the Lectures of Nokounam , Session 418
The Manzil al-Sirn, the immortal work of Khwaja Abdullah Ansari, shines forth like a luminous beacon, illuminating the path of the seekers upon the way of divine gnosis. This seminal text, through its explication of the stages of mystical journeyingfrom the initial stations to the loftiest summits of spiritual knowledgeguides the traveller towards divine union. In this treatise, the 418th session of Nokounams lectures, the station of intimacy (uns) is explicated in depth. This station, which emerges subsequent to certainty (yaqn) in the path of spiritual progression, adorns the heart of the seeker as a radiant jewel, suffusing it with the light of knowledge and the delight of the Divine.
The station of intimacy represents one of the exalted ranks in mystical progression wherein the seeker apprehends signs and evidences of nearness to the Truth. This station functions as a bridge between the external and the internal; it guides the wayfarer beyond a formalistic and mechanical mode of worship towards a profound and intuitive experience. Intimacy is, in metaphorical terms, like a refreshing breeze which caresses the heart of the seeker after traversing a difficult path, enrapturing the soul. The evidences of this station, delineated by Khwaja Abdullah Ansari into three prominent facets, are as follows:
These three evidences, like stars illuminating the celestial firmament of spiritual progression, illumine the path of the seeker and elevate him from the rank of rjl (foot-soldier) to that of slik (traveller), and thence to higher stations such as siyr (wayfarer) and ayyr (soarer).
Prior to the station of intimacy, the seeker dwells at the stage of certainty (yaqn), wherein a heartfelt conviction in the Truth has been attained, yet this conviction has not yet unfolded into sensory or inner manifestations. Upon entering the station of intimacy, this certainty is transformed into tangible illuminations. The seeker, who formerly performed remembrance in a formalistic manner devoid of inner sweetness, now experiences the sweetness and pleasantness of dhikr in his heart. This transformation is akin to the blossoming of a flower in spring, which, after a harsh winter, reveals its fragrance and beauty.
Isthl al-Dhikr signifies the perception of delight and sweetness in the divine remembrance, which manifests within the seekers being at the station of intimacy. In the initial stages of the spiritual journey, remembrance is a mere verbal and formal act lacking profound inner effect. However, at the station of intimacy, remembrance becomes like a refreshing wine, intoxicating the heart of the seeker and filling it with vivacity. This sweetness is a token of nearness to the Truth, emancipating the seeker from the fatigue and weariness of repetitive acts of worship.
Metaphorically, remembrance at this station is like crystal-clear water pouring upon the thirsty desert of the seeker's heart, bestowing upon it freshness. The seeker, upon uttering Y Allh, not only repeats a verbal formula but experiences an inner trembling, as his heart overflows with divine ecstasy. This experience is an instance of the Arabic verbal form Istifl, signifying the profound impact of remembrance on the psyche and spirit of the seeker.
To elucidate this concept, remembrance may be likened to sustenance, which at early stages merely satiates hunger, but at the station of intimacy transforms into a pleasurable and nourishing experience. The seeker, who previously recited dhikr mechanically, now savours each utterance as one would relish a delicious delicacy. This sweetness is like a fragrance rising from the garden of knowledge, perfuming the seekers heart.
For example, when the seeker utters Y Allh, it is as if a portal to the unseen realm opens, and a breeze of divine light caresses his heart. This experience is so profound that it dissuades the seeker from fruitless and wearisome repetitions, guiding him towards a deeper quality of worship.
Taghdhiyah bi al-Sam connotes spiritual nourishment through mystical perceptions, liberating the seeker from attachment to material pleasures. The term sam in this context transcends its superficial meaninglistening to music or poetryand encompasses any form of inner perception that satiates the seekers heart. These perceptions may manifest as the hearing of dhikr, witnessing divine manifestations, or sensing the presence of the Truth within the heart.
Sam is like a spring flowing from the source of knowledge, quenching the thirst of the seeker's spirit. At this stage, the seekers bodily needs become subordinate to spiritual needs. This spiritual nourishment leads the seeker to inner self-sufficiency and emancipates him from reliance on transient worldly pleasures.
At the station of intimacy, sam entails the perception of divine signs through the inner senses. These signs may appear as a sound, vision, or involuntary movement, stirring the seeker's heart and elevating him from ordinary states to transcendent experiences. For instance, when the seeker hears the invocation Sab Qudds or beholds a manifestation of divine beauty, his spirit is liberated from the prison of the corporeal and soars in the heavens of gnosis.
Contrary to common assumptions limiting sam to mystical music and dance, here it encompasses all spiritual perceptions that nourish the heart. These perceptions fall like rain upon the dry earth of the heart, transforming it into a magnificent garden.
Wuqf al al-Ishrt signifies the cognizance and comprehension of divine signs which manifest within the seeker at the station of intimacy. These signsauditory, visual, or kineticconstitute the inner language of the Truth, which the seeker becomes capable of interpreting at this stage. This awareness acts like a light dispelling the darkness of the ego and directing the heart towards divine knowledge.
For example, the seeker may hear a sound that reminds him of the Truth, or see a sign that enraptures his heart. Such signs resemble messages dispatched by the Beloved to the lover, guiding him towards union.
At the station of intimacy, divine signs manifest through sensory and inner experiences. These may take the form of a vision, a sound, or even an involuntary movement that transports the seeker from an ordinary state to a profound spiritual experience. Such signs serve as keys unlocking the doors of the heart and directing the seeker towards the treasures of gnosis.
For instance, when the seeker is engaged in remembrance and suddenly feels a trembling within, it is as though his soul is conversing with the Truth. This experience, referenced in mystical traditions as a pleasurable discourse between the spirit and the secret of the seeker with the Lord, attests to the depth of the seekers inner connection with the Divine.
A salient characteristic of the station of intimacy is liberation from the mechanical affliction (marad al-fatr)a state wherein the seekers acts are devoid of spirit and inner effect, performed merely in a formalistic manner. In earlier stages, the seeker resembles a foot soldier who, without deep understanding, dutifully carries out tasks. However, at the station of intimacy, this affliction is healed and the seeker attains a stage where his deeds harmonize with his heart and soul.
This transformation is analogous to an illness departing from the seekers body and spirit, bestowing spiritual health and soundness. At this stage, remembrance and worship are no longer mechanical acts but a living stream nourishing the heart.
Within the station of intimacy, the seekers deedsfrom remembrance and worship to quotidian conductleave tangible and perceptible impressions upon his being. These effects resemble fruits borne by the tree of faith and certainty, adorning the seekers heart with the light of knowledge. The seeker at this stage does not merely utter remembrance but feels, touches, and becomes intoxicated by it.
The station of intimacy comprises various degrees, the initial of which involves witnessing divine manifestations. These manifestations appear as sparks of divine light that radiate within the seekers heart and enrapture him. For example, while engaged in remembrance, the seeker might hear a sound or behold a sign that causes his heart to tremble. This experience is akin to strolling in a garden of knowledge, plucking flowers of light and sweetness at every moment.
Divine manifestations elevate the seekers heart from ordinary states towards exalted experiences. These manifestations function like mirrors reflecting the beauty of the Truth to the seeker, causing him to lose himself in ecstasy. At this stage, with each act of remembrance or worship, the seeker engages in intimate discourse with the Beloved, becoming intoxicated and joyous through this exchange.
The divine manifestations resemble a gentle breeze that caresses the heart of the spiritual seeker, guiding them from a merely formal state towards an experiential, intuitive, and profound apprehension.
One of the cardinal principles in the mystical path is the avoidance of excessiveness and spiritual overindulgence. Excessive engagement in devotional practicessuch as hastily completing the Qurn or repeating invocations beyond measurenot only fails to foster spiritual advancement but may also engender fatigue, disenchantment, or even deviation from the path of spiritual progress. This form of excess resembles corporeal overconsumption, which leads not to fortification but to ailment.
The seeker ought to act with perseverance and graduality, ensuring that their practices harmonise with their spiritual and physical capacity. This principle is akin to regulating the dietary regimen of an athlete who attains physical readiness through gradual exercise. Likewise, the seeker must calibrate the quantity and nature of their acts in consultation with a qualified mystical guide, thereby safeguarding themselves from potential harm.
Repetitions without heartfelt presence in devotional acts, such as the overuse of the verse Iyyka nabudu wa-iyyka nastan, are devoid of spiritual merit and may culminate in fatigue and spiritual disenchantment. Worship in the station of intimacy must be accompanied by the presence of the heart and a sense of sweetness. This heartfelt presence is analogous to a soul breathed into the body of worship, rendering it alive and dynamic.
Formal worship is like a rootless tree that, while appearing verdant outwardly, fails to bear fruit. The seeker must prioritise the quality of worship over quantity, advancing towards a deep and spiritual experience.
Within the station of intimacy, the seeker attends more to the quality and depth of acts rather than their multiplicity. Continuity and graduality in recitation and worship resemble the gradual irrigation of a garden, eventually leading it to fruition. This approach prevents fatigue and spiritual boredom and guides the seeker towards a deeper mystical experience.
Continuity in spiritual practice is akin to the persistent training of an athlete who gains greater readiness with each step. The seeker must patiently perform their acts such that their heart overflows with the sweetness and light of gnosis.
Lectures by Nokounam (may his sanctity be revered) critically assess the educational system, deeming it ineffective due to its neglect of deep and practical instruction. Rather than superficial and monotonous teaching, emphasis should be placed on nurturing the mind and strengthening cognitive abilities, akin to the learning of multi-digit multiplication tables. This critique indirectly underscores the necessity for profound and purposeful education within the mystical path.
The educational system is likened to a gardener who, instead of cultivating fruitful trees, settles for planting weak and barren saplings. Mystical education must be designed to actualise the inner potentials of the seeker, guiding them towards perfection.
Spiritual overindulgencethat is, excessive devotional practice without due regard to ones spiritual and physical capacitycan disrupt daily life and even cause deviation from the spiritual path. The seeker must perform devotional acts mindful of their own capacity to avoid potential harms such as fatigue or divergence.
This principle is analogous to dietary regulation. Just as physical overconsumption results in illness, spiritual overindulgence may throw the seekers heart and soul out of equilibrium. The seeker must consult a mystical guide to properly regulate the quantity and type of practices.
True mysticism must lead to the betterment of the seekers individual and social life, not its destruction. False mysticism, which results in isolation, neglect of social responsibilities, or irrational behaviours, is condemned from both jurisprudential and mystical perspectives. Authentic mysticism aligns with Shariah, the Path (Tariqah), and Reality (Haqiqat), harmonising and revitalising the seekers life in all its dimensions.
False mysticism is likened to a fire that causes destruction instead of warmth. The seeker must adhere to Shariah and attend to social duties, thereby avoiding deviations and progressing towards balanced and constructive mysticism.
The true mystic is one purified from rancour and inner defilements, whose heart resembles a polished mirror, replete with sincerity and purity. These traits, akin to a radiant gem, distinguish the mystic from others and guide them towards human perfection.
The mystic is like a tree rooted in the soil of faith, whose branches, through sincerity and purity, ascend to the heavens of gnosis. Such purity manifests not only in acts of worship but also in social and familial relationships.
The true mystic, through commitment to Shariah and service to society, brings order to their own life and that of others. They resemble a gardener who not only cultivates their own garden but also aids others in nurturing theirs. This commitment safeguards mysticism from deviations and superstitions and directs it towards a balanced and constructive path.
The station of intimacy stands as a summit in the mystical path that the seeker attains after transcending the stage of certainty. This station, evidenced by the triad of istihl al-dhikr (the absorption in remembrance), taghdhiyah bi-l-sam (nourishment through spiritual listening), and wqf al al-ishrt (attentiveness to divine signs), adorns the seekers heart with the light of gnosis and divine bliss. Here, the seeker moves beyond mechanical and formal worship towards a profound and intuitive experience, wherein remembrance and devotion are suffused with sweetness, spiritual nourishment, and perception of divine signs.
The lectures of Nokounam (may his sanctity be revered), emphasising avoidance of excessiveness, critique of formalistic acts, and alignment of mysticism with Shariah and social life, offer invaluable guidance for seekers of knowledge. Authentic mysticism is like a pristine river, nourishing all aspects of the seekers existence and leading them to human perfection.
Supervised by Sadegh Khademi
