the Lectures of Nokounam, (Session 562)
The station of occultation, akin to a lofty summit in the mystical journey, is a rank that detaches the seeker from everything except God, guiding them towards the ultimate vessel of wilayah (spiritual authority). This station, presented in Manaazil al-Saireen by Khwaja Abdullah Ansari as one of the prominent stages of spiritual traversal, leads the traveller to a state where nothing remains in the heart except the love of the Beloved and the affection for what the True Beloved desires.
Nokounam, , in lecture session 562, elucidates this station profoundly and meticulously, relying upon the Divine Quranic verses and the exemplary conduct of the Prophets, particularly Jacob and Joseph, peace be upon them. He portrays this station as a crucible that purifies the seeker from all otherness, thereby elevating them to the dominion of Wilayas sovereignty.
The station of occultation is akin to a formidable gateway in the spiritual path that brings the seeker to a state where they perceive none other than God, and companion with none other than the Truth. This station, which is the ultimate vessel for the realization of Wilaya and the empowerment of the Wali Allah (Friend of God), is defined through the purification of the soul from any attachment to entities other than God.
At this degree, the seeker becomes severed from attachment to wife, progeny, worldly life, the Hereafter, and even carnal desires, with nothing remaining in the heart but the ubb al-mabblove for the Beloved. This disconnection is like a gentle breeze that cleanses the dust of otherness from the heart, directing the seeker towards divine empowerment and authority.
The empowerment of the Wali Allah, known in mystical terminology as the Yad Allah (Hand of God), is attained exclusively when the seeker arrives at the station of occultation. As long as otherness remains in the heart, the seeker cannot reach the station of perfect Wilaya. This station is comparable to a polished mirror that reflects the light of the Truth only by removing the rust of otherness.
At this stage, the Wali Allah reaches a state where their hand is both permissive and prohibitive; they can pronounce permissible or forbidden, and such a ruling is indeed the ruling of God.
In the station of occultation, the seeker attains a level in which only love of the Beloved and affection for what pleases Him remain in the heart. This station is like a boundless ocean that liberates the seeker from any attachment to others, whether wife, child, property, worldly life, or even the Hereafter.
This liberation does not negate love for creation but situates it firmly within the framework of divine love. The seeker at this station is like a gem among creatures, radiating solely the light of the Truth.
The Friends of God who have attained perfect Wilaya occupy the station of occultation from all else. Like stars scattered in the infinite sky of Divine Unity, they perceive nothing but God and are free from any attachment to the other.
This station resonates with the verse 83 of Surah Ash-Shuara, where it is stated:
رَبِّ هَبْ لِي حُكْمًا وَأَلْحِقْنِي بِالصَّالِحِينَ
(Rabbi hab li hukman wa alhiqni bis-saliheen)
My Lord, grant me wisdom and join me with the righteous. This supplication, uttered by Prophet Abraham, peace be upon him, expresses the aspiration to reach wisdom and accompaniment with the righteous who have attained the station of occultation.
The Friends of God at the station of occultation are not only freed from coveting others but also utterly devoid of covetousness in their hearts. This freedom is akin to a key that unlocks the souls shackles and guides the seeker toward receiving Divine Wilaya.
Covetousness, regarded as one of the chief ethical vices, constitutes the primary obstacle in the spiritual path. The Friends of God, by purifying their souls from it, attain a rank where no desire remains save the Divine Pleasure.
The Friends of God never exploit the station of Wilaya for base personal attachments. The practice of the Holy Prophet Muhammad, peace and blessings be upon him and his progeny, testifies that he never appropriated the wealth or property of others but rather gave generously from what he possessed. This conduct shines as a radiant beacon, clarifying the distinction between Divine Wilaya and the misuse of power.
Because of the purification of the soul, the Wali Allah acts solely for the sake of good and Divine satisfaction.
The verse 6 of Surah Al-Ahzab, which states:
النَّبِيُّ أَوْلَىٰ بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ
(An-nabiyyu awla bil-muminina min anfusihim)
The Prophet is more entitled to the believers than themselves, emphasises the exalted station of the Prophet, peace be upon him and his progeny, and his precedence over the souls of the believers. However, corrupted minds entangled in carnal attachments misapply this verse to unrelated matters such as the Prophets marriages.
Such interpretations, springing from minds polluted by otherness, are incongruent with the station of occultation, as the Friends of God remain utterly free from such contaminations.
Both jurisprudence (fiqh) and mysticism (irfan) depend upon the purification of the soul. A jurist who attains the station of Wilaya must arrive at the vessel of purification; mere knowledge of jurisprudential texts such as Lumaah and Makasib is insufficient.
This purification, akin to a clear-flowing stream, cleanses the soul from the obscurities of otherness, elevating the jurist or mystic to the station of Divine Caliphate. God states in verse 30 of Surah Al-Baqarah:
إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً
(Inni jailun fil-ardi khalifah)
"Indeed, I will make upon the earth a vicegerent." This caliphate, whether in jurisprudence or mysticism, is achievable only through purification from otherness.
A jurist lacking the sanctified disposition (malakah qudsiyyah), even if adept in principles and branches, cannot reach the station of Yad Allah. The sanctified disposition, resulting from purification from otherness, is like a jewel adorning the soul with Divine Light.
Martyr Allameh Muhammad Baqir al-Majlisi in Lumaah emphatically asserts that the jurist must possess this sanctified disposition to attain the station of Wilaya. Without this disposition, superficial knowledge, regardless of its profundity, cannot lead to Divine authority.
Prophet Jacob, peace be upon him, akin to a traveller refined in the crucible of occultation, had attained the station of removal of otherness and occultation from all else. Nevertheless, his weeping over Joseph was not from carnal attachment but stemmed from concern for the future of Divine Prophethood.
This weeping is like a tear springing from the fountain of anticipation, manifesting the profundity of his trust in the Divine Will. Verse 84 of Surah Yusuf testifies to this station:
وَتَوَلَّىٰ عَنْهُمْ وَقَالَ يَا أَسْفَىٰ عَلَىٰ يُوسُفَ وَابْيَضَّتْ عَيْنُهُ مِنَ الْحُزْنِ فَهُوَ كَظِيمٌ
(Wa tawalla anhum wa qala ya asfa ala Yusuf wa abyadhat aynu min al-huzn fahuwa kathim)
And he turned away from them and said, Oh, my grief for Joseph! And his eyes became white from sorrow, while he restrained himself.
Jacobs blindness was the consequence of prolonged expectation for the realization of Josephs mission, not the absence of his son. This anticipation is like a seed sown in the soil of beautiful patience, blossoming through the light of faith.
Verse 83 of Surah Yusuf, which states:
عَسَىٰ اللَّهُ أَنْ يَأْتِيَنِي بِهِمْ جَمِيعًا ۚ إِنَّهُ هُوَ الْعَلِيمُ الْحَكِيمُ
(Asa Allahu an yatini bihim jamian innahu huwa al-alim al-hakim)
Perhaps Allah will bring them all back to me. Indeed, He is the Knowing, the Wise. expresses Jacobs reliance on Divine Knowledge and Wisdom.
Do not relate your vision to your brothers lest they devise a plan against you. Indeed, Satan is to man a clear enemy.
This counsel serves as a protective shield, safeguarding the divine secrets from the perils of envy and ignorance.
So when the bearer of good tidings came, he cast it over his face, and his sight returned.
This miracle resembles a nourishing rain that quenches the parched soil of expectation and rekindles the light of vision in Jacobs eyes.
They said, O our father, ask forgiveness for us of our sins; indeed, we have been sinners.
This act of repentance functions as a bridge leading from sin towards divine pardon.
He said, I will ask my Lord to forgive you; indeed, He is the Forgiving, the Merciful.
This reassurance is like a gentle breeze that restores tranquillity to the remorseful hearts.
And when they entered upon Joseph, he took his parents to himself and said, Enter Egypt, if Allah wills, safe and secure.
This banquet is emblematic of a divine celebration, heralding the cessation of trials and the fulfilment of Gods promise.
