Excerpted from the lectures of Nekounam, may his sanctity be enduring (Fifty-sixth Session Chapter of Repentance Part Four).
Within the domain of practical mysticism, repentance is not merely a return from sin, but rather a profound journey towards self-knowledge and the comparison thereof with the Majesty of the Divine Essence. The fifty-sixth lesson of the venerable Manzil al-Sirn, specifically the chapter on repentance, offers profound reflections on the third condition of repentance namely, the act of seeking pardon from creation and the recognition of the souls inherent evil. This lesson, grounded in epistemological humility, invites the seeker to a deep comprehension of ones own deficiencies before the Divine Glory and Beauty. Just as a star deems its light insignificant before the sun, so too does the seeker find themselves lowest in rank when compared with the Truth.
The third prerequisite of repentance entails the seekers commitment to seek pardon from all those who have suffered harm, by any means, at their hands. This act of seeking pardon transcends mere overt sins and encompasses every fault or transgression that has directly or indirectly impacted others. The seeker must excuse all others from blame, save for their own soul. This stance functions as a mirror, candidly revealing the souls defects and preventing the seeker from justifying faults or blaming others. Seeking pardon from creation manifests an acceptance of full responsibility for ones sins and is rooted in knowledge of the Divine Majesty and the rightful status of creation vis--vis the souls errancy.
At this station, the seeker perceives their soul as the most malevolent entity and as the sole agent accountable for sins. This recognition does not arise from comparison with other creatures but from juxtaposition of the soul with the Divine Majesty. Just as a drop is insignificant before the ocean, so too does the seekers soul regard itself as base and culpable before the Divine Glory. This knowledge removes arrogance and egotism, directing the seeker towards abasement and reverence before the Truth. Recognition of the souls evil does not imply negation of the seekers existential worth but rather denotes the intensity of their humility in the face of Divine Magnificence.
Due to the recognition of the souls malevolence and the absence of any being perceived as worse than oneself, the enormity of the transgression is doubled in the seekers perspective. This amplification is rooted in direct, experiential knowledge of ones own sins, contrasted with the lack of such knowledge regarding others. Just as a mountain seems insignificant beside lofty peaks, the seekers sins appear immense when measured against the Divine Majesty. This knowledge fosters a powerful impetus for exertion in rectifying repentance and total avoidance of sin, propelling the seeker towards complete emancipation from transgression.
The greatness of sin lies not in its intrinsic nature but rather in its opposition to the Divine Will. Every sin is deemed great precisely because it conflicts with the desire of the Master. Yet, if sin is examined solely from the perspective of its effects and essence, sins vary in degree of lightness and severity. This viewpoint epistemologically redefines sin; just as a candles light fades in the presence of the sun, sin, when weighed against the Divine Majesty, transforms into a grievous crime. This knowledge instills in the seeker a heightened sensitivity towards any form of disobedience to the Truth.
In addition to the greatness derived from opposition to the Master, sins possess diverse identities and effects that render them lighter or heavier in terms of severity and consequence. This distinction is significant in the rational analysis of sins and invites the seeker to cognisance of their sins nature and repercussions. Just as a tree bears different fruits on its branches, sins leave varied effects and outcomes. Such awareness aids the seeker in performing repentance proportionate to the kind and severity of the sin.
The claim of being in the worst state is valid solely in comparison with the Divine stations, such as the Beauty, Majesty, and Exaltedness of the Truth. In this comparison, every beingeven the infallibleregards itself as insignificant. This assertion is not drawn from comparison among creatures but emerges from knowledge of the Divine Majesty. Just as a stars light is lost before the galaxy, so the seeker finds themselves base before the Truth. This perspective forms the basis of rational justification for humility and prevents the seeker from comparing themselves to other creatures.
On the path of knowledge, comparing the seeker to other creaturessuch as figures like addm or Shimaris inappropriate. The claim of being the worst state must be posited in relation to the state of the Truth, in which all beings are insignificant. This principle prevents the seeker from judging others or falling into arrogance. Just as a gardener tends only to their own flowers rather than others gardens, the seeker must focus solely on their own deficiencies and the Divine Majesty.
The seeker, due to direct (immediate and unmediated) knowledge of their sins, perceives themselves as being in the worst state, whereas regarding others, their knowledge is merely acquired (indirect and based on appearances). This distinction rationalises the claim of worstness. Direct knowledge functions like a mirror that unmistakably reveals the souls faults, whereas acquired knowledge resembles a shadow that fails to fully disclose others realities. This understanding guides the seeker towards genuine humility.
The claim of Imam Sajjad (peace be upon him) stating أنا أقل الاقلین (I am the least of the least), emerges as a profound consequence of the Infallibles deep gnosis of the Majesty of the Truth and the comparison of the self to it. This assertion is not a negation of the station of infallibility; rather, it represents the pinnacle of humility before the Divine Reality. Just as the sun appears insignificant before the boundless expanse of the sky, so too does the Infallible perceive himself as negligible before the Divine Glory. This cognition serves as an exemplar for the spiritual wayfarer (slik), guiding them to perceive themselves as lowly and sinful in the presence of the Truth.
The humility and contrition of the seeker must be rationally grounded and based upon three dimensions: comparison with the Truth, immediate knowledge (ilm ur) of ones own deficiencies, and ignorance of ones future condition. These three facets elevate humility to a cognitive and logical level. Comparison with the Truth is akin to measuring a drop against the ocean; immediate knowledge resembles seeing ones flaws in a transparent mirror; and ignorance of the future is like stepping into a dense, obscuring fog, which compels the wayfarer towards caution and humility.
The seeker, due to unawareness of their future spiritual state, cannot render judgment concerning their forthcoming condition. This ignorance calls them to humility and prudence vis--vis sin. Much like a traveller cautiously navigating the darkness of night, the seeker, aware of their limitations, avoids arrogance and regards themselves as insignificant before the Truth.
Claims of superiority, such as professing superior knowledge, require caution and certainty, for they may lead to arrogance or error. However, claims of self-deprecation, such as stating one is in the worst condition (أسوء حالا), do not necessitate such caution, since humility, even if imprecise, harms no one. This distinction is comparable to the difference between ascending a perilous mountain and falling harmlessly into a valley, inviting the seeker to unconditional humility.
Human actions, owing to the communality of existence, affect the entire creation. The sin of one individual is like striking a single person yet damaging the entire cosmos, just as their good benefits all. This principle is grounded in the Noble Quranic verse:
وَمَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا فَجَزَاؤُهُ جَهَنَّمُ خَالِدًا فِيهَا
(An-Nis: 93; : And whoever deliberately kills a believer, his recompense is Hell, wherein he will abide eternally).
Just as a pebble in the sea raises the water level, so too does sin influence the cosmos.
The saints, due to their complete gnosis, perceive the good and evil of the cosmos. This perception compels them to supplicate and seek forgiveness for all believers, male and female alike. Just as a clear spring waters an entire plain, the gnosis of the saints extends good throughout creation. This perception signifies the exalted station of the saints, to which the seeker should aspire.
The seeker must distinguish their piety from worldly motivations such as status and splendour. Repentance performed for the sake of gaining honour or ostentation is devoid of spiritual value. Just as pure gold is distinguished from its counterfeit, true piety is separated from carnal motives. This differentiation elevates the seeker from transactional repentance to mystical repentance.
Forgetfulness of sin occurs when the seeker attains nearness to the Divine and no longer perceives themselves in the presence of the Truth. At this station, sin vanishes from their mind, as a shadow dissipates before the suns light. This state represents the zenith of gnosis and proximity to the Divine, causing the seeker to become oblivious to themselves and their sins.
Repentance from repentance signifies a continual repentance from all forms of self-conceit or reliance on the self within the process of repentance. This repentance leads the seeker to the station of complete annihilation (fan), like a river dissolving into the ocean. It is the pinnacle of mystical repentance, liberating the seeker from all selfhood.
The seeker must purify their intention in repentance solely for God, abstaining from worldly or otherworldly motives such as paradise or avoidance of hellfire. Such sincerity elevates repentance to a mystical station. Just as a pure gem is worthy only of a king, so too is pure repentance performed exclusively for nearness to the Divine.
The fifty-sixth lesson from the chapter on repentance in Manzil al-Sirn elucidates the third condition of repentance, inviting the seeker to profound knowledge of the souls wickedness and the grandeur of the Truth. Apologising to creation, comparison with the Divine, immediate knowledge of the souls defects, and ignorance of the future state constitute the core themes of this lesson. The mysteries of the reality of repentanceincluding the differentiation of piety from prestige, forgetfulness of sin, and repentance from repentanceguide the seeker toward lofty mystical stations. This lesson acts as a luminous beacon upon the spiritual path, enabling the seeker through rational and cognitive humility to attain Divine proximity.
