Adapted from the Lectures of Nekounam, may his secret be sanctified (Session 479)
The present volume constitutes a scholarly and academic redaction of the lectures delivered by Nekounam, may his sanctified secret be preserved, during the 479th session of the series entitled Qasam al-Awdiya, within the chapter on Saknah, drawn from the mystical text Manzil al-Sirn. This work offers a profound exploration of the concept of saknahthe spiritual tranquillity of the heart arising from gnosis and certaintyand elucidates its intrinsic relation to the stages of the mystical path, thereby illuminating the inward reality of this exalted spiritual station.
Saknah is a state of solemn composure and profound tranquillity of the heart, manifested through gnosis and certainty within the believers heart. This station results from the triumph over ignorance and anxiety, taking shape in the heart of the wayfarer who has attained the rank of certainty. Saknah transcends mere outward calm; it is an inner stability emerging from successful passage through the stages of fear (khawf), hope (raj), and divine inspiration (ilhm), transforming the heart into a locus of divine light.
Saknah is like a divine breeze blowing within the believers heart, dispelling the dust of doubt and anxiety from the hearts surface. This tranquillity is not of the nature of mere external stillness; rather, it signifies an attachment to the divine truth, guiding the wayfarer toward the shore of assurance. As stated in the Holy Quran:
هُوَ الَّذِي أَنْزَلَ السَّكِينَةَ فِي قُلُوبِ الْمُؤْمِنِينَ لِيَزْدَادُوا إِيمَانًا مَعَ إِيمَانِهِمْ
(Surah al-Fath 48:4) Translated by : "He it is Who sent down tranquillity into the hearts of the believers, that they might add faith to their faith."
This verse introduces saknah as a divine grace that deepens faith and soothes the heart from the upheavals of the ego.
Saknah denotes a tranquillity of the heart that opposes anxiety and the movements of the lower self, but it is not synonymous with complete cessation. This state is an inner serenity formed in the heart of the assured believer, springing from certainty in divine realities. Unlike physical stillness or tranquillity deriving from courage or apparent authority, saknah is an esoteric attribute manifest exclusively within the believers heart.
This distinction resembles a clear boundary between light and darkness. External stillness is akin to the stagnant water of a pond, possibly arising from absence of movement, whereas saknah resembles the calm of a deep sea that conceals profound currents of gnosis and certainty beneath its surface. This tranquillity liberates the wayfarer from the anxieties born of ignorance and doubt and guides them to the harbour of divine assurance.
Saknah arises only within a heart that has attained the station of certainty and gnosis. Faith devoid of heart, still contaminated by the defilements of ignorance and anxiety, cannot receive this divine gift. The wayfarer must have traversed the stages of fear, hope, and inspiration, and witnessed the hand of the Unseen within their heart in order to reach this exalted station.
The believers heart resembles a soil that must be cleansed of the rocky debris of ignorance and anxiety to allow the seed of gnosis to be sown therein. Only then can the sapling of certainty take root and the blossom of saknah flourish on its branches. This requisite highlights the necessity of self-purification and elevation of the ranks of faith, indicating that saknah is a gift bestowed solely upon the worthy.
One manifestation of saknah is the tranquillity granted to the Children of Israel through the Ark. Due to their weak faith and inner anxiety, they were incapable of acquiring the tranquillity of the heart; hence, God the Exalted bestowed this grace upon them by means of the Ark, a symbol of divine presence. As stated in the Quran:
إِنَّ آيَةَ مُلْكِهِ أَنْ يَأْتِيَكُمُ التَّابُوتُ فِيهِ سَكِينَةٌ مِنْ رَبِّكُمْ
(Surah Al-Baqarah 2:248) Translated by : "Indeed, the sign of His sovereignty is that the Ark shall come to you, wherein is tranquillity from your Lord."
The Ark was like a beacon kindled amidst the darkness of the anxiety of the Children of Israel, gifting them the light of assurance. In battles, it served as the vanguard of the army, instilling fear into the hearts of enemies and signifying divine victory and presence. Exegetes have likened this saknah to a divine breeze whose distinctive sound causes the enemys heart to tremble, serving as a miracle for the Prophets and a token of honour for kings.
In the battles of the Children of Israel, the Ark, as a symbol of divine presence, was positioned at the forefront of the army and contributed to the believers victory by terrifying the adversaries. This function manifests the role of saknah in strengthening the believers morale and hearts assurance, while weakening the enemy.
The Ark was like a banner raised on the battlefield, radiating divine light into the hearts of the faithful. This presence not only fortified the believers hearts but also subdued the enemies before the majesty of the Divine. This role underscores the profound connection between saknah, faith, and victory upon the path of truth.
Marginal debates concerning the shape, material, or dimensions of the Ark diverge from the essential purpose, which is understanding the true nature of saknah. Certain commentators have focused on the Arks external features instead of its spiritual significance, thereby neglecting the intrinsic import of saknah.
Such deviation resembles a traveller losing their way in the twists and turns of the path rather than concentrating on the destination. The truth of the Ark resides in its function as an intermediary conveying saknah and strengthening faith, rather than in its physical particulars. This critique highlights the necessity of focusing on the esoteric teachings and avoiding irrelevant distractions.
The lecture divides saknah into three manifestations: the saknah of the Children of Israel in the Ark, the saknah of the muhaddithn in the state of tahadduth, and the saknah of the believers hearts. However, this classification is rejected due to the lexical unity of saknah, with emphasis on saknah as a singular reality manifesting in diverse forms.
Saknah is like the sun whose light reflects in multiple mirrors, though its essence remains identical. The Ark, tahadduth, and the hearts tranquillity are all reflections of this unified reality that originates from divine gnosis and certainty. This critique affirms the spiritual oneness of saknah and stresses the necessity for a profound understanding thereof.
The second form of saknah is a divine utterance flowing from the tongues of the muhaddithn (the spiritual narrators), a subtlety of divine creation. This state resembles the revelation bestowed upon the hearts of the Prophets, yet it is not perceptible in the form of an angelic being; rather, it appears as a luminous manifestation through which the spiritual wayfarer articulates secrets and truths. This utterance occurs without prior intention, uttering strange words which at times astonish even the narrator.
This speech is like a stream springing from the fountain of divine wisdom, scattering words as brilliant gems upon the tongue of the wayfarer. These words are often so extraordinary that the narrator himself is amazed, comprehending their meaning only after their utterance. This feature indicates a connection to the unseen realm and reception of divine lights.
The lecture refers to the tahadduth of Jesus (peace be upon him), who, without prior learning from others, revealed the hidden affairs within households. This speech exemplifies tahadduth, wherein divine secrets are articulated through the tongues of Gods saints.
The tahadduth of Jesus (peace be upon him) acts as a mirror reflecting the hidden realities, evoking wonder among the people. This utterance originates not from outward knowledge but from divine inspiration, transforming the saints into instruments for guiding humanity.
The speech of the perfect saints, such as the Infallibles (am), transcends mere involuntary utterance and is performed with full consciousness and profound wisdom. For instance, the shared expressions of the Holy Prophet (all llhu alayh wa lih) and Lady Fatimah al-Zahra (salallhu alayh) emanate from their Divine station, and are occasionally employed to reveal the spiritual rank of others, such as the two Hasanayn (ab al-aqq). As exemplified by Lady Fatimah, who spoke through the voice of her infant to manifest the station of the Hasanayn.
Such speech is akin to a radiant beam of Divine light emanating from their hearts toward creation, unveiling esoteric realities. This utterance not only attests to their perfection but also functions as an instrument for the guidance and elevation of others.
The saknah of speech illumines the hearts of the narrators with the light of the Truth, revealing secrets and profound realities to them. The subtle wisdom unveiled at this station astounds the intellect; however, within the perfect saints, such astonishment is in response to the Divine manifestations and the Names of God, rather than trivial matters. This illumination is like a flame kindled within the heart of the narrator, dissipating the darkness of ignorance and doubts. Their heart, akin to a polished mirror, reflects Divine truths and leads them to an intuitive grasp of these realities, whereby their souls attain tranquility and their hearts find stability.
The Divine Gift of the Hearts Serenity The third type of saknah, which constitutes its essential reality, is a Divine gift bestowed upon the heart of the Holy Prophet (all llhu alayh wa lih) and the believers. It is a composite of light, strength, and spirit. This saknah eradicates fear, sorrow, and doubt from the believers heart, ushering them into assurance and steadfastness.
This saknah resembles a Divine rain showering the desert of the believers heart, transforming it from the aridity of anxiety and hesitation into the verdant meadow of certainty. Its light illumines the heart; its strength fortifies the spirit; and its spirit connects the soul to eternal life.
Dividing the saknah into three types is erroneous, for saknah is a singular reality, while the tabt and speech are merely its manifestations. The true essence of saknah lies in the hearts tranquility, which arises from knowledge and connection to the Truth and is realized within the believers heart. This critique serves as a beacon that differentiates the correct path from deviation. The tabt and speech act like mirrors reflecting the light of saknah, yet the essence of serenity rests in the hearts repose sourced from gnosis and Divine proximity.
Distinction Between Miracle and Blessing Both miracles (mujizah) and blessings (karmah) transcend the ordinary course of nature; however, a miracle is coupled with challenge and affirmation of prophethood and is obligatory for the Prophet to manifest. Blessings appear in the saints of God without compulsory disclosure, accompanied by wisdom and volition.
The miracle shines like a sun guiding all towards the truth, while the blessing resembles a star shining in the sky of the saints hearts, illuminating only the worthy. This distinction underscores the universal mission of miracles and the particular spiritual station of blessings within Wilaya.
The claim that blessings emerge without the saints intention is unfounded, since the saints of God act with full awareness and wisdom, manifesting blessings at moments of necessity, such as during oppression. Moreover, the assertion that blessings need not be displayed is inaccurate, as the saints disclose or conceal blessings based on Divine wisdom and expediency. This refutation acts as a sword that tears apart veils of misconception. The saints are like wise gardeners who present the fruit of blessing at the appropriate time and with Divine purpose, not involuntarily or without wisdom.
Blessing is exclusive to saints endowed with particular Wilaya. Without love and allegiance to the Wilaya of the Ahl al-Bayt (alayhim al-alt wa al-salm), one is deprived of attaining spiritual stations such as blessings and serenity. Numerous traditions emphasize that lack of love for the Ahl al-Bayt leads to spiritual ruin.
Particular Wilaya acts as a key that unlocks the doors of gnosis and blessings. The seekers heart, only under the shade of love for the Ahl al-Bayt, can receive Divine lights and reach spiritual heights.
The Effect of Illicit Sustenance and the Opacity of the Heart Illicit sustenance (luqmatu arm) clouds the heart and impedes the enjoyment of pilgrimage, Quranic recitation, and worship. The seeker must continuously examine themselves to guard against such spiritual obscuration.
Illicit sustenance acts like a poison that contaminates the heart and extinguishes the light of gnosis within. The seeker, like a vigilant gardener, must cleanse the soil of their heart from these toxins to allow the flowers of worship and pilgrimage to bloom.
The manner in which one treats the Sayyids (descendants of the Prophet) serves as a gauge of their inner state. Disrespect or envy toward the Sayyids signals a darkened heart. The Sayyids, by virtue of their connection to the Ahl al-Bayt, possess intrinsic nobility, and respect toward them is both a religious and spiritual obligation. The Sayyids are like branches of the sturdy tree of Wilaya, bearing the fruits of knowledge and nobility for humanity. Respecting them is like watering this tree, connecting the seekers heart to the light of Wilaya.
Pilgrimage to Lady Masoumeh (salallhu alayh) constitutes a gateway to nearness to the Ahl al-Bayt. Without regard for this exalted station, access to the Wilaya of the Infallibles is impossible. This visitation guides the seeker towards loftier spiritual stations.
This pilgrimage is like a door opening into the garden of the Ahl al-Bayts knowledge. Entering through this door places the seeker under the shade of Wilaya and illumines them with the light of the Infallibles.
An inability to tolerate greetings to students or Sayyids is indicative of arrogance and a clouded heart. The seeker must eschew pride towards the servants of God, especially the Sayyids, as humility is a prerequisite for spiritual progress. Humility is like soil in which the seeds of gnosis are planted. Arrogance is like a stone that hardens this soil, preventing the growth of knowledge. The seeker must prepare their heart to receive Divine lights through modesty before the Sayyids and students.
The Importance of Purity and Presence of Heart Purity, presence of heart during pilgrimage, and commitment to worship are necessary conditions for receiving saknah and hearing the voice of the unseen. A believer who observes these but does not hear from the unseen is inwardly deficient and must rectify this condition.
Purity is like crystal-clear water cleansing the heart, and presence of heart is the light that makes this water shine. With these two, the seeker attains Divine lights and the heart becomes receptive to the voice of Truth.
Prayer and pilgrimage take precedence over scholarly study and research and must be performed with complete presence of heart. The seeker must first fulfill their acts of worship attentively before engaging in other pursuits. Prayer and pilgrimage are like wings that enable the seeker to soar toward the heavens of gnosis. Without these wings, scholarly inquiry is like a bird without feathers, unable to reach its destination.
Reciting the Quran, especially after the dawn prayer, opens the doors of gnosis and resolves difficulties. The Holy Quran is the nourishment of the soul that illuminates the heart and draws the seeker closer to spiritual stations.
The Quran is like a spring whose waters confer life to the seekers heart. Reciting it, especially at dawn, is a key that unlocks the locks of hardships and smooths the path to the truth.
Religious sciences, such as jurisprudence and mysticism, must be sought with the intention of proximity to the Holy Quran and the Ahl al-Bayt, not for the sciences themselves. This intention safeguards knowledge from ostentation and transforms it into a means of drawing near to Wilaya.
Religious knowledge is a bridge leading the seeker to the shores of Wilaya, but only if traversed with sincere intention. The pure intention fortifies this bridge and saves the seeker from the perils of ostentation and arrogance.
As Ibn Sina states in his Al-Isharat, mysticism for the sake of mysticism is a veil; the goal must be the attainment of the Truth. Pursuing knowledge without sincere intention diverts the seeker from their destination. Mysticism devoid of the intention for Divine proximity is like a journey without destination. The seeker must acquire sciences with the aim of serving Wilaya and the Quran so that their heart is freed from the veils of ostentation.
The Manzil al-Sirn treatise, focusing on saknah as the serenity of the heart in Divine spiritual progression, elaborates lectures of Nekounam (quddisa sirruh)the exalted station of saknah within the mystical path. Saknah is a singular reality manifesting through examples such as the Ark of the Children of Israel, the speech of the narrators, and the believers serenity. The work highlights the integral relationship of love and allegiance to the Ahl al-Bayt with the attainment of blessings and the removal of obstacles like illicit sustenance. It underscores that humility before the Sayyids and attention to pilgrimage and Quranic recitation are essential for spiritual progress. Ultimately, sincerity in intention, coupled with the purification of the heart and adherence to Divine commandments, forms the path to the Divine serenity known as saknah.
