the Lectures of Nekounam, May His Sacred Spirit Be Sanctified (Session 535)
Within the cosmology of Islamic mysticism, Manzil al-Sirn by Khwaja Abdullah Ansari serves as a celestial map illuminating the path of the spiritual wayfarers towards Divine gnosis. The Bab al-Lahz, as the inception of the chapter of Wilayah, denotes a sudden and luminous moment in which the seeker experiences the immediate vision of the Truth and transits from the domain of transient states to the existential unity within the sphere of Wilayah. This station, akin to a spark in the darkness of the nafs (self), guides the wayfarer towards Divine witnessing and liberates him from egoistic attachments and reliance on outward deeds. Session 535s lecture elucidates the tripartite gradations of Bab al-Lahz and the distinctive characteristics of the highest gradeAyn al-Jamwhile emphasising the indispensable roles of Shariah, chivalry (futuwwa), and gratitude in the mystical journey.
Bab al-Lahz represents the inception of the chapter of Wilayah, manifesting as a light upon the summit of a lightning vessel, illuminating the heart of the wayfarer in a sudden, instantaneous flash. As expressed in the lecture, it is kama huwa nr al farz arf al-barqa radiant moment that elevates the seeker from states of the nafs to the immediate vision of the Truth. At this station, the seeker dons the garment of divine proximity, relinquishing self-conceit and attachment to ones own deeds. Bab al-Lahz is the gateway through which the wayfarer is led from the multiplicities of external forms to the unity of the Divine, standing receptive to the grace and benevolence of the Truth.
These gradations function as rungs of a ladder, leading the seeker from knowledge to vision, and from vision to collective witnessing.
At the station of Ayn al-Jam, the wayfarer does not rely upon his actionssuch as prayer, fasting, or other acts of worshipas the basis of his perfection. This does not imply the abandonment of deeds but rather their performance out of humility and gratitude, rather than ostentation or pursuit of apparent spiritual excellence. As the lecture articulates, the seeker at this station l yatamassak bil-amal, yet fulfils his religious obligations without regarding them as his personal merit. He is akin to a bird whose wings are spread in the heavens of gnosis, beholding solely the grace and benevolence of the Truth, not his own deeds.
In Ayn al-Jam, the seeker derives no pleasure from the defects, weaknesses, or failures of others and refrains from casting aspersions. This trait is indicative of spiritual health and chivalry (futuwwa). The lecture elucidates this state with a profound metaphor: common people, when witnessing a person stumble in the street, may involuntarily laugh; the wayfarer at this station, however, does not rejoice at the frailty of others. Rather, like a sagacious physician, he perceives the spiritual maladies of others and feels sorrow in lieu of delight. The Quran states:
Indeed, those who love that immorality should spread among those who have believed (An-Nur 24:19).
As translated by : Those who delight in the spread of vice among the believers. This verse emphasises abstinence from delighting in the shortcomings of others.
Junayd al-Baghdadi regarding the culmination of the spiritual path declares:
Ar-Ruj il al-Badyah
the return to the beginning. Yet this return, unlike the original commencement marked by difficulty and hardship, is characterised at Ayn al-Jam by delight, pleasure, and gratitude. The seeker, like a traveller returning to his homeland after a long journey, returns to his origin with humility and thankfulness before the Truth. The lecture insists that action at this station is undertaken bih dhawqan wa lazhatan wa shukran bi-awli Allh wa quwwatihi, that is, with spiritual relish, delight, and thanksgiving empowered by Gods might and strength.
Shariah serves as the map that clearly delineates the path for the wayfarer. The lecture emphasises that ash-Sharah kharat al-sulk, meaning that Shariah is the charter of faith and the guide for the path. Without strict adherence to Shariah, the path and the ultimate Reality lead to misguidance. The true mystic is either an independent jurisprudent, who discerns the rulings of Shariah through ijtihad, or one who emulates a just jurist. Neglecting Shariah under the pretext of mysticism is a deviation alien to the conduct of the infallible saints.
Certain interpretations reduce mysticism to either inaction or licentiousness, a distortion that the lesson discourse aptly terms زورٌ وافتراءٌ على العرفان an egregious falsehood imposed upon the essence of mysticism. The mysticism of the Immaculate Saints is fundamentally grounded upon Sharia, Tariqa, and Haqiqa (the Law, the Path, and the Truth). Inaction, understood as the abandonment of religious duties, or licentiousness, interpreted as disregard for divine commandments, constitute deviations from the path of spiritual perfection. The lesson discourse, employing a satirical analogy, likens such deviations to those who, within the confines of a Khanqah or church, trivialise religion by partaking in supper and chanting mystical slogans, thereby reducing sacred faith to mere play.
The Saints of God, exemplified by the Holy Prophet Muhammad (peace be upon him) and the Commander of the Faithful (Al ibn Ab lib), increased their dedication to righteous deeds as their spiritual rank ascended. The lesson discourse recounts that when asked the reason for their intense worship despite the forgiveness of past and future sins (لِیَغْفِرَ لَکَ اللَّهُ مَا تَقَدَّمَ مِنْ ذَنْبِکَ وَمَا تَأَخَّرَ; Al-Fath: 2), the Prophet (peace be upon him) replied: أَفَلَا أَکُونُ عَبْدًا شَکُورًا (Bukhr, Hadith 1145), which, as rendered by , means Should I not be a grateful servant?. This response elucidates that worship at this exalted station is an expression of humility and gratitude, not a pursuit of reward or expiation.
The seeker, at the station of Ayn al-Jam (the essence of union), preserves chivalry and magnanimity even towards adversaries. The lesson discourse, referencing the conduct of the Commander of the Faithful (Al ibn Ab lib), emphasises that the Saints of God maintained respect and dignity even towards their foes. For instance, after overcoming an enemy, Imam Al (peace be upon him) refrained from plunder or humiliationnot out of concern for the enemys possessions but to uphold his own dignity. This chivalry is an indication of the seekers spiritual integrity: الْفُتُوَّةُ حِفْظُ الْکَرَامَةِ حَتَّى مَعَ الْأَعْدَاءِ Chivalry is the preservation of dignity even in the presence of enemies.
Mysticism intrinsically embodies a spirit of religious zeal: الْعِرْفَانُ رُوحُ الْغَیْرَةِ الدِّینِیَّةِ. The seeker does not remain silent in the face of violations against the Sharia. However, this zeal fundamentally differs from mockery or delight in the shortcomings of others. The lesson discourse critiques spurious narrations such as با هتوهم فاتهموهم, emphasising that slander directed at ones adversary manifests the absence of truthfulness in friendship. The true mystic, akin to a vigilant guardian, defends the sanctity of Sharia with both chivalry and justice.
Deriving satisfaction from the weaknesses, defeats, or deprivation of others indicates an affliction of the soul. The lesson discourse, through a lucid analogy, compares this state to madness commonly observed amongst ordinary peopleyet such disposition is foreign to the seeker in the moment of spiritual presence (la). The Holy Quran states: لَعَلَّکَ بَاخِعٌ نَفْسَکَ أَلَّا یَکُونُوا مُؤْمِنِینَ (Ash-Shuar: 3), translated by as: Perhaps you would kill yourself [out of grief] that they do not become believers. This verse underscores the Prophets love for his communitys guidance and his abstention from rejoicing in others spiritual shortcomings.
The conduct of the Prophet Muhammad (peace be upon him) in his prolific worship serves as a paradigm for seekers in the moment of spiritual presence (la). When questioned about his intense devotion despite the absolution of sins, he responded: أَفَلَا أَکُونُ عَبْدًا شَکُورًا. This response manifests that the Prophets worship was motivated by humility and gratitude rather than the pursuit of reward. Similarly, the seeker at the station of Ayn al-Jam performs worship out of sincere joy and thankfulness, eschewing ostentation or self-aggrandisement.
The lesson discourse stresses that divinely inspired scholars and Saints perceive the seekers spiritual trajectory from its inception. Analogous to a psychoanalyst who predicts a disciples future through observation of their behaviour and speech, the mystic discerns the seekers destination through his awakening and repentance. This insight functions as a beacon held by the Saints of God, illuminating the spiritual path and safeguarding the seeker from misguidance.
Sharia constitutes the covenant of faith and the map of the spiritual journey. Without steadfast adherence to Sharia, the seeker cannot attain the path (Tariqa) or the ultimate reality (Haqiqa). The lesson discourse, using an elegant metaphor, compares Sharia to a map without which the seeker wanders lost in the wilderness of error. The genuine mystic either derives legal rulings through ijtihd (independent reasoning) or emulates a just mujtahid to remain safeguarded from deviation.
The Baab al-La (The Chapter of the Moment) in Manzil al-Sirn marks the inception of the spiritual guardianship station, wherein the seeker is instantaneously granted the vision of the Truth. This station, along the triadic ranks of Sabq al-Fal, Nr al-Kashf, and Ayn al-Jam, guides the seeker from mere belief in vision towards witnessing the existential unity of Being. At the station of Ayn al-Jam, the seeker abandons reliance on deeds and contention with externalities, returning with gratitude and humility to the primal beginning. The Sharia remains the blueprint for spiritual advancement, and authentic mysticism devoid of its observance leads to perdition. Chivalry and mystical zeal prevent the seeker from deriving pleasure from others failings and compel him to defend the sanctity of Sharia. The conduct of the Prophet and the Saints exemplifies worship performed from the motives of gratitude and humility rather than for the accrual of reward. This text, through a refined scholarly re-creation of the 535th session of the lesson discourse, provides a comprehensive resource for researchers in the domains of theology and mysticism.
Supervised by: Sadegh Khademi
