikr.
Through the example of a mother entrusting her wards to multiple prayer mats to engage in remembrance and prayer, the treatise clarifies this process in accessible terms. Heartfelt remembrance resembles a self-springing fountain that quenches the hearts thirst without the need for verbal multiplicity.
The treatise elucidates the importance of the station of murd through the analogy of a dog and its master. A dog that recognises the scent, colour, and voice of its master remains loyal to him. Similarly, the seeker must recognise their murd with the heart; otherwise, they become akin to the stray dog of Harrash, wandering aimlessly. This analogy serves as a mirror reflecting to the seeker the necessity of recognising their murd.
The treatise also mentions dogs in Ukraine that recognise their owners from a distance, thus concretising this recognition. The station of murd functions as a peg by which the rope of the spiritual path is securely fastened to a steadfast mountain.
Qism al-Usl, as the cornerstone of the mystical path, guides the seeker from the multiplicity of preceding stages toward unity and resilience. The ten gates within this section focus on the heart and the self, preparing the seeker for the more arduous stages ahead. Intention, determination, and will stabilise the course; etiquette manifests the inner state in conduct; certainty, intimacy, and remembrance fortify the heart; poverty and richness liberate the self from attachments; and the station of murd anchors the murd within the heart.
The treatise employs the analogies of blacksmithing, kites, and dogs to render these complex mystical concepts into accessible and profound imagery. Pain and affliction function as the hammer and furnace, refining and strengthening the self. This section is akin to a light emanating from the seekers heart towards the truth, illuminating their path.
Lecture number 379 of Manzil al-Sirn, through an analytical and profound approach, explicates Qism al-Usl as the foundation of the mystical journey. This section, with its ten gates, leads the seeker from multiplicity to unity and furnishes the requisite firmness for traversing subsequent spiritual valleys. The roles of pain and affliction in refining the self, the importance of recognising the murd in the heart, and the distinction between etiquette and morality constitute pivotal points of this section. The analogies of the blacksmith, kite, and dog communicate intricate mystical ideas in clear and tangible terms. This work resembles a cultivated garden, each branch meticulously nurtured, inviting the reader to ponder deeply upon the profound mystical concepts herein.
Under the supervision of Sdeq Khdami
