the Lectures of Nekounam, May His Sacred Spirit Be Blessed (Session 413)
Within the expansive realm of Islamic mysticism, the chapter entitled "Bb al-Yaqn" in the venerable treatise Manzil al-Sirn by Khwaja Abdullah Ansari serves as a pivotal station whereby the spiritual seeker is guided from the domain of doubt and instability toward the firm ground of existential certainty. This station, elucidated with reference to Quranic verses and mystical interpretations, not only marks a critical turning point in the spiritual journey but functions metaphorically as a vehicle elevating the wayfarer from the stage of rujlyah (travelling on foot) to that of rkibyah (riding a mount).
In the context of spiritual wayfaring, certainty is a station at which the seeker is liberated from ontological doubts and led into a domain of steadfast assurance. This concept, grounded in the exalted Quranic verse وَفِي الْأَرْضِ آيَاتٌ لِلْمُوقِنِينَ
(Srah 51, adh-Dhriyt, 20; translated by : And upon the earth are signs for those who possess certainty), is introduced as an existential state wherein the divine signs become manifest to the wayfarer. Certainty is thus not merely a rational cognition but an intuitive experiential apprehension that propels the seeker toward a profound comprehension of the truths of existence. This station constitutes a decisive juncture whereby the seeker is transfigured from rujlyah to rkibyah, thereby preparing them to traverse loftier spiritual ranks.
Prior to attaining certainty, the individual remains in the state of rujlyah, that is to say, while they advance upon the spiritual path, they do so on foot, lacking the mount and robustness requisite for accelerated progress. The rjl proceeds with discipline and order; nevertheless, due to the absence of certainty, such movement is fragile and limited. Upon attaining certainty, the individual is transformed into a slikone who rides the mount of certainty, proceeding with greater speed and fortitude upon the Divine path. This transformation resembles the legendary acquisition of Rostams steed in the Shhnmeh, which converts the weary foot soldier into a swift and steadfast rider.
In mystical parlance, certainty is described as the marqab al-akhadh f hdh al-arq, the vehicle that propels the wayfarer along the spiritual path. This metaphor elucidates the role of certainty as a dynamic and steadfast force that rescues the seeker from mental dispersion and ontological hesitation. Just as a mount delivers the traveller from the hardships of the journey, certainty guides the wayfarer beyond the obstacles of doubt and suspicion towards the divine destination. This vehicle not only accelerates progress but guarantees the seekers resilience and perseverance against the adversities encountered en route.
Certainty in mystical progression demarcates the boundary that distinguishes the elect (khaw) from the commonfolk (awmm). The common masses are ensnared within the domain of conjecture and doubt and, due to a lack of knowledge and trust, are deprived of attaining certainty. Conversely, the elect, upon achieving certainty, enter the deeper ranks of spiritual wayfaring. This differentiation is mirrored in the Quranic verse إِنَّ النَّاسَ كَانُوا بِآيَاتِنَا لَا يُوقِنُونَ
(Srah 27, an-Naml, 82; translation: Indeed, the people did not possess certainty concerning Our signs), which portrays certainty as a rare state particular to a select group endowed with inner readiness and divine knowledge.
Certain perspectives, such as regarding certainty as the ultimate degree of the commonfolk or merely as a threshold between commonfolk and elect, have been subject to criticism. Such views are incompatible with the dynamic and ontological essence of certainty. Certainty is not the terminus for the commonfolk but rather the gateway to the stations of the elect. The commonfolk, ensnared in doubt and suspicion, fundamentally do not reach certainty. This critique underscores the imperative of accurately comprehending the station of certainty, as any misinterpretation can mislead the spiritual progression.
In mystical journeying, the distinction between manzil (a transient stage) and maqm (a stable, established station) holds significant import. A manzil is a fleeting phase through which the seeker passes without abiding, whereas a maqm is a settled, steadfast state. Certainty, by virtue of its ontological firmness, is a maqm, not a mere manzil. This station resembles a city in which the seeker, after traversing many stations, halts to recover from the journeys fatigue and prepares for onward progression. As the first station of the elect, certainty lays the foundation for subsequent stations such as intimacy (uns) and love (ishq).
Certainty is characterized by complete reliance upon God (tawakkul), consigning matters unto Him (tafw), and acceptance of divine decree. These attributes transform certainty into an existential condition wherein the seeker is liberated from anxieties arising from deficiency or abundance. Knowledge of the Truth forms the basis of this assurance, leading the seeker to conscious submission before the Divine Will. Trust and consignment are not born of passivity but stem from profound divine cognition, thereby elevating certainty to an exalted station.
The Quran delineates certainty into levels such as ilm al-yaqn (knowledge of certainty), ayn al-yaqn (eye of certainty), and aqq al-yaqn (truth of certainty). These degrees are explicated in the verse:
لَوْ تَعْلَمُونَ عِلْمَ الْيَقِينِ لَتَرَوُنَّ الْجَحِيمَ
(Srah 102, at-Takthur, 5-6; translation: If you but knew with a knowledge of certainty, you would surely see the Hellfire.)
Ilm al-yaqn denotes the stage of theoretical knowledge, whereas ayn al-yaqn and aqq al-yaqn refer to the direct vision and experiential reality of divine truths. These degrees empower the wayfarer to penetrate the unseen realms, including the apprehension of Hell.
Doubt functions analogously to a puncture in the vehicle of spiritual progression, impeding the wayfarers movement. Certainty, in contrast, is the vehicle immune to such deficiency. Doubt originates in weakness of knowledge and lack of confidence in divine realities, ensnaring the seeker in mental dispersion. Certainty, by engendering inner assurance, frees the seeker from this peril and directs them toward enduring hardship and continual advancement. This transformation resembles a robust, flawless tire that maintains its pressure even upon rough terrain.
The Holy Quran presents certainty as the consummation of sustained worship. The sublime verse وَاعْبُدْ رَبَّكَ حَتَّىٰ يَأْتِيَكَ الْيَقِينُ
(Srah 15, al-ijr, 99; translation: And worship your Lord until certainty comes to you) underscores the profound connection between worship and certainty. Sincere worship constitutes the soil in which knowledge and trust take root, culminating in certainty. This verse portrays certainty as a divine gift granted to the wayfarer who perseveres in worship.
The Holy Qur'an presents certainty (yaqn) as a rare and exclusive state, accessible only to a select group. The sublime verse إِنَّ النَّاسَ كَانُوا بِآيَاتِنَا لَا يُوقِنُونَ
(Surah An-Naml, 27:82) explicitly indicates that the general populace, due to their entanglement in doubt and suspicion, are deprived of certainty. Furthermore, the verse وَكَذَلِكَ نُرِي إِبْرَاهِيمَ مَلَكُوتَ السَّمَاوَاتِ وَالْأَرْضِ وَلِيَكُونَ مِنَ الْمُوقِنِينَ
(Surah Al-Anm, 6:75; translation: "And thus We showed Abraham the kingdom of the heavens and the earth, so that he would be among the certain ones") underscores the formidable difficulty in attaining certainty even for the Prophets. These divine verses portray certainty as a divine endowment necessitating profound inner preparedness.
Certainty functions as a robust chassis that fortifies the spiritual traveller (salik) against the adversities of the path of spiritual progression (sulk). This fortitude stems from complete trust (tawakkul) and entrustment (tafw) in God, liberating the seeker from dependence on material causes. The seeker endowed with certainty remains unwavering before the rugged obstacles of the journey, advancing with assurance and tranquillity. This steadfastness resembles a steadfast mount that, even upon rough terrains, ceaselessly moves forward without faltering.
With certainty, the seeker is emancipated from hesitation when making decisions. Instead of reliance on superficial means such as repetitive divinatory practices (istikhrah), the seeker proceeds confidently along the straight path (ir al-mustaqm). This transformation mirrors a traveller mounted upon a reliable steed, who, unburdened by needless pauses, swiftly advances towards the destination. Certainty guides the seeker towards inner serenity and trust in the Divine Will, rescuing them from mental dispersion.
Key Point: Certainty liberates the seeker from indecision, steering them with assurance along the straight path.
The Gate of Certainty (bb al-yaqn) in the stages of the spiritual wayfarers (manzil al-sirn) represents a station wherein the seeker is guided from the realm of doubt towards existential assurance and stability. Certainty acts as a steadfast mount, elevating the seeker from mere manhood (rujlah) to the state of mastery in spiritual wayfaring (rkibyah), preparing them to traverse loftier spiritual ranks. This station, characterised by attributes such as trust, entrustment, and divine knowledge, directs the seeker towards deeper comprehension of divine realities. The Holy Qur'an delineates certainty as a divine gift attainable through persistent worship and inner readiness. Critical examination of erroneous conceptionssuch as the misinterpretation of certainty as merely the pinnacle of common beliefemphasises the imperative for precise understanding of this concept. Certainty, as the foremost station of the elect (khaw), serves as a foundational base for dynamic and enduring spiritual progression, guiding the seeker towards the exalted stations of the mystics (rifn).
Supervised by Sadegh Khademi
