Excerpted from the sixty-second lecture of Nekounam, (Lecture Sixty-Two Chapter of Repentance Part Ten).
Within the realm of practical mysticism, repentance signifies not merely a return from sin, but rather an epistemic journey towards the recognition of the Divine Essence and liberation from erroneous conceptualisations of divinity. The sixty-second lecture on the chapter of repentance in the noble book Manzil al-Sirn meditates upon two pivotal significations of repentance: namely, the acknowledgement of Divine Majesty in divine decree, and the establishment of the Divine proof of justice. This reflection critically challenges deterministic perspectives that degrade God to a despotic and cunning entity. The lecture, by refuting attributes extraneous to the Divine Essence and affirming the unity of attributes with the Essence, presents an image of God as the Lord of the Worlds the source of infinite love, mercy, and grace.
Lecture sixty-two commences with the following statement:
ثم شرع فى بيان المعنيين فقال، أحدهما: أن تعرف عزته فى قضائه والثانى: ليقيمَ على العبد حجةَ عدله، فيعاقبه على ذنبه بحجته.
This articulation elucidates two foundational meanings of repentance: firstly, the recognition of Divine Majesty in decree and predestination, which points to the absolute sovereignty of God over the cosmos; secondly, the establishment of the proof of Divine justice over the servant, such that his punishment is based upon a just rationale. The cognition of Divine Majesty functions as a mirror that unveils the grandeur of the Truth in contrast to the insignificance of the servant, whereas the proof of justice serves as a scale that meticulously weighs the servants deeds. These two meanings constitute the axis of the relationship between servant and Lord within the process of sin and repentance.
The book Manzil al-Sirn in its chapter on repentance sometimes employs expressions notorious for their excessive and multiple language, which complicate the understanding of the relationship between God and His servants. Such expressions depict God in a manner as if His Majesty compels the servant towards sin and then absolves him by forgiveness, thereby presenting a deterministic image of divinity. These portrayals, like a veil over the mirror of truth, obscure the servants understanding of the Compassionate Reality and deprive him of apprehending the boundless grace of God.
The lecture text explicitly criticises the image of God who is portrayed as both the cause of the servants sin and subsequently his forgiver: God by His Majesty compels us to sin, then by His forgiveness pardons us; by His wisdom leads us to disobedience, then by His justice punishes us; by His cunning tests us, and by His grace bestows favours upon us. This depiction transforms God into a cunning being who entraps the servant in a cycle of sin and pardon, as if seeking His grandeur through the humiliation of the servant. Such a God resembles a tyrant who coerces His subjects into submission and then extends a favour by offering help. This perspective is discordant with the reality of the Lord of the Worlds, who is the fountainhead of mercy and love.
The first section, by explicating the two meanings of repentance the recognition of Divine Majesty and the acceptance of the proof of Divine justice critiques the deterministic expressions in the book that represent God as the cause of sin and humiliation of the servant. This critique paves the way for a compassionate portrayal of divinity which will be elucidated in the subsequent sections.
The lecture decisively rejects the portrayal of a tyrannical God who compels the servant to sin and subsequently humiliates him with forgiveness: Such a God is not the Lord of the Worlds. This God who ensnares the servant into the claws of transgression through cunning and then pardons him with a favour resembles a despot who flaunts his power by humiliating others. Historically, rulers and bullies have acted in this manner, but the Lord of the Worlds is exempt from such traits. This view is not only incompatible with monotheism, but also deprives the servant of love for the Truth, substituting fear in its stead.
The text critiques the deterministic process which depicts God as the cause of the servants sin: God casts us into the claws of transgression, then grants us respite, and afterwards pardons us. This portrayal is akin to a snare set by God for the servant, who is then released with a favour. Such a God does not hold the servant accountable for sin but rather assumes responsibility for it, which contradicts justice and the servants free will. The lecture employs a humorous metaphor likening this behaviour to a despot who strikes the servant and then dusts off his garments, as if his grandeur lies in humiliating others.
The lecture, emphasising the Shiite mystical viewpoint, holds that Divine attributes are identical with the Divine Essence: Gods attributes are not additional to His Essence... all His attributes are identical with His Essence. In this perspective, God is pure mercy, love, and grace, and all existence is a manifestation of His Essence. Contrary to the extraneous attributes view, which regards attributes as separate or composite, the identical attributes view posits God as absolute unity. This perspective resembles a light that obliterates all shadows of multiplicity, guiding the servant towards compassionate knowledge of the Truth.
The second section, through refuting the tyrannical God and critiquing the deterministic process of sin and forgiveness, expounds the view of attributes as identical with the Essence, portraying God as the source of love and mercy. This outlook facilitates the genuine knowledge of divinity and a loving spiritual journey towards the Truth.
The lecture, citing Qurnic verses, emphasises Divine love:
أَقْرَبُ مِنْ حَبْلِ ٱلْوَرِيدِ (Sra Qf: 16, : Closer than the jugular vein to Him),
يُحِبُّ ٱلْمُتَطَهِّرِينَ (Sra al-Baqarah: 222, s translation: He loves the purified),
يُحِبُّ ٱلْمُؤْمِنِينَ (Sra l Imrn: 159, s translation: He loves the believers).
These verses flow like pure springs, instilling Divine love in the hearts of servants and demonstrate that God is not a tyrant, but a beloved and adored. This love conflicts with the extraneous attributes view, which depicts God as a composite and despotic entity.
The lecture notes the detrimental impact of a culture of fear of God on social psychology: They fear God more than they love Him. This culture, rooted in the extraneous attributes view and the image of a tyrannical God, deprives servants of love for the Truth and replaces it with fear. This fear acts as a heavy shadow, barring hearts from the light of Divine love and steering the servant towards obedience out of compulsion rather than affectionate pursuit.
The lecture critiques the tyrannical culture that portrays God as a domineering despot as a historical myth: The culture of tyrannical gods is a historical myth. This culture, which has propagated in some Islamic societies under specific theological views, contradicts the training of prophets and divine saints, who regarded God as the source of love and mercy. This viewpoint, like a cold wind, extinguishes Divine love from hearts and replaces affection with fear.
Section Three, emphasising Divine love in the Holy Quran, critiques the culture of fear and arrogance, demonstrating that God is not a tyrant but rather the Beloved and adored. This perspective invites the servant towards a path of loving and gnoseological spiritual conduct.
The lecture addresses the role of the world of Nast in engendering will and free choice: All exist within the domain of infallibility. It is only through Nastconsidered as a collective manifestationthat will and free will emerge. The world of Nast functions as a stage wherein the human being is tested through their own volition. This free will forms the basis for either sin or obedience and renders the servant accountable for their actions. Within this framework, sin is the consequence of the servants choice rather than a compulsion imposed by God.
The lecture, citing the Hadith His mercy precedes His wrath, underscores the dominance of Divine mercy over His anger: God is indeed the Most Merciful of the merciful. This view, referencing the verse
هَلِ ٱمْتَلَأْتِ قَالَتْ هَلْ مِن مَّزِيدٍ
(Qf 50:30, translated by : Have you become full? She said: Is there more?), illustrates that Hell, due to its limited capacity, is ever demanding, whereas Paradise, owing to the abundance of Divine mercy, requires no further seeking. This distinction is analogous to the difference between a gushing spring and a thirsty pit, revealing the boundless nature of Divine mercy.
The lecture repudiates deterministic views that regard Divine honour as a cause of the servants sin: His honour is such that I absolutely cannot cease sinningis this determinism? Divine honour is not the cause of sin but rather the fountainhead of the illumination and perfection of creation. This honour is like a light that dispels the darkness of the soul and guides the servant towards perfection, rather than compelling them to sin.
Section Four elucidates the role of free will in the world of Nast and the predominance of Divine mercy over wrath, refuting deterministic perspectives and portraying God as the source of perfection and mercy.
The lecture distinguishes prostration born of fear and compulsion from that of Imam Sajjad (peace be upon him): This prostration is unlike that which Imam Sajjad performed and declared:
لا اله الا الله حقّاً حقّاً
. The Imams prostration is akin to a flower blossoming from the soil of knowledge and love, whereas the prostration of compulsion resembles a dry branch from the tree of fear. This prostration results from the recognition of the attributes intrinsic to the Divine Essence and love for the Truth, not from any necessity emanating from extraneous attributes.
The lecture stresses the pivotal role of love in mystical conduct: Only through love can one consign all that is other than God to oblivion. Love for God is like a fire that consumes all non-divine attachments and leads the servant to annihilation and spiritual union. Unlike fear and compulsion, this love guides the servant on a free and loving spiritual journey, liberating them from egocentrism and multiplicity.
The lecture, referring to the prayer
اللهم لا تكلني إلى نفسي طرفة عين أبداً
(O God, never leave me to myself even for the blink of an eye), emphasises the servants perpetual dependence on God. This supplication functions as a lifeline connecting the servant to the shore of Divine mercy and preserving them from drowning in the sea of the self. This dependence contradicts deterministic views that abandon the servant in the grasp of sin.
Section Five introduces repentance as a loving journey towards the Truth, emphasising devotional prostration, the central role of love in spiritual progress, and the prayer of reliance, thus liberating the servant from compulsion and fear.
The lecture employs a historical analogy, comparing the behaviour of an arrogant God to the tyrants of old Tehran who subjugated others through humiliation and force: The Alwats did the same Go and strike him and he would strike back. This analogy acts as a vivid portrait revealing the ugliness of tyranny and demonstrating that such conduct is incompatible with the reality of Divinity. God is not a tyrant but the fountainhead of grace and love, who calls the servant to Himself through mercy.
The lecture, citing the verse
خَتَمَ ٱللَّهُ عَلَىٰ قُلُوبِهِمْ وَعَلَىٰ سَمْعِهِمْ وَعَلَىٰ أَبْصَٰرِهِمْ غِشَٰوَةٌ
(Al-Baqarah 2:7, translated by : God has set a seal upon their hearts and upon their hearing, and over their eyes is a veil), interprets the sealing of hearts within the framework of the servants free will. This seal is the result of the servants insistence on sin, not a compulsion imposed by God. Hearts are likened to lands which, by their own choosing, either become fertile or turn into barren wastelands.
Section Six reinforces the merciful image of God by critiquing arrogant analogies and clarifying the sealing of hearts in light of free will, inviting the servant to assume responsibility for their deeds.
The sixty-second lesson from the chapter on repentance in Manzil al-Sirn provides a profound critique of deterministic viewpoints and the depiction of an arrogant God, elucidating the reality of repentance under Divine mercy. The lesson, emphasising the intrinsic attributes of the Divine Essence, introduces God as the source of love, mercy, and grace, with all existence as manifestations of His Essence. Sin arises from the servants free will within the world of Nast, and repentance constitutes a loving return to the Truth. Critiques of the culture of fear and arrogance, supported by historical and Quranic analogies, invite the servant to a loving and gnoseological path, where love for the Truth is the central axis of attainment and annihilation.
