the lectures of Nokounam (may his sanctity be preserved), Session Sixty-Seven Chapter of Repentance Part Fifteen.
The sixty-seventh station of the revered Manzil al-Sirn, authored by Khwaja Abdullah Ansari, is devoted to explicating the chapter on repentance and critically examining erroneous perspectives in this domain. This station, focusing on the classifications of repentance and critiquing two groups mistakenly labelled as repenters, scrutinises the corruptions and ailments of repentance whilst emphasising the importance of genuine repentance. Repentance, as a gateway to spiritual wellness and a return to the Divine Truth, is investigated here from various dimensions, unveiling its afflictions such as self-conceit and the rationalisation of sin.
Khwaja Abdullah Ansari, in this station, divides repentance into three categories and introduces three classes of repenters: the first category comprises those who are arrogant due to the abundance of their acts of obedience and consider themselves entitled to Gods grace; the second consists of individuals who belittle sin in the face of Gods boundless mercy and excuse themselves from responsibility; and the third, which is not extensively examined in this lecture, refers to genuine repentance. However, this classification is subject to severe criticism, as the first two categories do not represent stages of repentance but rather its corruptions and ailments that contradict the true essence of repentancethat is, the return towards spiritual health and the rectification of ones relationship with God.
The first category includes those who boast of their multitude of virtuous deeds and perceive themselves as claimants against the Divine Court. Instead of humility and submission before the grandeur of the Truth, they succumb to arrogance and self-exaltation. Such an approach diminishes repentance from its exalted stationthat is, sincere return to Godto a deceitful, self-centred stratagem. This group, through excessive boasting of their obedience, erroneously believe that their deeds render them entitled before the Divine, thereby distancing themselves from the true essence of repentance, which is humility and surrender.
The second group comprises those who trivialise sin vis--vis Divine mercy and grandeur and excuse themselves with expressions such as La dhanb li (I have no sin), thereby absolving themselves from responsibility. Exploiting Divine infinite grace, they justify their sins and instead of repentance, confront the Divine with audacity and opposition. Such a viewpoint is not repentance but rather a severance of the connection with God and a plunge into perdition. This group, by minimising transgression, consign themselves to Divine estrangement and deviate from the path of genuine spiritual progress.
Genuine repentance, like a luminous jewel on the spiritual path, is a means for self-reformation and returning to the Divine Truth with sincerity and remorse. This reality is beautifully illustrated in verses 68 to 71 of Surah Al-Furqan. These verses introduce the repenters as those who renounce sin, embrace faith and righteous deeds, and return to God, who in return transforms their misdeeds into virtues as a recompense for their sincerity.
These verses, like a radiant beacon, illuminate the path of genuine repentance. The repenters described therein return to God with sincerity and without expectation, rectifying their relationship with the Divine through faith and righteous action. In response to such sincerity, God transforms their evil deeds into good, signifying the magnitude of Divine grace and mercy.
The misinterpretation of Quranic verses to justify deceit or sin constitutes utter misguidance. Some misuse the verses to diminish sin or adulterate their deeds with deception. In contrast, the Quran, like a pristine mirror, reveals the truth of repentance in sincerity and self-reformation. The repenters of Surah Al-Furqan possess neither deceit nor expectation but return humbly and submissively to the Truth.
Intermediary repentance, attributed to the mutawassiteen (the intermediates) in the spiritual path, must be reserved exclusively for the awliy Allh the saints and friends of God who perceive the entire cosmos as the manifestation of Divine Decree and return to God with profound submission and humility. However, this form of repentance has mistakenly been ascribed to those who, exercising the autonomy of sinfulness, trivialise sin before Divine Mercy. Such individuals are not repentant in reality; rather, by daring defiance and combativeness against the Truth, they become entrapped in estrangement and severance from God.
The intermediates in spiritual progression resemble wayfarers situated midway upon the path of truth, beholding the entire cosmos as theophanic of Divine Judgment. They acknowledge their utter dependence on God through the mystical formula L awla wa l quwwata ill billh (There is no power nor strength except through God), discerning both good and evil as emanating solely from the Truth. The stages of the spiritual journey are customarily divided into three levels: first, Bi-awli Allh aqmu wa aqudu (By Gods power I stand and sit), in which the seeker relies upon Divine might; second, L awla wa l quwwata ill billh, signifying full submission to God; and third, L ilha ill Allh, attaining perfect monotheism. The intermediates dwell at the second level and, through the comprehension of this verity, steer clear of self-conceit and rationalisation of sin.
The autonomy of sin, which diminishes the gravity of sin vis--vis Divine Mercy, culminates in a deterministic worldview and heresy. This outlook, asserting that sin occurs by Divine ordinance, absolves human responsibility and consequently justifies transgression. Such a posture is far removed from genuine repentance; rather, it constitutes defence of falsehood and self-indulgence that leads the seeker into estrangement and severance from the Divine.
Misguidance along the spiritual path is often the result of the absence of a mentor and spiritual elder who restrain the seeker from extremes and deviations. The guide, like a beacon on the path, directs the wayfarer towards authentic repentance and prevents justification of sin or egotism. Moreover, the states of wurd al-bast (expansion of the heart) and qab al-qalb (constriction of the heart) are distinctive attributes of the friends of God and true intermediates on the spiritual path. These divine graces descend upon the pure heart of the saints; attributing them to sinners who excuse their transgressions amounts to a misuse of mystical terminology.
Sinners fall into two categories: those who resort to political and spurious repentance in pursuit of evading punishment or justifying their sins, and those who, with remorse and sincerity, turn to God in the solitude of their hearts. Genuine repentance arises from the depths of the heart and is enacted with the purpose of restoring the relationship with the Almighty. Such repentants neither seek ostentation in obedience nor belittle sin; rather, they solely aim to compensate for the spiritual distance that has arisen between themselves and God. Political repentance, however, is a stratagem designed to escape responsibility, standing in stark opposition to the reality of repentance.
The Divine Names such as Laf (Subtle), dil (Just), and Jabbr (Compeller) each manifest a unique domain and appearance. Although Divine grace is infinite, it must not be employed as a pretext to justify sin, for Divine justice and might are equally sovereign. The seeker must attend to all aspects of God and avoid one-sidedness. Justifying sin by appealing exclusively to Divine grace constitutes a pathway to misguidance that distances the seeker from true repentance.
Ethical instruction and practical mysticism should culminate in profound understanding and behavioural reform, rather than mere weeping and emotional display. Practical mysticism resembles a journey towards self-knowledge and self-purification, guiding the seeker to comprehend Divine commandments and to submit before the Almighty. Although tears and emotions hold value, they must not supplant deep comprehension and righteous action.
The sixty-seventh station of Manzil al-Sirn, through its critique of erroneous classifications of repentance and exposition of its true nature, unveils a luminous path towards authentic spiritual progression. Genuine repentance, characterised by sincerity, remorse, faith, and righteous deeds, directs the seeker to amend the relationship with the Almighty. Ostentation in obedience and sinful autonomy represent corruptions that divert the seeker from this course. The true intermediates are the friends of God who, with submission and humility, regard all existence as the manifestation of Divine Judgment. The roles of the spiritual guide, the Quranic revelations, and the equilibrium among the Divine Names collectively emphasise the significance of sincerity and self-reform in repentance. This station stands as a mirror reflecting the truth of repentance against its corruptions and guides the seeker towards spiritual well-being.
