the Lectures of Nokounam (may his sacred secret be sanctified) Session 487
In the spiritual journey of mystical wayfaring (sr wa sulk), the station of immat (determination, resolve) manifests as a pivotal gateway that guides the seeker from the realms of toil and exertion towards the states of loving devotion and mystical witnessing. This station, described by Nokounam (may his sacred secret be sanctified) as the final degree of the diyyah, epitomises the confluence of existential faculties and liberation from the fragmentation of the nafs (self).
Like a radiant beacon, immat illuminates the path of the seeker, enabling themthrough unwavering focus and resolute willto transcend the dispersions of corporeal and egotistic distractions, advancing instead towards divine unity and nearness. This treatise, grounded in the exegesis of the 487th lecture and enriched by comprehensive analyses, elucidates the station of immat within the mystical path, its attributes and degrees, as well as its profound role in the seekers inner transformation.
The mystical journey initiates with yaqah, the awakening of the seeker from the slumber of heedlessness and detachment from the common crowd. This awakening, accompanied by self-examination and heightened self-awareness, leads the seeker from a mundane state toward elevated spiritual stations. Along this path, the traveller enters various abodes and portals, ultimately arriving at the challenging domains known as the diyyah.
The diyyah resemble arduous mountain passes, fraught with twists and turns, wherein the seeker is summoned to a strenuous confrontation with their own nafs. This phase constitutes a rigorous arena of trial and exercise, wherein the heart of the seeker is propelled from a state of inversion (maqlb) towards revolution and profound transformation.
Ma zgh al-baar wa m agh (Quran, Srah An-Najm, 53:17) translated by as: His gaze did not deviate, nor did he transgress. This verse, referring to the steadfastness of the Prophets vision and will, symbolises the exalted mystical determination that guides the seeker from dispersion towards existential unity.
Within the domains of the diyyah, through rigorous practice and spiritual struggle (mujhadah), the seeker converts their inverted heart into one capable of enamourment and receptivity to divine love. The inverted heart, akin to a dust-laden mirror, is afflicted by egotistic fragmentation originating from worldly attachments and quotidian distractions.
The hearts revolution is an alchemical process by which the seeker is freed from this fragmentation and led toward existential unity. This metamorphosis functions as a spiritual alchemy, transmuting the heart into a vessel filled with divine love and yearning.
Key insight: The immat acts as a key, unlocking the locks of division, and directing the seekers heart toward unity and divine proximity.
The diyyah represent a stage of hardship and tribulation wherein the seeker is prepared through the acquisition of knowledge, wisdom, discernment, insight, and reverence, eventually attaining the station of immat and thereafter divine love. These hardships resemble the fire of a furnace that purifies the impurities of the nafs, polishing the heart for the reception of divine passion.
Until the seeker becomes a vessel worthy of enamourment, they remain amidst these arduous trials. This stage is suffused with inspiration, serenity, and tranquillity, guiding the seeker toward the station of immat.
The distinction between the diyyah and the awl lies in the very nature of these two stages. The diyyah constitute the phase of striving, presence, and endurance, culminating in the station of immat. Subsequently, the seeker enters the realm of states, encompassing the stations of love, lover, and Beloved, accompanied by ardour, aesthetic delight, and passionate love.
This transition is comparable to crossing harsh mountain passes to reach a vast, luminous plain, wherein the seeker is guided from egotistical exertions to states of passionate devotion and mystical witnessing. The immat functions as a bridge connecting these two phases.
The attainment of complete immat necessitates ikhl (sincerity of intention) and khal (liberation from attachments). Through sincerity, the seeker is purified from non-divine intentions; through deliverance, they are freed from the bonds of material and egotistical attachments. These two pillars act as twin wings, enabling the seekers ascent to the sublime heights of determination.
Absent sincerity and deliverance, the seekers immat remains deficient, and they fall prey to egotistic dispersions.
Key insight: Sincerity and deliverance constitute the fundamental pillars of immat, guiding the seeker from egotistic fragmentation toward unity and focused resolve.
immat signifies the transformation of the nafss self-centered concern (hammah nafsnyah) into divine concern (hammah ilhyah), accomplished through the congregation and unification of existential faculties. This station resembles the example of Abraham the Friend of God (Ibrhm Khall), who is described in the Quran as a nation in himself: Inna Ibrhma kna ummah (Quran, Srah Al-Baqarah, 2:124) translated by as: Indeed, Abraham was a nation.
The congregation is analogous to gathering the dispersed streams of a river into a single, unified course; it centralises the seekers scattered faculties and directs them towards the Divine Truth.
Humankind wastes the majority of its potential due to the fragmentation of existential faculties. Such fragmentation arises from dispersions in daily activitiessuch as excessive eating, hoarding possessions, and engaging in unnecessary acts. For instance, the hadith Man akala f al-yawmi marratan lam yakun jian (He who eats once a day does not remain hungry) demonstrates that a single meal suffices for ones need, and excess leads to dispersion and distance from worship.
Altruism entails abstaining from superfluous consumption and dedicating blessings to others. As exemplified by the Commander of the Faithful (Al ibn Ab lib, peace be upon him), who cultivated date palms yet refrained from consuming their yield, thereby avoiding dispersion. This practice is not mere altruism alone, but a deliberate avoidance of excess to preserve congregated faculties and concentration.
Such conduct, like a pristine spring, fosters purity and sincerity within the seekers life.
Key insight: Altruism and sufficiency liberate the seeker from material dispersions and consolidate their existential faculties for the actualisation of immat.
True courage in immat is embodied in the words of the Commander of the Faithful (peace be upon him), who declared:
Man kna himmatuhu m yadkhulu f banihi kna qmatuhu m yakhruju min banihi He whose determination is confined to what enters his stomach, his value is measured by what leaves it. This utterance, like a sharp blade, invalidates the worth of material attachments in the face of lofty determination, guiding the seeker toward divine lordship.
A house for yourself, a house for your family, a house for your guests, and the fourth is for Satan
demonstrates that the fourth abode belongs to Satan, thereby fostering discord. This statement acts as a solemn admonition, guiding the seeker away from opulence towards sufficiency and moderation.
The Holy Quran in verse 2 of Surah al-Muzzammil commands:
Arise [to pray] at night, except for a little
(translated by ). This verse underscores the necessity of night vigil and the reduction of sleep, which mitigates division and fortifies resolve. The night serves as a precious opportunity for steadfastness and devotion, freeing the seeker from the dispersions of daily life.
Voluntary fasting, by diminishing material needs, lessens division and reinforces resolve. Jurisprudentially, fasting is prohibited or disliked only on specific days, with the remainder deemed recommended, highlighting the importance of sufficiency in spiritual practice. Fasting acts as a shield against material attachments, guiding the seeker towards unity and focus.
Unity and resolve resemble ablution (wudu), which is nullified by division. The seeker, by maintaining concentration and avoiding dispersion, preserves elevated resolve. Neglecting worshipsuch as delaying prayers due to worldly preoccupationsis a manifestation of division that obstructs the attainment of resolve. This serves as a cautionary reminder to uphold spiritual focus and concentration during acts of worship.
The Awliy, such as the Commander of the Faithful (Amr al-Muminn, Al ibn Ab lib), avoided extravagance through simplicity, thereby eschewing division and maintaining lofty resolve. Their consumption of dry bread was not an act of austerity per se, but a deliberate means of preserving purity and steering clear of distraction. This choice, like a crystal-clear spring, invigorated their strength and determination.
Lady Fimah (peace be upon her), through her simplicity and minimal use of resources, provided a model for eschewing division and attaining exalted resolve. She employed merely an animal hide for both bedding and shelter, demonstrating that sufficiency and chastity pave the seekers path to resolve.
Salman al-Fris, with his simplicity and minimal possessions, exemplified the avoidance of division and the attainment of resolve. His staff and water vessel served as emblems of sufficiency, protecting him from material and egotistic distractions.
The essence of a scholars character lies in his truthfulness and resolve rather than in material possessions. A scholar who boasts of worldly wealth is spiritually impoverished and inferior to the common populace. The scholars of the Salaf embodied spiritual authority through simplicity and world-renunciation, profoundly influencing the people by their speech and conduct.
Shaykh al-Anr maintained resolve and purity by residing in a rented home and avoiding extravagance, thus steering clear of division. The anecdote involving a wealthy Indian merchants wife and the Shaykhs spouse illustrates his modesty and sincerity, revealing his embarrassment in the face of ostentation.
The account of Shaykh al-Anr and shtiyn evidences that scholars, even in times of need, preserved resolve and purity by eschewing material attachments. Shaykh al-Anr, entrusted with the property of the poor, demonstrated that lofty resolve is independent of material ties.
The scholars of the Salaf, through their resolve and sincerity, strengthened the faith and perseverance of the peoplea legacy that endures to this day. This influence is like a sapling deeply rooted within the hearts of the people, fortifying their faith amid adversities.
Resolve necessitates seclusion with the self and avoidance of material and social dispersion. Through solitude, the seeker consolidates his faculties and is guided towards the Truth. Such seclusion acts as a sanctuary, protecting the seeker from the storms of fragmentation.
Chastity (purity in conduct) and sufficiency (contentment with minimal needs) constitute the twin pillars in the realisation of resolve, shielding the seeker from division and excess. These principles erect the steadfast edifice of lofty resolve.
Worrying and planning excessively for the future create division. The seeker, by trusting in God and focusing on the present, is freed from such dispersion and fortifies resolve. This trust serves as a shield safeguarding the seeker from anxiety about what is to come.
To attain resolve, the seeker must distance himself from familial attachments and their excessive demands to be liberated from division. This distancing does not imply shirking responsibility but rather avoiding entanglement in undue desires.
The gaze does not stray nor does it transgress
and
Arise [to pray] at night, except for a little
, alongside the traditions of the Awliy, underscore the necessity of concentration, chastity, and sufficiency in the actualisation of resolve. The scholars and Awliy of the Salaf, by means of simplicity and renunciation of materialism, established a paradigm of lofty resolve that not only led themselves to divine proximity but also fortified the faith and perseverance of the people. This treatise, through a precise and comprehensive exposition of the station of resolve, highlights the crucial importance of liberation from division and the concentration on the divine path.
Supervised by Sadegh Khademi
