the Lectures of Nokounam, (Session 469)
Manzil al-Sirn, a monumental treatise elucidating the stages of mystical progression, serves as a comprehensive guide for seekers aspiring to attain the Truth. The second lesson of the chapter Bab al-Basrah, which is here rearticulated and critically analysed, explores the fundamental concepts of insight (basrah), acumen (farst), gnosis (marifah), and wisdom (ikmah), meticulously expounding their hierarchical stages, requisite conditions, and obstacles to their actualisation through both mystical and philosophical lenses.
Knowledge (ilm) is understood as information accompanied by reasoning and argumentation, yet it implies an absence of direct vision. Gnosis (marifah), by contrast, signifies immediate, unmediated perception that does not depend upon rational proof. Insight (basrah) constitutes a higher station whereby the heart becomes the locus of vision, manifesting gnosis within itself.
Knowledge is acquired and demonstrative, attained through logical deduction and inference, whereas gnosis is immediate and intuitiveas though the seeker stands face-to-face with the Reality, beholding it without intermediary. Insight, akin to a crystalline spring bubbling within the heart of the seeker, directs one away from the calculating intellect, preoccupied with gain and loss, towards the Beloved. This distinction coheres with Avicennas perspective in Al-Ishrt wa al-Tanbht, which differentiates demonstrative knowledge from intuitive gnosis. The Holy Quran affirms this as well:
لَهُمْ قُلُوبٌ يَفْقَهُونَ بِهَا وَأَعْيُنٌ يُبْصِرُونَ بِهَا (Al-Arf: 179)
"They have hearts with which they understand, and eyes with which they see."
This verse identifies the heart as the seat of comprehension and vision, distinguishing insight from the calculating mind.
Insight necessitates the purification of the heart from all attachments, whether licit or illicit. Abstinence (zuhd), worship, and solitude cleanse the heart, furnishing a fertile ground for the emergence of divine knowledge.
The purification of the heart is akin to cleansing a mirror tarnished by the dust of worldly attachments. Abstinence does not demand absolute renunciation of the world but entails refraining from excessive desire, as the noble tradition from Nahj al-Balghah states: "Asceticism in this world comforts the heart." Worship and solitude free the heart from multiplicities, allowing divine wisdom to shine forth. This prerequisite is corroborated by the Quranic verse:
قَدْ أَفْلَحَ مَن زَكَّاهَا (Ash-Shams: 9)
"Indeed, he succeeds who purifies it (the soul)."
Al-Ghazl in his Iy Ulm al-Dn likewise regards the purification of the self as a prerequisite for gnosis, harmonising with this exposition.
Sincerity (ikhl) during the forty-day period causes the springs of wisdom to flow from the heart to the tongue, as the Prophetic tradition relates: "Whoever dedicates forty mornings sincerely to God, springs of wisdom will appear from his heart upon his tongue."
The arban is a sacred interval that liberates the heart from the darkness of attachments and manifests wisdom within it. This mystical tradition, exemplified in the forty-day retreats of renowned mystics such as Najm al-Dn Kubr, resonates with the Quranic verse:
وَوَاعَدْنَا مُوسَىٰ أَرْبَعِينَ لَيْلَةً (Al-Baqarah: 51)
"And We appointed for Moses forty nights."
This verse designates the forty-day period as the time in which Moses gnosis was perfected, underscoring the significance of this duration in the mystical journey.
The believers acumen (farst al-mumin) is to behold with divine light, as the Prophetic tradition asserts: "Beware the acumen of the believer, for he sees with the Light of God." The rif muyin (the visionary mystic) possesses a superior form of acumen.
Acumen is likened to a lamp illuminated by divine light, guiding the seeker to the vision of the inward reality. This concept aligns with Suhrawards philosophy of Illumination (ikmat al-Ishrq), which conceives of luminous vision as direct apprehension. The rif muyin, who beholds the Truth manifestly, is connected to the Quranic verse:
وَكَذَٰلِكَ نُرِي إِبْرَاهِيمَ مَلَكُوتَ السَّمَاوَاتِ (Al-Anm: 75)
"And thus We showed Abraham the realm of the heavens."
Acumen divides into two categories: First, the perception of unseen realities (tafarros man ghaybiyyah), which involves intuitive witnessing of inner truths without reasoning, exclusive to consummate mystics. Second, the perception of outward forms (tafarros uwar hiriyyah), encompassing the observation of the states of creation and unseen phenomena, which appears wondrous to the common people.
The perception of unseen realities is akin to diving into the ocean of truth, guiding the seeker to inner essences. This form of acumen harmonises with Ibn Arabs theory in Fu al-ikam, which elucidates witnessing the inner truth. The perception of outward forms, linked to the world of imaginal forms (lam al-mithl), correlates with the teachings of the Sheikh of Illumination but occupies a lower station and may even be accessible to the non-believers.
Insight (basrah) manifests itself in two distinct degrees: the Hemniyyah Station, wherein the righteous seers behold only the Divine Unity, and the Station of Manifestations, inhabited by those saints endowed with outward spiritual marvels (karmt), which is of a lesser rank.
The Hemniyyah Station resembles a summit from which the seeker perceives naught but the Absolute Truth, congruent with the notion of fan f-llh (annihilation in God), as elucidated by Mawln Jall ad-Dn Rm in the Masnav. Conversely, the Station of Manifestations adorned with external wonders such as ay al-ar (miraculous traversal of the earth) captivates the common folk yet corresponds to a verse from the Noble Qurn:
فَإِذَا اسْتَوَيْتَ أَنْتَ وَمَن مَعَكَ عَلَى الْفُلْكِ
(Al-Muminn: 28)So when you have settled [yourself] and those with you upon the ship.
This verse alludes to an inner guidance surpassing mere outward marvels.
Some seekers remain confined to the discernment of images, such as perceiving the unseen, and due to insufficient spiritual capacity, are deprived of Divine knowledge.
Stagnation at outward miracles is analogous to pausing under a trees shadow, thereby impeding the travellers arrival at the destination. This critique aligns with the viewpoint of al-Ghazl in Kmiy al-Sadah, where he warns against the peril of indulgence in carnal pleasures. The genuine seeker transcends the veil of the imaginal realm (lam al-mithl) to reach Divine manifestations, as affirmed by the Quranic verse:
وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا
(Al-Ankabt: 69)And those who strive for Us We will surely guide them to Our ways.
Itikf (spiritual seclusion) devoid of sincerity and genuine solitude is but a mere theatrical display, producing no fruit beyond superficial preservation of appearance.
Insincere seclusion resembles a performance lacking soul and truth. This critique harmonises with the Prophetic hadith, Indeed, deeds are judged by intentions (إِنَّمَا الأَعْمَالُ بِالنِّيَّاتِ), and with the perspective of Abd al-Razzq Kshn. True itikf demands complete solitude and sincerity, not social exhibitionism.
The People of God (Ahl Allah) refrain from being absorbed by the conditions of others, for they prioritise the witnessing of realities over multiplicities.
Preoccupation with others is like entanglement in the branches and leaves of a tree, obstructing the seeker from reaching the root of Truth. This outlook corresponds with Mawln Rms counsel in the Masnav advocating abandonment of multiplicity to attain the Divine. The Qurn likewise commands:
قُلِ اللَّهُ ۖ ثُمَّ ذَرْهُمْ
(Al-Anm: 91)Say, God, then leave them alone.
The heart, by its innate disposition (firah), possesses the capacity for insight; yet attachment to the world, unlawful sustenance, and impurities obscure it. The Qurn states:
كَلَّا ۖ بَلْ ۜ رَانَ عَلَىٰ قُلُوبِهِمْ مَا كَانُوا يَكْسِبُونَ
(Al-Muaffifn: 14)No! Rather, what they used to do has covered their hearts with rust.
The heart is a treasury created by Divine innate nature but veiled by the dust of sin and attachments, which deprive it of the light of knowledge. Asceticism and worship serve as a scourge cleansing this dust, restoring the heart to its primordial nature. This view concurs with Mull adrs theory of innate disposition in Shawhid al-Rubbiyyah.
Wisdom is the fruit of heart purification and sincerity, flowing from the heart into speech. Insight is a hallmark of both vision and wisdom.
Wisdom is akin to a spring gushing from a pure heart, illuminating the tongue with the light of Truth. This is corroborated by the Quranic verse:
يُؤْتِي الْحِكْمَةَ مَن يَشَاءُ
(Al-Baqarah: 269)He grants wisdom to whom He wills.
Insight resembles a flame born from this wisdom, related to the hadith Beware of the insight of the believer (اتَّقُوا فِرَاسَةَ الْمُؤْمِنِ).
Outward marvels, such as ay al-ar, may occur even for the non-believers; however, the witnessing of Divine Lordship (rubbiyyah) is reserved exclusively for the People of God.
Outward miracles resemble a shadow that pales before the light of Truth. This perspective aligns with Shihb ad-Dn Suhrawards critique in ikmat al-Ishrq, which distinguishes Divine witnessing from mere psychic potency. The Qurn states:
إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَيَجْعَلُ لَهُمُ الرَّحْمَٰنُ وُدًّا
(Maryam: 96)Indeed, those who have believed and done righteous deeds the Most Merciful will appoint for them affection.
The second lesson of Bb al-Barah from Manzil al-Sirn explicates insight as an inner vision and immediate knowledge, emerging as a consequence of soul purification and sincerity. Insight accompanies discernment and wisdom, manifesting in two degrees: Hemniyyah (Divine vision) and Manifestations (outward miracles). The Hemniyyah degree is exclusive to the perfect saints, while the degree of manifestations, though attractive to the masses, is of inferior rank. The critique of stagnation in outward images, insincere seclusion, and preoccupation with others underscores the necessity of sincerity and renunciation of multiplicity. The pure heart, through asceticism and worship, manifests knowledge and wisdom, and the People of God, by witnessing the Truth, transcend multiplicities.
Under the supervision of Sdiq Khdami
