the Lectures of Nokounam, may his sacred spirit be sanctified (Session 573)
Within the spiritual path of mystical wayfaring, the station of Mushhadah (observation) functions as a pivotal aperture that guides the seeker from the obscurity of intellectual abstractions towards the luminous clarity of inward, experiential witnessing. This station, being the second stage within the chapter of al-aqiq in the revered text Manzil al-Sirn, summons the wayfarer to the direct vision of the Divine Reality and liberates him from the fetters of ghayryah (otherness) and conceptual veils. The present treatise, derived meticulously from the profound expositions of Nokounam (may his sacred spirit be sanctified) in session 573, elucidates the station of Mushhadah in comprehensive and detailed fashion.
Mushhadah denotes a station wherein the seeker transcends the confines of general, conceptual knowledge and attains a direct, immediate witnessing of the Truth. At this station, the vessel of ghayryahwhich functions as a veil between the seeker and Realityis lifted. As explicated in the lecture, God is no longer a general, conceptual deity, but rather a Truth apprehended through inner, intuitive witnessing. This emancipation from otherness guides the seeker towards a heartfelt presence in which nothing but the Truth itself is manifest before his gaze.
A foundational pillar of the station of Mushhadah is the distinction between ilm (knowledge) and marifah (gnosis). Knowledge, as a general and conceptual cognition, remains confined to the intellect and perpetuates otherness between the seeker and Reality. Gnosis, conversely, is a particular and veracious light that leads the seeker to the direct, external witnessing of the Truth. As stated in the lecture: Knowledge is general; witnessing is particular. Knowledge is concept; gnosis is reality. This distinction simultaneously clarifies the divergence between philosophy and mysticism: philosophy traverses the realm of mental concepts, whereas mysticism focuses on the direct witnessing of Reality.
To render this distinction more tangible, knowledge may be likened to a map indicating the path, whereas gnosis constitutes the actual journey itself, leading the seeker to his destination. In the station of Mushhadah, the mystic beholds the Truth not as a mental concept, but as a living and present reality.
According to the lecture, Mushhadah comprises three degrees. The first degree is the Observation of Gnosis, which transpires beyond the limits of knowledge and manifests in the lwi (flashes) of the Light of Existence. In this degree, the seeker perceives the Truth from afar, as though standing at the threshold of a house and viewing its courtyard. This witnessing accompanies the fan al-jam (annihilation in the Divine Presence), whereby the seeker is freed from otherness and mental confines.
The lwi of the Light of Existencedivine sparksilluminate the face of the Truth for the mystic. Though transient, these sparks engender enduring gnosis within the seeker's heart. The lecture articulates: At the moment of its gleaming, the mystic beholds, and the gnosis remains; this is the mystics tranquil moment. This transience stems from the seekers nascent eye to the light of gnosis, which has not yet attained complete establishment.
In the second degree of Mushhadah, the seeker attains the embodiment of the Divine, merciful attributes. This embodiment is not a mere donning of the garment of grace, but rather the ontological realization of the Divine qualities within the seekers being. As the lecture states: Here lies the robe whose very nature is the vicegerency itself. The wayfarer reaches a station whereby he becomes the deputy of the Truth, the friend of God. In this station, the seekers existence unites with the attributes of the Truth, not merely adorning himself with a divine garment.
This degree functions as a cord drawing the seeker from remoteness towards nearness. Upon reaching this station, the seeker no longer requires the cord, for he is firmly established in the Divine Presence. This establishment signifies a Divine realization that elevates the seeker to the rank of Divine vicegerency.
Through the repetition of the divine flashes, Mushhadah becomes firmly established in the ayn al-jam. This establishment results from the continuity of divine manifestations, transitioning the seeker from transient witnessing to abiding presence before the Divine Reality. The lecture affirms: The persistence of manifestation necessitates the establishment of Mushhadah in the Essence of Union. At this station, the seeker perceives nothing but God, possessing no mind sullied by otherness, as if his heart is a perfectly polished mirror reflecting solely the light of the Truth.
One of the prominent features of the station of observation is the transformation of the seekers actions from a formalistic state to a heartfelt state. At the station of knowledge, the seekers actions such as prayer, fasting, and ablution are external and formal in nature. However, at the station of observation, these actions are accompanied by the presence of the heart and gnosis. As the lecture states: Now, when performing ablution, the heart is being cleansed, not the clay. Now, when praying, there is genuine humility before the Truth. This transformation is indicative of an inward opening that transmutes the actions from their outward form to their inner reality.
This transformation resembles the metamorphosis of clay into a gem, liberating the seeker from the fetters of external forms and guiding them towards the inner essence of their deeds. Prayer, in this station, is not merely movement and stillness, but the humility of the heart before the Divine.
The lecture exemplifies the manifestation of divine attributes in the perfect mystic through the conduct of Imam Reza (peace be upon him). The Imam treated the creation with humility and love to such an extent that even ordinary people were irresistibly drawn to him. As the lecture narrates: When Imam Reza sat at the table, everyone gathered servants and attendants alike and he would not touch the food until the portions for outsiders were separated. This behaviour signifies the obliteration of the egotistical tyranny and the actualisation of the merciful attributes within the mystics being. This conduct serves as a mirror reflecting the light of divine humility and love, demonstrating that the perfect mystic interacts with creation in a manner that draws hearts irresistibly towards him.
The Holy Quran, as expressed in the lecture, is a book of gnosis, not a book of science. This revered scripture, emphasising the Divine Names and Attributes, is a guide to unveiling and gnosis rather than mere conceptual knowledge. For instance, the verse Allah bears witness that there is no deity except Him, and the angels and those endowed with knowledge [also bear witness], maintaining justice (l Imrn 3:18; translated by ) underscores the witnessing of the truth.
Although the Quran alludes to various sciences, it primarily addresses gnosis. As the lecture elucidates: All sciences are hinted at within the Holy Quran, yet they are not explicitly stated. This scripture opens the gateway to gnosis, directing the seeker towards the direct witnessing of reality rather than the mere play of mental concepts.
The lecture emphasises that the mystic must not be devoid of knowledge, but must avoid falling into the trap of intellectual showmanship and verbosity. The Quran is itself the Messenger of God, and through intimate engagement with it, the mystic attains gnosis and witnessing. As the lecture affirms: The Quran becomes alive as you recite it; it knows how to instil states. This intimate relation is akin to water that purifies the seekers heart, guiding them towards the ultimate truth.
In the station of observation, the mystic is free from ostentation (riy) and ecstatic outbursts (shath). As the lecture remarks: The friends of God neither doubted nor displayed ostentation. This deliverance is a sign of the annihilation of the self and otherness in the mystics being. At the subsequent stage, the seeker must remain vigilant to avoid falling into the trap of ecstatic utterances, for their subsistence is that of the Truth, not a created state.
This vigilance is akin to a sentinel guarding the mystic from the pitfall of self-conceit. Quoting Imam Sajjad (A.S.): I am the least of the least... I am the son of Makkah and Mina, yet I am not myself. This utterance manifests the complete annihilation of the ego before the Divine Reality.
The mystic in the station of observation is so imbued with divine attributes that even ordinary individuals are drawn to them. Referring to the conduct of Imam Reza (A.S.), the lecture states: Everyone loves him; all hearts desire to be in his presence. This attraction results from the obliteration of egotistical tyranny and the manifestation of merciful attributes within the mystics being.
This characteristic functions like a magnet that draws hearts towards the mystic, not due to apparent power, but because of the inner light emanating from them.
The station of observation serves as a bridge guiding the seeker from the realm of general knowledge to the domain of visionary gnosis. In the initial stage, the seeker beholds the Truth in the luminous scrolls of existence from afar and, through the annihilation of aggregation, is freed from otherness. In the second stage, through embodiment of the merciful attributes, they attain the station of Divine viceregency. In the third stage, through the frequency of divine manifestations, they become firmly established in the state of unity amidst multiplicity. The seekers actions in this station transform from formalistic to heartfelt, bringing about continual presence before the Divine. The Holy Quran, as the book of gnosis, guides this journey, and intimate communion with it leads the mystic to the witnessing of truth. The conduct of the friends of God, such as Imam Reza (A.S.), exemplifies this station, manifesting humility, love, and deliverance from egotistical tyranny.
This book, by precisely and comprehensively elucidating the station of observation, not only serves as a guide for seekers of Divine knowledge but also portrays the spiritual essence of Manzil al-Sirn through a refined and scholarly language enriched with literary metaphors.
Supervised by: Sadegh Khademi
