of Nokounam (may his sanctity be a source of blessing) Session 585
Bab al-Qabda sublime station within the constellation of mystical stages delineated in Manzil al-Sirnconstitutes a locus wherein the seeker (slik) is entirely encompassed within the Divine grasp and is guided from the external appearances of creation towards the inner reality of the Truth. This station, ranked among the most exalted gateways of verities subsequent to the Bab al-ayt, transmutes the slik into a Divine repository, concealed and anonymous amid the created beings. This treatise, grounded firmly in the profound lectures of Nokounam (may his sanctity be a source of blessing) and enriched by meticulous mystical analysis, aims to elucidate this lofty station alongside the manifold ranks of the Awliy therein. As a garden, veiled behind towering walls, harbours a treasure trove of rare blossoms, so too does Bab al-Qabd safeguard the Awliy of Truth behind the veil of external forms from the perception of the common multitude.
In mystical terminology, qabd denotes a state wherein the slik is wholly held within the power of the Divine, severed from the attributes and externalities of creation. This station, manifesting subsequent to the station of the haq (essential) life, elevates the slik to a manifestation of Divine Reality, such that God envelops him within His grasp and transforms him into one of the Divine treasures (anin Allh). This anonymity and concealment arise not from a desire for seclusion but according to Divine wisdom, which shields the slik from the covetousness and attention of creation.
This station is a reflection of fan f Allh (annihilation in God), guiding the slik towards union with the Truth. Just as a river merges with the sea and dissolves therein, so too the slik in qabd loses his created identity in the Divine ocean.
Qabd bears a profound correlation with Qur'anic verses that refer to the selection and electing of the Divine Awliy. God states in the Holy Qur'an:
This verse explicitly speaks of Divine election, which in the context of Bab al-Qabd, manifests inwardly and concealed within the Awliy.
The Divine Awliy at this station are categorised into three groups: the inward Awliy who remain in concealment and secrecy; the Awliy il al-khalq (towards the creation) who, after this station, proceed to guide the people, such as the Prophets and Imams (peace be upon them); and a third group who encounter difficulty in this station and are hindered from continuing the path. This classification resembles the branches of a tree, each bearing fruit in a distinct direction, fashioned according to the capacity and spiritual aptitude of the Awliy.
The first category comprises those Awliy whom God preserves from the sight of creation, directing them towards seclusion, travel, and solitude. These individuals shun the masses and, in their isolation, protect the inner Divine reality from disclosure. This seclusion is not borne of self-sufficiency vis--vis creation, but in accord with Divine preservation, which shields them from recognition. Like a jewel hidden within a shell, these Awliy remain concealed from the public eye in their solitude.
This group refrains from appearing amongst the people owing to their incapacity to fully veil the inner reality. Should they manifest publicly, their inner truth would be revealed, thus exiting the state of anonymity. God, by guiding them towards seclusion and quiescence (obscurity), safeguards them from the peril of disclosure.
The second category comprises those Awliy who are present among the people but conceal their inner Divine reality by donning the attire of the common folk. This group bears both the external semblance of creation and the inner reality of the Divine, skillfully adapting to outward appearances to protect themselves from the greed and attention of the masses. This donning is not a matter of deception or subterfuge but rather the wearing of the habitual garments of creation to preserve the inner reality. Like a star hidden during the daytime, these Awliy dwell among the people while their inner light remains concealed from common view.
These Awliy partake in the marketplace of life: they eat and drink among others, yet their inner reality is distinct from the external forms of creation. God casts a veil of common customs (aklat al-rusm) upon them, preserving them from recognition of their spiritual guardianship.
The third category comprises the inner saints and the true reservoirs of the Divine Truth, who remain in absolute concealment. This group manifests only upon societal necessity or Divine permission and are recognised as the inner prophets or the Muhaddithnthose who receive divine communications. Owing to their perfected capacity and existential aptitude, they are wholly immersed in the Divine Reality within and are detached from the outward manifestations of creation. Analogous to a treasure hidden deep within the earth, these saints, through their concealment, epitomise the Divine Truth.
This group is not charged with legislative duties; rather, during the occultation of prophethood, they operate as inner Muhaddithn. Their inner being is a direct fountainhead of divine information, received without intermediaries from the Truth. God has chosen them in the inner realm (Asfiy f al-sirr) and separated them from the external aspects of creation.
The saints of concealment possess a created outer appearance and a Divine inner reality. This distinction preserves their spiritual station from public recognition. Their outward visage acts as a veil that shields their inner Divine reality from the common eye. The people perceive them as ordinary individuals and remain unaware of their inner exalted status.
This feature reflects the station of concealment, which safeguards the saints from revealing their divine states and manifestations. Like a mirror hidden in darkness, the inner reality of these saints shines only in the presence of the Truth.
The negligence of the masses functions as a factor that conceals the saints among people. Due to this heedlessness, the created beings are unable to discern the saints Divine inner reality. This negligence operates as a Divine veil that keeps the saints out of the common gaze.
This couplet, cited in the discourse, beautifully conveys the concept: it warns the masses against heedlessness regarding the noble presence of the saints, for amongst the common, Divine treasures lie hidden.
Disguise in the garments of the common folk is not an act of falsehood or deception, but a conformity of outward appearance intended to preserve the inner reality. This disguise is mandated by Divine wisdom, protecting the saints from recognition. The mystic, skilled in such disguise, presents themselves amongst the ordinary, yet their inner essence remains distinct.
This skill is akin to the art of painting, where a commonplace face is rendered with subtlety, behind which lies a Divine spirit. The saints, whilst observing the limits ordained by the Shariah, resemble the common in their outwardness but remain distant from sin in their inwardness.
God casts upon the saints of concealment Aklatu al-Rusmdelicate veils of habitual conduct common to the massesto hide them from the eyes of creation. These habits encompass eating, drinking, and similar ordinary behaviours, rendering the saints as ordinary persons in appearance.
The term Isbl refers to the act of casting a covering, and Aklatu is the plural of Kulah, meaning subtle veils. These coverings resemble a fine cloth draped over a precious treasure, thus shielding the saints from the common gaze.
God selects the saints of concealment in their inner being (Asfiy f al-sirr) and separates them from the outward appearances of creation. This divine selection transpires in the inner realm and is not apparent outwardly. Saints of the third rank, owing to their perfect capacity, become inner prophets or Muhaddithn, their inner selves serving as sources of divine information.
This group remains in the station of annihilation (fan) and does not return to existence after annihilation (baq bada al-fan). They are absent from themselves and their rank, being entirely effaced in the Divine. Like a droplet lost in the ocean, these saints are immersed in the Divine Reality.
The saints of concealment, especially those of the third rank, function as the genuine proofs of God among creation. Even in obscurity, they are sources of blessing and guidance. Through the grace of these saints, creation benefits from Divine bounty, despite remaining unaware of their presence.
This role resembles a spring hidden within a mountain whose water flows to the plains, bringing life. The saints of concealment guide creation towards the Truth through their prayers, gaze, and inner presence.
The saints of concealment find ease in solitude and experience hardship in multiplicity (among the masses). They are not alone in solitude, for they abide in the presence of the Divine. This intimacy with the Truth liberates them from dependence on creation and establishes them in a state of continual presence.
The solitude of these saints is akin to a garden where the Divine breeze blows and refreshes the soul. Amongst the masses, they exert effort to harmonise with others, yet in solitude, they are connected to the Truth.
The chapter of concealment (Bab al-Qabd), as one of the highest stages of the mystical path, guides the seeker to the station of annihilation in God and the concealment of the inner reality. The saints of concealment, across three ranksseclusion, disguise in the garments of creation, and complete concealmentare recognised as Divine reserves hidden from the common eye. Despite their presence among creation, they possess an inner Divine reality that only manifests with Divine permission.
The threefold ranks of the saintsfrom fleeing the masses to appearing among them in disguise, and ultimately to complete concealmentdemonstrate Divine wisdom in preserving and guiding the saints. This station is like a gate opening onto the boundless ocean of Truth, leading the seeker to union with the Divine Reality.
Allahumma alli al Muammad wa l Muammad
Under the supervision of Sadegh Khademi
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