the lectures of Nokounam, may his sanctity be preserved (Session 564)
Within the mystical journey delineated in Manzil al-S'irn, the immortal work of Khwaja Abdullah Ansari, the chapter entitled Al-Ghaybah serves as a portal to immersion in Divine Unity. It liberates the seeker from the fetters of the ego and scholarly conventions, guiding them toward the gathering of oneness. This chapter, situated within the section on wilayt (spiritual authorities), constitutes a station wherein the wayfarer becomes absent from self-conceit, attachments, and mental confines, and is submerged in the ocean of Divine Oneness.
Lecture number 564 offers a profound exegesis on the second and third stages of Al-Ghaybah, centred on liberation from scholastic conventions, the causes of striving, indulgences of laxity, and immersion in ayn al-jam (the very essence of unity). Through these, the seeker attains the rank of spiritual authority and Divine submission.
قُلْ هُوَ اللَّهُ أَحَدٌ
Srah al-Ikhl: 1; : Say: He is Allah, the One.
"Kalimat l ilha ill llh in" The phrase There is no god but Allah is my fortress. (Noble Hadith)
These luminous beacons illuminate the path.
Al-Ghaybah (Absence) denotes a state wherein the seeker, akin to a diver in the boundless ocean of oneness, distances themselves from the shore of egoism and intellectual definitions, becoming immersed in the profound unity of the Divine. This station is characterised by emancipation from self-centeredness in deeds, avoidance of laxity, and effacement of conventions and evidences, leading the seeker toward submission and Divine authority.
Al-Ghaybah, in the hierarchical schema of mystical progress, is the station in which the seeker becomes absent from both self and others, immersed fully in Divine Unity. This rank, situated within the realm of wilayt, follows stages such as estrangement (ghurba) and immersion (gharaq), liberating the seeker from the fetters of the ego, intellectual conventions, and created attachments. Absence acts as a veil that conceals the seeker from the appearances of multiplicity and mental boundaries, guiding them to the direct witnessing of the Divine Oneness.
The degrees of absence encompass three tiers:
The second degree of absence, which forms the primary subject of this lecture, concerns the liberation of the seeker from scientific definitions (scholastic conventions), the ego-driven motives for striving (causes of exertion), and allowances for laxity (dispensations for relaxation). In this stage, the seeker refrains from attributing actions to self and perceives all as emanating from God, expressed succinctly: "Kullun min indi llh" (All is from God). The third degree represents the pinnacle of absence, wherein the mystic is absent from manifestations of actions, realities of divine names, and ranks of nearness, establishing themselves within the fortress of Divine Unity (ayn al-jam).
The spiritual path within Al-Ghaybah unfolds gradually from knowledge to state, and from state to union. At the level of knowledge, the seeker remains ensnared by mental limits and scholastic conventions such as the delineations of obligatory and prohibited acts which bind the intellect to multiplicity and restrictive definitions. At the stage of state, these limits dissolve and the seeker immerses in Divine presence and witnessing, freeing themselves from self-conceit in actions and the search for excuses to permit laxity. The union stage epitomises the pinnacle of spiritual progress, where the seeker is absent even from the state itself and perceives nothing but the manifestation of Divine Oneness.
This progression resembles a passage from the shores of multiplicity into the profound depths of the ocean of unity, liberating the seeker from otherness and multiplicity.
In this station, the seeker is like a bird released from the cage of scholastic conventions, soaring in the boundless sky of Divine Unity. Their state is not the result of scholastic rules, but the supremacy of love and connection to the Truth. This state prevents vanity and egotism and guides the seeker towards Divine Unity.
The second degree of absence is defined by the phrase: "Ghaybat al-slik an rusm al-ilm wa ilal al-say wa rukha al-futr" the seeker's absence from scholastic conventions, causes of striving, and dispensations of laxity. Here, the seeker transcends intellectual definitions and limits, egoic motives for effort, and justifications for neglect.
Scholastic conventions refer to the rules and definitions that restrict the mind to multiplicity and limitation, such as the distinctions between obligatory and recommended, or prohibited and disliked. Causes of striving are the ego-centric motives attributing deeds to self, e.g., I performed this action, or My knowledge caused this. Dispensations of laxity are justifications the seeker searches for to permit negligence, such as This action is not obligatory, so it is permissible to omit it.
At this level, the dominance of a spiritual state over the heart emancipates the seeker from these constraints. Like a precious gem within the shell of unity, the seeker becomes free from self-conceit and egotistical admiration, attributing all deeds to Divine Will. This absence does not imply laxity or negligence but rather a diligent, sincere fulfilment of duties and devotions without seeking excuses for neglect.
Key Insight: The second degree of absence frees the seeker from scholastic conventions, causes of exertion, and dispensations for laxity. Through the ascendancy of state, the seeker is led to sincerity and diligence in worship and service, perceiving everything as from God and seeing themselves merely as instruments of Divine Will.
In this degree, the seeker becomes absent from attributing actions to self and perceives all as emanating from God. The view encapsulated by "Kullun min indi llh" (All is from God) forestalls vanity and egotism. The seeker no longer claims I performed this, or I did such, but perceives deeds as manifestations of Divine Will.
This liberation deters pride in perfections and the pursuit of self-honour, such as My knowledge caused this or My wealth achieved that. Such admiration belongs to the realm of knowledge and veils, not the realm of spiritual state.
This station resembles a diver who distances from the shore of self-conceit and witnesses only the light of Truth in the profound ocean of unity. The seeker is freed not only from vanity but also from any egoic motivations in actions, dedicating themselves with complete sincerity to worship and service. This liberation is the fruit of attachment to Divine Will and negation of self-agency.
The seeker in the second degree refrains from seeking excuses for negligence (rukha al-futr). They do not search for justifications such as This is not obligatory or It is permissible. Instead, they pursue duties with utmost sincerity and diligence, whether obligatory or recommended.
This diligence stems from attachment to Divine Will and is not laxity or carelessness. The seeker distances themselves from negligence because they see felicity as from God, not from self.
This station is analogous to a soldier in service who focuses solely on fulfilling their commanders orders, regardless of hardship or ease. The seeker, with love and presence, performs duties meticulously and diligently without seeking any dispensation or excuse for omission. This sincerity preserves them from sluggishness and leads them towards Divine nearness.
At this stage, the seeker derives spiritual pleasure from acts of worship such as fasting, to the extent that this pleasure supplants worldly enjoyments. They enjoy fasting as naturally as drinking water, and wakefulness as naturally as sleep.
This state results from the transformation of the soul from its lower self (nafs ammrah) to the peaceful self (nafs mutmainnah) through Divine grace. The heart becomes a throne for Divine Presence, and the seeker experiences the nearness of God and sincere submission.
The chapter Al-Ghaybah within Manzil al-S'irn invites the seeker to abandon the shackles of scholastic conventions, self-agency, and excuses for negligence, and immerse in the ocean of Divine Unity. The second and third degrees of absence delineate stages of liberation from ego and multiplicity, culminating in submission to Divine Will and assumption of spiritual authority (wilyah).
This sublime station is the gateway to eternal proximity to God and the source of all grace. It invites the seeker to embrace absence as presence, emptiness as fullness, and dissolution as union.
May the journey to Al-Ghaybah purify the hearts and illuminate the paths of all seekers.
End of Extract
In the station known as Ayn al-Jam (the essence of union), all rituals and outward manifestations, as well as the visible effects, undergo complete extinction, whereby the seeker attains perfect unity. The rif (gnostic) in this station becomes absent from states, evidences, and egoistic traces, effacing all within the Divine Essence. As the text elucidates, the accomplished mystic, having effaced the customary rites and obliterated states and phenomena, becomes firmly established in the Ayn al-Jam.
This annihilation is akin to a droplet dissolving into the ocean, leaving no trace of its former existence. At this stage, the seeker is liberated from all forms of otherness and multiplicity, perceiving solely the manifestation of the Truth. Such total immersion emancipates him from sensual pleasures and aversions, connecting him intimately with the Divine action.
Within the station of union, the seeker is freed from all sensual delights and despairs, pursuing exclusively the Divine action. He is neither attracted to nor repulsed by anything, but, united with the Divine Will, follows solely what is the act of God. As indicated in the text, within the vessel of union, neither state nor soul remains, and the seeker is detached from all egoistic likes and dislikes.
This liberation resembles the souls flight in the boundless heavens of divine unity, freed from the fetters of worldly desires and pains, immersed in the Divine Light. In this station, the seeker contemplates nothing but the satisfaction of the Truth, being entirely released from every egoistic motive.
The seeker, in the station of union, attains Divine submission and steadfastness, reaching the rank of wilyah (spiritual authority). Herein, his hand acts as the yad (Hand) of God, and his actions reflect the Divine Will. As the text describes, the seeker achieves submission and acquires the yada Divine power enabling him to serve creation and implement the Will of the Truth.
This submission resembles a tree deeply rooted in the soil of tawd (Divine Unity), bearing fruits of service and nearness. The seeker, freed from otherness and multiplicity, reaches a station where his actions are aligned with the Divine Will.
The conduct of Shaykh Anr, regarded as one of the Divine saints, serves as an eminent exemplar of the station of occultation (ghaybah). Despite his scholarly eminence and sanctity, he was detached from material and egoistic attachments. His behaviour towards his disciples and spouse manifested this station. For instance, upon seeing a disciple pocketing money near the door, he humbly remarked, This money belongs to the Ahl al-Bayt, and, in another instance, upon noticing his wifes worn garment, he reminded her of Lady Fatimah (peace be upon her). This conduct demonstrates detachment from selfhood and connection to the Divine Will.
Such behaviour is like a celestial melody arising from the heart of humility and sincerity, guiding hearts towards the Truth. Shaykh Anr, as the inheritor of the prophets, was situated in the station of occultation and wilyah by virtue of his emancipation from attachments.
The third rank of occultation causes the rif to be absent from the springs of states, evidences, and degrees, and in the station of Ayn al-Jam, leads to the unity of divine oneness and perfect annihilation in the Essence. Unity in acts, attributes, and Essence, extinction of rituals, and liberation from sensual delights constitute the hallmarks of this station. Submission and the Divine Hand elevate the seeker to wilyah and Divine service, and the conduct of Shaykh Anr exemplifies this station practically. This rank marks the summit of spiritual journeying, immersing the seeker in the ocean of unity.
The noble tradition Kalimatu L ilha ill Allh in (The phrase There is no god but God is my fortress) and the phrase Man dakhala in amina min adhb (Whoever enters my fortress is safe from my punishment) introduce the word tawd as a spiritual sanctuary. This word does not denote the Divine Essence itself, but rather the firm conviction in Divine Unity which shields the seeker from both egoistic and worldly torment. The glorious verse
Qul Huwa Allhu Aad
(Surat al-Ikhl, 112:1; : Say: He is God, the One.)
also affirms this principle of tawd.
This fortress is like a fortified stronghold that preserves the seeker against the storms of multiplicity and heedlessness. The word tawd, rooted in the heart, directs the seeker towards unity and Divine safety, freeing him from all forms of polytheism and otherness.
The accomplished gnostic in the station of divine union becomes absent from all states, evidences, and effects, effacing all within Divine Unity. This effacement is the consequence of total immersion in the Divine Essence, leaving no trace of ego or state. As the text states, the gnostic annihilates rituals and destroys states and phenomena in Ayn al-Jam.
This effacement resembles a star plunging into the sun, leaving no trace of the stars existence. In this station, the gnostic is freed from all multiplicity and otherness, perceiving solely the manifestation of the Truth. This absorption leads him to complete annihilation and Divine Unity.
Egoistic amazement and self-admiration are the result of entanglement within the veil of knowledge. The seeker in the station of occultation is liberated from such astonishment and regards perfections as Divine grace. As the text clarifies, egoistic amazements occur within the vessel of knowledge and veil, but in the vessel of state and union, the seeker transcends self-conceit.
This liberation resembles the cleansing of the mirror of the heart from the dust of self-admiration. The seeker, with humility and modesty, attributes all perfections to God, avoiding all forms of self-talk and self-absorption. Such humility directs him towards nearness and greater purity.
The word tawd, as the Divine fortress, guides the seeker towards unity and safety. Extinction of rituals and effects in Ayn al-Jam and avoidance of egoistic astonishment constitute the signs of this station. The gnostic, through immersion in unity, is freed from multiplicity and otherness, reaching complete annihilation. This section highlights the role of tawd in the initial stages.
The chapter on occultation in Manzil al-Sirn functions as a gateway towards Divine Unity, liberating the seeker from egoistic fetters, scientific rituals, and attachments to creation, guiding him towards immersion in Ayn al-Jam. The second and third stages of this chapter, emphasising release from rituals of knowledge, causes of effort, permission of decline, and annihilation of states and evidences in unity, lead the seeker towards Divine submission and wilyah. The word tawd, as fortress, and the sacred verse
Qul Huwa Allhu Aad
illuminate this path. The conduct of the saints, such as Shaykh Anr and the Godly scholar, manifests this station practically. This text, by referencing the Holy Quran, hadiths, and the conduct of the saints, elucidates the path of spiritual wayfaring, stressing the necessity of liberation from self-conceit and connection to the Divine Will.
Supervised by Sadegh Khademi