the lectures of Nokounam, may his secret be sanctified (Session 55 Chapter on Repentance Part Three).
In the mystical journey, repentance is not merely a juridical act but an existential voyage by which the seeker is guided from the darkness of heedlessness to the light of gnosis. Within the mystical framework of The Stations of the Wayfarers, repentance is a station that emerges following awakening (yaqza) and conditioned upon prerequisites such as accounting (muhasaba) and vigilance (muraqaba), serving as a bridge between sin and divine nearness. Session fifty-five elucidates this profound process by focusing on three fundamental realities of repentanceexalting the sin, doubting the acceptance of repentance, and seeking excuses from creation.
According to the discourse of Nokounam, may his spirit be sanctified, repentance encompasses three foundational realities:
These three pillars elevate repentance from a mere external act to an ontological transformation. Magnification of sin guides the wayfarer to apprehend the immense gravity of transgression before the Divine Reality; doubt in the acceptance of repentance maintains him in a state of caution and continuous exertion; and seeking excuses from creation discloses his responsibility towards the cosmos and its beings.
Repentance resembles a tree rooted in awakening from heedlessness, its branches flourishing through gnosis of the Divine and compassion towards creation. These three realities, like the structural supports of a grand edifice, raise repentance to an exalted station within the mystical path.
Prior to entering the receptacle of repentance, the seeker must awaken from the slumber of heedlessness (yaqza), perform accounting of the past (muhasaba), and exercise vigilance over the future (muraqaba). Awakening is akin to the sunrise of gnosis that dispels the darkness of oblivion. Accounting functions as a mirror wherein the seekers past deeds are presented before his gaze; vigilance acts as a sentinel preventing the incursion of new sins. Nokounam emphasises that without these preliminary conditions, repentance lacks an epistemological foundation and the seeker remains ignorant of the object of repentance.
His critique of the sequence in The Stations of the Wayfarers, which positions repentance immediately after awakening, is grounded in this epistemic concern. A newly awakened seeker, bereft of accounting and vigilance, cannot fathom the depths of his sins, resulting in superficial repentance. This critique illuminates the necessity for a logical and orderly progression within the mystical path.
Tazm al-Jinyah, or the magnification of sin, constitutes the initial condition for the actualisation of repentance. Without grasping the enormity of sin, remorse fails to root itself within the heart of the seeker; absent remorse, repentance bears no fruit. Nokounam states: "Until a sin reveals its magnitude, one never truly repents." This magnification does not depend on the relativity of sins but is fundamentally connected to opposition against the Almighty Truth.
Sin is likened to a thorn embedded in the foot of the wayfarer; only through cognising the depth of this wound does he proceed toward the healing remedy of repentance. Such comprehension necessitates recognition of the greatness of the Divine and the frailty of creation.
Sin can be examined from two vantage points: firstly, regarding its transgressive intensity (iyn); secondly, concerning its opposition to the Lord (the omnipotent Creator). From the first perspective, sins are classified as greater or lesser; for example, murder is considered more grievous than striking someone. Yet, this perspective remains relative and fails to reveal the true magnitude of sin, since each sin appears larger or smaller when compared to others.
The second perspective, which is endorsed by the saints of God and seekers on the path of gnosis, holds that every sinirrespective of its apparent intensityis essentially an act of opposition to the wise and majestic Lord. Nokounam affirms: "Opposition against the Truth is entirely great." This view apprehends sin ontologically, within the presence of the Divine, rather than superficially through relative gradations.
Along the mystical path, the seeker attains a station of Divine vision where even the smallest sinsuch as scratching ones ear in the Divine Presenceappears vast. This vision functions as a mirror revealing the grandeur of the Divine in contrast to the weakness of the created being. Nokounam illustrates this with a poignant simile: "For instance, when one sits before a great lord and a fly enters their ear, they do not raise their hand to remove it, for that would be an act of insolence." This metaphor accentuates the reverence required in the Divine Presence.
At this station, sin is assessed from the perspective of the agent (opposition to the Truth) rather than the mere act itself (the severity of the sin). The seeker, through gnosis of the Divine, perceives every sin as vast before Him, and such knowledge draws him closer to sanctity.
Ittihm al-Tawbah denotes the state of doubting the acceptance of repentance before the Divine Truth. Nokounam states: "The principle is that repentance is not accepted unless there is evidence of its acceptance." This doubt sustains the seeker in a state of caution and continual exertion, so that his repentance may reach perfection.
Repentance resembles a surgical procedure requiring incision (cutting off sin), suturing (rectification), and healing (acceptance). This process is arduous and complex; thus, the seeker cannot confidently assert the acceptance of repentance merely by performing the act. Such uncertainty functions as a guardian, restraining pride and self-conceit.
The recognition of repentances acceptance may manifest through signs such as the disappearance of sin from the heart, an increase in success in virtuous acts, or visions of the Divine saints during sleep or waking states. Nokounam remarks: "If one observes that this sin has been lifted from the heart, this...
Like purifying fire, they eradicate sins.
These signs, akin to guiding stars, illuminate the way of the spiritual wayfarer, steering him from doubt towards certainty. Yet, this certainty never culminates in pride, for the seeker is perpetually under the accusation of repentance.
Talab Azr al-Khalqah denotes the act of seeking pardon from all creatures affected by the sinners transgression. Nokounam states: Sin is intricate within the cosmos and impacts the creation. This verity reveals the profound responsibility borne by the wayfarer towards the universe and its beings. Sin is like a wave propagating through the ocean of existence, influencing all creation.
This stage constitutes the most arduous pillar of repentance, for although Divine satisfaction may be attained through repentance, securing the satisfaction of creation, due to the widespread ramifications of sin, is a complex and challenging endeavour. As mentioned in Du Kumayl: None forgives sins except You, yet restitution towards creation necessitates immense exertion.
The Sharia, by prescribing prayers such as اللَّهُمَّ اغْفِرْ لِلْمُؤْمِنِینَ وَالْمُؤْمِنَاتِ (O God, forgive the believing men and women), has paved a way for obtaining the satisfaction of creation. This supplication guides the seeker towards forgiveness of others and seeking pardon on behalf of all. Nokounam remarks: When you say May God forgive all, you cannot exclude anyone. This prayer is akin to a key that unlocks the chains of rancour.
Moreover, the verse كَأَنَّمَا قَتَلَ النَّاسَ جَمِیعًا (Al-M'idah 5:32; translated by : As if he killed all mankind) emphasises the profound impact of sin upon the entire cosmos and thereby renders Talab Azr al-Khalqah indispensable.
Nokounam delineates repentance into two categories: Tawbah Akhbr and Tawbah Insh. The former is merely verbal, performed through linguistic supplication such as أَسْتَغْفِرُ اللَّهَ رَبِّی وَأَتُوبُ إِلَیْهِ. Although this type of repentance merits reward, it lacks existential profundity and can sometimes degenerate into mockery. Conversely, Tawbah Insh is a spiritual repentance characterised by inner transformation, pain, and resolute will.
Tawbah Insh resembles a medicine requiring a skilled physician, an aware patient, and specific conditions. This repentance acts like a surgery that propels the wayfarer toward existential metamorphosis through sensation and anguish. Nokounam states: In the matter of repentance, the seeker must pursue it with feeling; carcasses do not repent.
Nokounam provides a poignant metaphor: If you continually water this flower, at some point you may find its roots uprooted. Excessive recitation of verbal repentance is analogous to overwatering a flower, leading to hardness of the heart. This parable underscores the necessity of moderation and depth in repentance, lest it remain mere verbal ostentation.
The wayfarer, at the stage of witnessing the Truth, attains a station where every sin appears immense and is shunned accordingly. Nokounam states: The seeker reaches a station where he says: People see, God also sees, and He sees better than people. Such knowledge draws the wayfarer nearer to infallibility, for sinning before the Divine Presence becomes inconceivable.
The infallibility of Gods saints functions as a shield emanating from the knowledge and vision of the Truth. This infallibility guards not only against major sins but also against any negligence or inattention to the Divine Reality.
The fifty-fifth lesson of Manzil al-Sirn, through elucidating the three verities of repentance the magnification of the sin (Tazm al-Jinyah), the accusation of repentance (Ittihm al-Tawbah), and seeking pardon from creation (Talab Azr al-Khalqah) illuminates the path of mystical spiritual progression. Magnifying the sin guides the wayfarer to apprehend the gravity of opposing the Truth; the accusation of repentance maintains him in persistent endeavour for acceptance; and seeking pardon from creation manifests his responsibility before the cosmos. These verities, undergirded by prerequisites such as vigilance, self-accounting, and watchfulness, transform repentance into a profound and existential metamorphosis.
