of Nokoonam (May His Secret Be Sanctified), Session 481
Bab al-Saknah constitutes an exalted station within the mystical journey, whereby the seeker is emancipated from the bondage of nafsyah (self-centeredness), shayt (ecstatic outbursts), and transgressions beyond the bounds of servitude. It leads the aspirant towards serenity, tranquility, and the attainment of the gradations of khush (humble devotion), malafah (gentleness with creation), and ri bil-qasam (contentment by divine decree). This station, expounded in the 481st lecture of the series by Nokoonam (may his secret be sanctified), guides the seeker through three sublime degrees: the serenity of humble devotion in service to the Truth, serenity in dealings with creation, and the serenity of contentment by divine decree the zenith of which is exclusive to Prophets, Awliy (saints), and perfected mystics who have transcended intoxication into sobriety.
In this treatise, the definition and gradations of saknah will first be elucidated, followed by a detailed examination of each degree with reference to the Noble Qurn, Prophetic traditions, and mystical-philosophical principles. A critique of ecstatic utterances, an analysis of the distinction between intoxication and sobriety, and an explication of the attributes of the mystic in this station are presented, supported by Qurnic and mystical exemplars. The roles of contentment, gentleness, and pure servitude are also clarified. The discourse concludes by synthesizing each segment and delineating the epistemological horizons this chapter unfolds for the seeker.
Bab al-Saknah is a station that guides the seeker towards divine tranquillity and serenity, liberating them from self-centeredness, ecstatic excesses, and transgressions beyond the limits of servitude. This station, divided into three gradations in the Manzil al-Sirn, leads the seeker progressively from strict adherence to legal bounds, to gentleness with creation, and ultimately to contentment by divine decree:
The third saknah represents the pinnacle of this station, whereby the seeker, having traversed intoxication (the spiritual ecstasy of witnessing), arrives at sobriety (awareness), preserving the bounds of servitude whilst enveloping the reality with jurisprudential knowledge. The Noble Qurn describes this station as follows:
This verse portrays divine tranquillity as a bestowed gift for the believers, fortifying the seeker upon the path of servitude.
The mystic in the station of Saknah manifests across three existential dimensions:
Negation of self-centeredness serves as the key unlocking the gates of the ghayr and aqq dimensions, steering the mystic from self-absorption towards love of creation and contentment with the Truth. These states align with the sacred tradition:
Which implies that self-knowledge and the negation of the ego constitute the prelude to the knowledge of God and creation.
The first degree of Saknah is the humble devotion in service to the Truth, realised through observance of divine bounds, reverence for the Truth, and presence of heart in worship. This station establishes the seeker firmly in servitude and restrains them from dispersal of the ego and multiplicity. Khush acts like a shadow that humbles the seekers heart before the light of the Truth, inviting them to reverence and veneration of the Divine. The Qurn describes this state thus:
This verse emphasises presence of heart and observance in service.
In this degree, the seeker, through self-accountability and negation of self-centeredness, liberates themselves from self-love, reflecting the light of the Truth as a polished mirror. This humble devotion permeates not only outward acts of worship but all deeds, directing the seekers concentration towards the Truth.
Khush in service is identified by three salient features:
These features serve as pillars upon which the edifice of servitude is erected. The seeker resembles a diligent gardener who nurtures the sapling of worship with care and presence, avoiding any deficiency in service to the Truth.
The second degree of Saknah manifests in dealings with creation and is characterised by three features: self-accountability, gentleness with creation, and vigilance before the Truth. At this stage, the seeker resembles a gentle breeze that tenderly caresses creation with love and composure, refraining from harshness and rigidity. The Qurn elucidates this attribute:
This verse underscores the necessity of gentleness and composure in dealings with creation.
This degree is distinguished by three salient features:
In this station, the seeker resembles a physician who, instead of reproaching the patient, accepts their excuse and tenderly guides them towards health. The seeker covers the faults of creation with pardon and replaces despair with hope. This characteristic is confirmed by another Qurnic verse:
This verse accentuates dignity and gentleness in dealings with creation.
The mystic in this degree, instead of accusing creation, exonerates them and accepts their excuses. Like a mother who covers her childs fault with affection and guides them towards correction rather than reproach. This trait manifests the negation of self-centeredness and purity of heart that prevents the mystic from egotism and rigidity. The ignorant accuse creation and breed despair, whereas the mystic, by accepting excuses, instils hope.
At this station, the seeker not only refrains from complaint about harm from creation but, by enduring their hardships, brings benefit to them. Like a tree that bends before the storm but does not break and bestows its fruits upon creation. This conduct aligns with the behaviour of Imam Al (peace be upon him) in benevolence towards Ibn Muljam, who, despite enmity, witnessed purity of heart.
The third station of saknah is ri bil-qasm contentment through submission to divine decree which elevates the spiritual wayfarer to complete acceptance of Gods ordained fate. This rank is exclusively reserved for the prophets, saints, and perfected mystics who, having passed through the state of sakr (intoxication of mystical unveiling), attain aw (sobriety and wakefulness). At this station, the mystic resembles an ocean that receives every wave with profound calmness, perceiving nothing but the ultimate good of the Divine. The Quran portrays this state thus:
Delighted with what Allah has bestowed upon them of His bounty.
(An-Nis 4:83, )
This verse describes contentment with the divine decree as a hallmark of perfected faith.
Sakr in the mystical context is a state wherein the seeker becomes intoxicated through direct witnessing of the Divine Reality and may utter shaiyyt (ecstatic outbursts) such as I am the Truth (an al-aqq) or There is nothing in my garment but God (laysa f jubbat ill Allh). While these utterances contain intrinsic truth, their overt form often carries a taint of ranat (self-regard and deviation from the normative), clashing with the apparent understanding of knowledge, potentially leading the listener towards denial or blasphemy. The unitive sha, such as I am the Truth, expresses the manifestation of Divine Reality, whereas heretical shaiyyt, like I am your Most High Lord (an rabbuka al-al), amount to claims of divinity and departure from servitude. The mystic in the state of saknah ri, upon attaining aw, veils the truth by lawful knowledge and refrains from overt shaiyyt. This sobriety is corroborated by the statement of Imam Al (peace be upon him):
Were the veil lifted, my certainty would not increase.
This utterance indicates complete sobriety and the maintenance of the limits of servitude, preventing the mystic from transgression.
At this rank, the wayfarer, enlightened by knowledge of the secret of divine predestination, perceives all events as good, whether they appear as bitterness or sweetness, pain or comfort. He resembles a farmer who accepts every seed with contentment, knowing that nothing but goodness will arise from the Divine soil. This contentment is confirmed by another Quranic verse:
And perhaps you dislike a thing while it is good for you.
(Al-Baqarah 2:216, )
This verse elucidates the concealed goodness inherent in divine decree.
The mystic in saknah ri remains firmly within the bounds of servitude, avoiding claims to divinity or flagrant ecstatic outbursts. He is akin to a humble servant who bows respectfully before his Master, seeking nothing beyond servitude. This station accords with the prophetic practice, as the Messenger of Allah (peace and blessings be upon him) stated: I bear witness that Muhammad is His servant and Messenger. thereby prioritising servitude above prophethood.
Saknah ri bil-qasm represents the pinnacle of saknah, ushering the seeker from intoxication to sobriety and perfect contentment with divine decree. This station, marked by rejection of ecstatic outbursts and preservation of servitudes limits, leads the mystic to witnessing the truth and awareness of the secret of destiny. The mystic at this stage, like a polished mirror, sees nothing but the good of the Divine, his heart purified from all selfhood and conceit.
Saknah purifies the self from multiplicity and egocentrism, transforming the heart into a polished mirror reflecting nothing but kindness and mercy. This purification resembles the polishing of a precious gem that shines radiantly in the light of Divine Truth. The Quran describes this state:
He has certainly succeeded who purifies it [the soul].
(Ash-Shams 91:9, )
This verse establishes the purification of the soul as a prerequisite for salvation.
The mystic in the station of saknah acts as a protector and benefactor of the servants, taking delight in the welfare and joy of creation even when personally afflicted with hardship. He is likened to a spring that quenches the thirst of others without expectation of recompense. This attribute harmonises with the conduct of Imam Al (peace be upon him) in his benevolence even towards his adversary Ibn Muljam, manifesting hearts purity. The noble hadith People are the dependents of Allah further corroborates this universal benevolence, positioning the mystic as the devoted servant of Gods dependents.
The mystic, aware of Gods ever-watchful presence, preserves the limits of servitude and even in sin maintains a divine intention. He resembles an archer lying in ambush for Divine Truth, acting with precision and vigilance. The Quran attests to this watchfulness:
Indeed, your Lord is ever watchful.
(Ar-Rad 13:31, )
This verse emphasises Gods precise oversight and caution.
The mystic in saknah speaks with maturity, adapting his discourse to the listeners capacity and avoiding esoteric revelations that are unfamiliar. He is like a gardener who presents the fruits of knowledge in a manner digestible to all. This maturity aligns with the practice of Imam , who transmitted profound wisdom with simplicity and effectiveness. The prophetic instruction also affirms this approach: Speak to people according to their level of understanding.
Saknah, through purification of the self, clarity of heart, universal benevolence, and maturity in speech, directs the mystic towards the station of wilyah and service to the servants. This station cleanses the seekers heart from malice and egotism, leading him to love for creation and vigilance over Divine Truth. These attributes act as illuminating lights along the spiritual path, preparing the mystic for ultimate union with the Divine.
The chapter on bab al-saknah, as delivered in Lecture 481, presents a comprehensive map of mystical wayfaring that leads the seeker from egotism and ecstatic outbursts to tranquillity and divine peace. The saknah of humility guides the seeker to reverence and awe of the Divine; the saknah of interaction leads to gentleness with creation and vigilance over God; and the saknah ri bil-qasm immerses him in the ocean of divine unity and satisfaction. This station, by negating egotism, exonerating creation, and preserving servitudes limits, brings the mystic to sobriety after intoxication, transforming his heart into a clear mirror reflecting the Divine Light. Supported by Quranic verses (Al-Fath 48:26, Al-Imrn 3:159, An-Nis 4:83) and the exemplary conduct of the saints (Imam Al and Imam al-Sajjd, peace be upon them), this text guides the mystic towards universal benevolence, maturity in expression, and aid to the servants. Saknah flows forth like a spring from the heart of the seeker, quenching creation with love and gentleness, preparing him for the path of spiritual authority. Supervised by Sadegh Khademi
