of Nekounam, may his sanctity be preserved (Session 392)
This volume constitutes a scholarly and systematic rearticulation of the 392nd lecture in the series entitled Manzil al-Sirn, dedicated explicitly to elucidating the second stage of Azm, a pivotal station within the mystical spiritual journey. Azm signifies the firmness of intention that directs the seeker from the vacillations of desire towards the Divine proximity. The second stage of Azm, characterised by the triadic features of istighrq f lawi al-mushhada (immersion in the layers of witnessing the Truth), istanrat iy al-arq (illumination of the path by Divine light), and istijm quww al-istiqma (consolidation of the powers of steadfastness), submerges the seeker in the light of the Truth, imbuing him with fortitude and stability.
Azm, as the resoluteness of intention, guides the spiritual traveller away from the fragmentation of desire towards perseverance on the Divine path. The lecture contrasts Azm with haw (desire), which is likened to a sparrow flitting from branch to branch, unstable and fickle. The common folk (rjel), ensnared by desire, resemble disorganised infantry who lose their way along the path of spiritual progress; whereas the seeker endowed with Azm is akin to a mounted rider galloping decisively towards the destination.
This distinction finds its root in the Holy Quran, notably in the verse Wa-staqim kam umirta (Hud: 112; trans. : And be steadfast as you have been commanded), which emphasises the necessity of steadfastness on the Divine path. Azm is analogous to a pillar that sustains the edifice of spiritual progression, whilst desire resembles a wind that sways the branches of intention to and fro.
The initial stage of Azm is amtat al-nafs, the annihilation of the commanding self, desire, and spiritual sedimentations. This spiritual death resembles the ash remaining after the burning of the wood of desire, creating the ground for the manifestation of the Divine light within the heart of the seeker. The lecture emphasises that through amtat al-nafs, the seeker is liberated from both apparent and latent passions, preparing him for the ingress into the second stage of Azm.
This stage corresponds to the process of purifying the soul within mysticism. The Quranic verse Wa-amm man khfa maqma rabbihi wa nah al-nafs an al-haw (Nzit: 40; trans. : But as for one who feared the standing before his Lord and restrained the soul from passion) underlines the necessity of annihilating desire. Amtat al-nafs is as a key that unlocks the locks of the soul and guides the seeker towards the Divine light.
The lecture presents the second stage of Azm characterised by three features: istighrq f lawi al-mushhada (immersion in the layers of witnessing), istanrat iy al-arq (illumination of the path), and istijm quww al-istiqma (consolidation of the forces of steadfastness). These three attributes resemble three jewels in the crown of spiritual progression, submerging the seeker in the light of the Truth and imparting strength and stability. The original text states:
Wa al-daraja al-thniya al-istighrq f lawi al-mushhada wa istanrat iy al-arq wa istijm quww al-istiqma.
These features are akin to three branches of a tree rooted in amtat al-nafs, bearing the fruits of Divine proximity. Each characteristic illuminates an aspect of the spiritual path and directs the seeker towards the ultimate goal. The lecture employs vivid metaphors to render these concepts tangible and explicates their position within mysticism.
Istighrq f lawi al-mushhada denotes the seekers profound immersion in the layers of witnessing the Truth. The lecture likens this state to a glowing ember aflame, or a pomegranate shaken violently, whose juice spurts forth at the slightest prick. In this condition, the seeker is so submerged in the light of the Truth that his soul becomes lordly, attaining perpetual intimacy and nearness to the Divine.
This concept corresponds with the notion of fan f Allh (annihilation in God) in mysticism. The Quranic verse Kullu shayin hlikun ill wajhahu (Qasas: 88; trans. : Everything will perish except His Face) emphasises immersion in the Divine Face. Istighrq is akin to a diver plunging into the ocean of Divine light and acquiring the gems of witnessing the Truth.
Istanrat iy al-arq refers to the illumination of the spiritual path by Divine light. The lecture compares this state to the clearing of the way ahead of the seeker, as if the darkness of ignorance and desire were removed, revealing the Divine destination. This light serves as a lantern that lights the travellers way during the dark nights of the spiritual journey, rescuing him from misguidance.
This feature aligns with Divine guidance as mentioned in the Quran. The verse Inn hadaynhu al-sabl (Insn: 3; trans. : Indeed, We guided him to the way) underscores the role of Divine light in guidance. Istanra is comparable to the sunrise dispelling the shadows of the soul and unveiling the path of Truth.
Istijm quww al-istiqma denotes the gathering and strengthening of the powers of steadfastness that equip the seeker with Divine empowerment. The lecture likens this state to the merciful might of Imam Ali (peace be upon him) in the conquest of Khaybar, where, through Divine strength, obstacles were removed. The seeker in this condition resembles a mountain, steadfast and resilient against the storms of the soul.
This empowerment corresponds with the merciful strength referenced in traditions. The hadith Inna Alyan kna yaqtau al-bba bi-quwwa ramniyya (Alis opening of the gate at Khaybar by merciful strength) highlights this might. Istijm acts as a shield protecting the seeker against temptations and weaknesses, enabling him to perform righteous deeds with unwavering firmness.
The lecture critically examines the commentators interpretation that conflates istighrq f lawi al-mushhada (immersion in the layers of witnessing) with tawtur anwr jaml al-mashhd (the continuous influx of the lights of the witnessed Beauty). The commentator interprets istighrq as the descent of light from above, whereas the lecture clarifies that istighrq denotes the seekers active movement towards the light and his immersion therein. The lecture illustrates this distinction through the analogy of drowning in water versus the dropping of a bed upon ones head: immersion is the act of submersion, not a top-down descent.
The present critique underscores the paramount importance of precision in the usage of mystical terminology. The Quranic verse فَإِذَا جَاءَتْهُمُ الْحَسَنَةُ قَالُوا لَنَا هَٰذِهِ (Al-Arf: 131; translated by : And when good comes to them, they say: This is for us) emphatically highlights the necessity of accurate comprehension regarding the divine manifestations. Istighrq (immersion), is likened not to one who merely receives light falling upon them, but to a swimmer who submerges profoundly into the ocean of light.
The lecture identifies the principal difference between the original text (Manzil al-Sirn by Khwja Abdullh Ansr) and its commentators interpretation. Khwja embodies a distilled mystic immersed in the realm of spiritual experience, whereas the commentator is an erudite scholar merely attached to mysticism, lacking authentic experiential knowledge. This divergence becomes manifest in their respective understandings of istighrq and other mystical terms. The commentator resembles a scientist who observes the sea from afar, whereas Khwja is akin to a diver swimming in its depths.
This distinction resonates with the Quranic notion of the lim Rabbn (divinely-inspired scholar). The verse كُونُوا رَبَّانِيِّينَ (l Imrn: 79; : Be rabbniyyn [divinely inspired scholars]) stresses the indispensability of spiritual experience alongside knowledge. The lecture regards this critique as a mirror reflecting the epistemic limitations of the commentator.
The lecture employs tangible analogies to render istighrq (immersion) and istinrah (illumination) perceptible. The glowing ember that turns red-hot, the pomegranate filled with juice that sprays upon pricking, and the childs bladder filled to the brim and discharged in fear, each symbolizes the seekers preparedness to blaze forth with the Light of the Truth. These analogies function akin to vivid paintings depicting mystical states through the hues of quotidian life.
These examples align with the concept of spiritual maturation in mysticism. The verse وَإِذَا بَلَغَ الْأَطْفَالُ مِنكُمُ الْحُلُمَ (Nr: 59; : And when your children reach maturity) underscores the criticality of readiness and maturity. Istighrq resembles a pomegranate that has reached its zenith, primed to erupt with divine light.
The lecture conceptualises the Divine Light as the purifier of the seekers heart in the second degree of azm (resolve). This Light functions as a polishing agent that eradicates the rust of the nafs from the mirror of the heart, empowering the seeker with divine strength and determination. The lecture analogises this empowerment to the strength of adrat Al (a.s.) at Khaybar, who, by the mercy of God, overcame all obstacles.
This Divine Light coheres with the Quranic theme of divine guidance. The verse يَهْدِي بِهِ اللَّهُ مَنِ اتَّبَعَ رِضْوَانَهُ (Midah: 16; : God guides by it whomsoever follows His pleasure) accentuates the role of divine light in guidance. The Divine Light is likened to a torch illuminating the path of spiritual progress, liberating the seeker from weakness and incompleteness.
The second degree of azm characterised by istighrq f lawi al-mushhadah (immersion in the tablets of spiritual vision), istinrah iy al-arq (illumination by the light of the path), and istijm quww al-istiqmah (consolidation of the power of steadfastness) immerses the seeker in the Divine Light, culminating in authority and stability. Istighrq resembles plunging into an ocean of Divine Light that renders the nafs divine; istinrah resembles the sunrise illuminating the path; and istijm acts like a shield that stabilises the seeker against satanic whispers.
The lecture employs the analogies of the ember, the pomegranate, and the bladder to render these concepts tangible, concurrently critiquing the commentators conflation of istighrq with tawtur al-anwr. The second degree of azm is akin to a tree that blossoms with Divine Light after the death of the nafs in the first degree, bearing fruits of nearness and authority.
Supervised by Sdeq Khdemi
