of Nekounam, may his secret be sanctified (Session 397)
Within the mystical path of spiritual progress (sulk), will serves as a luminous torch illuminating the seekers journey towards the ultimate Truth. This treatise, grounded in the 397th session of Nekounams lectures, offers a rigorous explication of the concept of will alongside the laws governing mystical wayfaring within the framework of Manzil al-S'irn. Herein, will is presented as the foundational pillar of spiritual progress, whilst the laws are portrayed as its steadfast structural supports. The principal aim is to guide scholarly investigators towards a profound comprehension of mystical will, its distinction from ephemeral carnal desires, and the relational dynamics between the disciple (murd) and the spiritual guide (murd) within the sulk.
In Islamic mysticism, laws function as unyielding pillars upon which the edifice of spiritual progress is constructed. These laws, as elucidated in the lectures, are al-qawnn hiya al-ul wa jawmi al-abniyah hiya al-qawid allat yubtn alayh al-amrthat is, laws represent the fundamental principles and comprehensive frameworks underpinning the entire affair. Put differently, these laws are theoretical and practical axioms that organise the Divine command and the demands of the Exalted Truth. They constitute the starting points of sulk, guiding the seeker towards the realisation of truth like a river flowing steadily towards the sea, carving its path amidst stones and cliffs.
The daw al-aqqdivine impulsesare the requests emanating from the Divine, grounded in ultimate truth and spiritual soundness. These impulses, akin to a radiant light within the heart of the seeker, direct him towards the Exalted Truth. The lecture emphasises that daw al-aqq, those things which possess veracity and purity. By exercising will over these divine impulses, the seeker embarks upon a path leading to spiritual health and proximity to the Truth. This concept is intimately connected to the principle al-ubdiyyah kunnat al-rubbiyyah, which identifies servitude as the essence of manifesting Divine attributes.
Within Islamic mysticism, will assumes a transcendent significance, distinguishing itself markedly from the fickle volitions of the common populace. The lecture asserts, When we say will, it bears the special meaning of mysticism. This will is likened to a steel blade, resolute and unwavering, targeting the Divine objective with precision and firmness. Unlike the carnal whims, which are like the windunstable and mutablethe mystical will is robust and purposeful. This distinction guides the seeker away from the whirlpools of caprice towards the safe harbour of truth.
Common wills, which lack focus and stability, approximate caprice. The lecture notes: Today it does this; tomorrow it does that. This is not will, it is caprice. Caprice is like a fleeting shadow, drawing the seeker towards transient aims, whereas mystical will resembles a steadfast star illuminating the path. This critique underscores the necessity of self-purification and liberation from carnal inclinations.
According to the lectures, intention is the resolve directed upon the objective, while will is the driving force that channels this resolve towards the divine impulses. Intention and will function as two wings of a bird that elevate the seeker to the heights of truth. These inseparably linked faculties guide the seeker from dispersion and wavering towards concentration and firmness.
Within mysticism, the murd is a seeker whose objective is certain and Divine: That is to say, the goal is definite and Divine in him. Such purposefulness distinguishes the murd from ordinary individuals, akin to a mountain steadfast against storms. The murd, with resolute will, embraces the divine impulses and distances himself from whims and carnal attachments.
Referencing the hadith al-mumin kal-zubur al-add (The believer is like a piece of iron), the lecture likens the murd to unchangeable iron: He will never change. This steadfastness, like a rock against raging waves, shields the murd from wavering and deviation. In the face of Divine trials, the murd remains unwavering and maintains his goal.
The murd undertakes two actions and abstains from one: willing the divine impulses, pursuing the Divine goal, and renouncing whims and carnal attachments. These duties constitute three intertwined ropes pulling the seeker towards the summit of truth. Abstaining from whims, akin to liberation from carnal chains, frees the murd to focus exclusively on the Truth.
The murd remains indifferent to social norms and judgments: He does not care what custom or society says. This disregard is like the wings of an eagle, liberating the seeker from earthly fetters. The murd, concentrating on the divine impulses, is safeguarded from the influence of whims and fame-seeking.
The lecture emphasises that the murd is exclusively the Exalted Truth: The murd is the seeker; the murd is the Truth. The spiritual guides and the infallible Imams serve solely as guides towards the Truth, not as the murd themselves. This distinction acts as a boundary that separates the oneness of God from shirk (polytheism). The murd, by willing the Truth, is drawn towards ultimate reality.
Divine thoughts are the sacred inspirations and motivations that arise within the innermost sanctum of the servant: Min al-khawir al-aqqniyyah. These thoughts, like a celestial breeze, guide the murds mind towards goodness and truth, safeguarding him from evils and afflictions. Such thoughts constitute the core of sulk, strengthening the murds will.
Divine thoughts generate the seeking and attraction towards the Truth: al-bithah al al-alab al-jdhbah il al-aqq. This seeking acts like a wave propelling the murd towards the shore of truth. The Divine attraction draws the murds heart towards the Truth and keeps him on the path of proximity.
The response to the divine impulses occurs through voluntary submission in accordance with innate disposition: Wjibtuh al-inqiyd lah awan bi-ukm al-firah. This submission resembles a flower surrendering to the morning breeze, compelling the murd to obey Divine will. The pure innate disposition prepares the murd to answer the call of the Truth.
The Holy Quran, in Srah al-Aqf (46:31), states:
يَا قَوْمَنَا أَجِيبُوا دَاعِيَ اللَّهِ وَآمِنُوا بِهِ يَغْفِرْ لَكُمْ مِنْ ذُنُوبِكُمْ وَيُجِرْكُمْ مِنْ عَذَابٍ أَلِيمٍ
: O our people, respond to the caller of God and believe in Him that He may forgive you your sins and protect you from a painful punishment.
This verse underscores the necessity of responding to Gods call and the spiritual fruits thereof.
Furthermore, verse 32 of the same chapter states:
وَمَن لَّمْ يُجِبْ مُرْسِلَنَا وَلَمْ يَسْتَغْفِرْهُ ۖ فَأُو۟لَـٰٓئِكَ لَهُمْ عَذَابٌ أَلِيمٌ
And whoever does not respond to Our messenger and does not seek forgiveness from Him - for them is a painful punishment.
These Quranic injunctions further illustrate the imperative to obey Divine impulses, symbolising the core of mystical will.
The mystical path of Manzil al-S'irn is illuminated through the interplay of Divine laws, will, intention, and the relationship between the murd and the murd. The lectures of Nekounam elucidate that will, in its mystical essence, is an unwavering force derived from Divine impulses, leading the seeker to ultimate truth and freedom from caprice and carnal desires. The murds steadfastness, inspired by Divine thoughts and attracted by the Divine, reflects the fundamental dynamic of sulk as a continuous, purposeful journey towards the Exalted Truth.
Critique of Exaggeration Regarding Prophets Exaggeration concerning prophets, akin to that concerning the Imams, results in misguidance by converting them from intermediaries into ends in themselves. This deviation is analogous to veiling the sun with a cloud, thereby obscuring the seekers view of the light of truth.
The Role of the Mujtahid: Guidance Anchored in Authenticity The mujtahid, comparable to a spiritual instructor, must speak grounded in authoritative evidence and refrain from asserting intrinsic authority: "The mujtahid is not an authority in himself." He resembles a gardener who nourishes the tree of faith with his knowledge but is not the tree itself. Claims of independent authority inevitably result in deviation.
Absolute Obedience: Exclusive to the Infallibles Absolute obedience is reserved solely for God, the Messenger, and the divinely infallible leaders: "Obey God and obey the Messenger and those in authority among you" (Quran, An-Nis, 4:59). Non-infallible figures command only conditional obedience and cannot claim absolute submission.
The Imams as Living Authorities The Infallible Imams, owing to their sinlessness, are authoritative sources themselves: "You yourselves are the authority." Their statements, whether transmitted from the Messenger or uttered directly, constitute binding proofs for the Shia community and obviate the need for further authentication.
Critique of Spurious Narrations Narrations that elevate Khidrs knowledge above that of Moses lack authenticity: "Such narrations are forged." Moses, as an Ul al-Azm Prophet, possessed clear proofs and a pure hand in the Shariah, and was superior in this regard. This critique underscores the necessity of rigorous scrutiny of traditions against the criterion of the Qurn.
Conclusion from the Khidr and Moses Encounter The meeting between Khidr and Moses was akin to a mutual visitation that acquainted each with the others path: "They visited one another." This encounter manifests unity in divine purpose alongside diversity in methods of guidance. Neither acted upon the ruling of the other, as each was perfect within his own discipline.
Critique of External Deformity: The Societal Impact of Spiritual Deficiency The decline in outward beauty is the consequence of stress, unlawful sustenance, and diminished faith: "The lawful has decreased; hence appearances have changed." This critique serves as a mirror reflecting the mutual influence of spirituality and societal appearance. Faith and lawful sustenance, like clear water, guide society toward both spiritual and external beauty.
Critique of Invitation to Others Besides God Invitation to any other than God constitutes misguidance: "Neither invite man to himself nor accept anyones absolute invitation." This principle functions as a lighthouse, steering the seeker away from the rocky shores of error. Invitation to self or unconditional acceptance leads to polytheism and deviation.
