the Lectures of Nekounam, may his sacred spirit be sanctified (Session 411)
The mystical journey (sulk) is a passage from the self towards the Divine Truth, wherein the slik (wayfarer) traverses the stages of perfection relying upon knowledge and adab (refined conduct). Adab, akin to a luminous lamp, serves as the guide for the slik along this path; it safeguards, with equity, the boundaries and identities of all entities, thereby directing him from the darkness of the self to the light of mystical witnessing (shuhd).
In Lecture 411 of the Manzil al-S'irn series, the gradations of adab in the mystical path are meticulously elucidated with scholarly precision and a profound mystical eloquence.
Within the mystical tradition, adab is regarded as a precious jewel which, through equitable preservation of the limits and identities of beings, polishes the identity of the slik. The lecture commences by referencing the sacred verse: Bismillhir-Ramnir-Ram (In the Name of God, the Compassionate, the Merciful ), and defines adab thus:
This definition presents adab as a measured behaviour founded upon equity that refrains from exaggeration (ghul) and understatement (jaf), attributing to each thing and individual their due measure and rightful station.
Adab serves as a comprehensive mirror of ethics: الأدب ظهور الأخلاق ("Adab is the manifestation of morals"). When the slik speaks with equity and moderation, the soundness of his character becomes manifest; conversely, excessive speech betrays an inner turmoil. This correlation establishes adab as a criterion for assessing the spiritual health of the slik, for measured conduct stems from a pure heart and a tranquil inner state.
In mystical progress, adab is not merely an external decorum but rather an expression of inner ethics that, through equity and balance, guides the slik toward perfection. This concept acts as a key that unlocks the doors to knowledge and mystical witnessing for the wayfarer.
The initial stage of adab manifests within the souls domain, balanced between fear and hope: بين الخوف والرجا، لا بيباك باشد و لا ترسو ("Between fear and hope, neither recklessness nor timidity"). At this level, the slik, fearful of falsehood and hopeful for truthfulness, avoids both recklessness and cowardice. Fear restrains him from sin, while hope bolsters his courage to assert truth.
In the second stage, adab unfolds within the hearts realm, amid the dynamism of contraction and expansion: القبض قوة ماسكة والبسط قوة باسطة ("Contraction is a restraining power, and expansion is an expansive power"). Qabd represents caution and self-restraint, preventing the slik from imprudence, whereas bast denotes courage and openness that rescue him from timidity. This grade transcends fear and hope, manifesting adab at a deeper level.
The pinnacle of adab emerges in the third stage within the realm of witnessing: والترقي عن السرور إلى ميدان المشاهدة ("Advancing beyond spiritual joy to the domain of witnessing"). Here, the slik transcends the joy of the nafs, attaining direct mystical perception of the Truth and the beings of existence. Witnessing is like a radiant sun that dispels the darkness of the soul and heart, guiding the slik to narrate the reality of existence.
The gradations of adab delineate the evolutionary course of the slik from the soul to the heart, and thence to witnessing. Each stage reveals adab on a progressively profound and exalted plane, guiding the wayfarer towards perfection.
Joy and pain serve as dual mystical catalysts propelling the slik toward witnessing: السرور والألم يؤديان إلى المشاهدة ("Joy and pain lead to witnessing"). Joy invigorates and enlivens, whereas pain strengthens endurance and existence within the slik. Unlike grief, which induces obsessive fears and illusions, these two prepare the heart for truthful narration.
Fear and grief constitute principal hindrances in the mystical path: الخوف يؤدي إلى الموت النفسي ("Fear leads to spiritual death"). Fear paralyses the heart, culminating in a spiritual demise, while grief, by contracting the heart, disrupts the progress of the sulk. The fearful individual remains biologically alive but spiritually dead, akin to a corpse on earth deprived of mystical life.
The slik, like a warrior on the battlefield, rejoices in the pain of the arrownot due to its carnal hurt, but for its service to the Truth: وقتي تير ميخورد، شاد ميشود، چون به دين كمك كرده ("When struck by an arrow, he rejoices because he has aided the religion"). This joy is a genuine spiritual delight originating from knowledge and faith.
Joy and pain are the keys to witnessing, enabling the slik to overcome the impediments of fear and grief and to attain the light of knowledge. These factors prepare the heart for confronting the ultimate reality of existence.
Manifestation (tajall) is a spark that signals the presence of light from afar, whereas evident light (iy ayn) is the illumination that draws the slik nearer to the direct narration of truth: من نور التجلي إلى ضياء العيان ("From the light of manifestation to the evident light"). Manifestation marks the initial stage of witnessing, while evident light represents a step towards full and clear unveiling.
Manifestation and evident illumination represent gradual stages of mystical intuition (shuhd), guiding the seeker from scattered lights towards the direct light of Truth. Adab (spiritual etiquette and discipline) serves as the essential guide throughout this path.
The lecture employs a wittily allegorical metaphor involving a coffin and a pall to underscore the imperative of avoiding intrusive curiosity and unwarranted judgment: People became inquisitive about the coffin and the pall, forming factions and parties.
This metaphor vividly demonstrates how such intrusiveness impedes the seekers progress in gnosis and mystical insight, diverting them towards irrelevant distractions.
Demeaning ones adversary constitutes an affront to the dignity of the awliy al-aqq (saints of Truth): Do not belittle the enemy; doing so belittles the Commander of the Faithful (Amr al-Muminn).
Despite her well-documented disputes with the Commander of the Faithful, isha was a sagacious and formidable woman who played a pivotal role in Islamic history. To disparage her is to distort historical reality and diminish the stature of the saints of Truth.
Key Insight: Impartiality in judgmenteven towards adversariesis a foundational pillar of adab, preserving the dignity of the awliy al-aqq and safeguarding truth from distortion.
Mystical intuition in this worldly life equips the seeker to confront the Barzakh: One who fails to perceive here shall be bewildered in the Barzakh.
Through gnosis and shuhd, the seeker apprehends the complexities of this intermediate realm and thus escapes disorientation therein.
The critiques of intrusiveness, enemy disparagement, and the emphasis on Barzakh readiness collectively construct a monotheism-centred framework for spiritual conduct, guiding the seeker towards gnosis and equitable discernment.
Manzil al-Sirn (Session 411), by elucidating the ranks of adab in mystical progression, provides a comprehensive guide for seekers upon the path of Truth. Adab, akin to impartiality in maintaining boundaries, navigates the seeker through the three stages of fear and hope, contraction and expansion, and witnessing. It elevates the soul from the self (nafs) to the heart (qalb), and from the heart to direct mystical insight (shuhd).
Joy and pain, like two wings, enable flight upon this journey, whereas fear and sorrow act as impediments obstructing the destination. The critiques of intrusive curiosity, enemy disparagement, and the insistence on readiness for the Barzakh render this lecture a rich resource for scholars of theology and mysticism alike.
Supervised by Sadegh Khademi
