The Unseen, Night, and Wakefulness

Title: The Unseen, Night, and Wakefulness

Identification

• Author: Mohammad Reza Nokonam (born 1327)
• Title: The Unseen, Night, and Wakefulness / Nokonam
• Publication: Tehran: Sobhe Farda Publications, 1393 (2014)
• Physical Description: 42 pages
• ISBN: 978-600-7347-50-8
• Price: 25,000 Rial
• National Bibliography Number: 3684121
• Previous Edition: The Rise of the Twilight, 1386 (2007)
• Edition: Second Edition
• Subject: Divination (Islam)
• Library of Congress Classification: BL613/N8GH9 1393
• Dewey Decimal Classification: 203/2

Preface

The Unseen, Night, and Wakefulness, p. 7

Praise be to Allah, the Lord of the worlds, and prayers and peace upon Muhammad and his pure family, and eternal curse upon all their enemies.

The strength of the soul and the power of human imagination lead to access to the unseen during wakefulness. There are many paths to reach the unseen, and this text recalls these paths, critically examining each. Arguments, mysticism, and Satan can, under certain conditions, guide a person to the unseen and familiarise them with it.

Mathematics, astrolabe, physiognomy, palmistry, astrology, conjuring, jafar, divination, mirror reading, magic, scrying, summoning jinn, seeking help from earthbound spirits, memory, revelation, inspiration, and prophecy are some of the ways to access the unseen, which this work explores, explaining the features of each.

The second article of this text deals with the etiquette of the night, the necessity of staying awake during the night, and its significance. It considers the night as a special time for the presence and revelation of the Divine, and attributes the success of great figures and scholars of past times to their practice of night vigils, stressing the importance of this truth and its accompanying necessity.

And the final word is, all praise is due to Allah, the Lord of the worlds.

Accessing the Unseen in Wakefulness

The Unseen, Night, and Wakefulness, p. 9

Accessing the unseen in wakefulness requires two things: one is the strength of the soul, and the other is the power of human imagination. If the soul becomes so strong and empowered that, in addition to managing the senses in wakefulness, it can pay full attention to the inner self, and if the outer self does not become a cause for neglecting the inner self, and the inner self does not become a cause for neglecting the outer, and if it has the power to master ‘bantasia’ and separate from the outward senses, the person experiences ‘vision’ and ‘observation’, reminiscent of an existential experience. Therefore, the complete attention of the soul to both inner and outer powers, and the strength of the imagination to master ‘bantasia’, is the means of acquiring the unseen, and this may be stable at times and instantaneous at others.

Sometimes, the soul finds the power to manifest in the outward senses, and sometimes it manifests in the imagination. At other times, it appears in the rational faculty, and each of these three is distinct from the others. The first power is known as ‘view’ and ‘idea’, commonly referred to as the ‘evil eye’, the second is divination, and the third is genius, the ability to perceive the unseen through reason and general concepts.

In many individuals, the rational faculty alone becomes strong, while in others, imagination or perception, or perhaps both, become powerful. When the rational, imaginative, and perceptive faculties are combined and all three strengthen, only then can these powers reach their highest stages, forming thoughts, revelation, inspiration, and sensory perception.

Memory, an action of the soul, originates from the purity of the soul. Revelation is the vision of the unseen, and inspiration is the connection to meaning, while prophecy represents the complete access to the unseen. Revelation can manifest in form and meaning, whereas inspiration mainly concerns meaning, with less emphasis on form.

Revelation comes in many forms: sometimes complete, sometimes multiple, and the validity of multiple revelations is acknowledged, as the stages of the unseen differ and manifest in various ways. In revelation, there is no room for error, but in inspiration, there may be multiple interpretations and it must be clarified by a mystic. In the highest stage, the mystic is the interpreter, and ‘evil dreams’ or ‘hallucinations’ require no interpretation.

The Meaning of the Unseen

The Unseen, Night, and Wakefulness, p. 14

Many interpretations have been made regarding the meaning of the unseen, and various meanings have been attributed to it; however, it has not been adequately expressed in a way that truly honours its essence, and its definition remains elusive. The unseen is not beyond nature, nor is “beyond” a complete term, for existence, in its essence, is pure manifestation, while matter itself is not directly observable. Likewise, matter itself is unseen, for its true nature, its depth, is concealed. Thus, existence is pure unseen, and this unseen is pure manifestation and is a true vision. There are no separations in this truth between what is material or immaterial, between surface and depth.

Three General Ways to Access the Unseen

After discussing ‘the unseen self’ and ‘self-awareness,’ it must be noted that three general paths exist to access the unseen, each fundamentally different from the other. These three paths are logic, mysticism, and Satanism, each of which involves different approaches, individuals, and practices.

The intellectual path leads to the unseen through reasoning and learned knowledge. Mysticism, on the other hand, focuses solely on direct experience and spiritual insight. The third path, that of Satanism, is available to all but leads to harmful results, as it is fraught with sin, error, and destruction. The acquisition of the unseen through this path does not require sin or the committing of evil acts, but should be approached with purity and virtuous intent.

The Final Way of Reaching the Unseen

The third way of accessing the unseen is the divine path (Tariq Rahmani). This method represents the true path and the actual acquisition of the unseen.

The divine path begins with memory, continuing through sleep, wakefulness, and culminating in unveiling, spiritual insight, inspiration, and revelation, which is the highest and most exalted level, exclusive to the great prophets.

The first stage of reaching the unseen is known as dream, in which a person perceives the higher worlds in sleep, with the clarity of soul that they possess, or truths are revealed to them in dreams.

Dreams are the first stage in reaching the unseen, where one becomes familiar with the ideal forms of the higher world or their nasuti (material) manifestations, so much so that these experiences may even occur during wakefulness. Dream visions are the starting point in accessing the unseen, with the experiences extending to revelations and prophecies, which are the highest stages of this journey.

According to what has been explained, the lowest level of access to the unseen is through dreams, while the highest is revelation. Each stage has various realms and conditions that need to be carefully examined. A brief outline of these stages follows.

The Laws of the Unseen

What reaches a person in dreams are ideal forms or partial meanings and a degree of the abstract realm of objects and their fleeting memories. Unveiling and spiritual insight can take the form of meaning or imagery. Every spiritual revelation may differ from another; however, revelation remains constant and does not suffer from variations. What reaches the prophets is complete, and it is not the case that two prophets, though each receiving revelation, would interpret it differently. While the degrees of revelation may vary, the truth that is revealed is singular and identical for both prophets; this is not the case with unveiling, which is subject to differences in interpretation. A mystic may perceive a world in one way, while another mystic may perceive it differently.

Revelation is directly related to miracles and the prophet’s relationship with them. The miracle of any prophet is contingent upon the strength of their connection with revelation. At this point, it is important to briefly discuss both revelation and miracles.

Revelation and Miracles

Revelation is the complete access to the unseen, attained through a direct spiritual connection, while a miracle involves the transformation of the very nature of the cosmos, which is a complete act. In contrast, unveiling may not always be complete. Through practices like soothsaying, sorcery, magic, or other means of accessing the unseen, one may manipulate the realities of the cosmos. However, complete access is only possible for the prophet.

In a miracle, no violation of natural laws or logic occurs; instead, it accelerates the natural process.

The question arises: How does this phenomenon accelerate nature without contradicting it? To answer this, two philosophical and mystical premises must be stated, shedding light on the issue of miracles from both perspectives and resolving the apparent conflict.

Philosophical Premise

Philosophy posits that everything that exists in actuality is that thing itself. One thing cannot be everything, or else there would be a contradiction in the world, and something would have to exist that does not exist. Such a contradiction would lead to neglecting the essence of things, which is contrary to wisdom and therefore false.

Mystical Premise

The mystic, on the other hand, says that every entity, in its potential, has the capacity for every other entity. Every material essence is capable of embodying the properties of other things. This is because there is no closed system; through analysis and combination, diverse characteristics arise. Therefore, every thing has the potential to embody all other things.

There is no contradiction between the views of the philosopher and the mystic. The philosopher focuses on the form, while the mystic focuses on the substance or the hidden truth of things. Both views are valid and complete.

After this, it should be understood that a prophet can manipulate the material substance of the cosmos, bringing forth a different truth from a single object. This is nothing other than an acceleration of nature, as each object in the universe has the potential to take on different forms at the same time. For instance, when the moon splits or a staff turns into a serpent, it is not a violation of nature; rather, it is a hastening of natural processes.

It is noteworthy that while others may lack the ability to perform miracles, this does not imply that miracles are contrary to reason. The reason that miracles are natural is that anyone with the power to manipulate the material world could, in theory, perform them. The only difference is that the prophet and the infallible perform miracles with the full power of the Divine, while others may not have such complete authority.

The ability to manipulate the material cosmos is possible for humans, though complete manipulation is an attribute exclusive to the infallibles and prophets. The intellect recognizes the miracles of the prophets and saints as truth, and this is why miracles serve as a proof for the wise, and the wise affirm them.

The Relationship Between Revelation and Miracles

There is a direct connection between revelation and miracles. The power of a prophet’s miracle corresponds to the degree of their revelation. Just as the prophets differ in the stages of their revelation, they also differ in their capacity for miracles. Although all prophets are united in the essence of their revelation, the intensity and nature of their miracles vary according to their spiritual level. Miracles and revelations are always complete; it is not the case that one prophet experiences incomplete revelation or miracles, nor can one miracle or revelation be considered incomplete when it is performed by a prophet.

Ranks of the Prophets

Each prophet has distinct characteristics in the way they experience and express the unseen. Despite the fact that they all reach the highest possible level of understanding, each prophet’s experiences are unique. Although they are all infallible, each one occupies a different station: one may be in the position of command, another may seek supplication, while a third may attain certainty. One prophet shows others the unseen, while another may experience it themselves.

Prophets differ in their miraculous acts and in the nature of their revelations and infallibility. While they are unified in these three aspects, each prophet’s expression of them is unique to their spiritual rank.

The Relationship Between Wakefulness and Sleep

The Relation Between Night and Sleep

Night, day, sleep, and wakefulness are permanent and inseparable aspects of human life, and there is no debate about this. However, the matter that can be explored is the relationship between these two dual concepts. Is the day only for work and the night only for sleep, or are these two intertwined? This article seeks to answer this important question.

Day and Night

What is certain and derived from the verses of the Quran is that the day is designated for work, striving, and sustenance. Allah says in the Quran: “And We made the day for livelihood” (Quran 78:11).

Therefore, nighttime activity brings anxiety and psychological disturbance, although the current world may be caught in this cycle.

It is important to note that the night is not solely for sleep and rest but for tranquility and relief. The Quran states: “He it is Who made the night for you to rest in” (Quran 10:67); the night is a time for stability and rest, and “We made sleep for you a means of rest” (Quran 78:9); sleep is a time for rest and stability, and these two are equivalent. This means that night is not exclusively for sleep, as sleep also brings tranquility during the day, and is not limited to the night.

What is the Purpose of the Night?

The fundamental purpose of the night in creation is for seeking the Hereafter, the perfection of the soul, wakefulness, spiritual satisfaction, purification, and inner development. Night is not meant for worldly work, nor is sleep the ultimate source of tranquility.

The night is for standing in prayer before the Divine, refining the soul, and removing the daily impurities. It is a time for anyone to experience the Divine presence and the witness of God’s grace. This cannot be achieved through sleep or worldly work, but only through Divine presence and spiritual insight.

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Work, Sleep, and the Beloved

Day is for work and a little sleep, while night is for the Beloved and a little sleep.

Continuous work and sleep bring nothing but a state of oblivion, detachment from oneself, and distance from the Divine. In the Holy Qur’an, Allah Almighty instructs the Prophet Muhammad (PBUH): “Stand the night in prayer, except a little” (Qur’an, Surah Al-Muzzammil, 73:2). This implies that the night should predominantly be spent in standing (in prayer) and devotion to the Divine, with only a little portion for sleep and rest.

Therefore, night is primarily for worship, presence, and witnessing the Divine, although a portion of it is allotted for sleep and rest. However, the heedless regard the night for eating, sleeping, and indulging in desires, and the day for preparing the necessities for themselves and their families.

Night is designated not solely for rest and sleep; although it is true that some portion of it should be spent in rest and rejuvenation, it is also for the worship and purification of the soul. The heedless, however, gain nothing from the night other than a fall into base desires, the indulgence in worldly pleasures, and the trivial pursuits of the self. They miss out on the sweet nectar of spirituality and remain deprived of its blessings.

Those who are righteous and those on the path of spiritual growth make use of the night for rest, but they also engage in remembering the Divine, even if only for a brief moment. They spend part of the night awake in devotion, reflecting on the Divine Presence, and make sure that their sleep is not devoid of remembrance.

The third group — those who follow the teachings of the Qur’an and the path of true knowledge — view the night as an opportunity to approach the Divine. For them, sleep and rest in the night should not be a means of indulgence, but rather a necessity for maintaining the balance between their physical and spiritual well-being. The night for them is devoted to the Divine, and they strive to keep their hearts focused on their Creator, as they consider the night as sacred time for such purpose.

The Fate of Night and Day

Allah, in His Holy Qur’an, says: “Stand the night, except a little” (Qur’an, Surah Al-Muzzammil, 73:2).

Allah defines the “little” in relation to the individual’s condition, providing multiple perspectives for different circumstances. Sometimes He says: “Stand half of the night, or a little less, or a little more” (Qur’an, Surah Al-Muzzammil, 73:20).

He also tells the Prophet Muhammad (PBUH): “Indeed, your Lord knows that you stand (in prayer) a little less than two-thirds of the night, or half the night, or a third of the night, and so do a group of those with you” (Qur’an, Surah Al-Muzzammil, 73:20). Allah further clarifies that there is no harm or excess in this act, as He has decreed the night and the day in such a manner that it causes no disruption to your work and duties.

The essence of this message is that the night is for devotion and meeting with the Divine, while the day is for effort and toil, along with sleep. The allocation of these times is crucial for the individual to grow spiritually and maintain a balanced life. Without this, one will not progress towards spiritual fulfillment.

The Key to Success Among the Great Ones

The secret to the success of the great ones in both spirituality and religion is their adherence to the correct way of utilizing time. When examining the lives and works of past sages, we must be amazed at their achievements. Although many others also exert effort, the key to the success of the great ones lies in the way they lived their lives. The virtues they achieved are often admired, but the real cause of their success is rarely given the attention it deserves.

Good people may wish to emulate these virtues but often fail to recognize the underlying cause of their success. This is a form of neglect, which must be overcome. The righteous must strive to follow the path of those who possess true knowledge and adhere to their examples to attain success.

Those who remain asleep during the night have no knowledge of the elixir of truth. Those who stay awake for even a little of the night and keep the remembrance of the Divine in their hearts should not become complacent, for mere contemplation without practice leads to nothing. They will remain mere spectators of the knowledgeable and should not deceive themselves into thinking they are among them.

Thus, one of the most important reasons for the lack of success and access to divine truths among people today is excessive sleep during the night. Reaching such states requires more than just a little wakefulness, a night prayer, or the recitation of a few verses from the Qur’an. It involves a different path and discipline altogether.

By carefully calculating our days and nights, sleep and wakefulness, along with the responsibilities of work and spiritual duties, we can understand the way of the great predecessors in the pursuit of knowledge and their success. Although achieving this in practice is difficult, we must strive to follow their words and ask for success in action from the Almighty.