of Nekounam, may his sanctity prevail (Session 466)
ikmah (Wisdom), akin to a luminous lamp illuminating the path of mystical wayfaring, serves as a guide for seekers towards ultimate Truth. This exalted station, elaborated extensively in the discourse of Nekounam, may his sanctity prevail, transcends mere formal knowledge by intertwining intellect, perception, and intuition, culminating in just and equitable action.
ikmah, like a breeze emanating from the garden of Truth, is not merely knowledge but an amalgamation of intellect and perception that advances toward the intuitive vision of reality. Unlike purely theoretical knowledge found in rational sciences, this station leads to profound and practical understanding of Truth. Wisdom flows like a pristine river, originating from the fount of divine, esoteric knowledge; hence, mere study of texts, although necessary, is insufficient to attain it.
In the Noble Quran, the possessors of wisdom are denoted as Ul al-Albb those who, by reflecting upon the Divine verses, apprehend Truth. This cohort, like stars in the firmament of gnosis, perceives the signs of the Divine in the creation of the heavens and the earth through their intellect and perception.
Indeed, in the creation of the heavens and the earth and the alternation of night and day are signs for those of understanding.
(Al Imran 3:190; )
Ul al-Albb, through contemplation of these verses, attain Divine wisdom and employ their intellect on the path of Truth. This reflection acts as a key that unlocks the doors of gnosis and guides the wayfarer towards intuitive insight.
ikmah bears a profound connection to ilm ladun (esoteric knowledge) and divine inspiration. Such knowledge, like a light radiating from the Truth onto the heart of the seeker, leads one to grasp the reality beyond textual and formal studies. The wise do not settle for mere outward knowledge but access Truth through inner intuition. This knowledge resembles rain that nourishes the soil of the heart, nurturing the sapling of wisdom within.
ikmah manifests in the realm of practice. The sage, like a gardener who waters each tree timely, acts with justice and equity. This practical justice rests on intellect and fairness, acknowledging only right and equity in granting or withholding. The wise, akin to a polished mirror, reflect Truth in all Divine acts and perceive nothing but justice and goodness.
The initial degree of wisdom consists in bestowing every entity its rightful station. The sage, like an architect who positions each stone precisely, grants every thing its due without transgression or haste. This degree necessitates adherence to Divine limits and performing actions at their proper time. The wayfarer, in this station, enacts justice in conduct with precision and equity.
In the second degree, the seeker beholds Divine regard in threats, comprehends justice in Divine ordinances, and perceives good in Divine prohibition. This station resembles ascending a summit from which the vast panorama of Divine wisdom unfolds. The sage perceives Divine threats as rightful and finds nothing but goodness and virtue in Divine interdiction.
Indeed, Allah does not wrong the people at all, but it is the people who are wronging themselves.
(Yunus 10:44; )
This Quranic verse emphasizes the absence of Divine injustice and guides the sage to realize that all Divine acts, from granting to forbidding, are just and beneficial. The seeker, by apprehending this truth, attains submission and contentment.
Some neglect Divine threat, citing Divine mercy, assuming God to be solely Aram al-Rimn (the Most Merciful of the merciful). This error resembles ignoring half the truth. The sage perceives Divine mercy and might conjointly and recognises threats as rightful. God is not only the Most Merciful but also the Disposer of Might, and His wisdom is manifested in both attributes.
Divine prohibition is akin to a lock closing a door to preserve the servant from harm. This prohibition itself is a form of bestowal, protecting the seeker from misguidance and evil. The sage perceives nothing but good and virtue in Divine prohibition; this vision leads to satisfaction and submission.
Perhaps you dislike something while it is good for you; and perhaps you love something while it is bad for you. And Allah knows, while you do not know.
(Al-Baqarah 2:216; )
This verse reveals Divine wisdom in both prohibition and grant. The sage, by understanding this reality, affirms his own ignorance and Divine knowledge and submits to Divine decree.
The third degree of wisdom is the pinnacle of mystical wayfaring, wherein the seeker attains insight in reasoning, truth in guidance, and the ultimate goal in indication. This station resembles reaching a summit from which Absolute Truth is unveiled. Insight is a light that illuminates intellect with the Divine sacred light and leads the seeker to consummate perception.
Insight is like an eye enabling the heart to behold Truth. This light of intellect, strengthened by Divine sacred light, culminates in the sacred faculty. This faculty is also a prerequisite in ijtihd, distinguishing the jurist from mere memorisation of principles and details. In this station, justice holds greater significance than knowledge, purifying the heart from worldly attachments.
The wise mentor, like a lamp in darkness, guides solely towards Truth. His words flow like a clear stream from the fountain of the Divine and lead creation to Divine Unity. Such guidance requires broad-mindedness and sincerity to steer even the sinner towards their good.
Indicating the ultimate is like a gesture revealing Truth beyond expressions. This station directs the seeker to the Ayn al-Jam the absolute unification and the annihilation of rituals in the Truth. At this stage, all rituals vanish, and only the singular Essence remains. The Messenger of Allah (peace be upon him), by inviting to the Ayn al-Jam, elevated even Abu Sufyan to his rightful station.
So by mercy from Allah, you were gentle with them. And if you had been harsh and hard-hearted, they would have disbanded from around you.
(Al Imran 3:159; )
This Quranic verse demonstrates the Prophets broad-mindedness and mercy in guiding creation. The sage, emulating this approach, invites all toward Truth.
Equity is like a key unlocking the gates of perfection. Without equity, even the declaration of faith (shahdatayn) cannot yield true purity of existence. This station cleanses the soul from oppression and distortion and directs the wayfarer toward the true religion.
Within general culture, equity frequently suffers deficiency. This shortcoming casts a shadow over social relations and leads to inequity in disputes. The sage, by overcoming this deficit, perceives God and creation in their rightful state and acts equitably.
Injustice manifests even in the manner one treats inanimate objects such as clothing and possessions. Such conduct functions as a mirror reflecting the disharmony inherent within the soul. The sage, exhibiting justice and fairness across all facets of existence, establishes equilibrium within his being.
The root cause of injustice is ignorance, which acts as a veil over the heart, obstructing the perception of truth and equity. Wisdom, by dispelling this ignorance, fortifies justice in both the conduct and insight of the seeker.
This Quranic verse identifies loss as the inevitable consequence of ignorance regarding divine wisdom. The sage, by overcoming ignorance, attains satisfaction and justice.
Justice constitutes the backbone of wisdom, without which no perfection can be actualised. Deficiency of justice within public culture, even in the treatment of objects, stems from ignorance. The sage, by eradicating this ignorance, actualises justice in every aspect of life and thereby attains the truth of divine contentment.
Every divine decree is beneficial for the believer, akin to rain that nourishes the earth. This benefit manifests in the heart of the seeker conditioned upon faith and submission. The sage, grasping this reality, exhibits contentment with divine destiny.
Divine prohibition is comparable to closing a door against a child unaware of danger. Such prohibition signifies divine grace and benevolence that safeguards the servant from misguidance. The sage perceives wisdom within this prohibition and submits to it.
God at times opens the door of mercy and at other times, by wisdom, locks it. This variety, like the seasons of nature, signals divine wisdom that guarantees the servants good. The sage, through this perception, remains free from objection or avarice towards anything beyond divine decree.
Prayer functions as a bridge connecting the heart to God. However, improper prayer, like a broken bridge, may lead to harm. A wise prayer, such as Do with me what You are worthy of, surrenders the heart to divine wisdom and protects it from greed and desire.
The prophetic prayer, akin to entering goodness and escaping evil, connects the seeker to truth. This prayer, like a pure stream, cleanses the heart from selfishness and guides towards divine benevolence.
Improper prayer resembles a seed that may yield bitter fruit. Such prayer, by altering divine decree, results in undesirable outcomes. The sage, cautious in prayer, avoids this peril and remains content with divine decree.
Wisdom in divine decree and prayer guides the seeker towards contentment and submission to the divine will. Divine prohibition is good, and wise prayer connects the heart to truth. The sage, understanding this reality, distances himself from greed and objection and firmly believes in divine benevolence.
Divine wisdom in creation is like a tableau illustrating the balance and goodness of beings. Examples such as the cow and the donkey reveal divine wisdom in tailoring creatures attributes for their benefit. God, by endowing the cow with gentleness and horns, and the donkey with beautiful eyes, ensures goodness within their creation.
Some difficulties, like shadows of human actions, are not results of divine decree but arise from ones own errors. The sage recognises this distinction and refrains from attributing problems to God. This responsibility functions as a mirror reflecting human conduct.
The faithful servant resembles a tree rooted in faith. Through justice and faith, he is immune to love and hatred, hypocrisy, and egotism. This purity connects the heart to divine wisdom and leads the seeker to satisfaction and submission.
The wise guide, like a physician opening his clinic door to all patients, with generosity directs even sinners towards their good. The Messenger of God (peace be upon him), by calling to the essence of the community, even guided Abu Lahab to his due station.
This Quranic verse demonstrates Abu Lahabs attainment of a station of perdition. The sage, with broad-mindedness, guides every creation to its fitting rank.
Attainment, even to a station of perdition, is valuable as it surpasses futility and idleness. The sage, like a skilled master, delivers each disciple to his rightful place and prevents useless stagnation.
Wisdom in creation ensures balance and goodness of beings. Human responsibility prevents the attribution of problems to God. The guide, with generosity, directs all towards guidance, and attainmenteven if in perditionis meaningful.
Wisdom, akin to a radiant jewel along the path of spiritual wayfaring, guides the seeker towards truth. This station blends inspired knowledge, intellect, and perception, culminating in just and equitable action. The ranks of wisdom extend from assigning rights to all entities, through the vision of divine justice and prohibition, to insight and guidance towards truth. Justice constitutes the backbone of this journey, without which no perfection can be realised. The sage, with magnanimity, guides all towards their good and rescues even sinners from futility.
Supervised by Sadegh Khademi
