The concept of saknah, as one of the distinguished stations on the path of mystical progression, holds a unique and exalted position within Islamic spirituality. This station, elucidated within the framework of Quranic and Prophetic traditions, represents a transcendent state whereby the heart of the seeker becomes intimately connected to divine light, strength, and spirit. In this treatise, grounded upon the lecture series of Nokounam, , delivered in session 480, the reality of the third saknahthe principal and sublime station of this conceptis examined with scholarly precision and elevated linguistic elegance.
The third saknah is an exalted station bestowed upon the heart of the Holy Prophet Muhammad (peace be upon him) and the faithful believers, embodying a confluence of divine light, strength, and spirit. This saknah acts as a tranquiliser of anxious hearts, a solace for the sorrowful and the penitent, and a catalyst for submission among the rebellious, the audacious, and those who resist the truth. This station transcends mere external serenity, signifying an inner transformation of the individuals being, elevating the heart to a rank of certitude and gnosis wherein fear, grief, and disobedience are effaced.
Key point: The third saknah, as a manifestation of divine light, a spiritual and vivifying strength, liberates the believers heart from the weaknesses of the nafs (ego) and guides it towards the station of certainty and piety.
The light at this station is the embodiment of divine knowledge that dispels the darkness of ignorance; strength denotes the souls resilience against carnal insinuations; and spirit is the spiritual vitality that propels the soul toward perfection. These three constituents elevate the saknah to an esoteric station intrinsically linked to piety and certitude.
The third saknah represents the essential and ultimate reality of this station, whereas the two preceding saknah stages constitute, respectively, a tangible exemplification (such as the Ark) and a descriptive attribute (such as the phenomenon of taadduthdivine communication). The Ark, as a corporeal symbol, and the taadduth, as one of the effects of saknah, serve as preliminary means for apprehending the reality of the third saknah. This distinction reflects a spiritual hierarchy within the concept of saknah, whereby the third station, owing to its direct connection to the heart of the Prophet and the believers, occupies a lofty rank that emancipates the individual from material and egoistic attachments.
The third saknah, as the fundamental reality of this station, connects the heart to light, strength, and spirit, shielding it from fear, grief, and disobedience. This station is inseparably allied with piety and certitude and guides the seeker towards higher degrees of gnosis. Its distinction from the two antecedent saknah stages underscores its elevated status within the mystical journey.
The saknah of the spiritual path is the fruit of assurance and epistemic certainty that arises from union with divine inspiration, the unseen, and revelation. This station is particular to the heart of the Prophet and the faithful and is intimately bound with piety. The seeker who attains this station abstains from disobedience, audacity towards sin, and refusal of the truth, for these traits stem from the frailty of the nafs. Piety, understood as abstention from sin and adherence to the Sharia, the Path, and the Truth, is indispensable for this station.
Key point: Saknah, by fortifying the heart through certainty, protects the seeker from egoic frailties such as disobedience and rejection of the truth, establishing piety as the foundational pillar of this station.
Disobedience, audacity in sin, and refusal of the truth all emanate from the nafss weakness. A heart fortified by certainty and gnosis is far removed from such qualities, for weakness is the root cause of evasion from the truth and the incapacity to endure divine presence. By strengthening the heart, saknah liberates the individual from the allure of sinful pleasures and directs them towards intimacy with the Truth.
The lowest degree of certainty is the state wherein a person holds what is with God to be more certain than their material possessions. Faith does not enter the heart unless certainty regarding divine promises surpasses certainty concerning material holdings. This certainty constitutes the foundation of saknah, for it emancipates the individual from attachment to materiality and fear of its loss.
Human certitude resembles a dove soaring in the heights of the sky, engaging in solitary acrobatics. This dove symbolises the human nafs that, through certitude, is liberated from material bonds and attains spiritual freedom. The hawk represents the threats of the ego and materiality, which prey only on weak doves, not the one flying aloft in the zenith of certainty.
<Saknah, as the outcome of epistemic certainty and piety, protects the seekers heart from egoic weaknesses and guides them toward higher stations of faith. The analogy of the dove beautifully illustrates this truth: certainty liberates the individual from material fetters and elevates them spiritually.
The third saknah eradicates fear, consoles the sorrowful, and compels the rebellious, audacious, and those who refuse the truth to submit to it. This station is accompanied by luminosity, strength, and spirit, the outcome of which is dignity and reverence, endowing the seeker with awe and respect.
Key point: Saknah, by dispelling fear and grief and fostering submission to the Truth, connects the seekers heart to luminosity and dignity, thereby safeguarding them from disobedience and defiance.
Dignity represents the light and manifestation of tranquillity, vividly embodied in the saints of God such as Imam Husayn (peace be upon him), Hazrat Abbas (peace be upon him), and Imam Sajjad (peace be upon him). This dignity commands respect even from adversaries and constitutes the direct consequence of ones connection to the Divine Reality. The awe-inspiring presence of these venerable personages does not derive from any material instrumentality, but rather emanates from the luminosity of the heart.
Then Allah sent down His tranquillity upon His Messenger and upon the believers (Surah al-Fath, Ayah 26; ).
He it is who sent down tranquillity into the hearts of the believers so that they may increase in faith (Surah al-Fath, Ayah 4; ).
These verses from the Holy Quran present tranquillity as a divine favour that reinforces faith and obliges the believer towards piety. This blessing stands in direct opposition to the fervent zealotry of the unbelievers and serves as a signifier of the fundamental distinction between faith and disbelief.
Tranquillity is an attribute inherent to the believer, whereas zealotry and fanaticism pertain to the disbeliever. The love of truth, which necessitates balanced defence of sacred values, is categorically distinct from the ignorant and baseless fanaticism characteristic of blind prejudice. This differentiation illuminates the exalted station of tranquillity in contradistinction to irrational fanaticism.
By generating serenity, consolation, and submission, tranquillity connects the heart of the believer to light and dignity. The Quranic verses depict this blessing as a vital agent for strengthening faith and piety, juxtaposed against the fervent zealotry of ignorance. Dignity, as the radiant manifestation of tranquillity, constitutes a marker of the spiritual grandeur of the believer.
Worldly difficulties appear, to the tranquil believer, akin to an empty balloon that bursts upon the pin of certainty. This perspective diminishes the significance of trials vis--vis the greatness of the Divine and liberates the heart from anxiety.
Key point: Tranquillity, through the fortification of certainty, renders worldly troubles insignificant in the eyes of the believer, thus freeing them from the distress and sorrow engendered by material attachments.
In the station of tranquillity, obedience to the Divine becomes facile, while transgression is rendered arduous, for the heart is connected to the light and spiritual delight. This transformation results from the removal of carnal darkness and the softening of the heart.
But Allah has endeared faith to you and beautified it in your hearts and has made hatred for disbelief, wickedness, and disobedience to be hatred to you. Those are the rightly guided (Surah al-Hujurat, Ayah 7; ).
This verse elucidates the effect of tranquillity in rendering faith beloved and sin detestable.
Tranquillity restores the soul to its primordial disposition (Fitrah Allah), removing the veils of ignorance, suspicion, and doubt. This return connects the human being to the light of truth and liberates them from the darkness of the mundane.
The repetition of luminous invocations strips away the layers of the mundane, enabling the heart to attain purity and illumination. This purity is the consequence of connection to the Divine and detachment from material concerns.
Tranquillity plays a pivotal role in the spiritual journey by facilitating obedience, impeding sin, and returning the soul to its primordial nature. Remembrance, as a tool for the refinement of the heart, smooths this path.
Within the life of Imam , serenity amid arduous circumstances stood as a sign of certainty and tranquillity. This calmness was the fruit of attachment to the Divine and disregard for material attachments.
The scholars and wayfarers of the spiritual path must attend diligently to exercise and the strengthening of the body in order to endure the rigours of religious disciplines. Physical weakness constitutes a hindrance along the spiritual path.
Due to their association with faith, mission, and spiritual authority, scholars possess dignity and majesty that command respect even from adversaries. This dignity is a divine gift intended to preserve them during the era of occultation.
Key point: The dignity of the scholars derives from the illumination of the heart and their connection to the Divine Reality, compelling even enemies to show deference.
Scholars must maintain sobriety and gravity in their conduct, attire, and appearance so as to reinforce the faith of the people. Frivolous or inappropriate behaviour weakens the faith of the community.
The Prophet Muhammad (peace be upon him) serves as an impeccable exemplar in all affairs, including dress and demeanour. Scholars must emulate him in every aspect.
Tranquillity manifests in the lives of saints and scholars as serenity, dignity, and grandeur. Physical strength and maintenance of composure in behaviour and appearance are essential to preserving this station and fortifying the faith of the community.
Tranquillity, as a pivotal station in the mystical journey, guides the believers heart towards spiritual perfection with light, strength, and soul. This rank removes fear, sorrow, and disobedience, directing the individual towards piety and certainty, with its effects including dignity and serenity manifesting on both personal and communal levels. The Quranic verses position this divine blessing in contrast to the ignorant zealotry of the disbelievers and emphasize its role in reinforcing faith and piety. Symbolic depictions and practical examples, such as the dove of certainty and the tranquillity of Imam , beautifully illustrate the profundity of this rank. Ultimately, tranquillity is a bridge leading to the primordial disposition of humanity and connection to the Divine Truth, whereby the seeker attains the station of beneficence and manifest excellence.
Supervised by Sadegh Khademi
