of Nokounam, may his sanctity be venerated (Session 470)
Within the path of mystical wayfaring, firsahere understood as intuitive insightstands as a luminous light radiating from the innermost depths of the wayfarers being, unveiling directly the esoteric realities of phenomena and the unseen realms. This station, positioned within the hierarchy of the awiyah (valleys) subsequent to isn (excellence), ilm (knowledge), ikmah (wisdom), and barah (discernment), manifests the purity of the self and an intimate connection with the Divine Truth. In this treatise, the 470th session of the Manzil al-Sirn lectures by Nokounam (may sanctity be upon him), the concept of firsa is thoroughly and precisely examined through reference to Quranic verses and mystical elucidations.
In the terminology of mysticism, firsa denotes the faculty of apprehending hidden decrees and discerning the inner reality of things without reliance on external evidence or sensory experience. This inner quality, springing from the purity of the soul and spiritual communion with the Almighty, empowers the wayfarer to behold beyond the veils of outward appearances and witness the truth of matters. As phrased in the lecture, firsa is istins ukm ghayb min ghayr istidll bi-shhid wa-l ikhtibr bi-tajrubah that is, an intimate familiarity with hidden decrees without recourse to inference from external signs or empirical testing. This definition introduces firsa as a gateway to the realm of the unseen, accessible solely through the purification of the soul and the illumination of the inner being.
Indeed, therein are signs for those who possess insight.
(Surah al-ijr, 15:75; )
This noble verse, which serves as the fundamental axis in explicating firsa within the lecture, underscores the capability of the mutawassimn (the discerning and insightful) to perceive divine signs. The mutawassimn are those who, by virtue of firsa, comprehend the hidden lessons within the punishment of former peoples and remain vigilant against heedlessness.
Unlike conventional epistemological methods reliant upon outward signs or sensory experiences, firsa is free from any material reasoning or visible apparatus. For instance, divination by palmistry, physiognomy, or instruments such as sand casting (raml) and astrolabes, while sometimes leading to insights about the unseen, do not constitute firsa. These approaches, belonging to the domain of soothsaying, differ from firsa as they depend on outward evidence and may at times be tainted by malevolence. Firsa, akin to a radiant jewel, wells forth from the depths of the wayfarer's being and reveals truth directly.
Within the hierarchy of the awiyah, firsa occupies the fifth rank, succeeding isn (excellence), ilm (knowledge), ikmah (wisdom), and barah (discernment). This sequence portrays the progressive evolution of the wayfarer: from excellence in worship and conduct, to divine knowledge, then profound and practical understanding, followed by spiritual vision that elucidates realities. Firsa represents the apex of this progression, guiding the seeker to visionary apprehension of inner realities and hidden decrees. This station is akin to a summit attainable only after traversing the preceding valleys.
The hierarchy attests that firsa is unattainable without prior soul-purification and the acquisition of earlier stations. The wayfarer must first cleanse the heart of heedlessness, become intimate with knowledge and wisdom, and kindle the light of truth within by discernment, to ultimately attain firsa. This process resembles the alchemy of the spirit, transmuting raw existence into the gem of gnosis.
Firsa is delineated into two principal types: firsa min al-aqq and firsa relative to things and creatures. The former, a lofty and spiritual degree, pertains to the reception of Divine Truth and knowledge of God. This kind of firsa, like a pristine spring, flows from the profound connection of the wayfarer with the Almighty and holds special significance for the elect, namely the Divine saints. Conversely, firsa relative to creatures concerns the perception of the inner reality of individuals, objects, and worldly events, appealing more to the general populace preoccupied with apparent and social matters.
This duality functions like two wings of a bird, enabling the wayfarer to soar toward the celestial heights of gnosis or the earthly realities of existence. Firsa min al-aqq guides the seeker to the sacred realm, whereas firsa relative to creation aids in comprehending worldly affairs. Nevertheless, the former degree, by virtue of its intimate connection to the Divine Reality, is of a superior order.
Firsa comprises three levels, each representing a distinct degree of visionary reception. The lecture places emphasis on the primary degree, termed firsa triyyah, denoting rare and occasional insights. This degree shines like a meteor within the wayfarers existential sky and is bestowed upon the sincere yet spiritually weak disciple to dispel his doubts and illusions.
Firsa triyyah is an infrequent, unexpected insight that may occur only once in a lifetime. This form of firsa is transmitted through an unusual intermediary, such as the speech of a child, a sudden sound, or even an inanimate object. Its purpose is to resolve doubt, strengthen certainty, or guide the disciple on the spiritual path. It resembles a breeze that unexpectedly sweeps across a dry desert, illuminating the lost path.
As the lecture states: tusqau al lisn wash f al-umrah marrah li-jah sama murd diq ilayh. The term wash here signifies an ordinary person devoid of spiritual rank, not an animal or non-human entity. This individual might be an inexperienced child, a person of limited intellect, or a common person who, unwittingly, carries a divine message. This message descends upon a sincere but spiritually frail disciple to rescue him from perplexity and doubt.
A paramount distinction of firsa lies in its separation from soothsaying (kahnat). Soothsaying attempts to access the unseen via non-spiritual methods, such as sand casting (raml), bean counting, or reasoning based on outward signs, sometimes accompanied by malevolence and impurity. Contrarily, firsa emanates from the purity of the soul and divine light and is reserved for the faithful and friends of God. As articulated in the lecture, al-mumin kayyis. al-mumin yanur bi-nr Allh, meaning The believer is discerning; the believer beholds by the light of God, which is the source of his firsa.
Soothsaying is like a dark shadow that may mimic truth but lacks the illumination and purity of firsa. Firsa, analogous to a polished mirror, reflects truth directly, whereas soothsaying depends on material instruments and often impure means.
The present discourse, through illustrative examples, delineates the distinction between arguments founded upon apparent evidence and intellectus intuitus (intuition). For instance, the inference of fire from smoke (kalstidll bid-dukhn al al-nr), the prediction of rain from thunder and lightning (wab-al-barq al al-matar), or the recognition of nausea from facial expressions (wab-al-khatlj al-shiffah al hudth al-qay)all, owing to their reliance on sensory signs, do not qualify as true intuition. Although such reasonings may lead to truths, their nature is that of wisdom or knowledge, rather than intuition.
Moreover, methods such as physiognomy or palmistry, which deduce the inner state of individuals or objects from their outward appearances, fall within the realm of wisdom, not intuition. Intuition, by contrast, is akin to a fountain that springs forth from the depths of existence itself, revealing truth directly and independently of any superficial intermediary.
The mutawassim or intuitive individual is one endowed with spiritual vigilance and the capacity to perceive the inner essence of objects, times, places, and circumstances. Unlike the heedless who remain oblivious to divine warnings and trials, the intuitive, through their insight, foresees the future and uncovers hidden realities. This faculty is rooted in tawd (Divine Oneness), the purity of the inner self, and freedom from heedlessness. The intuitive resembles a sentinel stationed in the watchtower of their own being, observing the horizons of the unseen with divine light.
At the level of furst triyyah, Divine grace assumes a pivotal role. The sincere yet spiritually weak disciple, who, due to deficiency in certainty or will, is unable to receive direct intuition, is favoured by God through an unexpected intermediary. This intermediary may be the utterance of a child, a sudden sound, or even an inanimate object bearing a divine message. Such grace is likened to rain that descends upon the arid earth of the disciples existence, cleansing doubts and illusions.
The discourse emphasises that this form of intuition, due to ambiguity in its origin, may be mistaken for soothsaying. Nevertheless, if it emanates from the purity of the soul and divine grace, it is genuine intuition; if sourced elsewhere, it approaches soothsaying. This subtle distinction is akin to a delicate line perceptible only by the light of faith and insight.
The chapter on al-Firsa in Manzil al-Sirn serves as a beacon illuminating the path of the seeker amidst the darkness of the unseen. This station, situated in the hierarchy of spiritual stages following isn (excellence), knowledge, wisdom, and insight, elucidates the capacity to comprehend the inner realities and metaphysical ordinances without reliance upon external evidence or sensory experience. Intuition, supported by the noble verse Indeed, in that are signs for those who discern
(Quran, Srah 15:75), underscores the importance of spiritual alertness and purity of soul. This faculty is articulated in two typesintuition from the Truth itself and intuition regarding creationand in three degrees, with particular focus on furst triyyah. It is distinctly set apart from apparent methods such as soothsaying, physiognomy, and divination by sand.
Furst triyyah, as the initial degree, constitutes a rare reception granted to sincere yet weak disciples to dispel their doubts and illusions. This reception, descending via unexpected intermediaries and by divine grace, may be confounded with soothsaying owing to the obscurity of its source. However, true intuitionoriginating from the purity of the soul and divine illuminationis unique to the believers and the friends of God, and signifies spiritual perfection and proximity to the Divine.
This exposition provides a valuable resource not only for theologians and mystics but also for every seeker aspiring to inner knowledge. Intuition is like a jewel hidden within the shell of the seekers being, unveiled solely through the purification of the soul and union with divine light. This station invites one to heightened awareness, renunciation of heedlessness, and reception of truth in the radiance of faith and gnosis.
Supervised by Sdeq Khdemi
