the Lectures of Nokounam (May his sanctified soul be sanctified) Session 475
The Bab al-Tam (The Chapter of Magnification) in Islamic mysticism denotes a spiritual station wherein the salik (spiritual wayfarer) contemplates the grandeur of the Divine Reality and His divine ordinances across two dimensions: tar (legislation) and takwn (creation). By transcending the apparent legal rulings, the seeker ascends to apprehend the inner wisdom (ikmah) and eventually attains the visionary witnessing (shuhd) of the existential unity of the Truth.
This discourse, delivered in the 475th session of the lectures of Nokounam , elucidates the threefold hierarchy of magnification: tam al-awmir wa al-nawh (magnification of commands and prohibitions), tam al-ikm (magnification of wisdom), and tam al-aqq (magnification of the Truth). It serves as a guide for the seekers on the path of pure servitude (ubdiyyah muaalah) culminating in the unity of divine action (tawd afl).
This treatise begins by defining and expounding these stages of magnification, followed by a detailed examination of each level with reference to Quranic verses, Prophetic traditions (adth), and foundational mystical-philosophical principles. Critiques of exoteric knowledge, self-conceit, and objections to divine decree are analysed alongside Quranic and mystical exemplifications, situating wisdom in relation to knowledge and pure servitude vis--vis recompense. The work concludes by synthesising each section and illuminating the epistemic horizons this chapter opens for the spiritual aspirant.
In Islamic mysticism, tam connotes the reverential exaltation of the Divine Being across His existential and operational realms. This station leads the seeker from mere observance of external legal ordinances to the comprehension of creative wisdom and thence to the witnessing of existential unity.
The threefold gradations of magnification are as follows:
These gradations form a ladder by which the aspirant ascends from the apparent exterior of the Shariah to the inner reality and ultimately to the station of khalfatullh (Divine vicegerency). As the Quran declares:
مَالِكُمْ لَا تَرْجُونَ لِلَّهِ وَقَارًا
Why do you not fear (and reverence) God? (N 71:13, Translated by )
This verse is a summons to magnify the Truth in all His existential and operational domains.
The hierarchical stages of magnification serve as the spiritual roadmap for the seeker, guiding him from legislation (tar) to creation (takwn) and ultimately to unity (tawd). This journey surpasses mere observance of legal injunctions, leading the aspirant towards the comprehension of divine wisdom and the experiential witnessing of the Truth, thereby attaining pure servitude and Divine viceregency. Subsequent sections will explore each stage with deeper mystical-philosophical analysis.
Within the mystical domain, unlike jurisprudence which categorises ordinances into five groups (obligatory, forbidden, recommended, disliked, and permissible), the rulings are limited to two categories: wjib (to be enacted) and arm (to be abstained from). The seeker disregards the permissible (mub), acting solely from love for God (<emubb f-llh) or hatred for what opposes God (bugh f-llh). This perspective directs actions towards proximity to God (qurbatullh) and prevents dissipation in fruitless pursuits.
As the noble hadith states: Indeed, actions are but by intentions (innam al-aml bin-niyyt). The mystic is likened to a gardener who nurtures each branch with divine intention, plucking from his own existential orchard any act devoid of such intention. The Quran affirms this reality:
وَمَا تَفْعَلُوا مِنْ خَيْرٍ يَعْلَمْهُ اللّهُ
And whatever good you do, God knows it. (Baqara 2:197, Translated by )
At this station, the seeker measures every act according to love and hatred in Gods cause. Actions performed in the presence of divine love are to be enacted; those harbouring divine hatred are to be abandoned. This dichotomy preserves the seeker from distraction by permissible acts and focuses him upon pure servitude. As a mystic remarked, The seeker is like an eagle who seeks nothing but the heights of the Truth, avoiding dispersal in the plains of permissions.
The magnification of commands and prohibitions represents the initial stage in the mystical path, orienting the seeker to uphold divine ordinances with the intention of proximity to God. By dividing commands into what must be enacted and what must be refrained from, the seeker is protected from distraction by permissible acts and directed toward love and hatred in Gods cause. The next section will explore the deeper stage of magnifying divine wisdom.
The magnification of wisdom signifies revering the divine creative wisdom manifest in existence. The seeker, at this level, perceives the cosmos free from distortion or defect, regarding divine decree as the epitome of justice and truth. This stage is characterised by three salient features:
The Quran illustrates this station:
فَارْجِعِ الْبَصَرَ كَرَّتَيْنِ هَلْ تَرَىٰ مِن فُطُورٍ
Turn your vision twice: do you see any fissure? (Mulk 67:3-4, Translated by )
This verse portrays the cosmos as free from defect, inviting the seeker to contemplate divine perfection.
One of the indications of arrival at this station is the elimination of conditional thinking the removal of the if clause from the seekers heart. The seeker no longer entertains If such had not been or If this were otherwise since divine decree is accepted as inherently just. This outlook aligns with the noble hadith The pen has dried up with what is to be and Every facilitation corresponds to what it was created for. Objection to divine decree is viewed as a mental impediment stemming from ignorance, which the mystic overcomes through acceptance and satisfaction. The Quran states:
مَا أَصَابَ مِن مُّصِيبَةٍ إِلَّا بِإِذْنِ اللَّهِ
No calamity befalls except by the permission of God. (Taghbun 64:11, Translated by )
At this station, each entity manifests the full potential of its intrinsic capacity, and the cosmos is the best of systems. Even the thorn, seemingly unattractive, is perfect in its essence. This vision resembles a garden wherein every branch and thorn reflects an aspect of the Creators beauty. The example of the thorn and the flower illustrates that every created thing is, from a creative perspective, perfect. As the Quran affirms:
لَا تَفَاوُتَ فِي خَلْقِ الرَّحْمٰنِ
There is no flaw in the creation of the Most Merciful. (Mulk 67:33, Translated and explained in truth)
The best of systems applies not only generally but to every constituent of the cosmos. The thorn is complete not because of the flower, but in and of itself like a musical note whose every tone embodies harmony and beauty.
One of the pivotal concepts in this discourse is the differentiation between ilm (knowledge) and ikmah (wisdom). Knowledge refers to theoretical cognition of an object, whereas wisdom encompasses the practical actualisation of that knowledge. Wisdom is the fruition of knowledge and elevates it to a superior station. This distinction resembles the difference between seed and fruit: seed is knowledge; fruit is wisdom derived from nurturing the seed.
The Quran declares:
الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ
Those who believe and do righteous deeds. (Baqara 2:277, Translated by )
This verse emphasises the inseparability of faith and righteous action as the source of wisdom.
The Quranic narrative of Moses and Khidr lucidly exemplifies this distinction. Moses represents legislative knowledge, confronted by Khidrs creative wisdom, revealing the inadequacy of exoteric knowledge when contrasted with wisdom. The Quran states:
وَفَوْقَ كُلِّ ذِي عِلْمٍ عَلِيمٌ
And above every possessor of knowledge is one more knowing. (Yusuf 12:76, Translated by )
This verse underscores the limitations of exoteric knowledge and the superiority of divine wisdom.
Exoteric knowledge is fallible, as it often arises from incomplete analogies and reasoning. Wisdom, conversely, is infallible as it is the manifestation of divine command. At this station, the seeker rectifies knowledge through wisdom, akin to a gem whose imperfections are unveiled by light and then refined through the polish of wisdom to reach perfection.
This critique resonates with al-Ghazls view in Iy Ulm al-Dn where he distinguishes between outward knowledge and the inward wisdom that leads to spiritual perfection.
The magnification of wisdom elevates the seekers perception beyond external ordinances to the appreciation of divine justice and perfection in creation. The seeker transcends conditional thinking, accepts divine decree with satisfaction, and distinguishes wisdom from knowledge. This station forms the threshold to the final stage of magnifying the Truth itself.
This is the station of absolute unity, wherein the seeker witnesses no existence except the Truth. The notion of multiplicity vanishes, as the seeker recognises only the One Who is the source of all. All distinctions between self and other, cause and effect dissolve. The Quran declares:
اللَّهُ الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ
God is the Creator, the Evolver, the Fashioner. (Hashr 59:24, Translated by )
In this unity, the seeker attains fan (annihilation) in the Divine and baq (subsistence) by Him.
There are three degrees of unity corresponding to magnification:
The Quran says:
وَكُلُّ شَيْءٍ هَالِكٌ إِلَّا وَجْهَهُ
And everything perishes except His Face. (Qasas 28:88, Translated by )
At this station, the seekers will is entirely surrendered to God. Actions become divine actions; the self acts only as a reflection of the Truths will. The station culminates in pure servitude (ubdiyyah muaalah) and the realisation of viceregency (khalfah).
The magnification of the Truth embodies the ultimate spiritual realization, whereby the seekers identity dissolves in the Divine Unity. All creation is perceived as the manifestation of the One Reality. The seekers will and action become Gods will and action, signifying the culmination of the spiritual journey mapped in this chapter.
The chapter of magnification outlines a profound spiritual journey from external observance of ordinances to witnessing divine unity. Each stage builds upon the previous, integrating Shariah, wisdom, and unity into a comprehensive path. The journey requires the seeker to transcend intellect, accept divine decree with satisfaction, and ultimately annihilate the self in the Divine.
The wisdom distilled in this chapter resonates with the Quranic path of pure servitude, the Prophetic traditions, and the teachings of great mystics such as al-Ghazl, Ibn Arab, and Mulla Sadra. It equips the seeker with a spiritual map and epistemological framework for the journey towards Divine proximity and vicegerency.
May this exposition serve as a beacon for seekers embarking on the journey through the stages of wisdom and divine unity.
the Lectures of Nokounam, may his secret be sanctified (Session 475)
The Chapter of Reverence (Bb al-Tazm) in Islamic mysticism constitutes a profound spiritual locus wherein the seeker contemplates the majesty of the Divine Truth and the Divine ordinances across the dual realms of legislation (tashr) and creation (takwn). Traversing from the outward legal injunctions to the inner wisdom, the aspirant ultimately arrives at the direct witnessing (mushhada) of the unity of existence (wadat al-wujd) in the Divine Reality.
This particular lecture, presented in the 475th session of the series delivered by Nokounam (may his sacred spirit shine), elucidates the tripartite hierarchy of reverence: reverence of commands and prohibitions (tazm al-awmir wa al-nawh), reverence of wisdom (tazm al-ikm), and reverence of the Truth (tazm al-aqq). This taxonomy serves as a guide for the aspirants on the path of absolute servitude and the attainment of divine unity in action (tawd afl).
This treatise initially defines these levels of reverence, followed by detailed explications grounded in the Quranic verses, prophetic traditions, and fundamental philosophical-mystical principles. Critical evaluations of exoteric knowledge, egocentrism, and objections to Divine Decree are presented alongside Quranic and mystical exemplars. The place of wisdom vis--vis knowledge and of pure servitude as opposed to seeking recompense is thoroughly explicated. The text culminates with a synthesis of each section and an exposition of the epistemological horizons of this chapter for the spiritual wayfarer.
Within Islamic mysticism, reverence denotes the exaltation and veneration of the Divine Being in His manifold existential and operative domains. This spiritual rank leads the seeker from compliance with legal ordinances to the comprehension of cosmic wisdom, and thence to the direct witnessing of the unity of existence. The three tiers of reverence are delineated as follows:
These stages function as a ladder, elevating the seeker from the exterior of the Shariah through the interior reality to the station of khalfatullh (the Divine vicegerency). As revealed in the Quran:
This verse is an invitation to the exaltation of the Divine in all His existential and operational realms.
The stages of reverence represent the roadmap for the mystics journey, advancing from legislation through creation and ultimately to Divine Unity. This progression transcends mere observance of legal rules, guiding the seeker through apprehension of Divine wisdom and the witnessing of the Truth, thereby attaining pure servitude and the rank of the Divine vicegerent. Subsequent sections will undertake a detailed mystical-philosophical analysis of each stage.
In the mystical domain, contrary to jurisprudence which divides legal rulings into five categories (obligatory, forbidden, recommended, disliked, and permissible), the rulings are confined to two essential categories: obligatory (to be enacted) and forbidden (to be abstained from). The seeker disregards the permissible and regards every action as either motivated by love for God or aversion to God. This viewpoint directs acts toward qurbatillh (nearness to God) and prevents dispersion in fruitless deeds.
As expressed in the noble tradition: Actions are but by intentions, the mystic resembles a gardener nurturing each branch with a Divine intention and pruning from the garden of existence every deed bereft of such intention. The Quran confirms:
This verse underscores the paramount significance of Divine intention in actions.
At this stage, the seeker evaluates each action according to love and aversion for God. An act imbued with Divine love is obligatory (to be performed), whereas an act harboring Divine aversion is forbidden (to be avoided). This dichotomy protects the seeker from distraction by permissible matters and directs them toward focused servitude. As one mystic eloquently stated: The seeker is like an eagle who seeks naught but the heights of the Truth and avoids scattering in the plains of permissibility.
Reverence of commands and prohibitions constitutes the initial step on the mystical path, guiding the seeker toward observance of Shariah ordinances with the intention of nearness to God. This stages bifurcation of rulings into acts to be performed and avoided prevents the seekers dispersion in permissible acts and directs focus toward love and aversion for God. The next section will examine reverence of wisdom as a deeper stage.
Reverence of Wisdom entails exalting the Divine wisdom manifest in the cosmos and its phenomena. At this level, the seeker perceives the universe as devoid of any distortion or deficiency and recognises the Divine Decree as the very embodiment of rectitude. This stage is characterised by three defining attributes:
The Quran addresses this station, stating:
This verse invites contemplation on the perfection of the cosmos, free from defect or fracture.
A hallmark of attaining this stage is the elimination of all if contingencies from the seekers inner discourse. The mystic no longer entertains thoughts such as if this had not occurred or if that had happened, for the Divine Decree is perceived as perfect justice. This outlook is corroborated by the noble traditions: The pen has been lifted from what is to be and Everything is made easy for that for which it was created. Objection to the Divine Decree arises from the deficiencies of the intellect; however, the true mystic overcomes this barrier through acceptance, as the Quran states:
This verse underscores the necessity of acquiescence to Divine Decree.
At this level, each entity is the manifestation of its own innate potential, and the cosmos is the best of all systems (nim asan). Even a thorn, seemingly unattractive outwardly, is perfect in its essence. This vision resembles a garden where every branch and thorn is an expression of creative beauty. The thorn and the rose illustrate that each being, from a cosmic perspective, is complete, as the Quran affirms:
This verse stresses the perfection and justice inherent in Divine creation.
The best of systems applies not only globally but also within every part of creation. The thorn is perfect not because of the rose but intrinsically, akin to a musical note whose harmony and beauty exist independently.
One of the core concepts in this discourse is the differentiation between knowledge and wisdom. Knowledge is the theoretical cognition of a thing, whereas wisdom encompasses practical apprehension and application of that knowledge. Wisdom is the fruition of acting upon knowledge and elevates knowledge to a superior rank. This distinction is analogous to that between seed and fruit: seed is knowledge; fruit is wisdom, emerging from the nurturing of the seed.
The Quran illuminates this relationship:
This verse underscores the inseparability of faith and righteous action as the source of wisdom.
The example of Moses and Khidr in the Quran vividly explicates this distinction: Moses, armed with legislative knowledge, encounters Khidr, who possesses wisdom of creation. Moses realises the insufficiency of exoteric knowledge in comparison with Divine wisdom. The Quran states:
This verse accentuates the limitations of surface-level knowledge and the superiority of Divine wisdom.
Exoteric knowledge, derived from limited analogical reasoning and incomplete syllogisms, is prone to error. Wisdom, by contrast, is infallible, being the manifestation of Divine judgement. At this stage, the seeker refines knowledge through wisdom, akin to a gem whose flaws become apparent only under the light and which attains perfection through the polish of wisdom.
This critique resonates with al-Ghazls perspective in Iy Ulm al-Dn, where formal knowledge is viewed as limited and the superiority of knowledge bestowed from God (ilm ladun) is emphasised. The example of Moses and Khidr demonstrates the necessity of elevating legislative knowledge through the wisdom of creation.
