the sixty-first lecture of Nokounam, (Session 61 Chapter of Repentance Ninth Section).
In the mystical path, repentance is not merely an act of returning from sin, but a profound spiritual journey guiding the seeker from the darkness of transgression toward the luminous proximity of the Divine. Lecture sixty-one from the esteemed Manzil al-Sirn, authored by Khwajah Abdullah Ansari, focuses intently on the chapter of repentance and its ninth lesson, elucidating the subtle intricacies and esoteric mysteries of repentance. Furthermore, it offers a critical examination of deterministic and arrogant interpretations regarding the relationship between Creator and creation. This lesson, emphasising divine mercy and love, portrays a relationship founded upon love and volition in which God neither abandons His servant to the grip of sin nor seeks His own honour through the humiliation of the creature.
According to the discourse of Nokounam, , the subtleties and mysteries of repentance are articulated around three fundamental axes. The first axis contemplates the relationship between sin and divine decree, whereby the seeker must apprehend Gods intent in both sin and repentance. This contemplation leads the seeker to a profound gnosis of sins place within the cosmic order. The second axis critiques interpretations that construe sin as a consequence of God abandoning the servant, while the third emphasises the primacy of divine honour over the affirmation of creation. These three axes, like stars in the celestial sphere of the spiritual path, illuminate the course of repentance for the seeker.
A central point in Lecture Sixty-One is the critique of deterministic readings of the Creator-creature relationship that interpret sin as the inevitable outcome of Gods abandonment of the servant. This viewpoint, sometimes expressed in certain mystical texts by the phrase خلّاک والمعصیة (God has forsaken you with sin), is incongruous with the principles of Islamic mysticism. Nokounam stresses that God, as Ramatan lil-lamn (Mercy for the Worlds), does not abandon His servant in the clutches of sin as a sheep to a wolf. This critique is grounded in Quranic verses such as إِنَّ اللَّهَ لَا يَظْلِمُ النَّاسَ شَيْئًا وَلَٰكِنَّ النَّاسَ أَنْفُسَهُمْ يَظْلِمُونَ (Ynus 10:44; translated by : God wrongs no one, but people wrong themselves), which underscore human responsibility for their actions.
This deterministic perspective regards sin as the inevitable decree of God that renders the servant powerless. Such an interpretation conflicts with divine justice and wisdom, since God, as declared in the verse لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا (Baqara 2:286; s translation: God imposes no burden greater than one can bear), does not impose obligations beyond the servants capacity. Repentance, from this standpoint, serves as the key that unlocks the shackles of sin; yet this unlocking transpires through the servants free will and the radiance of divine mercy.
Among the salient critiques presented by Nokounam is the rejection of the analogy likening God to a ferocious male lion, a metaphor occasionally employed in mystical poetry to depict Gods majesty and overpowering might. This analogy, which posits submission and resignation as the sole means of engaging with God, reduces the Divine to an authoritarian and despotic entity. Such a conception conflicts with the attribute of divine nearness as manifest in the Quranic verse وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ (Qaf 50:16; : We are closer to him than his jugular vein). In Islamic mysticism, God is the beloved and the Merciful, not an entity before whom one must surrender out of fear and pride.
This critique acts as a mirror reflecting spiritual distortions. God, whose mercy encompasses all things (وَرَحْمَتِي وَسِعَتْ كُلَّ شَيْءٍ; Arf 7:156; : My mercy encompasses all things), maintains a relationship with His servants based on love and compassion rather than fear and coercion. This perspective beckons the seeker towards repentance born from love for the Divine Beloved, not from helplessness.
Nokounam, drawing upon a supplication attributed to the Prophet Muammad (peace be upon him), اللَّهُمَّ لَا تَكِلْنِي إِلَىٰ نَفْسِي طَرْفَةَ عَيْنٍ أَبَدًا (O God, never leave me even for the blink of an eye to myself), emphasises that God does not abandon His servant in the grip of sin. This prayer serves as a guiding light, illustrating the servants continual dependence on divine guidance. God, as Ramatan lil-lamn, preserves the servant on the path of mercy and guidance rather than leaving him helpless against sin.
This critique harmonises with the doctrine of divine unity of acts in Islamic mysticism. Every act ultimately returns to divine will, yet this will does not conflict with human volition. Sin results from the interplay of human choice, circumstances, and conditions, not from divine imposition. Repentance, in this framework, is a bridge leading the seeker from the darkness of sin to the light of guidance.
One of the concepts critically examined in Lecture Sixty-One is the doctrine of La Yumkin Raddah, which regards sin or the servants fall as an irrevocable divine decree. Nokounam considers this interpretation incompatible with divine justice, for if sin were the result of an immutable ruling, human free will and accountability would be undermined. This view contradicts the Quranic verse وَمَا أَصَابَكُمْ مِنْ مُصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ (Shura 42:30; : No calamity befalls you except by what your own hands have earned), which attributes misfortunes to human deeds rather than divine imposition.
This critique acts as a sharp sword tearing through the veil of determinism. The seeker must seek divine grace in all circumstances and avoid despair and hopelessness. Repentance, in this view, is a path opened by the servants volition and will, illuminated by divine benevolence.
Another criticised notion is that God humiliates the servant to such an extent that he is incapable of repelling sin (lam yaqdir al dafiihi). Nokounam regards this as unjust, since if the servant is unable to resist sin, his obligation would be unfair. This notion conflicts with the verse لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا (Baqara 2:286), asserting that God does not impose duties beyond ones capacity. God, whose mercy is all-encompassing, places the servant on a path commensurate with his ability.
Repentance, in this regard, is akin to a medicine healing the wound of sin; however, such healing requires the servants will and effort. Through His grace, God facilitates this path for the seeker.
Nokounam unequivocally rejects the notion that divine honour is contingent upon the servants humiliation. Divine honour is intrinsic and independent of the creature and does not require the degradation of the servant. This notion contradicts the doctrine of divine attributes, which regards the Divine Names as identical with His essence. God, according to the verse الْعَزِيزُ الْحَكِيمُ (Zumar 39:1; : The Almighty, the Wise), possesses intrinsic honour that is not proven through the humiliation of creation.
This critique acts as a beacon illuminating the pathway of Islamic mysticism. Divine honour is manifested in His mercy and love, not in the abasement of His servant. Repentance, thus, is a means of return to honour before God, not submission to authoritarian might.
Certain interpretations ascribe divine beneficence as compensation for the servants humiliation or as proof of Gods sovereignty. Nokounam deems this view unethical and non-mystical, for divine beneficence emanates from grace and love rather than the assertion of dominion. This perspective is supported by the verse إِنَّ رَحْمَتَ اللَّهِ قَرِيبٌ مِنَ الْمُحْسِنِينَ (Arf 7:56; translation continuation omitted).
The , "Gods mercy is close to the virtuous", corresponds aptly to the conceptualisation of divine benevolence as emanating from mercy and proximity.
Divine beneficence resembles a rain that irrigates the parched soil of the servants existence, rather than serving as a recompense for humiliation. Within this framework, repentance is an invitation to partake in this rain of mercy, which, through the free will and volition of the servant, comes to fruition.
Nekounam emphasises that infamy in the sight of God (بین جوار الله) is far more consequential than disgrace before creation. An excessive preoccupation with social reputation is discordant with Islamic mysticism, as the aspirants primary concern must be honour before the Divine. This viewpoint aligns with the hadith, "Whoever pleases God by incurring the wrath of the people, God will suffice him against the people."
This critique functions as a mirror, delineating reality from mere appearances. The seeker ought to pursue dignity before God, rather than seeking approval from creatures who themselves are fallible and subject to sin. Repentance, in this light, signifies a return to the Divine presence and the attainment of honour before Him.
Nekounam regards the overestimation of creations status vis--vis God as erroneous, underscoring that honour before God must take precedence. This perspective is consistent with the Quranic verse وَلِلَّهِ الْعِزَّةُ وَلِرَسُولِهِ وَلِلْمُؤْمِنِينَ (Surah Al-Munafiqoon 8; s translation: Honour belongs to God, His Messenger, and the believers). Honour is thus defined in relation to God and faith, not through the approval of creation.
This critique directs the seeker toward spiritual autonomy. Honour before God is akin to a gem that shines within the heart of the seeker, rendering them independent of reliance on the validation of others.
Nekounam employs a poignant metaphor to criticise affectation for social reputation: "An addict who perfumes himself to conceal the scent of his sin is well aware of his lack of true character." This metaphor emphasises the significance of sincerity toward oneself and God. Affectation, although it may preserve social standing, bears no value in the sight of God. This view aligns with the hadith, "Indeed, God does not look at your forms and wealth, but rather He looks at your hearts and deeds."
Within this paradigm, repentance resembles a clear stream that purifies the seekers heart from the contamination of hypocrisy and affectation. The aspirant must return to God with sincerity and authenticity.
Nekounam rejects mysticism predicated upon fear and compulsion, critiquing it through the poetry that propagates submission out of helplessness: "In the paw of a bloodthirsty lion, what choice is there but submission and contentment?" Such a view is incompatible with Islamic mysticism, which is grounded in love and affection for God. Islamic mysticism perceives God as the Beloved, not as a tyrant coercing the servant into submission through fear.
This critique acts like a breeze that clears the dust of fear from the seekers heart. Repentance, from this vantage, constitutes an expression of love towards the Divine Beloved rather than submission borne of desperation. Through repentance, the seeker opens their heart to the light of Divine love.
Nekounam insists that Divine attributes, such as honour and mercy, are not additions external to Gods essence but are identical with His essence. This viewpoint is rooted in the doctrine of Tawhid al-Sifat emphasised in the Metaphysical Wisdom and theoretical Shia mysticism. According to the Quranic verse قُلْ لِلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ يَهْدِي مَنْ يَشَاءُ إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ (Surah Al-Baqarah 142; s translation: The East and the West belong to God; He guides whom He wills to a straight path), guidance proceeds from Gods very essence without any external motive.
This view regards creation as the manifestation of Divine essence, borne of Divine love and affection, rather than for humiliation or demonstration of authority. Repentance here signifies a return to this Divine manifestation and the actualisation of the love latent within human existence.
Nekounam critiques views that ascribe creation to Divine gain or favour. The poem stating, "I did not create to gain benefit, but to bestow generosity," is criticised for attributing purposefulness to creation. Divine creation is purposeless and emerges from innate love. The Quranic verse وَمَا خَلَقْتُ الْجِنَّ وَالْإِنْسَ إِلَّا لِيَعْبُدُونِ (Surah Adh-Dhariyat 56; s translation: I did not create jinn and mankind except that they worship Me) is interpreted as worship being the receptacle for Divine graces manifestation rather than an external goal.
Creation is like a mirror reflecting the Divine essence. Repentance, in this perspective, is a return to this mirror and the cleansing of the dust of sin from it.
Nekounam regards creation as the manifestation of Divine essence, born of Divine love. This view aligns with the Sacred Hadith, "I was a hidden treasure and desired to be known." The human, as an embodiment of Divine love, actualises this manifestation through prostration and servitude. Prostration is not abasement but a declaration of love to the Divine Beloved.
Repentance here is a step guiding the seeker to actualise this Divine love. Through repentance, the seeker cleanses their heart of the dust of sin and returns to the Divine Beloveds presence.
Nekounam considers sin and obedience as outcomes of human acts and volition rather than abandonment by God. This view harmonises with Tawhid al-Afal (Unity of Actions), which ultimately attributes every act to Divine will, coordinated with human free will. Sin and obedience are manifestations of Divine revelation in the realm of multiplicity, shaped by environmental, historical, and personal factors.
Repentance, in this context, functions as a bridge leading the seeker from the manifestation of sin to that of obedience and Divine proximity. This bridge is constructed through the servants volition and Divine grace.
Nekounam regards even Hell as an expression of Divine grace, necessary for preserving the order of the multiplicity. This view aligns with the Quranic verse وَرَحْمَتِي وَسِعَتْ كُلَّ شَيْءٍ (Surah Al-Araf 156; s translation: My mercy encompasses all things). The punishment of Hell is not born of wrath but of Divine wisdom and grace maintaining cosmic order.
This perspective functions like a breeze transforming fear of Hell into hope for Divine mercy. Repentance, accordingly, is a pathway to partake in this all-encompassing mercy and return to Divine order.
Nekounam perceives humanity as the manifestation of Divine love, which is actualised through prostration and servitude. Prostration is not abasement but a declaration of love to the Divine Beloved. This view aligns with Islamic mysticism, which defines the relationship between God and the servant upon the foundation of love and affection.
Repentance, from this viewpoint, resembles a flower blooming in the garden of human existence, nourished by Divine mercys waters. Through repentance, the seeker takes steps toward this blossoming.
The sixty-first lesson of Manzil al-Sirn, by elucidating the subtleties of repentance and critiquing deterministic and arrogant conceptions of the Creator-creation relationship, charts a clear path in the mystical journey. Nekounam, , by critiquing notions such as the servants abandonment in the grasp of sin, the analogy of God to a bloodthirsty lion, and Divine honour predicated on the servants abasement, introduces a mysticism grounded in love and affection. Repentance, in this framework, is not submission out of helplessness but an expression of love to the Divine Beloved. Creation is the manifestation of Divine love, and sin and obedience are manifestations of Divine revelation in the multiplicity. This text invites a profound reconsideration of the servants relationship with God, emphasising inner authenticity, spiritual fortitude, and the primacy of Divine proximity over that of creation.
