of Nokounam, may Allah sanctify his secret (Session 565)
The maqm (station) of submission (tamkn), akin to a lofty summit within the hierarchical ascent of mystical wayfaring, guides the slik (spiritual traveller) towards the zenith of wilyah (divine guardianship). It is at this pinnacle that the full establishment in the Divine Will and sovereignty over created beings manifests the slik's perfection. This station, expounded in the initial section of the Bab al-Tamkn within the Manzil al-Sirn, constitutes a locus wherein the traveller is emancipated from all frailty, anxiety, and vacillation, and is immersed in the ocean of Divine steadfastness. The lectures of Nokounam, may Allah sanctify his secret, focus on the noble verse وَلَا يَسْتَخِفَّنَّكَ الَّذِينَ لَا يُوقِنُونَ
(Nor let those who have no certainty belittle you) and its nexus with the promise of the advent of Imam Mahdi (may Allah hasten his reappearance), presenting this station as the ultimate culmination of wilayah.
The Bab al-Tamkn denotes the final rank within the station of wilayah where the slik attains consummate steadfastness and permanence. This station, likened to an impregnable fortress against the storms of falsehood, shields the wayfarer from all weakness and susceptibility to external influences. Tamkn is the absolute establishment in the Divine Will that guides the guardian to mastery over beings and union with the Truth. Within this abode, the slik not only submits to the Truth but the entire creation likewise submits to him, as if the cosmos itself bows in surrender before his will.
The noble verse وَلَا يَسْتَخِفَّنَّكَ الَّذِينَ لَا يُوقِنُونَ
(Quran, Surah Ar-Rum, 30:60) serves as a luminous beacon, illuminating the path of submission for the guardian. This verse commands the Prophet Muhammad (peace be upon him) to eschew weakness and influence by the disbelievers and those devoid of certainty. At the station of tamkn, the guardian is invulnerable to humiliation, anxiety, and vacillation, steadfastly advancing upon the path of Truth with unwavering perseverance.
وَلَا يَسْتَخِفَّنَّكَ الَّذِينَ لَا يُوقِنُونَ
Translation : And never let those who lack certainty cause you to be contemptuous.
This verse emphatically underscores the necessity of steadfastness in the face of falsehood and the preservation of constancy within the station of wilayah, likening the guardian to a rock firmly fixed against the surges of disbelief and hypocrisy.
وَلَا يَسْتَخِفَّنَّكَ الَّذِينَ لَا يُوقِنُونَexhorts the guardian to resilience against weakness and the influences of falsehood, emblematic of tamkn and stability in wilayah.
Surah Ar-Rum functions as a mirror reflecting the opposition between Truth and falsehood, alluding to the triumph of the Divine Truth and the fulfilment of Divine promise. This Surah, by accentuating the grandeur of Truth against falsehood, is recommended for recitation during the nights of Itikf (spiritual retreat), providing fertile ground for contemplation on the station of tamkn. Verses such as لَا يَسْتَخِفَّنَّكَ
and thematic elements related to the Divine encounter and the eventual dominance of Truth transform this Surah into a mystical source for comprehending perseverance and constancy in the spiritual journey.
The mystical wayfaring (salk) resembles a ladder whereby the traveller ascends from the lower stages to the summit of tamkn. These stages encompass the general believer (mumin mmah), the ascetic (zhid), the devotee (murd), the traveller (slik), the knower (rif), and ultimately the poor one at the station of annihilation and subsistence (faqr al-fan wa al-baq). Each phase demands the purging of carnal attachments and the adornment with Divine attributes. Tamkn is actualised in the station of subsistent poverty, wherein the traveller renounces the self and remains abiding in the Truth.
The general believer, bearing an outward faith, opens the gateway of spiritual wayfaring. The ascetic, by practising renunciation, distances himself from worldly attachments and entrusts the heart to the Truth. This stage resembles cleansing the mirror of the heart from the dust of multiplicity.
The devotee, through devotion to the saints, advances upon the path of Truth and, by spiritual wayfaring, is guided towards a deeper course. The traveller perseveres tirelessly along this path with steadfastness.
The knower, through intimate knowledge of the Truth, reaches direct witnessing (shuhd), yet at the station of poverty, he annihilates the self and remains abiding in the Truth. This annihilation and subsistence form the fertile ground for tamkn, as if the traveller is submerged in the ocean of Divine Unity.
In the station of obedience (tamkn), the Wali not only exercises the right to be obeyed but also is inherently obeyed by all created beings. This dominion encompasses both innate (takwn) and legislative (tashr) obedience, such that even inanimate entitiesstones, trees, and the likebow in submission before the Wali. A tradition narrated from the Commander of the Faithful (Al ibn Ab lib, peace be upon him) recounts that in the date palm groves, every element from the smallest grain of sand to the leaves would greet the Prophet Muhammad (peace be upon him) with the salutation:
As-salmu alayka y Rasl Allh
. This phenomenon serves as a manifest indication of the grandeur of Wilaya and the Walis takwn dominion.
The Quranic verse Fabir inna wada Allhi aqq (Quran, Srah Rm, 30:60) exhorts the spiritual wayfarer to exercise patience in confronting apostasy and the frailty of the community. This patience is historical in nature, encompassing even the Prophet Muhammad (peace be upon him) and the Commander of the Faithful (peace be upon him). The Divine promise pertains to the advent of the Mahd (may God hasten his reappearance), who will cleanse the world of falsehood and tyranny, thereby actualising justice.
Fabir inna wada Allhi aqq
(Quran, Srah Rm, 30:60)
Translation by Fldvand:
Therefore be patient, for verily the promise of God is true.
This verse encapsulates the historic patience of the saints in the face of apostasy and their hopeful anticipation of the promised reappearance. Patience thus emerges as the key unlocking the gates of divine justice.
The genuine courage of the saints does not manifest through the wielding of the sword, but rather through enduring trials and tribulations in alignment with the Divine will. The courage of the Commander of the Faithful (peace be upon him) in withstanding the assault on his household, defending Lady Fatimah (peace be upon her), and preserving the unity of the Ummah, constitutes an unparalleled exemplar of obedience. This patience, heavier than mountains, bespeaks the union of the Wali with the Truth and an indifference to weakness and humiliation.
Following the passing of the Prophet Muhammad (peace be upon him), a considerable portion of the community apostatised, save for a select few loyal adherents. Traditions narrate that only three, five, or seven individuals remained steadfast. This apostasy illustrates the severity of the station of Wilaya; however, the saints patience amid it signifies their obedience and stability. Such patience is akin to a rock standing firm against the deluge of falsehood, securing the saints firmly upon the path of truth.
The verse Fabir inna wada Allhi aqq refers explicitly to the advent of the Mahd (may God hasten his reappearance), the Divine promise ensuring the establishment of justice, purity, and love in the world. This promise justifies the historical patience of the saints and constitutes the beacon guiding the Sha in awaiting the reappearance. The advent is likened to the rising sun, dispelling the darkness of falsehood and adorning the world with the light of truth.
Obedience (tamkn) represents a rank beyond mere tranquillity (umannah), wherein humiliation, anxiety, and fluctuation are entirely abolished. This station is the ultimate establishment, securing the wayfarer from any weakness or susceptibility to external influence. Obedience is like a fortress impervious to any storm, placing the Wali in complete steadfastness.
True courage of the believer is manifest in loving and hating for the sake of God and enduring tribulations for His cause. The patience of the Commander of the Faithful (peace be upon him) facing the injustice inflicted upon Lady Fatimah (peace be upon her) and the endurance of Imam usayn (peace be upon him) at Karbal serve as paradigmatic examples. This patience, sharper than the sword, signifies obedience and union with the Divine will.
The Matn (text) and the commentator have failed to fully elucidate the verse Wa-l yastakhiffannaka alladhna l yqinn, and have neglected its connection to the advent of the Mahd (may God hasten his reappearance). Despite the commentators Shia affiliation, he related this verse to the station of obedience and the cessation of humiliation and anxiety, yet overlooked its implication regarding the promise of the Mahds reappearance. This treatise, by precisely explicating this connection, fills the extant lacuna and interprets the verse within the framework of Wilaya and obedience.
The station of obedience represents the zenith of mystical wayfaring, whereby the seeker attains establishment in Divine will and dominion over creation, liberated from weakness and anxiety. The verses Wa-l yastakhiffannaka alladhna l yqinn and Fabir inna wada Allhi aqq exhort the wayfarer towards perseverance and patience in the face of falsehood and apostasy, coupled with the promise of the Mahds advent who will realise justice and purity. The patience of the saints, exemplified by the Commander of the Faithful (peace be upon him) and Lady Fatimah (peace be upon her), provides a practical model of obedience and demonstrates the inner courage required to endure tribulations. This treatise, through meticulous explication of mystical concepts and their interrelation with Quranic verses and traditions, invites the seeker to reflect upon this exalted station, conditioned upon patience, perseverance, and divine love along this path.
Supervised by
Sadegh Khademi
