of Nekounam, may his secret be sanctified (Session 548)
The maqm of sirr (the station of the Secret) represents a pivotal locus within the mystical journey, wherein the slik (spiritual wayfarer) attains the union with the Truth. At this station, the elevated inner self veils itself within an external guise of concealment and discretion. This station is akin to a precious gate preserved within a shell, visible solely to the discerning eye of insight.
Within the mystical progression, the maqm of sirr encompasses several gradations that guide the slik from lofty aspiration to the attainment of Truth. The first degree is the abode of intention and resolve; it is the stage at which the slik, with unwavering determination, embarks upon the inner path, directing the heart towards the transcendent Reality.
However, in the second degree, which constitutes the subject of this lecture, the slik transcends mere aspiration and arrives at fruition. He no longer pursues the destination; rather, he has reached the goal and is established within the inner stations. This station resembles a summit upon which the slik, having traversed winding and arduous paths, stands and beholds the world from the lofty horizons of Truth.
At this stage, the slik is the possessor of sirr; his inner self is like a polished mirror reflecting the light of Truth, yet his outward appearance resembles a simple garment that conceals him from the eyes of the uninitiated. This duality stems not from hypocrisy but from propriety and discretion. By concealing his spiritual states, the slik preserves divine secrets within his breast and refrains from revealing them before those incapable of reception. Such conduct resembles a guardian protecting a precious treasure from plunderers.
This noble Qur'nic verse underscores the concealment of the inner secrets of the awliy (saints) from anyone other than God. At this station, the slik, being conscious of this reality, employs concealment as a shield to preserve divine mysteries.
One of the fundamental differentiations at the maqm of sirr lies in the relationship between outward appearance and inner reality of the slik versus the munfiq (hypocrite). The slik possesses an elevated inner self refined by purification and sincerity, yet outwardly appears humble and unassuming. Such simplicity does not emanate from weakness but from wisdom and propriety. Conversely, the hypocrite harbours a corrupt inner self and adorns the outward form seeking to deceive others. The slik is like a tree whose roots are firmly planted in the depths of Truth, but whose branches outwardly seem plain and unadorned. The hypocrite, in contrast, is like a hollow shell, which through dazzling exterior attracts others towards a corrupted inner reality.
This Qur'nic verse clearly depicts the outward show of the hypocrites, while the slik at the maqm of sirr abstains from such ostentation and tends to nurture his inner self with sincerity.
Concealment functions as a veil cast by the slik over his inner self to protect divine secrets from the gaze of the uninitiated. At the maqm of sirr, the slik possesses eligibility and station but outwardly appears unassuming. This concealment arises not from fear, but from propriety and wisdom. The slik understands that people, due to their lack of aptitude and capacity, are unable to receive inner secrets. Therefore, like a vigilant guardian, he hides the treasure of Truth within his breast and refrains from disclosing it before the unworthy. This conduct resembles the taqiyya (prudential dissimulation) of the saints, which, as the lecture explains, is both a religion and the religion of the forefathers.
The slik at this station perceives himself in a battlefield against the ignorance of the masses. To preserve the sanctity of his path, he adopts a simple exterior and denies his eligibility. Such denial is a stratagem permissible in warfare; not from deceit but for the protection of Truth. An example is a slik who, when questioned by a disciple about prayer, responds with propriety and honesty and refrains from falsehood, even if this truthfulness makes him appear outwardly deficient.
One of the remarkable manifestations of the maqm of sirr is the Divine jealousy which protects the awliy from involuntary disclosure of their stations. God, out of honour for the saints, extends a benevolent shadow over them and, by His wisdom, conceals them from the eyes of the people. Sometimes this protection occurs through stigma or unexpected incidents that divert the slik from public attention. This jealousy resembles a breeze that clears the dust of fame from the saints countenance and keeps him behind the veil of discretion.
This noble Qur'nic verse emphasizes the concealed station of the saints and the reward for their sincerity. Divine jealousy serves as a shield safeguarding the slik from harm by the people.
Propriety functions as a torch illuminating the slik's path at the maqm of sirr. This propriety restrains him from excessive utterances, self-display, and divulging secrets. Through humility and the pretense of poverty, he conceals himself in the guise of the common folk. The subtlety (the arf), interpreted in the lecture as mystical astuteness, refines the slik with ethics and humility. He resembles a gardener nurturing his inner self through contemplation and sincerity, yet externally treads as a simple layperson among the masses.
Such propriety safeguards the slik from the pitfalls of the ego. By feigning ignorance and poverty, he remains protected from the adversaries of goodness, who are abundant in the end times. This behaviour is like a garment preserving the slik's inner honour against the storms of envy and hostility.
Submission signifies the complete mastery of the spiritual wayfarer over his own states and stations. He is akin to a skilled driver who holds the reins of spiritual progression firmly, allowing nothing to escape his control. In this station, by steadfastly traversing the path of truth, the wayfarer descends to the level of the understanding of the common folk and communicates with them in simple language. This descent is not born of weakness but rather stems from wisdom and sincerity. The awliy al-sirr (Saints of the Secret), outwardly resembling laypeople among the masses, are inwardly positioned at the most exclusive inner sanctum.
This submission spares the wayfarer from engagement in the ignorance of the masses. By feigning ordinariness, he remains protected from their envy and hostility. This conduct functions as a bridge that guides the wayfarer from the multiplicity of the people to inner unity.
In the state of secret, the wayfarer, by pretending poverty and ignorance, presents himself as simple in the eyes of the masses. This simplicity acts as a veil that conceals his exalted inner reality from the gaze of the envious. The people, imprisoned by self-love, favor those whom they perceive as akin to themselves. Thus, through this mystical wisdom, the wayfarer is shielded from enmity and jealousy. Such behaviour serves as a key unlocking the door to safety for the wayfarer, protecting him from the storms of fame and ostentation.
The well-known historical example of al-Karkh, who after his death was claimed by every sect and group as their own, testifies to this truth. By simplicity and modesty in life, he remained so hidden among the people that after his passing, all believed him to belong to themselves. This simplicity is an indication of the success of the awliy al-sirr in preserving their inner reality from the eyes of the unworthy.
A salient point of the discourse is the stern critique of manifesting miracles and fame-seeking. The true wayfarer refrains from exposing his secrets and miracles, as such display indicates a lack of sincerity and an inclination toward worldly desires. The discourse likens this behaviour to a harlot in the matter of perfection, leading the wayfarer astray. The example of the late Haji Sabzawari, who prevented crowds from gathering around him and eschewed fame with humility and simplicity, serves as a paradigm of the wayfarers conduct in the station of secret.
Revealing miracles is comparable to exposing ones honour, placing the wayfarer at the mercy of the peoples harm. The genuine wayfarer, through concealment and modesty, preserves his perfection and remains safe from becoming prey to the envy of adversaries of virtue. This critique underscores the necessity of sincerity and abstention from ostentation in the spiritual path.
One of the objections raised in the discourse is exemplified by a mystic who has not performed the prayer yet tells his disciple, I have prayed. This behaviour could be construed as lying to preserve appearances. However, the discourse explicitly condemns this behaviour as a deceitful and dangerous ruse. The genuine wayfarer, even in concealment, abstains from actions contrary to the Shariah. With honesty and etiquette, he says instead, I have not yet prayed; please wait, thereby safeguarding the sanctity of the Shariah. This response demonstrates the inseparable link between Shariah and mysticism in the spiritual path.
إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ (Ar: 3)
Fldwands translation: Except those who have believed and done righteous deeds and advised each other to truth.
This noble verse from the Holy Quran emphasises the necessity of sincerity and righteous action, indicating that the wayfarer, even in concealment, refrains from actions against the Shariah.
The analysis adequately introduces concealment as the wayfarers modesty and etiquette, but it falls short of thoroughly explicating its precise relationship with the Shariah and the potential dangers such as slipping into falsehood or shath (ecstatic utterances). However, the discourse compensates for this gap with practical examples, such as the critique of manifesting miracles and the conduct of the late Haji Sabzawari, emphasizing the imperative observance of the Shariah in concealment. The wayfarer must, with subtlety and decorum, avoid any reprehensible acts forbidden by the Shariah to remain protected from lapses on the spiritual path.
The state of secret is akin to a precious door within the pearl of the spiritual path that guides the wayfarer from the multiplicity of the people to inner unity. At this second station, the wayfarer attains union with the truth and, possessing an exalted inner self, hides his outward appearance behind the veil of concealment and modesty. Concealment, etiquette, and subtlety, like three brilliant jewels, protect the wayfarer from ecstatic utterances, ostentation, and the harm of the people. Divine zeal, like a benevolent shadow, safeguards the saints from involuntary exposure of their stations. Examples such as the renowned al-Karkh and the late Haji Sabzawari demonstrate the practical reality of this station in the spiritual journey.
The nexus of Shariah and mysticism becomes manifestly clear in this station. The wayfarer, by adherence to the Shariah, avoids egoistic slips and false displays, and with etiquette and humility, cloaks his inner reality in the garment of the common folk. This station directs the wayfarer towards the pinnacles of perfection, provided it is accompanied by zeal, etiquette, and sincerity. The discourse of Nekounam, , shines as a luminous torch, illuminating the path of spiritual wayfarers and inviting researchers to contemplate the depths of truth.
Under the supervision of Sadegh Khademi
