the Lectures of Nokounam, may his secret be sanctified (Session 414)
Certainty, akin to a luminous light upon the path of mystical traversal, guides the seeker from the shadows of doubt and hesitation towards the radiant clarity of divine gnosis. This station, which occupies a most exalted rank within Islamic mysticism, constitutes not only the foundational ground for the seeker's ontological transformation, but also serves as a vehicle transporting him from existential confines towards the boundless reality of the Divine Truth. In the present treatise, relying extensively upon the four hundred and fourteenth session of Nokounams discourses in the Manzil al-Sirn series, a detailed exegesis and analytical elucidation of the ranks of certaintyparticularly the rank of Ilm al-Yaqn (the Knowledge of Certainty)is presented.
Within this framework, certainty transcends a mere theoretical cognition, assuming rather an existential state that anchors the seeker's heart firmly in the Truth. Subsequently, the various degrees of certainty, their constituent pillars, and critiques addressing misconceptions surrounding this station will be examined.
In Islamic mysticism, certainty is regarded as a precious essence manifesting itself in three distinct degrees: Ilm al-Yaqn (Knowledge of Certainty), Ayn al-Yaqn (Vision of Certainty), and aqq al-Yaqn (Truth of Certainty). The first degree, Ilm al-Yaqn, serving as the foundational bedrock of this hierarchical framework, directs the seeker to accept divine realities through rational and transmitted evidences. This rank, elaborated upon extensively in Nokounams teachings, comprises three fundamental characteristics:
Ilm al-Yaqn functions as a bridge that leads the seeker from the valley of doubt and suspicion towards the land of assurance and stability. Although it constitutes the lowest degree of certainty, its reliance on intellectual and transmitted proofs accords it a pivotal role within the mystical journey.
Within mystical terminology, certainty is defined as the firm establishment of the Truth in the seekers heart, such that the Truth is not merely believed, but also apprehended with no room left for doubt or hesitation. This establishment resembles an alchemical process that cleanses the seekers heart from the rust of skepticism and conjecture, thereby leading him to a steadfast and unwavering faith.
In this perspective, certainty is not simply a theoretical cognition, but rather an existential state connecting the seeker to an immediate and profound knowledge of the Truth. As Nokounam states, this means that the Truth has settled in the seekers heart, granting him such assurance that no doubt remains concerning the existence or veracity of the Truth.
This establishment signifies a transformative ontological shift, guiding the seeker from a rudimentary stage towards spiritual perfection. The seekers heart becomes akin to a polished mirror, reflecting the divine light of truth and shielding him from the negative influences of doubt and hesitation.
Certainty in Islamic mysticism is identified as an exclusive attribute, reserved for the elite and the genuine seekers on the path of Truth. Until attaining certainty, the seeker remains a mere rjel (pedestrian); with certainty, he transforms into a slik (traveller) who rides upon the vehicle of certainty. This vehicle, resembling a swift steed, conveys the seeker beyond the difficulties of the path and draws him closer to the divine destination.
This qualitative transformation highlights the critical importance of certainty in the spiritual journey. With certainty, the seeker is liberated from existential limitations, enabling swifter and more purposeful progress along the divine path. Nokounam emphasises that due to its ontological nature and dynamism, certainty is accessible solely to the elect, whereas the common masses remain confined within doubt and suspicion.
Certain perspectives that regard certainty as an attribute belonging to the massesor the highest degree attainable by themhave been strongly critiqued. Nokounam insists that certainty is a characteristic of the elect, and the masses, entangled in doubt and suspicion, cannot attain this station. This critique underscores the fundamental distinction between the masses and the elect, demonstrating that certainty is the gateway to the higher echelons of spiritual progression.
This critique highlights the necessity of an accurate understanding of certaintys position in the mystical path. Misconceiving certainty as an attribute of the masses can lead to spiritual deviation, depriving the seeker of access to elevated ranks.
According to a narration from Imam al-Bqir (peace be upon him), certainty comprises four fundamental pillars, each representing a facet of the seekers surrender and assurance before the Truth:
These pillars define certainty as a comprehensive existential state wherein the seeker fully trusts God and surrenders his affairs unto Him. Such attributes liberate the seeker from dependence on material and superficial causes and guide him toward heartfelt assurance.
Tawakkul acts as a shield, protecting the seeker from the harms of doubt and anxiety. Taslm resembles a stream that connects the seekers heart to the ocean of divine tranquillity. Ri blooms like a flower in the seekers existential garden, emanating the fragrance of divine contentment. Tafw is like a gentle breeze that lifts the burdens of ego off the seekers shoulders, enabling him to fly with lightness.
Some texts mention knowledge of the Jabbr and delegating matters to Him, a usage which has been subject to critique. Nokounam proposes replacing the term Marifat al-Jabbr with Marifat Allh. This critique stresses the necessity of linguistic precision when elucidating mystical concepts.
The term Jabbr may connote overpowering force or coercion, whereas certainty requires a deep knowledge of the Truth that emphasises divine love and mercy. Employing Marifat Allh circumvents misunderstandings linked to coercion and focuses on the merciful attributes of the Almighty.
Submission in certainty is defined as acceptance of the soundness and rectitude of divine actions, rather than submission to coercion or overpowering force. This submission resembles a mirror reflecting divine wisdom and goodness in all of Gods decrees. Through such submission, the seeker affirms faith in the wisdom of divine will and is safeguarded from the adverse effects of scorn and sarcasm.
Nokounam uses a vivid metaphor, likening the seeker endowed with certainty to a hard stone into which a bee cannot insert its sting. This metaphor symbolizes the seekers strength and stability against negative environmental influences. Instead of reacting to criticism or mockery, the seeker attains inner tranquility and heartfelt assurance.
A central point in Nokounams lectures is the critique of uncritical acceptance of everything purportedly from God without examination and evidence. Such acceptance leads to superstition, diverting religion from its authenticity and purity. Ilm al-Yaqn demands credible proofs such as the Holy Quran and authentic traditions.
Accepting unsupported claims diverts the seeker from the path of certainty towards suspicion and conjecture. Nokounam emphasises that every claim made in the name of religion must be scrutinised by reason and reliable transmission to prevent contamination by superstition.
For instance, the Quran commands:
Say: Produce your proof, if you are truthful. (Surah Al-Baqarah, 2:111)
This verse underscores the necessity of presenting evidence and documentation in religious claims, indicating that acceptance without reason is incompatible with the spirit of religion.
Religions have become tainted by superstition due to the uncritical acceptance and addition of undocumented matters. This problem arises from naivety in accepting claims without examination. Nokounam, referring to the histories of religions including Judaism, Christianity, and Islam, demonstrates how the addition of undocumented content under the guise of religion leads to epistemological deviation.
This contamination not only results in the attenuation of certainty but also estranges religion from its intrinsic authenticity and purity. Certainty necessitates an epistemic purification and reliance upon authoritative sources, thereby enabling the spiritual seeker to liberate themselves from the snares of superstition.
Nokounam, may his sanctity be revered, delineates a distinction between the universals of religion (such as the existence of Paradise and Hell) and their particulars (such as the detailed descriptions of Paradise and Hell). The universals of religion, for instance, the existence of the hereafter, are grounded in reason and revelation and are accepted as components of Ilm al-Yaqn. Conversely, unsubstantiated particularssuch as the precise location or form of Paradise and Helldo not fall within the scope of this science.
This differentiation underscores the imperative of segregating the foundational principles of religion from uncorroborated particulars. Ilm al-Yaqn is confined to the acceptance of general principles based on verified evidence and abstains from venturing into domains of conjecture and speculation.
Narrations such as The Suns Return (the sun turning back for the prayer of Imam Ali, peace be upon him) and Splitting of the Moon (the moon being cleft in two) have been subject to criticism due to their incongruity with reason and established knowledge. Nokounam emphasises that such narrations, rather than reinforcing certainty, engender doubt and scepticism.
For example, the narration of the suns return, which asserts that the sun reversed its course to accommodate Imam Alis prayer, lacks scientific and logical plausibility. Acceptance of such narrations fosters superstition and undermines certainty.
۞ The Hour has come near, and the moon has split. (Qur'an, Surah Al-Qamar, 54:1, translated by )
This verse references the splitting of the moon as a portent of the Day of Judgement, rather than as a literal bifurcation occurring during the Prophet Muhammads time. Embracing a literal interpretation diminishes religious rationality.
Ilm al-Yaqn is defined as certainty anchored in rational and transmitted evidence. This form of certainty encompasses acceptance of definitive rulings, such as the obligation of prayer and fasting, the denial of which constitutes disbelief. Nokounam stresses that Ilm al-Yaqn constitutes the foundational bedrock of firm faith, safeguarding the spiritual traveller from doubt in religious fundamentals.
For instance, the obligatory nature of prayer and fasting are conclusive rulings explicitly delineated within the Quran and authentic hadith. The Quran states:
۞ Establish prayer, pay the alms, and bow with those who bow [in worship]. (Quran, Surah Al-Baqarah, 2:43, translated by )
This verse emphatically underscores the obligation of prayer, demonstrating that this ruling forms a fundamental principle of religion, the rejection of which equates to apostasy.
Nokounam characterises authentic mysticism as civilised, vibrant, and socially engaged, emanating from the soil of history, society, and the collective human milieu. This form of mysticism stands in opposition to the unreasoned and socially detached mysticism typified by dervishes and the disorderly.
Civilised mysticism resembles a tree rooted in the fertile earth of society and history, whose branches extend upward towards the heavens of divine knowledge. It guides the spiritual seeker towards constructive interaction with society and history, thereby reinforcing certainty within this contextual framework.
In contrast, the erratic or disordered mysticism is akin to a weed growing in the desert of isolation, bearing no fruit other than misguidance.
Civilised mysticism directs the seeker toward divine knowledge within the context of social life and prevents alienation and eccentricity. It is founded upon reason and evidential support, fortifying certainty as the cornerstone of spiritual progression.
Bb al-Yaqn (the Gate of Certainty), as a pivotal station in the mystical path, directs the seeker towards profound and unwavering knowledge of the Truth. As the initial stage of this rank, Ilm al-Yaqnby virtue of its reliance on rational and transmitted evidenceliberates the spiritual traveller from doubt and guides them towards existential stability and assurance.
The pillars of certaintyincluding trust, submission, contentment, and delegationmanifest a conscious and active surrender to the Divine Will, which protects the seeker from the detrimental effects of their environment.
The critique of erroneous perspectives, such as the perception of certainty as a lay attribute or the unconditional acceptance of claims, highlights the indispensable role of reason and argumentation in spiritual progression. Authentic mysticism, as civilised and socially engaged, leads the seeker towards divine knowledge embedded within society and history.
Ilm al-Yaqn, supported by rational and transmitted evidence, forms the foundational basis for higher stages of certainty and propels the seeker towards spiritual perfection.
Supervised by Sadegh Khademi
