of Nokounam, (Session 488)
The station of immat in Manzil al-Sirn shines forth as a brilliant beacon upon the path of mystical progression, manifesting an intrinsic faculty that guides the seeker with a pure and unceasing impetus towards the Exalted Truth. immat is a force akin to a steadfast sail, steering the vessel of the seekers existence through the turbulent waves of ephemeral attachments and petty desires, towards the everlasting shore and the Divine Presence. This station represents the fruit of relentless exertions in preceding spiritual stages, elevating the aspirant to a sublime rank wherein he is not only shielded from fatigue and baseness, but also rendered incapable of diverting his attention from the Truth.
In this treatise, drawing upon mystical teachings and Quranic exegesis, the degrees of immat, its characteristics, and its nexus with the stations of love and spiritual authority will be expounded. Regrettably, due to missing segments in the recorded lectures, an analysis of the second and third degrees of immat is unattainable; hence, the discussion is confined to the first degree and general themes. This work aspires, with rigorous and scholarly insight, to elucidate the stature of immat in the mystical journey in a polished and academic style befitting specialised readerships.
immat constitutes a faculty that impels the seeker with a pure and exclusive motivation towards the supreme goal namely, the Exalted Truth in such a manner that neither cessation nor distraction from the Truth is permitted: مَا يَمْلِكُ الِانْبِعَاثَ لِلْمَقْصُودِ صَرْفًا، لَا يَتَمَالَكُ صَاحِبُهَا، وَلَا يَلْتَفِتُ عَنْهَا. This faculty, as a spiritual power, liberates the seeker from egocentricity and carnal attachments, guiding him towards the Reality with complete sincerity. The purity of immat resembles a crystalline stream that diverts all deviations and distractions from the seekers path.
To elucidate the essence of immat, reference is made to the Noble Quran:
مَا زَاغَ الْبَصَرُ وَمَا طَغَى (An-Najm: 17)
Translation : His sight did not swerve, nor did it transgress.
This verse refers to the unyielding focus of the Holy Prophet Muhammad (peace be upon him) on the Truth during the Ascension (Mirj). The seekers immat, analogous to the Prophets sight, remains immune to deviation (zawgh) and transgression (ughwn), that is, claims to divinity or distraction towards other than the Truth, concentrating solely upon the Divine. This concentration, akin to a marksmans precise arrow, tolerates no deflection and maintains the seeker firmly upon the path of Truth.
immat purifies the quest for the goal from any material or even eschatological motives, such as hope for reward or fear of punishment, orienting it exclusively towards the Divine Face (wajh Allh). This purity distinguishes immat from mundane and otherworldly incentives; the seeker in this station, like a passionate lover, acts solely out of love for the Truth and His Face, not out of hope for recompense or fear of retribution. This attribute elevates immat to a lofty station where only the Truth is desirable.
The possessor of immat, under the dominion of this faculty, neither can stop nor transgress its laws nor pay heed to anything other than the Truth: لَا يَتَمَالَكُ صَاحِبُهَا، وَلَا يَلْتَفِتُ عَنْهَا. This attribute signifies the total supremacy of immat over the seekers self, compelling him to complete submission and surrender to the Divine. In this station, the seeker resembles a bird confined within the cage of immat, flying solely towards the Truth.
immat is a faculty that guides the seeker with sincerity and undivided focus towards the Exalted Truth. This power, by negating ephemeral attachments and distractions, leads the seeker into absolute submission and surrender. The Quranic reference (An-Najm: 17) and the explication of immats purity illuminate the lofty position of this station in the mystical path.
immat comprises three degrees; however, due to incomplete lecture records, only the first degree is elucidated. At this level, the seekers heart is safeguarded from inclination towards the ephemeral, driven instead towards the eternal, and purified from base tendencies. This degree functions as a firm foundation, liberating the seeker from transitory attachments and directing him towards the Truth.
In the first degree of immat, the seekers heart is shielded from attraction to the ephemeral whether this be the world, materiality, or carnal desires and is directed towards the eternal, namely the Exalted Truth. This immunity results from the purification of the soul that transforms the seekers disposition, rendering it incompatible with fatigue and baseness. In this station, the heart resembles a polished mirror reflecting only the lights of the Divine.
Within the station of immat, the seeker undergoes such transformation that committing sin becomes burdensome to him, rather than abstaining from sin. His disposition becomes incompatible with fatigue and baseness, akin to a child weaned off milk who no longer desires it. This change of nature signals the seekers spiritual maturity, freeing the soul from worldly attachments and endowing it with nobility and purity.
Divine saints, such as the Commander of the Faithful (Al ibn Ab lib, peace be upon him) subsisting on dry bread and a simple life, and Imam Jfar al-diq (peace be upon him) clad in coarse garments, lived not out of ostentation or asceticism but due to the incompatibility of their nature with comfort and luxury. These exemplars serve as flawless mirrors reflecting the reality of immat and the transformation of disposition in the presence of the saints.
The seeker can test his spiritual state by discerning whether renouncing the world is difficult for him, or whether abandoning the act of renouncing the world is difficult. If the former is hard, he remains in the initial or intermediate stages of the journey; if the latter proves arduous, he has attained the station of immat. This test functions as an exact gauge revealing the seekers spiritual rank.
immat resembles the marksmans unwavering focus upon the target, whereby even a fly upon the ear does not divert him from his aim. This simile underscores the absolute concentration of immat upon the Truth and the repudiation of any distraction. Any deviation signifies deficiency in immat, and the seeker in this station moves like a released arrow solely towards the Divine.
The first degree of immat protects the seekers heart from inclination towards the ephemeral, guides him towards the eternal, and purifies him from base tendencies. The transformation of the seekers disposition, immunity from fatigue, and absolute focus upon the Truth are salient features of this station. Exemplars among the Divine saints and mystical allegories vividly illuminate the reality of immat.
immat swiftly places the seeker among the lovers of the Divine, for the submission to the Divines sovereignty transforms into Divine love and affection. This transition, like a blossom emerging from the branch of immat, elevates the seeker from initial subjugation to the ardour and passion of Divine love a station representing the pinnacle of the mystical path.
immat leads the seeker to love, and subsequently to passionate love, described as ashadd ubb lillh:
وَالَّذِينَ آمَنُوا أَشَدُّ حُبًّا لِلَّهِ (Al-Baqarah: 165)
Translation : And those who believe are stronger in love for God.
Love is a station surpassing mere affection, whereby the seeker attains intense Divine love and becomes independent of all besides the Truth. This station, akin to a lofty summit, draws the seeker ever closer to union with the Divine.
The faculty of aspiration (himma) emancipates the spiritual traveller from attachment to both the worldly life and the hereafter:
الدُّنْيَا حَرَامٌ عَلَى أَهْلِ الْآخِرَةِ وَالْآخِرَةُ حَرَامٌ عَلَى أَهْلِ الدِّينِ وَهُمَا حَرَامَانِ عَلَى أَهْلِ اللَّهِ
The world is forbidden for the people of the hereafter, and the hereafter is forbidden for the people of religion; and both are forbidden for the people of God. This very asceticism (zuhd) liberates the seeker from any form of attachment to the transient, even the bliss of Paradise, and connects him to the Face of God (wajh Allah).
At this station, the seeker is like a free bird soaring solely in the sky of the Divine Truth.
The couplet:
دیوانه کنی هر دو جهانش بخشی / دیوانه تو هر دو جهان را چه کند
reflects the negation of desire for both the world and the hereafter in the station of aspiration. This verse mirrors the state of the seekers self-sufficiency from both abodes, illustrating his connection to the Divine Truth.
Aspiration is like a bridge that transports the seeker from the valleys of spiritual wayfaring (suluk) to the receptacle of the mystical state (hal) and Divine love. This station guides the traveller towards divine love and detaches him from the attachments of the two abodes, thus connecting him to the Face of God. The Quranic verses and mystical poetry beautifully elucidate this reality.
Aspiration represents the quintessence of the seekers being and the culmination of all his endeavours along the spiritual path:
الْعَارِفُ يَخْلُقُ بِهِمَّتِهِ
This power leads the seeker to a resolute and creative will through which profound spiritual effectssuch as the acceptance of prayer and the efficacy of worshipare brought forth. Aspiration acts as a key that opens the doors to the realm of the unseen for the seeker.
Aspiration is ultimately the fruit of Divine grace and favour. The seeker attains this station not merely through personal effort, but through the influx of Gods bounty. This grace descends like a rain of mercy upon prepared hearts, enabling aspiration to flourish within the seekers being. The poetry:
باران که در لطافت طبعش خلل نیست / در باغ لاله رویَد و در شورهزار خس
aptly alludes to this reality.
At the station of aspiration, the seeker is liberated from dependence on external causes and natural circumstances, remaining immune to weariness and spiritual inertia. The saints, such as the Commander of the Faithful (Amir al-Muminin) and Imam al-Baqir (peace be upon them), exemplified this by their labour and effort without attachment to the fruits. This characteristic directs the seeker to complete reliance (tawakkul) upon the Divine.
The noble self (nafs sharifah), even in the absence of religious adherence, avoids fatigue and baseness. Internal chivalry signals a noble self ready to receive aspiration. The aspirant never acts treacherously even towards his enemies, nor does he yield to anger or wrath, revealing the purity and nobility of his soul.
The possessor of aspiration, endowed with inward insight, distinguishes between the lawful and the unlawful, akin to the infallibles (Ahl al-Bayt), who abstained from the forbidden out of nobility of the self. This insight cleanses the seekers heart from the defilements of the unlawful, illuminating it with Divine light.
The desired is invariably more noble than the seeker:
الطالب أخس من المطلوب
If one clings to a miserly heart, he is miserabler than that. This principle serves as a measure for the seekers self-awareness by assessing his desires to gauge the degree of nobility or baseness of his soul.
Aspiration, as a precious fruit, is the result of the seekers spiritual journey and Divine grace. This faculty, through negation of attachment to causes, nobility of the self, and inward insight, leads the seeker to spiritual efficacy and complete trust in God. The principles of Islamic mysticism and exemplars among the saints vividly illuminate this reality.
At the station of aspiration, the seeker, like the Holy Prophet (peace be upon him), is primarily a servant before being a messenger:
عَبْدُهُ وَرَسُولُهُ
Aspiration negates the ego and bestows pure servitude upon the seeker. This servitude forms the foundation of aspiration, liberating the seeker from self-centeredness.
Imam al-Sajjad (peace be upon him), before the decline of his strength, would turn pale from the intensity of aspiration and could not tolerate negligence in worship. This observation demonstrates the dominance of aspiration over the nafs in the saints, compelling them to complete submission and pure devotion.
Aspiration is the final station in the valleys (wadi) and brings the seeker to the receptacle of the mystical state and love:
نهایة الوادی، بدایة الحال
This transition indicates the perfection of the spiritual journey, wherein the seeker moves from striving in the valleys to witnessing and mystical states.
Aspiration restrains the seeker from desire for the possible:
The : Everything except His Face is transient. This verse emphasises the perishable nature of all except the Divine Truth. Aspiration directs the seeker towards the Everlasting Face and liberates him from attachment to the possible.
Labids poem:
ألا كلُّ شيءٍ ما خلا الله باطل / وكلّ نعيمٍ لا محالة زائل
alludes to asceticism towards the transient and longing for the Everlasting. This poetry beautifully manifests the essence of aspiration in denying all except the Truth.
Aspiration purifies the heart from the deficiency of capacitynamely blameworthiness, excessiveness, fatigue, and attachment to causes. This purification frees the heart from egotistical veils and prepares it to receive Divine lights.
Aspiration guides the seeker towards pure servitude, asceticism in relation to the possible, and attainment of the Face of God. This station, by purifying the heart from deficiency of capacity, elevates the seeker to mystical witnessing and states. The Quranic verses and mystical poetry exquisitely elucidate this reality.
The station of aspiration (himma) in the Manzil al-Sirn (Stations of the Wayfarers) stands as a lofty summit in the mystical path, guiding the seeker towards the Divine with purity and concentration. This faculty, through negation of attachment to the transient, transformation of the seekers nature, and immunity of the heart from weariness, leads him to love, passion, and pure servitude. At the foremost degree of aspiration, the heart is safeguarded from desire for the perishable, drawn towards the everlasting, and purified from deficiency of capacity. The exemplars among the saints, such as Amir al-Muminn and Imam al-Sajjad (peace be upon them), with their simple lives and pure worship, embody the perfection of this station. Quranic verses, mystical poetry, and allegories elucidate the exalted rank of aspiration within the spiritual journey.
Supervised by Sadegh Khademi
