Derived from the lecture series by Nokounam, may his sanctity be preserved (Session 57 Chapter on Repentance Part Five)
The reality of repentance, as one of the stations in the mystical path, occupies a distinguished place within the epistemological framework of Manzil al-Sirn. This station, scrutinised in the fifty-seventh lecture of Nokounams expositions, serves as a profound gateway towards understanding the return to the Divine Truth and the purification of the heart from worldly attachments. Within this treatise, the tripartite stages of repentance are elucidated with analytical depth and subtlety, accompanied by a meticulous critique of exegetes viewsespecially regarding the selection of Qurnic versesthereby rendering a faithful representation of the reality of repentance within the course of spiritual wayfaring.
At its nascent stage, repentance functions as a bridge guiding the wayfarer from worldly attachments towards nearness to the Divine. This degree constitutes a form of repentance undertaken not for the attainment of social prestige or material benefit, but rather for the eradication of any opposition to the Truth and the intimate approach to the Sublime Essence of God. At this juncture, the wayfarer returns from sin with a pure intention, preparing the heart to receive the Divine lights. This repentance, conceptualised as non-opposition to God, is akin to a seed sown into the soil of the wayfarers being, destined to bear fruit in subsequent spiritual stages.
At the second degree, repentance elevates to a loftier station wherein the wayfarer attains the state of nisyn jinyah (oblivion of sin). This degree resembles a gentle breeze that cleanses the dust of sin from the mind and heart of the wayfarer. Oblivion of sin manifests in two forms: firstly, the oblivion of fitrah, arising from heedlessness towards the sin and functioning as a pedagogical stage that distances the wayfarer from the recollection of the sin; secondly, the present-moment oblivion stemming from the Divine presence in the heart, which is a hallmark of spiritual perfection. In this latter state, the Divine presence so pervades the heart that both the sin and its memory are completely effaced from the wayfarers being. This purification resembles crystalline water that cleanses the heart and restores it to its primordial purity.
A subtle point in this degree is that some wayfarers, due to the invocation of carnal desires upon repenting, ought not to hasten the act of repentance. In such instances, the fitrah iynthat is, a temporary distancing from sin and fading of its memoryis a necessary pedagogical measure. This period of reprieve functions as convalescence, preparing the wayfarer for a genuine repentance free from desire.
At this stage, distinguishing between nisyn iyn (forgetting the sin) and naf iyn (complete removal of the sin) is of paramount importance. Nisyn iyn denotes a temporary absence of the sin from the wayfarers consciousness, whereas naf iyn results from the full Divine presence that utterly eradicates the sin from the heart. This negation acts as a flame that consumes any impurity within the heart, restoring it to its pristine purity. In this state, the wayfarer attains the station of ka-yawm wulida, as though reborn, with no trace of sin remaining in their being.
To illustrate, when the wayfarer is in the presence of a person of great stature, they refrain from scratching their ear out of respect; yet in the presence of the Divine, even the inclination to scratch vanishes. This analogy signifies the difference between apparent presence and genuine presence, wherein the latter, sin and desire for it are completely negated.
The Divine presence is like a radiant sun whose light dissipates the darkness of sin from the heart of the wayfarer. This presence purifies the heart and restores it to its natural and immaculate state. At this station, the wayfarer not only forgets the sin but no longer perceives it in their being, as if the sin was never committed. This purification resembles a pristine stream that washes away all impurities from the heart and leads the wayfarer to the station of ka-yawm wulida.
The example of the Commander of the Faithful, peace be upon him, who felt no pain when an arrow was his noble foot, attests to the pinnacle of this Divine presence. In this state, the heart is so connected to the Divine that it remains oblivious to worldly affairs, even physical pain. This example manifests the depth of purification and the total negation of attachments in the Divine presence.
The third degree of repentance, termed repentance from repentance and asceticism from asceticism, represents the zenith of the mystical journey. At this station, the wayfarer reaches a point where they even repent from their repentance, for repentance, insofar as it pertains to sin, may evoke the memory of the sin. Such recollection is undesirable within the Divine presence, as the wayfarers heart must be free from all attachmentseven to repentance itself. This degree resembles a summit upon which the wayfarer stands after traversing arduous spiritual paths, beholding nothing but the splendour and majesty of the Divine.
At this stage, the wayfarer transcends supplication for forgiveness to glorification of the Divine, replacing Astaghfiru-llh rabb wa atbu ilayh with Subn Allh. This transformation indicates the total negation of sin and attachments, guiding the heart into the vessel of peace and well-being. The vessel of peace, surpassing submission and Islam, signifies complete purification and union with the Divine Reality.
In the degree of repentance from repentance, the wayfarers heart becomes so freed from attachments that both sin and repentance give way to glorification and sanctification of the Divine. This transformation resembles a flower which, upon blossoming, disperses its fragrance in the air, leaving nothing but beauty and purity behind. At this station, the wayfarer attains the state of peace (salm), which is not merely submission or Islam, but the complete health of the heart free from all attachments.
To illustrate, when the wayfarer is in the presence of the Divine, it is as if standing before an infinite ocean whose waves cleanse all impurities and restore the heart to purity and well-being. This station signifies the perfection of the journey and complete union with the Sublime Essence of God.
One of the prominent points in the lecture series is the critical examination of the verse selected to illustrate the concept of repentance from repentance. The verse وَتُوبُوا إِلَى اللَّهِ جَمِيعًا أَيُّهَا الْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ (Surah An-Nur, 24:31; s translation: And all of you, turn to Allah in repentance, O believers, that you may succeed) is, due to its apparent context and general inclusivity, incongruent with the exalted rank implied by repentance from repentance. This verse is situated within the discourse concerning the rulings on the sacred and non-sacred (i.e. maharram and non-maharram) and is addressed to the generality of believers, whereas repentance from repentance denotes a station reserved exclusively for spiritual travellers (salikn) and the elect (awliy).
This critique functions akin to a guiding light, illuminating the correct methodology for employing Quranic verses. Misapplication of verses not only results in erroneous understanding but also constitutes a form of disrespect to the Divine Word. In contrast, verses such as the one referring to sincere repentance (tawbatun nas) or the verse إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ وَرَأَيْتَ النَّاسَ يَدْخُلُونَ فِي دِينِ اللَّهِ أَفْوَاجًا فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ ۚ إِنَّهُ كَانَ تَوَّابًا (Surah An-Nasr, 110:1-3; s translation: When the help of Allah and victory comes, and you see the people entering Allahs religion in multitudes, then glorify the praise of your Lord and seek His forgiveness. Indeed, He is ever Accepting of Repentance) are more compatible with the elevated stages of repentance.
The verse إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ exemplifies repentance at its highest levels. In this verse, the Prophet Muhammad, peace be upon him and his family, is commanded to seek forgiveness not for sin, but due to his attention being drawn to people (ns) instead of Helper (nir). This act of seeking forgiveness reflects an awareness that, at the rank of the nearness to the Divine, even the good deeds become blemishes (sayyiah) rather than virtues. This concept is like a mirror reflecting the essence of repentance in its sublime degrees, wherein even the benevolent acts of the righteous are regarded as imperfections by the elect.
The Prophets constant invocation of forgiveness, as he stated, I seek forgiveness seventy times daily, manifests the ongoing nature of repentance with its evolving object. This repentance is not for sin but from goodness and merit which, at the level of perfection, obstruct full union with the Truth. This notion serves as a beacon clarifying the dynamic trajectory of repentance within mystical progression.
The presence of the Truth functions as a key that unlocks the hearts seals, liberating it from any form of ingratitude or sin. At this stage, mentioning ingratitude during moments of purity constitutes ingratitude itself, for the travellers heart must be entirely free from any attachment, even to the memory of sin. The lectures critique of the books expression is that instead of emphasising the forgetting of ingratitude, the focus ought to be on its negation through the presence of the Truth. This negation results from the complete dominion of the Truths presence over the heart, leaving no trace of sin or its remembrance.
A telling example contrasting presence before a great personality clarifies this reality: in mere external presence, one refrains from reprehensible actions, yet in the presence of the Truth, even the inclination towards sin dissipates. This distinction resembles the difference between shadow and light, the former transient, the latter perpetual.
The presence of the heart serves as a veil that conceals faults not only from others but also from the traveller himself and even before the Divine Presence. The saints of God, by virtue of this perfect presence, perceive the world as purified and observe no sin therein. This perspective functions like a mirror reflecting nothing but the beauty and purity of the Truth. At this stage, the traveller is so intimately connected to the Truth that sin and even its memory are effaced from his mind.
This concealment of defects signals the complete purification of the heart, bringing the traveller to the station of being as if newly born (kayawmin wulida). In this state, the travellers heart appears recreated, devoid of any residue of sin.
Repentance resembles a flowing river within the path of spiritual journeying, its objects evolving in accordance with the travellers advancement. At the initial stages, repentance concerns sin; however, at the higher stations, the traveller repents from goodness, merit, and even the goodness of goodness itself. This dynamism indicates the constant progression of the traveller towards perfection. The lectures critique is that repentance from repentance does not signify abandonment of repentance, rather a transformation in its objects. The traveller must perpetually repent, yet its objects ascend from sin to goodness, from goodness to the hereafter, and from the hereafter to the negation of all otherness and the presence of the Truth.
The Prophet Muhammads continuous seeking of forgiveness, wherein he said, I seek forgiveness seventy times each day, testifies to this dynamism. This seeking of forgiveness is not for sin but for goodness and merit that, at the rank of the elect, obstruct complete union with the Truth.
The concept of virtues of the righteous are faults of the elect acts as a luminous beacon elucidating the sublime stations of repentance. At this rank, the benevolent deeds and virtues of the righteous are considered faults by the elect, for they hinder perfect union with the Truth. This concept highlights the profoundness of repentance at the highest levels, which invites the traveller to renounce all attachments, even to goodness itself.
This truth serves as a bridge guiding the traveller from the apparent stages towards the divine reality. On this path, the traveller repents not only from sin but also from all that distances him from the Truth.
The reality of repentance within the mystical path resembles a journey that guides the traveller from the darkness of sin towards the light of Divine proximity. At the initial stage, repentance serves to remove opposition to the Truth and to attain Divine nearness. At the second stage, forgetting wrongdoing and negating disobedience restores the heart to primordial purity. At the third stage, repentance from repentance liberates the traveller from all attachments, even to repentance itself, guiding him to glorification and sanctification of the Truth. The lectures precise critique of the selected Quranic verses and its emphasis on the negation of ingratitude by the presence of the Truth clarifies that repentance is a dynamic, continuous movement, which through the transformation of its objects, leads the traveller towards perfection.
