of Nekounam, may his sanctity be exalted (Session 546)
This volume constitutes a refined and scholarly redaction of the invaluable lecture delivered by Nekounam, may his sanctity be exalted, during the 546th session in the series Manzil al-Sirn, centred on the theme of Bab al-Sirr (The Gate of the Secret). This work aims to expand and deepen the understanding of mystical and theological concepts within an academic and specialised framework, elucidating the spiritual station of the Sirr and its status within the hierarchical ranks of the Divine Awliy. Bab al-Sirr serves as a precious portal to the inner reality of existence, guiding the seeker towards Divine secrets and calling them away from the outward appearances of the material realm to the ultimate truth of the Unseen of the Unseen.
Within Islamic mysticism, Sirr is defined as the esoteric meaning which lies beyond the reach of the perceptual faculties of the outward senses and the rational mind. It is akin to a hidden gem concealed in the depths of existence, revealed only through the process of spiritual detachment and purity to the mystic seeker. Moreover, Sirr is attributed to the heart that has been liberated from worldly attachments and elevated to a station close to the soul. This heart, by virtue of its purity and transcendence, becomes the receptacle of Divine secrets and thus the locus of the manifestation of the hidden truth.
In the tradition of the mystics, the application of the term Sirr to the heart initially bore a metaphorical sense; however, over time and under the illumination of mystical terminology, it transformed into a technical and substantive reality. Nevertheless, the principal intention at this station remains the esoteric meaning of the Sirr, rather than the heart merely as its location. The Sirr resembles a concealed light behind the veils of matter, perceptible solely to the Supreme Divine Essence and to those Awliy who have attained the station of spiritual transcendence.
In the spiritual hierarchy, Sirr occupies a station subsequent to the heart and prior to the soul. The heart is the locus of Divine joy and delight, whereas the Sirr penetrates beyond this superficial joy into the profound inner reality of existence. This station is neither the heart, which remains entangled with nafs (lower self) attachments, nor the soul, which resides in the utmost degree of spiritual transcendence and union with the Supreme Origin. The Sirr thus functions as an intermediary abode between these two, wherein the seeker surpasses outward happiness and attains the hidden Divine mysteries.
The commentator, in elucidating this station, occasionally errs by equating Sirr with Divine knowledge, interpreting it through the lens of teaching and learning. However, the Sirr in this context is not knowledge per se, but an inner grace embedded in the souls of the believers, known truly only to God. This grace resembles a clear spring within the depths of existence, concealed from the eyes of the unjust.
The first section was devoted to explicating the concept of Sirr in Islamic mysticism. The Sirr, as a hidden and inward meaning, elevates the seekers heart toward the Divine soul. This station is not merely beyond the perception of outward faculties, but also reveals itself only through transcendence and purity to the Divine Awliy. The distinction between the Sirr, the heart, and the soul clarifies its unique status within the spiritual hierarchy and underscores the importance of inner graces over outward knowledge.
To elucidate the station of Sirr, reference is made to the noble verse from Srah Hd:
Translation : "God is most knowing of what is within themselves." (Srah Hd, 11:31)
This verse serves as a Quranic testament to the concept of Sirr, since Divine knowledge of the hidden contents within human souls signifies the esoteric and concealed meaning known exclusively to God. In this verse, the Prophet Hd (peace be upon him), when confronted by his people, refrains from claiming possession of Divine treasuries, knowledge of the unseen, or a celestial rank, emphasising instead that only God truly knows the inner realities of the believers. This concealment signifies the station of Sirr, wherein the inner truth is veiled from the unjust.
The Prophet Hd (peace be upon him), by concealing his spiritual stations, prevented the misguidance of his people. The people of Hd anticipated that the prophet would possess material treasures, knowledge of the unseen, and apparent miraculous signs, but they were unable to comprehend the esoteric truth. By denying these attributes to himself, Hd not only refrained from asserting such claims but also emphasised Gods knowledge of the believers inner states to protect his people from error. This concealment acted as a veil over the Divine secrets, preventing the profane from accessing the inner truth.
The addressees of Hd were the elite of his people, who disparaged the believers for their simple and humble outward appearances. By referring to the noble verse, Hd underscored that God is aware of the inner graces of the believers, which remain concealed from the elites perception. This station of concealment ranks Hd among the Awliy of the Sirr, who abstain from revealing their spiritual realities to the profane.
This section addressed the Quranic foundation of the station of Sirr and elucidated the station of concealment in the conduct of Prophet Hd. The noble verse from Srah Hd, emphasising Divine knowledge of inner secrets, establishes the Sirr as a concealed reality. Hds concealment was not a denial of truth but a measure to safeguard his people from misguidance, thus elucidating the exalted status of the Awliy of Sirr vis--vis the profane.
Within the journey of Manzil al-Sirn, following the stations of purity and joy, lies the station of Sirr. Surr is a state of the heart and intellect originating from the Divine, accompanied by a transcendent joy. In contrast, Farah is attributed to the commanding self and to satanic and lustful inclinations, thus distinct from Surr. Surr is like a Divine breeze that invigorates the seekers heart and guides it toward spiritual elevation, whereas Farah acts like a whirlpool of the nafs, drawing one towards ephemeral pleasures.
This distinction underscores the difference between spiritual and carnal states. Surr, due to its connection with the heart, serves as a prelude to attaining the station of Sirr, while Farah, being inclined toward the nafs, constitutes an obstacle on the spiritual path. The pleasure derived from Surr resides in the exaltation of the heart; however, at the station of Sirr, this outward joy gives way to a hidden, inward felicity.
The station of Sirr is an abode between the heart and the soul, where the seeker transcends outward joys and penetrates the profound inner reality of existence. At the station of Surr, the seekers heart remains adorned with Divine joy, yet at the Sirr station, this joy is replaced by a concealed and veiled state. The Sirr functions as a polished mirror reflecting Divine secrets, guiding the seeker from the external material forms towards the esoteric truth.
This stations significance stems from its intermediary position between the heart and the soul. The heart is the locus of joy and delight, but the Sirr, transcending such joy, connects to Divine mysteries. The absence of apparent joy at the Sirr station signals the seekers transcendence and elevation, having liberated themselves from material attachments and stepping towards the Supreme Origin.
The Awliy of Sirr possess an exalted inner reality while appearing outwardly ordinary or even inferior to others. They are akin to a hidden treasure among people, abstaining from revealing their spiritual stations and striving for concealment and discretion. To the public eye, they may seem simple and unadorned, seemingly of lesser value than others, yet inwardly they have attained Divine secrets.
These Awliy differ from the Awliy with outward stations (such as Moses and Jesus) and the Awliy of public prominence (such as the Prophet Muhammad). The Awliy of Sirr are neither mandated to reveal themselves nor do they claim status. They may appear among people as humble workers or feeble individuals, while inwardly possessing wilyah and spiritual mastery. This concealment stems not from defect but from piety and benevolence.
The Awliy of outward stationssuch as Moses, Jesus, and the Prophet Muhammadpossess both an apparent and an esoteric rank and are commissioned to manifest their wilyah. They act as luminous beacons guiding creation, fulfilling their mission through miracles and visible signs. Conversely, the Awliy of Sirr exist solely at the inner level, with no mandate for outward manifestation. Like hidden springs, they provide inner guidance to creation in silence and concealment.
Occasionally, the esoteric saints among the populace assume humble social roles such as labourers or porters; yet, inwardly, they possess exalted spiritual ranks. This dichotomy reflects the bifurcation of wilyah (spiritual authority) within Islamic mysticism: the apparent wilyah associated with prophetic mission and manifestation, and the concealed wilyah which is revealed through silence and seclusion.
The Quranic narrative of Prophet Moses and Khidr (Srah al-Kahf, verses 6082) elucidates vividly the contrast between the exoteric and esoteric stations. Moses (peace be upon him), by virtue of his prophetic rank and mission, occupies the superior position and is bound to the external observance of the Shariah. Conversely, Khidr, as the bearer of the inner secret, acts upon divine mysteries which sometimes appear at odds with the outward Shariah. Notably, Khidr is not from the community of Moses and is exempt from obedience to him, for his commission pertains exclusively to the esoteric and divine secrets. This distinction underlines the autonomy of the esoteric rank from the prophetic mission. Moses, vested in prophethood, remains steadfast to the preservation of the external Shariah, whereas Khidr, representing the inner station, enacts upon the hidden divine realities. This juxtaposition demonstrates the varied degrees of wilyah, each indispensable and precious in its own domain.
The third section is dedicated to the exploration of spiritual ranks and the hierarchical differentiation among saints. The Sirr (Secret) serves as a prerequisite to attaining the esoteric essence, whilst the Farah (Joy) constitutes a carnal hindrance. The esoteric saints distinguish themselves from the outward saints through concealment and reticence. The comparison between Moses and Khidr clarifies the contrast between the external and internal stations and affirms the independence and significance of each respective degree.
Prophet Abraham (peace be upon him), owing to his prophetic rank, cannot be subordinate to any prophet other than the Seal of the Prophets. Nevertheless, within the context of finality, he assumes the status of a follower of the Messenger of God, the Prophet Muammad (peace be upon him and his family). The doctrine of finality of prophethood encompasses all prior prophets, thereby positioning Abraham within this system as one of the devotees of the Seal of Prophets. This positioning underscores the paramount importance of the finality of prophethood within the prophetic hierarchy. Although Abraham himself is a great prophet, within the finality paradigm, he submits to the Messenger of God, thus attesting to the comprehensiveness and grandeur of this station.
Jesus (peace be upon him), through the exhibition of miracles and manifest signs, epitomises the station of manifestation (uhr). By claims such as resurrecting the dead and healing the sick, he discloses his prophetic mission. In contrast, Hud (peace be upon him), through the concealment of his spiritual ranks, exemplifies the station of the secret (sirr), abstaining from any claims to manifest signs. The Prophet Muammad (peace be upon him and his family), as the possessor of the comprehensive station (jam), encompasses both negation (the denial of possessing the divine treasures and unseen knowledge) and affirmation (obedience to the divine revelation). As stated in Srah al-Anm:
قُلْ لَا أَقُولُ لَكُمْ عِنْدِي خَزَائِنُ اللَّهِ
Say: I do not say to you that I possess the treasures of God.
(Srah al-Anm, 6:50)
This synthesis of negation and affirmation defines the station of comprehensiveness, which integrates all spiritual ranks within itself.
This section elucidates the prophetic hierarchies and the position of the finality of prophethood. Abraham, within the framework of finality, is subordinate to the Prophet Muammad, highlighting the exalted status of finality. The comparative study of Hud, Jesus, and the Prophet Muammad reveals three distinct stations: manifestation, secret, and comprehensive, thereby affirming the integrality of the comprehensive station.
The esoteric saints, known as the akhfiy, are those whom the Prophetic tradition describes as the most beloved servants of God. These saints resemble hidden stars in the daytime sky, unrecognised in presence and unremembered in absence. The noble tradition states: The two hidden pious servants are the most beloved to God; when present, they are unrecognised, and when absent, unremembered. Their concealment is not due to fault but rather their spiritual piety, whereby they withhold their blessings from the unworthy. The esoteric saints display simplicity and humility outwardly, avoiding any ostentation of claims. They may live in humble societal roles such as labourers or porters, yet inwardly they possess sublime spiritual ranks. This concealment is a sign of their closeness to God and a protection of divine secrets.
In the end times, goodness encounters many adversaries, while wickedness is freely propagated. The esoteric saints conceal their blessings in this era to shield themselves from denunciation and hostility. This concealment functions as a steadfast fortress, safeguarding them against enemies. Just as the occultation of the Awaited Mahd (may God hasten his reappearance) protects him, so too do the esoteric saints practise concealment. Their concealment stems not from fear, but from benevolence. Like gardeners shielding delicate flowers from tempestuous winds, these saints guard divine secrets within their hearts, keeping them far from the reach of the unworthy.
This section investigates the esoteric saints and their role in the end times. The akhfiy veil their blessings through spiritual piety, refraining from ostentation. Concealment becomes essential in the final era due to hostility towards goodness, thereby establishing the exalted station of the esoteric saints as guardians of divine mysteries.
The treatise Bb al-Sirr: Reflections on the Spiritual Stations of the Saints, elegantly rewritten from the 546th session of Nokounam (may his sanctity remain), expounds upon one of the most pivotal stations within the mystical hierarchy of the spiritual wayfarers. The Sirr, as an inner and concealed meaning, constitutes a station intermediate between the heart and the spirit, guiding the seeker towards divine mysteries. The esoteric saints, by means of concealment and reticence, abstain from manifesting their stations to the uninitiated, and appear outwardly humble and simple. Reliance on the Quranic verse اللَّهُ أَعْلَمُ بِمَا فِي أَنْفُسِهِمْ (God is most knowing of what is in their souls) and the Prophetic tradition regarding the akhfiy underscores the significance of concealment and piety among the esoteric saints. The comparative study of Hud, Jesus, and the Prophet Muammad clarified the three stations of manifestation, secret, and comprehensive, thereby establishing the status of finality of prophethood. In the end times, the esoteric saints conceal their blessings due to hostility towards goodness, and such concealment serves as divine protection for their mysteries. Supervised by diq Khdami
