Excerpted from the Lectures of Nekounam, May His Secret Be Sanctified (Session 538)
Preface
Within the domain of Islamic mysticism, the portal of Wilayah (Divine Guardianship) stands as an open gateway, guiding the seeker towards the Absolute Truth. Amongst these mystical stations, the concept of the Second Time elucidated in Session 538 of Manzil al-Sirn by Khwaja Abdullah Ansari emerges as a pivotal stage in which the traveller oscillates between firmness and perturbation, capacity and flux, traversing through pulses of agitation and tension. This station resembles a crucible, wherein the seekers heart is kindled by the fire of affliction, purifying it from the dross of egotism, thus adorning it with the radiance of intuitive vision.
The lecture delves into the vital roles of affliction, capacity, and flux within the mystical journey.
Part One: The Concept of the Second Time in the Mystical Path
Definition of the Second Time: Between Capacity and Flux
The Second Time, as articulated by Khwaja Abdullah Ansari, is a name for the path of the seeker walking between capacity (tamkn) and flux (talawwun). This station serves as a bridge, guiding the wayfarer from vacillation and instability towards steadfastness and authority. At this stage, the seeker is neither fully established in complete stability nor persistently immersed in constant anxiety; rather, like a traveller who occasionally drops anchor on the safe shores of witnessing, yet at times becomes ensnared in the waves of multiplicity and otherness.
Capacity (Tamkn) denotes the vessel of stability and empowerment within which the seeker beholds the Truth with the heart and becomes absent of the other. In contrast, Flux (Talawwun) signifies the vessel of anxiety and instability that, owing to the persistence of egotism, leads the seeker towards multiplicity and heedlessness. This duality akin to a dance between light and shadow keeps the seeker pulsating in tension and turmoil, until through divine affliction and trial, they are guided towards the perfection of Wilayah.
Key Point: The Second Time is a station wherein the seeker oscillates between stability (capacity) and anxiety (flux). This stage, marked by agitation and turmoil, directs the seeker towards spiritual maturation and the perfection of divine guardianship.
My Lord, grant me wisdom and join me with the righteous. Quran, Ash-Shuara (26): 83
This verse from the Holy Quran records the prayer of Prophet Ibrahim (peace be upon him) seeking wisdom and union with the righteous, symbolising the aspiration for capacity and stability along the path of Wilayah.
Affliction: The Axis of Purification in the Second Time
Affliction in the Second Time is like a consuming fire that purifies the seekers heart from the impurities of egotism. Mystically expressed as fa-baluhu baynahum affliction lies between capacity and flux it holds the seeker in tension and anxiety to direct them towards stability. In contrast to well-being, which may be a divine ruse rendering the individual weak and hollow, affliction is a divine gift that tempers and strengthens the seeker.
Narration: Affliction is for the saints. (Bihar al-Anwar) underscoring that affliction is a divine instrument for nurturing the elect and preparing them for the rank of Wilayah.
At this stage, the seeker resembles a tree rooted in a mountains breast, steadfast amid storms and droughts, while a houseplant in comfort wilts at the slightest disturbance.
Key Point: Affliction is a divine grace that, unlike wellbeing which may be a trick, polishes the seeker and prepares them for the perfection of Wilayah. This divine fire refines the seekers heart and guides it towards steadfastness.
Part Two: Capacity and Flux, Two Poles of the Path
Capacity: The Vessel of Intuition and Absolute Annihilation
Capacity is like a tranquil shore where the seeker beholds the Truth with the heart and becomes absent of the other. As Khwaja puts it, the seeker passes through the state... in witnessing with absolute annihilation. Capacity is the vessel of state, witnessing, and presence in which the seeker transcends thought and knowledge, arriving at divine gnosis through the heart. In this condition, the seeker is like a bird flying in the sky of monotheism, freed from the chains of multiplicity.
Indeed, my prayer, my sacrifice, my living and my dying are for Allah, Lord of the worlds. Quran, Al-Anm (6): 162
This verse embodies the state of absolute annihilation within capacity, where the seeker surrenders their entire being to God. Capacity is the prelude to attaining permanent stability in the Third Time, where the seeker achieves the perfection of Wilayah.
Flux: The Vessel of Anxiety and Otherness
Flux, opposing capacity, is like a whirlpool that drags the seeker towards multiplicity and otherness. According to the text, and he turns to knowledge by the presence of the remainder which is flux. Flux arises due to the persistence of egotism (bqiya). The seeker in this state, rather than witnessing the Truth, is occupied with intellect and thought, falling into heedlessness from the state of presence.
Narration: Whoever sees something in his soul has associated [partners with God]. (Bihar al-Anwar) emphasising that egotism is the barrier to monotheism and complete annihilation.
Flux is like a dust cloud that darkens the seekers vision, depriving them of the light of truth.
Key Point: Flux is the vessel of otherness and egotism that draws the seeker into multiplicity and anxiety. This condition forms a veil that must be lifted through active spiritual practice and divine assistance.
Three Degrees of Affliction in the Second Time
Affliction in the Second Time resembles a wave that leads the seeker through three stages of purification: He tastes it as witnessing at one time, is clothed in otherness at another, and is shown the dust of separation at another. These stages are:
- Witnessing: The seeker experiences the Truth through intuitive taste and presence, entering a state of absolute annihilation. This state resembles a wine that intoxicates the seeker beyond self.
- Otherness: In this stage, otherness and multiplicity cloak the seeker, drawing them into anxiety and heedlessness.
- Dust of Separation: The seeker perceives the dust of division oscillating between the laws of knowledge and states, leaving them in bewilderment.
And they give preference over themselves, even though they are in privation. Quran, Al-Hashr (59): 9
Exegesis on the Spiritual States in Mystical Journeying
The following verse from the Noble Quran exemplifies the altruism and self-sufficiency of the Saints (Awliy) at the station of witnessing (shuhd), wherein the spiritual wayfarer transcends the self and attains the Divine Reality.
Section Three: The Contradiction Between State (l) and Knowledge (Ilm) in the Second Temporal Moment (Waqt Thn)
State (l): The Impeller Toward Witnessing The state resembles a sail that propels the wayfarer's ship towards the shore of witnessing. According to the texts expression, "wa-al-lu tamiluhu f n", the l carries the seeker toward absolute annihilation (fan muaal) and the witnessing of the Divine Truth. In this state, the wayfarer transcends thought and knowledge, reaching Divine gnosis (marifah) by means of the heart. The l thus serves as the receptacle of monotheism (tawd), liberating the seeker from multiplicity and egoity (nafsyah). Knowledge (Ilm): An Obstruction to Stability and a Draw Toward Multiplicity In opposition to the state, knowledge acts like a chain binding the wayfarer to multiplicity and otherness. The texts phrase "fa-al-ilmu yashghaluhu f n" signifies that knowledge, due to the persistence of egoity (remaining selfhood), distracts the seeker from witnessing, engendering heedlessness. This contradiction constitutes the tribulation and anguish of the wayfarer, which must be alleviated through the strengthening of l and Divine assistance. Key Insight: The tension between state and knowledge represents the calamity and challenge of the wayfarer in the second temporal moment. The l guides toward witnessing and monotheism, whereas knowledge, through the manifestation of egoity, forms the veil of multiplicity. The Wayfarers Anxiety: A Dance Between Advancement and Recession During the second temporal moment, the wayfarer is likened to a traveller who advances one step and retreats another: "yasru bayna tamkn wa talawwun... yuqaddimu rijlan wa yuakhkhiru ukhr". This oscillation embodies the anxiety and tension of the seeker, which can be pacified through remembrance (dhikr), supplication (du), and worship (ibdah). The narration "al-dhikr yunru al-qalb" (Imam diq, peace be upon him) emphasises the pivotal role of dhikr in illuminating the heart and dispelling wavering.
Section Four: The Wali of Allah and the Responsibility Toward Creation
The Wali of Allah is like a shepherd who regards the flock of creation, which constitutes the family of Allah (iyl Allh). The text elucidates, "walyu Allh l yumkinu an yakna bi-tafwut nisbah il iyl Allh", that the Wali cannot remain indifferent towards creation. Wilayah inherently entails responsibility toward creation and guides the seeker away from egocentrism toward service of Allahs family. "And He made me a prophet, and He made me blessed wherever I was." (Maryam 19:3031) This Quranic verse alludes to the prophetic role of Jesus, peace be upon him, in benefitting creation, serving as an emblem of the responsibility borne by the saints of Allah. Key Insight: The Wali of Allah, by virtue of his station in wilayah, bears responsibility for Allahs family and cannot be indifferent toward creation. This responsibility is a hallmark of perfected wilayah.
Section Five: Safety (fyah) and Affliction (Bal), Two Sides of the Path
Safety (fyah): Divine Stratagem Safety resembles a mirage that may entice the wayfarer toward futility and lethargy. The text states, "fyah makr... balu Allh a", indicating that safety can be a Divine stratagem preventing the seekers perfection. The saints of God shunned safety, as their intellect discerned it as a corrupting and vacuous state. The narration "m aabba Allh man lam yuql bil-bal" (Bihr al-Anwr) underscores the truth that affliction is a Divine instrument for refining the saints. Affliction (Bal): Divine Gift Affliction is likened to a fire that tempers the seeker within the crucible of trial, preparing them for wilayah. The wayfarer encountering affliction is like a mountain tree steadfast against storms, whereas a domestic flower in safety wilts under the slightest agitation. This distinction is beautifully articulated by the Commander of the Faithful, Imam Al, peace be upon him, in Nahj al-Balghah: the mountain tree stands firm without gardener or water, while the domestic flower soon fades in safety. Key Insight: Safety may be a Divine stratagem that weakens the seeker, whereas affliction is a Divine gift that strengthens and tempers the wayfarer.
Section Six: Otherness (Ghirah) and Zeal (Ghayrah) in the Path
Otherness functions as a veil ensnaring the wayfarer in wavering. The texts phrase, "wayakshu ghrah awr... ghrah min al-ghayriyyah", shows that zeal arises from otherness and provokes anxiety due to the manifestation of egoity. Conversely, in the state of witnessing, otherness disappears and the seeker is freed from otherness. Otherness is indicative of residual egoity that the wayfarer must dispel through active spiritual striving and Divine aid. This process is akin to refining gold, where impurities are burnt away in the furnace of affliction.
Section Seven: The Seeker (lib) and Active Spiritual Pursuit
The seeker resembles a bird that has spread its wings to fly towards the Truth. The text describes, "lib waf filiyy... lahu malb filiyy", applying lib to one engaged in active spiritual endeavour, persistently seeking the Truth. The wayfarer who remains stationary (wqif) is deprived of this active seeking. The narration "man alaba al-aqqah bi-jiddin wajadah" (Imam Al, peace be upon him) underscores the imperative of continuous seeking in spiritual progress. The seeker, through dhikr, du, and worship, frees himself from wavering and attains stability (tamkn). Key Insight: The lib is a wayfarer who, by means of active striving and persistent seeking, transcends wavering and reaches stability. This seeking signals dynamic movement towards the Truth.
Section Eight: Transition to the Third Temporal Moment (Waqt Thlith)
The second temporal moment (waqt thn) is like a bridge leading the wayfarer to the third temporal moment, the station of fixed stability (tamkn thbit). The text states, "fayatabaddalu al-waqtu bihdh al-man bi-al-waqti al-thlith", indicating that through the dominance of l and the cessation of wavering, the wayfarer attains divine purity and spiritual intoxication (sukr). In this station, the seeker is freed from anxiety and uncertainty, becoming like a polished mirror reflecting the Divine Reality. The narration "idh af al-qalbu astanra" (Imam diq, peace be upon him) affirms that a pure heart is illuminated by Divine Light. The third temporal moment is the consummate station of wilayah, wherein the wayfarer perceives none but God. Key Insight: The third temporal moment is the station of stable tamkn, attained by overcoming wavering through the preponderance of l, culminating in divine purity and spiritual intoxication, thereby manifesting the Truth.
Summary
The second temporal moment in the mystical path is analogous to a crucible wherein the wayfarer is refined in the fire of affliction to be cleansed from the dust of egoity and adorned with the light of witnessing. This station, marked by the tension between stability (tamkn) and wavering (talawwun), keeps the wayfarer in agitation until, by persistent seeking and Divine succour, he reaches stability and the perfection of wilayah. The elucidations of Nokounam provide a precise and illuminating guide for seekers of truth. Supervised by Sadiq Khadami
