the Lectures of Nokounam, may his sacred secret be sanctified (Session 476)
Within the course of the mystical journey (sulk), the Portal of Inspiration functions as a pivotal aperture guiding the seeker towards the apprehension of unseen realities (aqiq ghayb). This station, situated subsequent to the stages of discernment (farst) and reverential submission (tam) in the hierarchical sequence of the manzil al-sirn, is identified as the domain of the muaddithn the inspired ones. Here, discourse and meaning descend upon the heart of the traveller independent of any sensory vision. Inspiration, like a divine breeze, parts the veils of the unseen, thereby bestowing upon the seeker profound comprehension of exalted truths.
Inspiration is an exalted station wherein the seeker attains access to unseen verities through the medium of speech and meaning. This rank, located after discernment and reverence within the spiritual hierarchy, is acknowledged as the abode of the muaddithn. Contrary to discernmentwhich may be sporadic and arduousinspiration manifests in a state of readiness and continuity, guiding the seeker to a sustained and immediate reception of unseen meanings. Such reception flows forth like a pellucid stream in the seekers heart, devoid of any toil.
s translation: He who possessed knowledge from the Book said: I will bring it to you before your glance returns to you.
This verse establishes knowledge intrinsically linked to the Divine Book as the foundation of spiritual authority, received through inspiration and accompanied by immense potency.
Discernment sometimes appears sporadically within the heart of the seeker and may be accompanied by hardship, whereas inspiration gushes forth as a perennial spring in a state of readiness and without effort. This distinction characterizes inspiration as a permanent and sublime station that emancipates the seeker from the scarcity and difficulty of discernment.
Upon transcending discernment, the seeker attains the station of reverence, where the grandeur of the Divine in both ordinance and creation becomes manifest, and all non-divine causality is negated. This station resembles fertile soil wherein the seed of inspiration blossoms. Without actualising the capacity of reverence, arrival at inspiration and spiritual speech (taadduth) remains impossible, for this station purifies the seekers heart from all attachments alien to the Divine.
Within the capacity of insight (barah), the seeker attains discernment where the believer observes by the light of God (al-mumin yanur binr Allh) and gazes upon the realities with divine illumination. Thereafter, in the station of reverence, the declaration l ilha ill Allh is actualised and the portal of inspiration is unveiled. This progression is akin to a voyage from darkness into light, guiding the seeker to perfect monotheism and the reception of unseen realities.
Regarding the unseen, three principal denominations exist: inspiration (ilm), revelation (way), and spiritual discourse (taadduth). All three share the common subject of the unseen, yet differ in their mode of reception. Revelation is exclusive to the Prophets and is accompanied by visions either in sleep or wakefulness. Inspiration is apprehended through speech and suggestion but does not necessitate vision. Spiritual discourse represents the purest grade, requiring neither vision nor suggestion, as meaning descends directly upon the heart of the seeker.
Spiritual discourse is a Divine and bestowed station, whereas mystical vision (mukshafah) is acquired through austerities and effort. The spiritual discourse of Lady Fatimah (peace be upon her) within the womb exemplifies this exalted station, surpassing mystical vision and serving as an indication of Divine favour.
The Quran presents revelation in two forms: general and particular. General revelation, as exemplified by the revelation to the mother of Moses or to the honeybee, occurs via intermediaries. Particular revelation, however, is direct and reserved for the Prophets. Verses such as:
s translation: And your Lord inspired to the bee, indicating general revelation manifested through innate nature and instinct.
The phrase "the Clear Book" in the Qur'anic verse:
And there is no moist or dry [thing] but that it is in a Clear Book. (Al-Anm 6:59)
Here, the Infallible Imam, particularly Amr al-Mu'minn (peace be upon him), is introduced as the comprehensive embodiment of all realities and the living, articulate expression of the Holy Qur'an. This knowledge is bestowed through divine inspiration and is invariably accompanied by spiritual authority.
The Qur'anic verse:
We have not neglected anything in the Book. (Al-Anm 6:38)
This verse emphasises the comprehensive nature of the Clear Book, which constitutes the foundation of inspired knowledge.
Certain narrations attributed to the Ahl al-Sunnah, which claim the tahadduth (divine discourse) of Umar ibn al-Khab, are invalidated due to the discontinuity of their chains of transmission (isnd) and their contradiction with his actual conduct. These narrations, occasionally transmitted through Ab Hurayrah or ishah, are weakened by their unreliable isnds and the political or financial motives underlying their fabrication. Consequently, they are incompatible with the true station of tahadduth.
The transmission from Ibn Abbs holds superior credibility compared to that of Ab Hurayrah and ishah. Forgers, empowered by political dominance, have often exploited weaker narrators to propagate counterfeit reports.
Islamic unity must not imply neglecting the truth. The active enemies of Islam demand priority in the struggle; nevertheless, preserving truth against doctrinal deviations remains indispensable. This equilibrium resembles walking a razors edge, necessitating prudence and vigilance.
The majority of Ahl al-Sunnah are humble and vulnerable; through kindness and gradual elucidation, they can be guided towards the truth. This guidance is akin to water slowly nourishing parched soil, not through animosity or coercion.
The path of Al (peace be upon him) is the sole path of truth; however, returning to it requires understanding and free will, not compulsion. This path shines like a brilliant star in the firmament of truth, leading wayfarers to their ultimate destination.
The station of Ilhm (inspiration) constitutes an exalted rank within the hierarchical stages of the Manzil al-Sirn (stations of the spiritual wayfarers), guiding the seeker to apprehend hidden realities through both word and meaning. This rank, alongside Wahy (revelation) and Tahadduth (divine discourse), forms three unseen stations particular to the domain of authenticity, exclusive to Prophets and Saints. However, in the realm of textual transmission (Tanzl), others may also attain this through sincere reverence. The distinction of these ranks from Mukshafah (unveiling), the critique of fabricated narrations, and the emphasis on knowledge derived from the Clear Book, manifest in the being of the Infallible Imam, constitute the principal themes of this discourse.
Supervised by Sdeq Khdami
