Excerpted from the Lectures of Nokounam , Session 417
The maqm of Intimacy within the Manzil al-Sirn of Khwja Abdullah Ansr constitutes a station wherein the spiritual wayfarer, having traversed the stage of certainty (yaqn), attains divine proximity and perceives the spirit and breeze of this nearness within his own being. This station manifests the sensibility of the Divine and the fulfilment derived from the Truth, guiding the seeker from obligatory worship toward an ardent, loving devotion.
The present treatise, grounded upon the analytic explications of session 417, meticulously elucidates the concept of intimacy within the framework of Shi Wilyat al-Faqh mysticism and divine lordship.
Intimacy represents a spiritual station emerging subsequent to the establishment of certainty within the mystical path. Upon the consolidation of his certainty in the Truth and complete trust therein, the seeker attains a divine sensation and tangible perception. This station embodies the spirit of proximity, manifesting within the seekers being and leading him to savour and fruition of the Truth. Just as the morning breeze gently caresses the visage, so too is intimacy a breeze emanating from divine proximity that breathes upon the soul of the seeker, guiding him toward tranquillity and union.
And when My servants ask you concerning Me, indeed I am near. I respond to the invocation of the supplicant when he calls upon Me.
(Quran 2:186; )
This sacred verse accords perfectly with the notion of intimacy, heralding the immediate nearness of God to His servants and introducing intimacy as the practical manifestation of such proximity.
Intimacy denotes the sensation and tactile perception of the Truth residing within the seeker's being, which culminates in sweetness and delight during worship, remembrance, and gnosis. This sensation transforms worship from an obligatory act into an expression of loving devotion; it is as though the seeker imbibes a refreshing draught in divine remembrance and quenches his thirst by listening to the voice of the Truth. This concept aligns closely with the narration, Indeed God has servants known by their hearts (Al-Kf, vol. 2, p. 242), which regards the hearts cognition as a prerequisite for intimacy. At this stage, the seeker not only recognises the Truth but also tangibly experiences it within his soul, tasting and smelling it as if the Truth flows through his very existence, thereby ennobling his spirit.
The sacred verse And when My servants ask you concerning Me, indeed I am near. I respond to the invocation of the supplicant when he calls upon Me; so let them respond to Me and believe in Me. (Quran 2:186) possesses unique and unparalleled features. This verse emphasises divine proximity through sevenfold repetition of proximity markers (My servants, concerning Me, indeed I am, I respond, when he calls upon Me, so let them respond to Me, and believe in Me) and notably lacks the imperative particle Qul (Say), which commonly introduces divine speech in other verses.
Unlike the verse Say: He is Allah, [Who is] One (Quran 112:1) commanding the Prophet to speak, this verse directly addresses the servants, inviting them to the nearness of God. This direct address affirms intimacy as an immediate and heartfelt state between servant and Lord.
At its initial degree, intimacy manifests as a closeness to divine evidences, crystallising in three principal forms:
Intimacy is the breeze of nearness that arises from jamiyyah (existential concentration or unity). Whether within the individual or the community, jamiyyah engenders delight and tranquillity, while its opposite division brings pain and terror. The verse And hold firmly to the rope of Allah all together. (Quran 3:103; translation) emphasises the critical importance of jamiyyah. Scholars endowed with istijm (concentration and cohesion) enjoy greater success in both knowledge and practice, as existential concentration averts distraction and fragmentation of mind and heart.
[Continuation and detailed elaboration on division as the antithesis of intimacy and jamiyyah would follow here.]
Divisionwhether within the individual or in societyinevitably culminates in pain, terror, and failure. Such dispersion estranges the human being from divine communion and plunges them into the whirlpool of fear and anxiety. The Qurnic injunction, And do not dispute lest you lose heart (Al-Anfl: 46)translated by as Do not quarrel lest you become weakemphatically admonishes the avoidance of division. Similarly, the Nahj al-Balgha states: Their hearts are scattered, while their bodies are gathered (Sermon 97), identifying the scattering of hearts as the root cause of failure. In a society where division prevails, individuals rapidly deteriorate and are deprived of spiritual fulfilment.
One of the salient features of the discourse is the critique of the verse, Mad he makes whoever grants him both worlds. This poem is criticised due to its incongruity with mystical logic. Intimacy (uns) renders the seeker mad through a divine whisper (khash), not through the granting of both worlds. This divine hint acts as a gentle breeze that enraptures the soul and addicts the seeker to the Truth. The Qurnic command, And do not pursue that of which you have no knowledge (Al-Isr: 36)translated by as And do not follow that about which you have no knowledgeemphasises the importance of rationality within mysticism. This critique highlights the necessity to eschew unsubstantiated and superstitious views within Shii mysticism.
The discourse distinguishes between fear-based devotion (rooted in external legality) and love-based devotion (rooted in gnosis and love), considering both incomplete unless complemented by adherence to divine ordinances. The Qurnic verse, Say, if you love Allah, then follow me (l Imrn: 31)translated by as Say: If you love God, follow meunderscores the necessity of integrating love with legality. Fear-based devotion confines servants to dread and superficiality, whereas love-based devotion, absent legal commitment, leads to moral anarchy. The synthesis of these two paths culminates in the perfection of the seeker.
Shii mysticism, grounded in the guardianship (wilyah) of the Infallible Imams (peace be upon them), is devoid of superstition and unsubstantiated perspectives. This mysticism is characterised as wily, rubb, and infallible, founded on the gnosis and love of the Truth. The narration We are the proofs of God (al-Kf, vol. 1, p. 192) identifies the Imams as divine proofs guiding the seeker toward the Truth. Contrary to certain unsubstantiated views, this path rests on rationality and heartfelt knowledge, and distances itself from fragmentation and dispersion.
The station of Uns within Manzil al-Sirn represents the phase wherein the seeker, subsequent to certainty, attains proximity to the Divine and experiences the sensation and perception of the Truth within themselves. This station is actualised through the absorption in remembrance, spiritual nourishment via auditory inspiration, and contemplation of divine manifestations, leading the seeker to the enjoyment and fulfilment in the Truth. The Qurnic verse, And when My servants ask you concerning Me, indeed I am near (Al-Baqarah: 186), affirms Gods immediate nearness and introduces Uns as the essence of this proximity. Unity is the prerequisite for intimacy and joy, whereas division is the root of pain and terror. Shii mysticism, founded on guardianship and gnosis, extricates the seeker from superstition and fragmentation, guiding them toward divine union.
Supervised by: Sadegh Khademi
