the lectures of Nekounam (Session Sixty-Three The Chapter on Repentance Section Eleven)
Within the domain of Islamic mysticism, the chapter on repentance in the Manzil al-Sirn constitutes one of the most profound discourses for comprehending the relationship between humanity and the Divine. This station, examined in the sixty-third session of Nekounams exegesis , elucidates the Divine wisdom underlying the interaction with servants from the perspectives of justice and mercy. Within this framework, critiques directed at deterministic viewpointsparticularly the notion of the Ayn Thbita (Immutable Essence) in the mysticism of Ibn Arabare meticulously analysed, emphasising Shiite theological principles and the pivotal role of human free will.
In this section, one of the fundamental Divine objectives in interaction with servants is highlighted: والثاني: ليقيم على العبد حجَّةَ عدله، فيعاقبه على ذنبه بحُجتِّه. This statement signifies that God, by reference to His intrinsic justice, establishes an unequivocal proof against the servant so that his punishment is grounded in a fair and reasoned argument. The concept of ujjat adalah here denotes a clear and explicit cause rooted in the existential system and the choices made by the servant. Divine justice is depicted such that every punishment is a direct consequence of the servants actions, entirely free from arbitrariness or despotism.
Divine wisdom in this process lies not only in unveiling the existential capacities of the servant but also in the actualisation of a transcendent will that guides the cosmic order toward perfection. God, through His attributesespecially mercy and justicetests the servants to lead them towards awareness and spiritual growth. This trial functions like a mirror reflecting the servants true essence back to him, inviting him to re-evaluate his deeds and intentions.
The discourse proceeds to the complexity of the relationship between Divine attributes and the state of the servants: سخنى كه در كتاب بود و بسيار هم مشكل داشت اين بود كه خداوند همه صفاتش را در جهت بخشش يا عذاب ما قرار مىدهد. This phrase alludes to the duality of mercy and justice within the Divine system. God, by exercising His attributes, opens two divergent paths before the servant: forgiveness, which manifests His mercy and pardon; and punishment, which embodies His justice and severity. This duality is like two wings of a bird guiding the servant towards his ultimate destination, whether perfection or facing the consequences of his actions.
Within Islamic mysticism, Divine attributes function with equilibrium and coherence. Divine forgiveness, characterised by pardon and mercy, and Divine punishment, based on justice, both serve the purpose of realising Divine wisdom. This systematic functioning excludes any chance or arbitrariness in Gods actions and invites the servant to awareness and rectification.
Regarding Divine forgiveness, it is said: در مورد بخشش سخن به ميان آمد كه ابتدا ما را مىزند بعد مىگويد: التماس كن! سپس خاكهايى را كه در اثر زمين خوردن بر ما قرار گرفته مىتكاند و مىگويد اكنون تو را بخشيدم كه اين عفو خدا بود. This allegory portrays Divine forgiveness as a dynamic process: God, like a compassionate father, initially confronts the servant with hardships and tribulations to awaken him to his errors. Subsequently, by inviting repentance and return, He shakes off the dirt accumulated from the servants fall and proclaims His pardon, manifesting Divine mercy. This process resembles a brook flowing through rocky terrain, ultimately merging into the ocean of Divine mercy.
This allegory finds its roots in the Qurnic verses describing God as forgiving and compassionate. The striking here symbolizes the encounter with trials and hardships that lead the servant to repentance. This process exemplifies the boundless mercy of God who, even after the servants transgression, guides him towards perfection.
The text emphatically underscores the gravity and majesty of Divine punishment: حال كه عفو خدا اينگونه شد هيهات از عذاب خدا. By employing the word هيهات, the text draws attention to the formidable nature of Divine punishment as contrasted with boundless mercy. In this perspective, punishment is not Gods primary objective but a natural consequence of the servants deeds. When the servant obstinately persists in sin, punishment manifests as a facet of Divine justice. This punishment acts like fire that burns away crookedness, unveiling the servants true essence.
One of the theological and mystical challenges posed in the text is the question: عذابش را كه مىخواهد دنبال كند، مىفرمايد: خداوند چرا ما را با معصيت همراه مىكند؟ بخاطر اينكه براى خودش دليل بتراشد. This viewthat God exposes the servant to sin in order to create a justification for punishmentreflects a form of determinism within theoretical mysticism. The text strongly criticises this stance, associating it with Divine arrogance: خداى استكبارى اينگونه است و در كشورهاى اسلامى، زور و قلدرى كه جا افتاده بخاطر این است كه سطح عموم را اینگونه تحت پوشش قرار دادهاند.
This critique is rooted in the contradiction between this view and the principles of Divine unity and compassion. Imagining God as a being who acts through coercion and domination contradicts the truth of Divine love and mercy and perpetuates a culture of despotism within Islamic societies. God, like a pure spring, dispenses mercy and justice in balanced measure to His servants and needs no fabrication to justify His actions.
The text addresses a notorious doctrine within Ibn Arabs schoolthe idea of the Ayn Thbita: امّا درباره عين ثابتة، ما خدا را نديديم كه عين ثابتة باشد، چون عين ثابتة به معناى مقدر كردن انسان است. This doctrine implies that human acts and states are fixed and predetermined, making repentance and human choice illusory.
The critique continues by rejecting the deterministic implications: كفر است كه به دست عقل امضاء شود كه انسان اختيارى ندارد و خدا هم اجازه نمىدهد انسان اختيار داشته باشد. The Shiite theological perspective firmly upholds human free will and responsibility. Gods justice and mercy require that human beings have the capacity to choose, repent, and reform. Negating this freedom is a fundamental theological error that distorts Divine justice and mercy.
In this detailed exegesis of the repentance chapter from the Manzil al-Sirn, Nekounam illuminates the profound balance between Divine justice and mercy in the spiritual journey of the wayfarer. Repentance is portrayed not merely as an act of remorse but as a dynamic station where the servant confronts Divine trial, receives Divine pardon, and, through the active exercise of free will, realigns his existence toward Divine proximity.
This spiritual and theological exposition critiques deterministic mystical doctrines and affirms a Shiite framework emphasizing the centrality of human responsibility. The Divine does not impose sin but rather, by His justice and mercy, invites the servant into a path of transformation and salvation.
Indeed, Allah does not wrong the people at all, but it is the people who are wronging themselves. Quran 10:44
They have been sealed and attained this rank! God declares: Concerning you, I shall not withhold any measure nor fail you.
This perspective aligns harmoniously with the principle of justice within Shiite theology. The Divine adjudication of the servants recompense is commensurate with the extent of his exertion and the trials he has endured. Such justice functions akin to a precise balance, appraising the servants merit independently of intrinsic limitations or circumstances of birth.
| Key Point: Divine grace constitutes the secret of repentance, guiding the servant towards return and reform, assisting him on the path of perfection. |
The text, by referencing the words of Khwajah Abdullah Ansari, emphasises the paramount importance of Divine grace in the process of repentance: The venerable Khwajah said: Grace is the secret of repentance, and this is a lofty utterance. Repentance emerges as the fruit of Divine grace that directs the servant toward return and moral rectification. This grace resembles a gentle breeze that cleanses the ashes of sin from the servants being, leading him toward the illumination of Divine mercy.
| Key Point: Human free will requires reinforcement through spiritual factors such as prayer, praise, and humility to attain efficacy on the path to perfection. |
The author underscores the significance of prayer and reliance (tawakkul) in fortifying human volition: This free will must necessarily be accompanied by prayer, praise, submission, humility, and guidance. Human free will alone is insufficient; it necessitates connection with spiritual elements such as supplication, the Qurn, and prophetic traditions. These factors function analogously to water nourishing the tree of willpower, fostering and directing it along the path to perfection. The text elegantly likens free will to tea that requires steeping with spiritual elements to reveal its true colour and fragrance.
| Key Point: The Shiite concept of Amr Bayn al-Amrayn illustrates the equilibrium between Divine will and human free will, rejecting absolute determinism and absolute freedom. |
The text, citing the words of Imam Sadiq (peace be upon him), elucidates the concept of Amr Bayn al-Amrayn: The Master (peace be upon him) said: The matter is between two matters; it is not that a part is free will and the rest is predestination, rather it is a middle way. This perspective repudiates both strict predestination and absolute free will, affirming a balance between Divine decree and human agency. The human being is endowed with volition, yet this volition acquires meaning only within the framework of the Divine system. This balance is akin to a harmonious dance between heaven and earth, guiding humanity on the path to perfection.
| Key Point: Iqtida signifies capacity and aptitude and does not impose compulsion, whereas causality entails destiny determination and is incompatible with human free will. |
The text delineates the distinction between iqtida and causality: When we say iqtida as opposed to causality iqtida does not possess causality, and no compulsion exists. Iqtida refers to inherent differences among human beings, yet these differences do not deterministically fix their destinies. The author employs the metaphor of oil and water to elucidate this concept: Oil or petrol possesses the aptitude for fire, whereas water does not. This simile conveys that iqtida represents merely a capacity, and the ultimate outcome depends on human volition and choice.
| Key Point: Divine knowledge is intrinsic and independent, unconditioned by any created being, contrary to views that consider Gods knowledge contingent upon the actions of His servants. |
The author affirms the intrinsic nature of Divine knowledge: God is not dependent on anyone in any attribute; all existence is His manifestations. This stance accords with the Shiite doctrine of monotheism and considers Divine knowledge free from any dependence on created beings. Contrary to certain mystics who hold that Gods knowledge is contingent upon the actions of His servants, the author argues that Divine knowledge is inherent, manifest, and active, with no room for passivity or subordination.
| Key Point: Sin, when accompanied by repentance, may contribute to human perfection, as it leads to awareness and reformation. |
The text addresses the function of sin in the process of human perfection: Sin is a criterion and a means of polishing for the human being, and thus in its entirety it is also perfection. Sin acts as a test for humanity, directing one towards awareness and repentance. This process harmonises with the role of Prophets and Imams in guiding mankind. Without sin, human perfection would remain unattained, and the infallibility of the saints would not be recognised.
| Key Point: The infallibility of the Divine saints serves as a criterion for recognising the Divine truth and distinguishing between truth and falsehood. |
Referring to the sayings of the Infallibles (peace be upon them), the text highlights the role of Divine saints in understanding God: When it says: Thus God is known, it means the world is known through us. The infallibility of the saints serves as a measure for appraising perfection and guiding humanity. They are like stars in the firmament of guidance, illuminating the way towards the Divine reality.
| Key Point: Divine gifts constitute capacities for human growth and perfection which, exercised through free will, can result in either good or evil. |
The text refers to Divine gifts as capacities bestowed by God upon humanity: The gift itself is a form of iqtida, and God has gifted and bestowed. These gifts, in conjunction with human free will, can lead either to virtue or vice. The human, through volition, may utilise these endowments either along the trajectory of perfection or deviation.
Lesson sixty-three from the chapter on repentance in Manzil al-Sirn examines the interplay between Divine justice and mercy, free will and determinism, and the role of repentance in human perfection. This lesson critically addresses deterministic viewpoints, especially the notion of the fixed essence in the mysticism of Ibn al-Arab, emphasising the importance of free will and human accountability. Divine justice is grounded in the servants awareness and free choice, and the Divine ultimate proof manifests within the sphere of volition. Sin, when accompanied by repentance, can aid human perfection, and the Divine saints, as exemplars of infallibility, guide humanity towards the recognition of Divine truth. This lesson, grounded in Shiite theology and Islamic mysticism, presents a balanced view based on Divine unity, mercy, and justice. God, as the reality of love and grace, permeates all existence through His manifestations and guides the servant toward perfection by His mercy and justice.
| Supervised by Sadegh Khademi |
