the Lectures of Nekounam , Session 398
Within the domain of practical mysticism, Manzil al-Sirn by Khwja Abdullah Ansri shines forth as a luminous beacon, illuminating the path of the seekers towards the Truth. This seminal work, encompassing the hierarchical stages of spiritual progression, in the stage of Will summons the seeker to respond to the Divine Caller and to adhere steadfastly to the ultimate Divine goal. The present lecture, derived from the 398th session of Nekounam , elucidates the first stage of Will, which comprises three fundamental characteristics: dhahb an al-dt bi-ubat al-ilm (abandonment of habitual tendencies accompanied by knowledge), taalluqu bi-anfs al-sirikn (attachment to the spiritual breaths of the travellers), and khal kull shghil min al-ikhwn wa mutashatti min al-awn (disengagement from all distractions of brethren and dispersions of homelands). This stage liberates the seeker from the fetters of carnal desires and, in companionship with the knowledge of the Sharia, sincerity of intention, and connection to the Divine saints, guides him towards the true Divine abode.
In Islamic mysticism, Will signifies the acceptance of the Divine invitation and the adherence to the ultimate Divine end, which directs the seeker from the snares of carnal desires towards Divine nearness. Contrary to the mundane will, which is confined within the realm of earthly desiressuch as sleeping, eating, or quarrelingthe mystical will flows like a pure stream solely in the direction of Divine Truth. This will does not originate from lust but springs forth from sincerity and the veracity of intention.
This distinction aligns closely with the concept of sincerity (ikhl) as presented in the Noble Quran, wherein God states:
وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ
Within the mystical realm, the true object of will is the Exalted Divine Essence, and the spiritual guidessaints, prophets, and Imams (peace be upon them)serve as golden vessels directing the seeker towards the Truth. Mystical will entails the actualisation of Divine desires within the being of the seeker, and anything directed towards other than the Truth is not will but mere caprice. This concept reflects the unity of Divine action (tawd al-afl) mirrored in the Quranic verse:
قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ
Mystical will functions as a golden bridge, conveying the seeker from the realm of passion to the domain of Divine proximity. This will, characterised by sincerity and adherence to the true object, stands distinct from mundane will, which remains confined by carnal desires. The guides and saints, as torchbearers of the path, assist the seeker throughout this spiritual journey.
The initial stage of Will entails liberation from carnal habitual inclinations, facilitated by the companionship of the knowledge of the Sharia. Habits act as invisible chains, binding the seeker to desire and craving. The knowledge of the Sharia operates as a golden key, unlocking these chains and directing the seeker towards the Truth. The ignorant disciple is not truly a disciple; the knowledge of the Sharia constitutes the foundational pillar upon which mystical will is established.
This characteristic is consonant with the Quranic emphasis on knowledge:
قُلْ هَلْ يَسْتَوِي الَّذِينَ يَعْلَمُونَ وَالَّذِينَ لَا يَعْلَمُونَ
The second characteristic denotes a spiritual attachment to the breaths of the Divine saints, prophets, Imams, and spiritual mentors. This attachment, akin to a revitalising breeze, fortifies the seekers will and guides him towards the Truth. The supplication, nurture, and grace of the saints act as alchemical agents transforming the seekers very being.
This concept resonates with the Quranic verse regarding seeking means:
وَابْتَغُوا إِلَيْهِ الْوَسِيلَةَ
The third characteristic involves detachment from worldly engagements and the scattering of the carnal homeland. The seeker, akin to a bird released from its cage, must free himself from the distractions of acquisitive brethren and the abode of the nafs, establishing himself firmly in the Divine homeland. This detachment purifies the will from carnal indulgences.
This principle is consistent with mystical asceticism and the Quranic verse:
وَالْآخِرَةُ خَيْرٌ وَأَبْقَىٰ
The first stage of Will, distinguished by the three characteristics of abandonment of habits, attachment to the breaths of the travellers, and disengagement from all distractions, emancipates the seeker from the fetters of the self and the world, guiding him towards the Truth. The knowledge of the Sharia, connection to the saints, and renunciation of carnal desires render the will pure and exalted.
Sincerity of intention (idq al-qad) constitutes the purest essence of mystical will, preventing the seeker from hypocrisy, the desire for status, and deceit towards himself and God. The sincere seeker, like a clear mirror, reflects only the Truth within his heart. This sincerity cleanses the will of any impurity.
The Holy Quran commands:
يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَكُونُوا مَعَ الصَّادِقِينَ
The lecture critiques an excessive emphasis on the externalities of the Shariasuch as the precise articulation of letters like Qf and Ghainand stresses the necessity of rectifying inner sincerity. Instead of becoming ensnared by outward forms, the seeker must attend to the inward truth and purity of intention. This critique serves as a warning, safeguarding the seeker from inward negligence.
This concept aligns with the Quranic admonition:
فَوَيْلٌ لِّلْمُصَلِّينَ الَّذِينَ هُمْ عَن صَلَاتِهِمْ سَاهُونَ
The Sharia functions as a firm foundationthe bedrock of mystical willbut the seeker must transcend its outward stipulations. The Sharia indicates the path, yet Divine proximity is realised inwardly through attachment to the saints and sincerity of intention. This transcendence resembles a spiritual ascent, leading the seeker to exalted spiritual stations.
This perspective finds harmony with the noble hadith:
الشَّرِيعَةُ أَقْوَالِي وَالطَّرِيقَةُ أَفْعَالِي
The Shariah comprises My sayings, and the Tariqah comprises My actions.
The wayfarer, by soliciting assistance from the inner realities of the Awliy, their utterances, and states, and accompanying their spiritual transference through various maqmt (stations), journeys upon the path of Truth. This assistance acts as a spiritual alchemy, connecting the seekers existence to the Light of the Divine.
This concept aligns with the Quranic verse:
وَلِكُلٍّ وِجْهَةٌ هُوَ مُوَلِّيهَا
(Al-Baqarah 2:148; : And for everyone is a direction to which they turn.)
The wayfarer must renounce the mutable natural dispositions (ab) and the habitual inclinations of the common soul, steadfastly adhering solely to the Divine nature and portion. This renunciation, akin to liberation from the fetters of the self, concentrates the will towards the Truth.
This principle finds correspondence with the Quranic verse:
وَمَا الْحَيَاةُ الدُّنْيَا إِلَّا لَعِبٌ وَلَهْوٌ
(Al-Anm 6:32; : And the life of this world is nothing but play and amusement.)
The initial degree of will within the manzil al-sirn (stations of the wayfarers) functions as a gateway to the Divine realm, emancipating the seeker from the chains of caprice and carnal habits, and directing them towards the abode of Truth. Renunciation of habits in the company of knowledge, attachment to the breaths of the wayfarers, and casting off every distraction among brethren and scattering from homelands form the three fundamental pillars of this degree, actualised through sincerity of intention, knowledge of the Shariah, and assistance from the Awliy.
The critique of exclusive focus on the outward aspects of Shariah emphasises the precedence of inner reality and sincerity. The wayfarer, accompanied by the Divine saints and renouncing carnal desires, advances steadily along the path of Divine proximity. This didactic discourse, like a blazing torch, illuminates the way of spiritual journeying for scholars and seekers alike.
Supervised by Sadegh Khademi
