the Lectures of Nokounam Session 494
The treatise Manzil al-S'irn, authored by the eminent Khwja Abdullh Ansr, stands as one of the most distinguished Islamic mystical texts elucidating the spiritual stations of the seekers journey. Within this work, the chapter on love, as a foundational pillar of the path and spiritual progression, occupies a singularly prominent position. The present lecture, derived from the discourses of Nokounam , is devoted to an in-depth examination of the triadic degrees of love and their defining characteristics.
In this context, love is portrayed not merely as a heartfelt emotion but as a spiritual station which guides the seeker from the dispersal of the nafs (ego-self) towards unity with the Divine Truth. This station, distinguished by such qualities as the cessation of inner doubts, the delight found in serving the Beloved, and consolation amid afflictions, directs the heart toward annihilation (fan) and nearness (qurb) to God. What follows is a systematically arranged study with precise scholarly headings, exploring these degrees and their consequential effects.
In the framework of mystical progression, love is categorised into three principal degrees, each encompassing numerous subordinate ranks. These degrees chart the gradual progression of the seeker from the vicissitudes of the lower self to the stability and nearness of the Divine Presence. Each degree, with its distinctive traits and fruits, elevates the seeker to loftier realms of annihilation and unity, as if every step opens a portal to the boundless light of the Truth.
The primary source text emphasises this triadic structure explicitly with the phrase and it is upon three degrees (wa hiya al thalth darajt). These degrees represent not only the stations of spiritual travel but also the gradations of the hearts elevation in divine love, leading the seeker from doubt and multiplicity towards certainty and unity.
The initial degree of love is delineated by three salient characteristics: the cessation of inner doubts (wasws), the pleasure derived from service to the Beloved, and consolation amid tribulations. These attributes direct the seekers heart away from distraction towards concentration and submission to Divine Will.
As the original text states:
Love cuts off the whispers (doubts), delights in service, and finds consolation from calamities (maabbat taqa al-wasws, wa taladhdh al-khidmah, wa tasall an al-maib)
these signify the transformation of the heart from multiplicity to unity and from doubt to certainty.
The first degree of love, marked by the cessation of doubts, joy in serving the Beloved, and consolation amidst trials, directs the seeker towards sincerity and concentration on the Beloved. These qualities cleanse the heart of nafs-derived hindrances and usher it towards Divine proximity. The forthcoming discussion will focus on the origins and factors fostering the growth of this love.
The first degree of love emanates from three fundamental factors: contemplation of Divine bounties (mulaat al-minnah), adherence to the Shariah and Prophetic tradition (ittib al-sunnah), and the response to the seekers existential need for the Truth (ijbat al-fqah). These elements transmute love from a theoretical notion into a practical and enduring experience.
The source text accentuates these factors through the phrase love grows from contemplation of bounty, is established by following the Sunnah, and develops by responding to need (maabbat tanbut min mulaat al-minnah, tathabbit bi-ittib al-sunnah, wa tanm al al-ijbah lil-fqah). These three factors plant, stabilize, and nurture love as if it were a flourishing tree.
Sincerity functions as a shield against doubts, safeguarding the lovers heart from the devils intrusion. As the Holy Quran affirms:
By Your Might, I will surely lead astray all of them except Your sincere servants among them. (Surah d: 8283)
(Translation: )
The lover, focusing solely on the Beloved, perceives nothing but the Truth and is not drawn towards other objects. This sincerity purifies the heart from attachment to anything but the Divine and leads it towards unity with God.
Rooted in contemplation, Shariah adherence, and existential need, and fortified by the shield of sincerity, love liberates the heart from doubts and multiplicity. These factors guide the seeker towards intrinsic love and pure sincerity, which shall be examined in the subsequent section.
Love kindles a fervent heat within the heart that annihilates inner doubts. This heat acts as a smelting furnace dissolving spiritual impurities and guiding the heart towards unity with the Beloved. The lover sees no one but the Beloved, desires nothing else, and seeks no deficiency. Such concentration manifests sincerity and emancipation from worldly attachments.
Doubts, by sowing uncertainty and weakening resolve, hinder the seekers success. As the original text underscores, such hesitations obstruct focus on virtuous deeds, from study to worship. Love, by eradicating these impediments, directs the heart towards certainty and steadfastness.
Love transforms service to the Beloved from a burdensome obligation into a delightful act of worship. Unlike obligatory service, which, like a journey to satisfy material needs, is wearisome, loving service resembles a pilgrimage to the Belovedpleasurable and effortless. This delight stems from the love for the Beloved, guiding the heart towards complete servitude.
Humility before the Beloved stands as a clear manifestation of profound love. The devotee, through submission to the Truth, finds service itself to be a source of delight. As the primary text elucidates, the lover derives pleasure from pressing their cheek to the dust and kissing the earth before the Beloved; this act of humility signifies reverence and devotion.
The devotee, in the state of love, harbours no fear of affliction or calamity, for the Beloved is perceived at all times. Even the very earth upon which the Beloved treads holds dear significance for the lover. This fearlessness is emblematic of total submission and profound love, which liberates the seeker from fear and sorrow. Love calms the heart amidst hardships such that nothing is sought save the satisfaction of the Beloved.
Humility before the sacredsuch as kissing the shrine of the Innocents or the prayer beadis an indication of love and veneration. Drawing upon mystical tradition, this practice is regarded as an act of worship and spiritual perfection, firmly devoid of any association with polytheism. Humility before saints and scholars, for instance by kissing in the abode of a scholar, similarly signifies respect and affection that directs the heart toward perfection.
Nonetheless, to expect humility from others constitutes a defect of the self. The lover performs acts of humility for the sake of the Truth, not for self-glorification. This distinction underscores the imperative of sincerity in humility and the avoidance of narcissism.
Deficiencies such as listlessness, lethargy, and rancour originate from an absence of love for the Beloved. These obstacles induce fragmentation within the heart, impeding the seekers spiritual progress. As the foundational text indicates, worship such as prayer is arduous and onerous for one devoid of love. Conversely, the lover finds delight in these acts through passion for the Truth.
Impure sustenance and excess consumption likewise harm the heart and hinder love. As conveyed in the tradition, the stomach is the domicile of every illness. Minimal and pure nourishment purifies the heart and strengthens love.
To cultivate love, the seeker must cleanse the heart of rancour and intensify its ardour through righteous deeds, such as prayer and supplication. Practices like dietary discipline fortify the will, preparing the seeker for love. This spiritual exercise resembles tuning a musical instrument, aligning the soul to the divine melody.
True love is love for the Essence of the Truth, unbound by form. This love is enduring and independent of conditions, such that both attainment and loss are alike. In contrast, apparent love pertains to the form and ceases upon attainment. As the principal text highlights, apparent love is deficient, and its absence constitutes perfection.
The heart devoid of love is lifeless. God guides the seeker from apparent love to true love, which bestows eternal vitality and spiritual life upon the heart.
Love, as the gateway to annihilation in the Truth, occupies a distinguished station in Manzil al-Sirn. Its primary degree, marked by the severance of intrusive whispers, the joy of service, and consolation amidst tribulations, guides the heart from dispersion to unity. This love emerges from reflection upon divine blessings, adherence to sacred law, and response to existential need, culminating in sincerity and humility that lead the seeker toward divine proximity. The Quranic versessuch as verse 36 of Srah dand prophetic traditions underscore the role of sincerity in liberation from whispered doubts. Humility before the sacred and the saints signals love and perfection, while expecting such humility from others reflects a personal defect. True love, unlike apparent love, is eternal and imparts spiritual vitality to the heart.
Supervised by: Sadegh Khademi
