Excerpt from the Lectures of Nokounam, May His Secret be Sanctified (Session 519)
The chapter of Haymn stands as one of the exalted stations within the spiritual journey elucidated in the noble work Manzil al-Sirn by Khwaja Abdullah Ansari. It is a threshold where the seeker encounters the majestic Divine Presence, and simultaneously apprehends the profound insignificance of the self, thereby reaching a state of bi-khishatini (self-abandonment). This station, distinguished by its prominent rank within the mystical hierarchies, has been meticulously analysed with profound depth and insightful perspective in lecture number 519 by Nokounam, .
Lexically, Haymn signifies "departure from restraint owing to amazement or bewilderment" (dhahb an al-tamsuk taajjuban aw ayratan). It describes the seekers relinquishment of self-control and composure in the face of the overwhelming grandeur of the Divine Majesty. This state resembles a vast ocean in which the seeker is submerged amidst waves of astonishment, consequently losing mastery over oneself. Unlike dahshat (terror), which is a fleeting, momentary state, Haymn endures with greater continuity and firmness, guiding the seeker towards deeper and loftier perceptions.
Dahshat denotes a sudden, ephemeral condition arising from a limited perception of the Divine Presenceakin to a brief shock that momentarily disorients the seeker. In contrast, Haymn, characterised by greater intensity and permanence, is the fruit of intimacy and profound Divine witnessing. If dahshat is likened to a transient lightning flash that briefly illuminates the seekers existential firmament, Haymn is comparable to a steady, enduring light that penetrates the depths of the soul, directing it towards celestial realms.
Haymn consists of three ranks, the first of which is termed Haymn f shamm awil barq al-laf the initial sparks of Divine grace. At this stage, the seeker beholds the first glimmers of Divine kindness while awake and progressing along the spiritual path. This manifestation resembles a light of Divine guidance that shines within the heart of the seeker, leading him towards the Truth. The Quranic verse describing the Divine manifestation upon the mountain in the narrative of Moses (peace be upon him) reads:
: And when his Lord manifested Himself to the mountain, He rendered it as dust. This verse illustrates the Divine manifestation in such a manner that it shatters the mountain and plunges the seeker into a state of awe and bewilderment.
Haymn rests upon two foundational pillars: the Grandeur of the Truth (Aamat al-Rabb) and the Lowness of the Servant (Khuslat al-Abd). The Grandeur of the Truth propels the seeker towards witnessing the Majesty and Might of the Divine, while the Lowness of the Servant liberates him from self-conceit and arrogance. These two pillars function as a scale: the greater the grandeur of the Truth on one side, the more manifest the insignificance of the servant on the other. Within this station, the seeker perceives himself in utter insignificance whilst apprehending the Truth in the zenith of Majesty and Grandeur.
Within Haymn, the seeker perceives the Truth adorned with the sublime attributes of Majesty such as the Resolute, the Subduer, the Striking, the Avenger, the Glorious, the Proud, the Great, the Hidden, the Watchful, the Guide, the Stern, the Able, the Jealous, and the Avenger. These are not the attributes of Beauty such as the Kind, the Compassionate, the Intimate, or the Friend. This witnessing elevates the seeker from mundane perceptions toward the celestial degrees, restraining all forms of self-conceit. This state resembles confronting a sun whose overwhelming light erases every shadow.
In Haymn, the seeker apprehends himself in three aspects: lowness (khuslat), meanness (saflat), and insignificance (tafhat). Khuslat signifies a lowly state vis--vis the grandeur of the Truth; Saflat indicates frailty and incapacity before Divine power; and Tafhat denotes the scant value of the seekers existence in comparison to the infinite majesty of the Truth. These three qualities act as mirrors reflecting the servants nothingness before the grandeur of the Truth, guiding the seeker to humility and the obliteration of self-conceit.
One of the most manifest examples of Haymn appears in the utterance of Imam al-Sajjad (peace be upon him) in the afah al-Sajjdiyyah, wherein he states: An aqallu al-aqalln (I am the least of the least). This phrase is not uttered out of affectation or false humility, but rather is the fruit of profound witnessing of the Divine Majesty and the perception of his own insignificance. Before the grandeur of the Truth, the Imam perceives himself in utmost insignificance, and this perception frees him from every kind of egotism. This state is akin to a star that shines luminously amidst the darkness of night; the darker the seeker sees his own nothingness, the more resplendent is the light of Divine Majesty.
The Shariah, through its strict ordinances such as prayer, fasting, and circumambulation (awf), guides the seeker with disciplined rigor towards the paths objective and readiness for Haymn. These commandments act as robust cords, preventing the traveller from dispersion and heedlessness, and preparing them to receive divine manifestations. For instance, the meticulous observance of fastingwhere not even a single days surplus or deficit is toleratedinvites the seeker into sustained commitment along the spiritual journey.
Worship, especially prayer and intimate supplication (munjt), serves as the medium for the manifest expression of the servants abasement and the Majesty of the Divine. In prostration, the seeker perceives themselves in utmost humility and comprehends the grandeur of the Truth. However, should hypocrisy infiltrate the act of worship, the seeker remains distant from Haymn, for hypocrisy acts as a veil obscuring the divine radiance from the seekers eyes.
Egotism, arrogance, and hypocrisy constitute the principal impediments to Haymn. A seeker who esteems themselves as great cannot perceive the Majesty of the Truth, for arrogance functions as a barrier that distances the divine light from their heart. These obstacles confine the seeker within the terrestrial realm (nsut) and obstruct ascent to the celestial ranks (malakt).
Haymn in the spiritual journey transpires when the seeker, with sincere intention towards the path and in a state of wakefulness, perceives sparks of divine grace. The intention towards the path denotes a steadfast commitment to the spiritual discipline, akin to a traveller who does not neglect the route even for a moment. The seeker must remain continually engaged in the journey, vigilantly avoiding heedlessness and negligence, to attain this exalted station.
The more the seeker perceives themselves as insignificant, the greater the divine grace appears to them, and their Haymn grows stronger. Humility is akin to a vessel prepared to receive divine favours. By annihilating egoism, the seeker fashions their existence like a polished mirror, reflecting the light of the divine Majesty.
Abasement (khusht), lowliness (saflat), and insignificance (tafhat) represent three aspects of the servants perception of their own smallness in contrast to the grandeur of the Truth. Abasement denotes the servants lowness before the exaltation of the Truth; lowliness refers to weakness in the face of divine power; and insignificance implies a deficiency of worth relative to the infinite majesty of the Truth. These three serve as steps leading the seeker towards humility and the vision of divine Majesty.
