The present treatise constitutes a meticulous rewriting and analysis of Lecture No. 403 from the compendium Manzil al-Sirn, delivered by Nokounam , centred upon the pivotal chapter of Al-Irdah (Will) and Al-Adab (Refinement or Etiquette). This scholarly work penetrates profoundly into the tripartite gradations of volition within the spiritual path of sulk, culminating in the attainment of the station of adab. It thereby serves as an authoritative guide for wayfarers upon the path of gnosis and spiritual perfection.
The initial step within the mystical journey involves the aspirants emergence from the multiplicity of the self (nafs) towards the unity of Divine Will. This stage, tantamount to liberation from the dispersion of thoughts and actions, directs the wayfarer towards sincerity of intention and concentration upon the Divine Object. Such emergence from multiplicity necessitates the purification (tahb) of the soul and the renunciation of worldly distractions. As the seeker detaches from all attachments, his volition is transformed into a manifestation of Divine Will.
At this subsequent degree, the wayfarer attains a spiritual state (l), analogous to the warmth felt by an athletes body after exercise, which prepares the soul for further spiritual movement. This metaphor underscores the critical role of l in the dynamism of the mystical path. Dry knowledge, devoid of spiritual warmth, impedes the aspirants progress; whereas l propels him towards the expansion of the spirit and the elevation of the soul.
Within this stage, the seeker oscillates between contraction (qab) and expansion (ba). Qab signifies a regression to dry, theoretical knowledge and lethargy, leading to spiritual constriction and weakness. Conversely, ba indicates the strengthening of the spiritual state and the reception of the illuminating light of unveiling (kashf), elevating the soul. This oscillation resembles the movement of an individual who advances one foot and retreats another, progressing hesitantly between action and withdrawal.
Qab arises from the manifestation of residual multiplicity (uhr al-baqiyyah) and the dominance of speculative knowledge (ghalabat al-ukm al-ilm), which by imposing logical objections such as it is not obligatory weaken the aspirant. Ba, on the other hand, stems from the power of the spiritual state (quwwat al-suln al-l) and the prevalence of the light of unveiling (ghalabat nr al-kashf), which transform knowledge into vision and hearing into seeing.
At this third and final degree, the seeker transcends the oscillation of contraction and expansion and attains dhuhla state of immersion in the Divine presencewherein the self recedes entirely, and all actions are attributed exclusively to God. This station manifests in phrases such as By the power of God I stand and sit (bi-awli Allh aqmu wa aqudu) and There is no power nor might except by God (l awla wa l quwwata ill bi-llh). Dhuhl epitomizes the annihilation (fan) in the Divine, where the seeker perceives nothing but God.
The tripartite stages of the will delineate the gradual spiritual progression of the seeker (slik) from the dispersal of the nafs (self) to absolute sincerity: the departure from multiplicity, arrival at the mystical state (l), and the annihilation in the Divine Reality (dhuhl f al-aqq). This journey resembles a passage from the darkness of the self to the divine light, guiding the seeker towards the station of adab (refined spiritual etiquette and reverence).
Upon attaining the state of annihilation (dhuhl), the seeker reaches the exalted station of adab, wherein everything is perceived as the Divine Truth and approached with due respect and consideration. Adab manifests like a blossoming flower in the garden of annihilation, obliging the seeker to interact reverentially with God, His creation, and all beings.
Dry knowledge, often accompanied by cavils such as What harm is there? It is not obligatory, draws the seeker into lethargy and spiritual constriction. Such knowledge acts as a veil that obstructs the direct witnessing (shuhd) of the Divine Reality. The critique of dry knowledge underscores the paramount importance of gnosis (marifah) born of intuitive witnessing and the experiential mystical state.
During the imposed war, combatants advanced towards the frontlines propelled by their mystical states, devoid of dry theoretical knowledge. Meanwhile, certain scholars, preoccupied with trivial objections, abstained from participation. This example vividly demonstrates the superiority of the experiential mystical state over theoretical knowledge, which guided the combatants towards self-sacrifice and martyrdom.
The absence of martyred scholars constituted a profound loss; their sacrifice could have engendered monumental transformations within the Islamic world. This critique thus highlights the social responsibility incumbent upon scholars and the necessity of coupling knowledge with praxis.
In the station of adab, the seeker treats all created beings even inanimate entities such as stones and wood with utmost respect. This reverence radiates like a light emanating from the awareness of Divine Presence permeating all existence. The seeker experiences discomfort upon discarding a spoon or bread, akin to the distress caused by harming a child.
The seeker handles shoes, garments, and even the earth itself with such reverence as if engaging with close kin. This behaviour resembles a harmonious dance performed with the entirety of existence. The seeker seeks permission from the eyes, ears, hands, and feet before looking, hearing, or moving a testament to deep self-awareness and respect for Divine trusts (amnah).
Through the refinement of adab, the seekers disposition becomes clear and lovable. This purity of disposition is akin to a crystalline brook flowing from the spring of sincerity and refined etiquette, transforming the seeker into a spiritual and beloved personality.
The station of adab is the natural outcome of mystical spiritual conduct, obliging the seeker to revere God, creation, and all beings. It stands as a summit reached after traversing the stages of the will, wherein the seeker lives in harmony and respect with the entire cosmos.
The lecture on Bab al-Irdah wa al-Adab constitutes a distinguished exposition of the mystical elucidation of the concepts of will and adab within the framework of the stages of the slik. This work, emphasising the tripartite stages of will and the transition to the station of adab, illuminates the path towards spiritual perfection. The critique of dry knowledge, practical parables such as the watermelon and combatants, and the emphasis on adab with created beings collectively reveal the depth of the texts mystical and ethical dimensions. This treatise, presenting a systematic and critical perspective, constitutes an invaluable resource for researchers in theology, mysticism, and ethics.
Supervised by Sadegh Khademii
