of Nekounam, may his sanctity be honoured (Session 502)
The present work constitutes a refined and scholarly rearticulation and compilation of the 502nd session of Nekounams lectures, dedicated exclusively to the exposition and analysis of the chapter entitled Ghayrat al-rif (The Jealousy of the Gnostic) from Manzil al-Sirn. This treatise offers a profound insight into the stages of the mystical journey, elucidating the jealousy of the gnostic as a spiritual catalyst in the path towards divine truth.
The jealousy of the gnostic, considered the third station of jealousy following that of the worshipper and the seeker, occupies a lofty rank within the mystical itinerary. This jealousy originates from the gnostics acute sensitivity to any form of veiling (ijb) over the truth, or any obscuration (kodurat) upon the inner reality of their being. The lecture elucidates:
غيرة العارف على عين غطاها غين، و سر غشيه رين. و نفس علَقَ بر جاء أو التفت إلى عطاء
Here, the Ayn denotes the sublime truth manifest and witnessed by the gnostic; the Ghayn represents the veil that conceals this truth; and the Rn symbolizes the opacity cast over the sirr, the heart refined and elevated to the spiritual station. The gnostics nafs, at this level, remains prevented from unmediated vision due to its attachment either to rajj (hope for reward) or to attentiveness towards bestowed divine graces (a). This acute sensitivity compels the gnostic towards a profound reaction to purge all attachments alien to the truth from the heart. Key Insight: The jealousy of the gnostic is their vigilance against any veiling (ghayn) over the truth (ayn) or any opacity (rn) upon the sirr, which impels them towards utmost purity and sincerity. At this stage, the gnostic resembles a vigilant observer who cannot tolerate the slightest speck of dust upon the mirror of their existence. This jealousy stems not from carnal envy, but from a disinterested, passionate love for the Divine Truth, guiding the gnostic towards annihilation in the Divine Essence.
The mystical journey necessitates persistent and gradual advancement. The lecture emphasises:
در باب معرفت و سلوك و سير ربوبيات بايد آهسته و پيوسته حركت كرد
Hasty or discontinuous progress, except in rare cases where some travellers possess the capability for rapid and steady movement, does not lead to genuine perfection. Such slow progression resembles a tranquil stream that patiently polishes the stones along its course, ultimately arriving at the ocean of union. Perseverance and continuity serve as the two wings of the traveller, safeguarding against precipitance and deviation.
The mystical stations are conveyed through myriad languages and terminologies, each presenting a unique perspective on this luminous path. The lecture notes:
هر كس به زبان خودش سخن مىگويد و براى منازل و سير كمال، عناوين و اسماء و خصوصيات و بيانات مختلفى هست
Some classify the path into a thousand stations, others into a hundred, and some into a single station. Attar of Nishapur, for example, offers a symbolic and comprehensive sevenfold classification known as the Seven Cities of Love, whereas the Qurnic or Hikmah discourses provide more intricate details. This multiplicity resembles a rainbow that reveals a single truth in a spectrum of colours, enabling diverse audiences to apprehend the paths meaning.
The first section elucidated the jealousy of the gnostic as a spiritual impetus within the mystical path and its gradations. This jealousy arises from sensitivity to any veiling or obscuration and propels the seeker toward purity and sincerity. The necessity for slow, continuous progress and the linguistic diversity in expressing the stations highlight the profundity and expansiveness of this journey. These foundational concepts pave the way for understanding the existential stations of the traveller in the subsequent section.
The mystical journey is classified in the lecture into four principal stages: ab (nature), nafs (self), qalb (heart), and r (spirit). Each stage represents a level of existence and awareness that the traveller must traverse. This classification serves as a ladder, lifting the traveller from the earthly realm to the celestial spheres. ab marks the primordial level characterised by movement and stillness; nafs represents attachment to particulars and egoism; qalb denotes the capacity to apprehend universals and perfections; and r signifies the apex of the travellers ascent into divine creativity and the attainment of the Lordly command.
The ab stage constitutes the most elementary level of existence, wherein life manifests instinctively and primitively. The lecture states: ab means the origin of movement and stillness. This stage includes beings endowed with movement and rest, such as the zygote, clot, morsel of flesh, and infant, which have yet to attain full self-awareness. The ab resembles a seed sown in the soil of nature, which through the journey eventually transforms into a mighty tree. This phase constitutes the point of departure for the travellers ascent to higher stages.
The nafs stage describes the phase wherein the individual inclines towards minor pleasures, personal attachments, and self-centeredness. The lecture emphasises: It possesses particulars, desires, enjoys and loves. This stage is identified with the nafs al-ammrah bi-s-s (the soul inciting to evil), which strengthens egotism and attachment to worldly affairs. The commanding soul resembles a broken mirror, reflecting solely its own image and preventing the apprehension of universals and divine perfections. The traveller at this stage must transcend such carnal attachments in order to reach the station of the heart.
This verse underscores the self-centredness of the commanding soul that keeps the traveller bound to material attachments. Key Insight: The commanding soul, with its inclination to particulars and egocentrism, obstructs the comprehension of universals and divine perfections and binds the traveller within carnal attachments.
The qalb stage denotes that at which the traveller attains insight into universals and perfections. The lecture states: The third station is the station of the heart. That is, one takes delight in perfection, whether for oneself or for another. The heart resembles a sea freed from carnal limitations, expressing love and care not only for itself but for all creatures. At this rank, the traveller transcends minor pleasures and rejoices in union and perfection both personally and universally.
The r stage represents the pinnacle of the travellers ascent, wherein they partake in divine creativity and attain the station of Qul al-ru min amri rabb (Say, the Spirit is from the command of my Lord). The Qurn declares:
The spirit resembles a light emanating from the divine command, enabling the traveller to create and influence life. This station elevates the traveller to the rank of Masullh (The Christ of God) or Kalimullh (The Speaker with God).
Following the four ascending stations (ab, nafs, qalb, r), there exist three descending stationssirr (secret), khaf (hidden), and akhf (most hidden)through which the traveller attains subsistence in the divine Names and Attributes and reaches annihilation in the divine Essence. The lecture remarks: Three further stations are vessels of descent. At the station of sirr, the traveller becomes clothed in divine action; at khaf, in divine attributes; and at akhf, in the divine essence. These descending stages constitute a return akin to a bird that, after soaring through the heavens, returns to the divine earth bearing the wings of truth.
The second section explicated the existential stages of the traveller from ab to r, followed by the descending stations of sirr, khaf, and akhf. These stages delineate the evolutionary course of humanity from material existence to the divine station. Each stage constitutes a step toward perfection, liberating the traveller from carnal attachments and guiding them toward the ultimate truth.
The zeal of the worshipper (ghirat al-abid) is principally oriented towards the observance of divine commandments and the abandonment of prohibitions. As delineated in the lecture series: The worshipper is one who possesses action. The worshipper is akin to a loyal soldier, steadfastly adhering to divine duties and attaining the station of servitude (ubdiyyah) through the performance of righteous deeds. This station constitutes a foundational prelude to the loftier degrees of spiritual journeying.
The seeker (murid) has transcended the stage of mere action and advanced to the realm of will (irada), no longer pursuing what is undesirable or non-beloved. The lecture asserts: The possessor of will, the seeker, is the proprietor of the path of the traveller. The seeker resembles a traveller who, with unwavering focus upon the Divine Will, distances himself from carnal attachments and progresses towards the attainment of Truth.
The zeal of the gnostic (ghirat al-arif) represents the consummate degree of zeal, wherein nothing but the Truth holds sway within the heart. The lecture pronounces: The zeal of the gnostic signifies the zeal of the perfect one, the zeal of the one who has arrived. The gnostic is comparable to a polished mirror, reflecting naught except the Truth, intolerant of even the slightest tarnish or impurity. This unveiled vision liberates him entirely from all attachments to what is other than the Truth.
Key Point: The zeal of the gnostic signifies the attainment of the Truth and an unveiled vision that emancipates the gnostic from any stain or impurity.
Section Three elucidates the concept of zeal as it manifests within the three degrees of worshipper, seeker, and gnostic. The zeal of the gnostic, as the most perfected degree, guides the spiritual traveller towards unveiled witnessing, purity, and absolute sincerity. These degrees illustrate the evolutionary progression of the seekers journey, from action, through volition, culminating in the realization of Truth.
The Quranic corpus categorises spiritual travellers (salikin) into three groups: the People of the Left (Ab al-Shiml), the People of the Right (Ab al-Yamn), and the Near Ones (Muqarrabn). The lecture articulates: The People of the Left are those clinging to nature and the self; the People of the Right possess the heart and the spirit; and the Near Ones are the possessors of secret, hidden, and most hidden realities. The People of the Left remain bound to nature and the ego; the People of the Right have attained the stations of heart and spirit; whilst the Near Ones, by virtue of their closeness to the Divine, are free from all veils. This classification functions as a cartographic schema delineating the spiritual path from the obscurity of nature to the illumination of Divine proximity.
Within the lecture, a critical analysis is rendered regarding the erroneous application of the verse:
كَلَّا بَلْ ۖ رَانَ عَلَىٰ قُلُوبِهِم مَّا كَانُوا۟ يَكْسِبُونَ(Al-Mutaffifin: 14; : Nay! But what they used to earn has rusted upon their hearts.)
This verse refers specifically to the People of the Left and the deniers of Truth, not to those travellers who have attained the stations of heart and spirit. The spiritual rust ('rn') on the levels of heart and spirit is partial and temporary, whereas the rust of the People of the Left obstructs faith altogether. This critique underscores the imperative of meticulousness when explicating mystical concepts.
The genuine gnostic is emancipated from all attachment to hope (raj) and bestowal (a). The lecture affirms: If one attains selflessness, one reaches the Truth. Selfless love constitutes the zenith of the mystical journey, elevating the gnostic to the rank of the Near Ones. This love resembles a flower blossoming in the garden of Divine existence, devoid of any anticipation of fruit. The gnostic perceives nothing but the Beloved, and is utterly free from all desires, even for the most noble of created things.
Key Point: Selfless love epitomises the pinnacle of mystical progress, liberating the gnostic from all cravings for what is other than the Truth and guiding him to complete realization.
Section Four, by explicating the Quranic categorisation of spiritual travellers alongside a hermeneutical critique of interpretative misuses, highlights the indispensability of precision in the exposition of mystical doctrines. Selfless love, as the consummation of the gnostics path, leads to the station of Divine proximity and complete annihilation (fan).
Supervised by Sadegh Khademi
