the Lectures of Nokounam (may his sanctity be exalted), Session 482
Introduction: Saknah, the Abode of Tranquillity within the Hierarchy of Spiritual Progress
In the trajectory of mystical progression (sulk), the station of saknah manifests as a crystalline spring, flowing tranquillity and assurance into the heart of the seeker (slik). This exalted station, occupying a lofty rank within the hierarchy of spiritual abodes (manzil al-sirn), is the sanctum of Prophets and Awliy, wherein the Divine Light descends upon pure hearts, guiding the slik towards the direct witnessing (shuhd) of Reality. Like a sacred breeze, saknah unveils the veils of heedlessness and compels the seeker into humility and reverence before the grandeur of the Absolute. The present treatise, grounded in the detailed analyses and elucidations of Nokounam (may his sanctity be exalted) delivered in session 482, systematically expounds the precise nature of this station, its gradations, and its profound relation to servitude (ubdiyyah), piety (taqw), and spiritual chivalry (fatwah).
Section One: Explicating the Concept of Saknah and Its Position within the Mystical Path
The Essence of Saknah and Its Exclusive Bestowal upon Prophets and Saints
Saknah constitutes a divine state bestowed solely upon the hearts of the Prophets and the Awliy. Positioned in the spiritual hierarchy subsequent to the stations of insight (barah) and veneration (amah), this station imparts a transcendent tranquillity to the seeker, one intrinsically linked to knowledge (irfn) and witnessing (shuhd). Unlike ordinary spiritual states, the third type of saknahthe fundamental form of this stationdescends upon the hearts of the Prophet and the eminent believers, intimately connected to elevated degrees of faith and piety. This saknah, like a radiant torch, liberates the seekers heart from the darkness of heedlessness and directs them toward the light of Truth.
Key Insight: Saknah functions as a divine aperture exclusively opened upon the hearts of Prophets and Awliy, bestowing an exalted tranquillity rooted in gnosis and the witnessing of the Divine Reality.
The Exegesis of "taqifu ibih" and the Commitment to Servitude
The phrase "taqifu ibih" within the station of saknah signifies the cessation and abiding of the seeker within the bounds of servitude, not merely a passive standing. This cessation entails a firm adherence to the limits of servitude (ubdiyyah), coupled with abstention from transgressing into the domain of Lordship (rubbiyyah). According to the noble adth, "Raimallhu amran arafa qadrahu wa lam yataadda awrah", this station directs the seeker to recognise their own spiritual rank and avoid illegitimate claims. Here, servitude functions as a mirror reflecting the seekers ontological limitations before the grandeur of the Truth, restraining any self-aggrandisement or assertions of lordship.
Key Insight: The concept of "taqifu ibih" acts as a guardian, maintaining the seeker within the sacred precincts of servitude and preventing overstepping into unauthorised spiritual stations.
The Varieties of Saknah and Their Differentiations
Saknah is classified into four distinct types: The first saknah pertains to the Ark and is unrelated to the spiritual stations of sulk, being an objective, inhabited entity; the second belongs to the muaddithn and the possessors of unveiling (kashf), manifesting as wisdom flowing from their tongues; the third is the fundamental saknah itself, encompassing three gradationshumility (khu), chivalry (fatwah), and witnessing (shuhd); and the fourth signifies the consummation of the third, an outward manifestation of its light upon the sliks appearance. This taxonomy portrays saknah as a robust tree rooted in the exoteric and extending through the esoteric branches, each degree guiding the seeker towards spiritual transcendence.
Section Two: The Gradations of the Third Saknah and Their Prerequisites
The Humility (Khu) of Saknah: The First Degree
The inaugural degree of the third saknah is humility (khu), concomitant with heartfelt certainty and recognition of the Divine Majesty. At this station, the seeker attains reverential awe and meekness before their true Lord, manifesting in their heart, limbs, and cognition. This humility arises from the comprehension of Divine greatness, distinct from fear of punishment or worldly power. Humility acts as fertile soil wherein the seeds of piety (taqw) and faith (mn) are sown, propelling the seeker towards obedience and abstinence from transgression.
Key Insight: Humility functions as a polished mirror reflecting the grandeur of the Truth within the seekers heart, directing them towards meekness and obedience.
Qurnic Foundation: The Gradual Development of Taqw and mn in Srat al-Midah
لَيْسَ عَلَى الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ جُنَاحٌ فِيمَا طَعِمُوا إِذَا مَا اتَّقَوْا وَآمَنُوا وَعَمِلُوا الصَّالِحَاتِ ثُمَّ اتَّقَوْا وَآمَنُوا ثُمَّ اتَّقَوْا وَأَحْسَنُوا وَاللَّهُ يُحِبُّ الْمُحْسِنِينَ
:
"Those who have believed and done righteous deeds no blame is upon them for what they have eaten [before the prohibition] if they fear Allah and believe and do righteous deeds; then fear Allah and believe; then fear Allah and do good; and Allah loves the doers of good." (Srat al-Midah 5:93)
This verse delineates the gradual process of maturation in faith and piety, commencing from initial belief and extending to the station of excellence (isn) and the vision of the Truth. The triple repetition of taqw underscores the necessity for its persistence and deepening.
Key Insight: Srat al-Midah (5:93) serves as a spiritual blueprint illustrating the incremental evolution of faith and piety culminating in the station of isn and divine witnessing.
Witnessing and Excellence within the Station of Humility
Within the degree of humility, the seeker attains the station of certainty and witnessing of the Divine Reality, a witnessing rooted in the heart rather than mere intellectual comprehension. This witnessing resembles a luminous light perceived through the eye of the heart, compelling obedience and abstinence from sin. Although the seeker has not yet reached infallibility (imah), they are not encompassed by spiritual negligence (fisq), as their heart remains shielded from the unrest and constriction resulting from alienation from the Divine Remembrance.
Consequences of the Absence of Humility
وَمَنْ أَعْرَضَ عَنْ ذِكْرِي فَإِنَّ لَهُ مَعِيشَةً ضَنْكًا
:
"And whoever turns away from My remembrance indeed, he will have a depressed life." (Srat -H 20:124)
This verse warns of the ramifications arising from deviation from the path of Divine remembrance and humility, demonstrating that estrangement from Gods remembrance culminates in unrest and hardship in life.
وَلَا تَكُونُوا كَالَّذِينَ أُوتُوا الْكِتَابَ مِنْ قَبْلُ فَطَالَ عَلَيْهِمُ الْأَمَدُ فَقَسَتْ قُلُوبُهُمْ وَكَثِيرٌ مِنْهُمْ فَاسِقُونَ
:
"And do not be like those who were given the Scripture before, and a long interval passed over them, so their hearts hardened; and many of them are defiantly disobedient." (Srat al-add 57:16)
This verse cautions against the peril of heart-hardening and spiritual disobedience as a consequence of the absence of humility in worship, emphasising the imperative of sustained humility.
Key Point: The Absence of Humility
The absence of humility is akin to a veil of dust that darkens the heart and propels the seeker towards hardness and vice.
Section Three: The Second Degree of Saknah Fuwah
The Essence of Fuwah and Its Threefold Consideration
The second degree of Saknah is Fuwah, accompanied by three types of consideration: nafs (pertaining to the self), ghayr (pertaining to others), and aq (pertaining to the Truth). In the nafs consideration, the seeker strives to embody divine virtues and to eradicate imperfections of the soul. This refinement is analogous to polishing a mirror which then reflects the image of the Truth within the seeker's being. In the ghayr consideration, the seeker treats the creation of God with kindness and compassion, regarding all creatures as the household of the Divine. This perspective is comparable to a flowing stream that channels love towards all beings. In the aq consideration, the seeker remains in constant presence before the Divine Reality and is liberated from heedlessness, as if perpetually awake in the presence of the Master.
Key Point: Fuwah serves as a bridge that guides the seeker from the rectification of the self towards love for the creation and constant presence before the Divine.
Characteristics of the Possessor of Fuwah
The possessor of Fuwah refrains from transactional dealings with others and responds to kindness and malevolence alike with love and compassion. This quality distinguishes them from the ordinary and carnal state, as if their heart is a vast ocean wherein the waves of others harm are smoothed and absorbed. Such an individual endures the afflictions of others and wishes well for all, even if personally deprived of good. This altruism shines forth like a light emanating from their heart towards others.
Key Point: The possessor of Fuwah resembles a mighty tree whose shade of love extends over all beings, regarding the welfare of others as their own.
Purity of the Inner Self in Fuwah
In the station of Fuwah, titles and appellations bear no significance; what is truly valuable is the purity of the inner self and the actualisation of exalted moral virtues. The true seeker is like a clear mirror that reflects the light of the Divine without the dust of selfishness. This purity arises from meticulous self-accounting and the removal of both minor and major faults, as if the seeker, in the darkness of night, with open eyes, searches for their defects to rectify them.
Key Point: The purity of the inner self is a jewel shining within the heart of the seeker, rendering them independent of outward titles and designations.
Altruism and Observance of Limits in Fuwah
Fuwah denotes the attraction of love from others, yet this must not transgress divine laws or the rights of others. The seeker at this stage relinquishes personal rights while scrupulously observing the rights of God and humanity. This balance is like walking upon a razors edge, demanding both piety and wisdom. The seeker endowed with Fuwah regards the good of others as their own good and abstains from selfishness in benevolence and reward.
Section Four: Vision and Wilaya in Saknah
Saknah and the Station of Vision
Saknah, by virtue of its inception in the perfection of faith and the station of excellence (Isn), is specific to the prophets and saints. At this degree, the seeker attains vision of the Divine Truth by the removal of the veils of selfhood and duality. This vision resembles the opening of a window that casts the light of truth upon the seekers heart and guides them to the threshold of Wilaya. This station marks the beginning of the path of Wilaya rather than its culmination, as if the seeker takes but the initial steps along the boundless path of Wilaya.
Key Point: The vision of the Divine Truth acts as a torch illuminating the path of Wilaya, liberating the seeker from the veils of egoism and duality.
Visionary Faith and Reverential Fear
Faith in the station of Saknah is visionary faith, accompanied by the hearts witnessing of the Truth. This faith differs from scientific certainty, as it beholds the Truth with the eye of the heart and inclines the seeker towards reverence and humility before the Divine Majesty. The Holy Quran in verse 35 of Srah Fir states:
Only those of His servants who possess knowledge fear God. (35: Fir)
The reads: From among Gods servants, only the scholars fear Him. This verse elucidates the connection between knowledge and reverential fear, demonstrating that true knowledge culminates in humility before the Divine.
Distinction Between Mundane and Hereafterly Intellect
The seeker, at the station of vision, discerns the difference between worldly intellect and hereafterly intellect. The people of the world are shrewd in worldly affairs but ignorant in matters of the Hereafter; whereas the people of the Hereafter, by renouncing worldly attachments, attain true intellect. This intellect resembles a light that liberates the seeker from the darkness of worldly ignorance and guides them towards the wisdom of the Hereafter.
Compassion towards Creation at the Station of Fuwah
Owing to the vision of others ignorance of the truth, the seeker treats creation with gentleness and abstains from harshness. This behaviour is like a stream that channels mercy and love towards others. The seeker understands that others ignorance obstructs their perception of the truth; hence, they meet them with patience and compassion.
Section Five: Self-Rectification and Abandoning Passions
Self-Accounting in Spiritual Progress
The seeker attains purity and clarity by meticulous self-accounting and the elimination of both minor and major faults. This self-scrutiny resembles an incisive search in the darkness of night where the seeker, with eyes wide open, seeks their imperfections in order to remove them.
Key Point: Self-accounting is akin to polishing a jewel that reflects the light of the Divine within the seekers heart, guiding them towards purity and clarity.
Abandonment of the Self and Annihilation of the Ego
True reform for the seeker lies in the abandonment of the self and liberation from carnal attachments, not in the mere accumulation of external virtues. This abandonment is like the demolition of the old structure of the self so that the new edifice of the Divine may be established within the seekers heart. True perfection consists in the negation of selfhood and the attribution of all perfection to the Divine, as if the seeker dissolves before the grandeur of God.
Key Point: The abandonment of the self is the key that unlocks the bonds of the ego and guides the seeker towards annihilation in the Divine.
The Danger of Accumulating Deeds without Inner Transformation
The mere accumulation of external deeds without inner transformation is like gathering stones instead of gold. True spiritual progress requires that deeds be consumed in the path of inner transformation, as if the seeker sows their deeds like seeds in the soil of the heart to yield the fruits of knowledge and piety.
Section Six: Summary and Conclusion
The chapter of Saknah represents a lofty station within the hierarchy of the spiritual wayfarers, guiding the seeker towards divine tranquility and the vision of the truth. This station, specific to the prophets and saints, is manifested in its third stage through three degrees: humility (Khusho), Fuwah, and vision (Shuhd). Humility directs the seeker towards meekness before the grandeur of the Divine; Fuwah leads to love and selflessness towards creation and perpetual presence before the Divine; and vision is the gateway of Wilaya, realised through annihilation in the Divine and removal of the veils of egoism and duality. The Quranic verses, including 93 (Al-Midah), 124 (Th), 16 (Al-add), and 35 (Fir), emphasise the necessity of piety, visionary faith, and the avoidance of hardness of heart.
Under the supervision of Sadegh Khademi
