Derived from the discourses of Nokounam, may his sanctity remain (Session 70 Chapter on Repentance Eighteenth Segment)
The chapter on repentance in the venerable text Manzil al-Sirn, authored by Khwja Abdullah Ansr, constitutes one of the most foundational stages in the mystical journey (sulk), directing the seeker towards the rectification of the relationship with the Divine and deliverance from existential heedlessness. The seventieth lesson of this work focuses on the concept of repentance from the wastefulness of time, articulating the paramount importance of being present before the Divine Presence and abstaining from spiritual decline.
Mystical time is defined as the moment during which the seeker becomes immersed in the witnessing (mushhada) of the Truth and approaches the station of gathering (majma) without attaining complete mastery (tamakkun). This state denotes nearness to perfection rather than perfection itself. To cite the original text: "The intended meaning of time is the moment of immersion in witnessing, the threshold of the station of gathering without reaching the degree of full mastery; this is nearness to perfection." This moment resembles a divine spark illuminating the seekers heart with the light of Truth; however, maintaining this illumination demands continuous vigilance and mindfulness.
In Islamic mysticism, mystical time serves as a bridge between the multiplicity of creation and the unity of the Divine. At this moment, the seeker is freed from the particularities of the self and stands before the Divine Presence, yet he has not yet attained the station of the White Hand (Yad Bay) or total divine agency. This proximity to perfection is akin to approaching the sun of Truth, whose full radiance remains beyond reach.
The squandering of mystical time drives the seeker toward deficiency and estrangement from perfection. The original text states: "Its wastefulness leads to the attainment of the deficiency which it opposes, hence repentance is obligatory through persistent preservation." Such heedlessness resembles the loss of a precious gem the presence before the Divine which causes the seekers descent into division and spiritual degeneration. Repentance from this wastefulness is achievable only by constant safeguarding of ones time and remaining in the Divine presence, a process that necessitates persistent awareness and perseverance.
Guarding time implies the continual maintenance of consciousness of Divine presence. This mindfulness is analogous to guarding a priceless treasure perpetually vulnerable to the theft of negligence. Through this repentance, the seeker is prevented from falling into deficiency and is guided toward perfection.
The original text introduces repentance from wasting time as the primary stage of repentance: "Within the elucidation of the types of repentance, it was stated that the first stage of repentance is repentance from wasting time." This form of repentance marks the commencement of the mystical journey, inviting the seeker to remorse for prior heedlessness and to rectify the relationship with time, regarded as a Divine trust. This stage resembles cleansing the hearts soil from the weeds of negligence so that the seeds of gnosis may be sown therein.
At this juncture, the seeker, upon reviewing his past, regrets the dissipation of time in futile or even benevolent pursuits that lacked the presence of the Truth. This repentance establishes the foundation for advancing towards God and improving the stewardship of the precious capital of time.
The original text, critiquing the traditional categorisation, reassigns the wasting of time from the third stage (specific repentance) to the first stage (general repentance): "Thus, our assertion is that wasting time is not the third stage of repentance but rather the first stage." This redefinition functions as a correction of the spiritual roadmap, identifying the waste of time as the principal impediment to nearness to God.
This perspective underscores the necessity of reforming conventional views on repentance. Wasting time is likened to a dust cloud obscuring the mirror of the heart and preventing the reflection of the light of Truth. Repentance from this state constitutes the initial step in polishing this mirror.
Repentance from wasting time pertains exclusively to the lovers, not the beloved. The original text states: "That which designates wasting time as the first stage of repentance applies to the lovers, not the beloved." The lovers are seekers who pursue Divine love through endeavour and spiritual practice, whereas the beloved are the Divine saints endowed with special grace from the Truth.
The lovers resemble travellers burdened at the outset of their journey with the weight of heedlessness and deficiency as they move towards the Divine destination. Their repentance is akin to lightening this burden to facilitate a smoother passage.
The beloved also engage in repentance, but not from wasting time: "The beloved have repentance, but their repentance is not from wasting time." Their repentance concerns deeper spiritual ranks commensurate with their elevated stations. The beloved shine like stars in the firmament of gnosis, whose light emanates from the Divine source; their repentance is the refinement of this light to enhance its brilliance.
This distinction reflects the diverse ranks within the spiritual path. The lovers seek to amend their apparent heedlessness, whereas the beloved pursue transcendence and absolute perfection within their existential states.
The original text identifies the primary addressees of Manzil al-Sirn as the lovers and the weak: "These books have been composed for the weak and the lovers." The text serves as a guide for seekers who are at the beginning of their spiritual journey and require direction in reforming their conduct and drawing nearer to the Truth.
This delineation of the audience indicates the noble aim of the book: to provide a clear path for those who have not yet attained the higher mystical stations. Manzil al-Sirn thus functions as a map facilitating the way for neophyte travellers.
Among ordinary people, wasting time signifies spending ones life in idleness, sin, and futile matters: "Wasting time itself has degrees; one of them is the ordinary people for whom repentance is also obligatory." This general repentance is the starting point for behavioural reform for those afflicted by quotidian heedlessness.
This level of repentance is analogous to washing a soiled garment to remove the stains of sin and idleness, thereby preparing it for wearing in the Divine Presence.
For the seeker and the mystic, wasting time means absence from the Divine Presence, even if time is spent in benevolent or scholarly pursuits: "When we say the first category of repentance is wasting time, we mean wasting time from the presence of the Truth." Such negligence is like becoming lost in the side alleys of the path, preventing the seeker from reaching the ultimate destination.
The seeker might dedicate his life to research, service, or pursuit of excellence; yet, if these acts occur without awareness of the Divine presence, they constitute wasting time. This presence functions as a light that elevates deeds from mere formality to profound spiritual reality.
Occupying oneself with anything apart from the Truth such as the world, knowledge, and creation without the presence of the Truth constitutes wasting time: "The seeker may not have spent his time in idleness, yet lacked the presence of the Truth, that is, he was engaged in other than the Divine presence such as the world, knowledge, creation, etc." This engagement resembles wandering in a garden whose flowers lack the divine fragrance.
This critique underscores the importance of sincerity in ones actions. Any endeavour, however good, if not oriented toward the Divine, is devoid of spiritual worth and diverts the seeker from the path of nearness.
The venerable and learned occasionally repent for their insufficient attention to the Qurn: "Hence, sometimes the elders, mystics, scholars, and predecessors repent for why they did not sufficiently attend to the Qurn during their lifetimes." This repentance signifies their awareness of the Qurns pivotal status within the mystical path.
The Qurn resembles a pure spring from which the mystics and seekers drink. Neglect of it, even among the learned, is a form of wasting time that necessitates rectification.
The primary text refers explicitly to Mulla Sadras critique of Avicenna, and even of himself: You observe that the late Sadra raises objections towards Avicenna, and even towards himself.
This critique manifests the profound self-awareness of eminent scholars regarding the inherent limitations of scientific endeavours undertaken without the presence of the Divine Truth.
This self-awareness acts as a mirror, revealing the faults of ones actions and inviting scholars to repentance and rectification. Even knowledge pursued with benevolent and perfection-seeking intent holds limited value if it is not directed towards God.
Knowledge acquired without due consideration of God is tantamount to a waste of time: It may be said, I have devoted my life to knowledge, yet this was knowledge without God.
Such knowledge resembles a jewel deprived of its radiance amid the darkness of heedlessness.
Within Islamic mysticism, true knowledge is that which is acquired sincerely and solely for the pleasure of the Almighty. Knowledge sought for oneself or for worldly ends is devoid of spiritual truth.
Engagement in knowledge for ones own sake is a form of time-wasting: I was engaged in knowledge, but not for You; rather, it was for myself, and this itself constitutes a waste of time.
This repentance directs the seeker towards sincerity and the reform of intention.
Sincerity functions as a key that unlocks the heart, preparing it to receive the divine light. Any act performed without this key remains distant from the essence of true repentance.
The absence from the Divine presence results in remoteness, multiplicity, heedlessness, and deprivation: In the absence of the Divine Truth, remoteness, multiplicity, heedlessness, and deprivation befall the individual.
This absence resembles a shadow obscuring the light of gnosis and driving the seeker towards existential dispersion.
These consequences constitute the primary obstacles to drawing near to God. The seeker must continually repent to dispel these shadows from the heart and return to the light of presence.
Vanity and ostentation deprive the heart of Divine presence: The command that leads a person to vanity and ostentation leaves no room for God within.
Such self-centeredness acts as a veil that distances the light of Truth from the heart.
In Islamic mysticism, the seekers heart ought to be like a polished mirror reflecting solely the divine light. Ostentation clouds this mirror and diverts the seeker from the path of spiritual progression.
The primary text, referencing the phrase أنت صاحب فى السفر (You are a companion on the journey), indicates companionship with God along the spiritual path: This path is not without a companion; rather, the guide of the way is present on the path.
Such companionship rescues the seeker from loneliness and heedlessness.
This companionship resembles the presence of a loyal friend who guides the seeker through the complexities of the journey, preserving them from misguidance.
The gnostic is one who never acts without the vision of Truth: The gnostic is one who does not move without perceiving the Truth.
This state exemplifies constant presence in the Divine presence.
The vision of Truth is like a lamp illuminating the path of the gnostic, preventing all forms of negligence and deviation. This presence connects the gnostics heart to the divine light.
The main text, drawing upon the noble verse إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ (Surah Al-Anam, 6:162, translated by as My prayer, my sacrifice, my living and my dying are all for Allah, Lord of the Worlds), emphasises sincerity in actions. Actions possess value only when dedicated to God.
This sincerity is akin to a soul that breathes life into the body of deeds. Without it, actions become soulless shells, devoid of spiritual reality.
Gods saints possess nothing other than devotional acts: The saints of God have nothing besides devotional action.
These acts resemble streams connected to the boundless ocean of the Divine, guiding the seeker toward the ultimate destination.
Devotional action is that which is performed with sincerity and Divine presence. This quality distinguishes the saints from others and perfects their deeds.
The primary text, referencing the verse وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا لِلَّهَ مُخْلِصِينَ لَهُ الدِّينَ (Surah Al-Bayyina, 98:5, s translation: And they were commanded only to worship Allah, devoting religion sincerely to Him), stresses sincere worship.
Such worship is like a flower that blossoms only to perfume the Divine presence, not to attract the attention of creation or to earn worldly reward.
The devotees must constantly repent from their heedlessness: One must repent from these heedlessnesses continually.
This repentance is like water that cleanses the heart from the dust of negligence.
Continuous repentance signifies the seekers vigilance against the obstacles of spiritual progression. Each stage of the path presents new challenges requiring ongoing amendment and remorse.
Sincerity is a heavy responsibility: I find it difficult to bear the heavy burden of being those sincere to Him in religion. Let us be upright.
Being upright entails liberation from attachments and a pure orientation toward God.
This difficulty is akin to ascending a mountain whose summit is immersed in divine light. The seeker must traverse this path with perseverance and sincerity.
Neglecting the need for repentance reveals ignorance: How heedless is the one who says, What is there for me to repent from?
This attitude is like being lost in the darkness of ignorance, distancing the seeker from the reality of the path.
This negligence stems from lack of self-awareness. The seeker must acquire insight, recognise their faults, and move toward reformation.
Every deed, even a good one, if devoid of sincerity, demands repentance: Whatever you have done, you must repent. I wish one would do nothing at all rather than acting without sincerity.
Sometimes inaction is preferable to deficiency.
This perspective is an invitation to liberation from the confines of the ego. Actions lacking Divine presence resemble shadows deprived of the light of truth.
The text references the phrase المفلس فى امان اللّه (The bankrupt is in Gods protection) to express preference for inaction due to immunity from defects: The bankrupt one, free of defects, is in Gods protection.
This state is akin to spiritual bankruptcy, where the seeker relinquishes all but God.
True bankruptcy involves abandonment of the egos claims, resulting in perfect reliance on Divine grace and mercy.
Repentance without knowledge is impossible: "When an individual intends to repent, can repentance occur without knowledge?" Knowledge here denotes the cognizance of the reality of ones actions and the divine limits prescribed by God.
This knowledge functions as a guiding light that illuminates the path of repentance and delivers the seeker from misguidance.
Repentance requires an object: "Repentance demands an object... (I abstain from wasting time in the presence of the Truth by continuous vigilance and refraining from the decline caused by negligence, division, laziness, and inertia)." This repentance encompasses rectification of conduct and maintenance of vigilance.
This object acts as a goal that directs the seeker toward reform and liberation from the impediments of spiritual progression.
The seeker must be intoxicated with the presence of the Truth: "The seeker ought to be intoxicated, and if he perceives that he is in a state of hangover, he must recognise thereby that he is afflicted." Hangover here signifies a spiritual malaise.
Intoxication resembles immersion in the ocean of divine knowledge, whereas hangover indicates a rupture from this presence.
The saints are absolved from spiritual ailments: "The saints of God have never been dependent upon ailments, calamities, or difficulties." This liberation is the fruit of continuous presence before the Divine.
This emancipation is akin to soaring in the boundless heavens of knowledge, which frees the saints from the fetters of the self.
Decline resulting from wasting time leads to the veil of the self: "Because decline through wastage essentially entails falling into division through seeing others and being veiled by the attributes of the self." This veil obstructs the direct witnessing of the Truth.
The veil of the self is like a curtain that distances the light of the Truth from the heart and entangles the seeker in fragmentation and decline.
The separation of desire from religion is a mark of intellect and awareness: "How commendable it is that a person, in every domain he enters, separates his desires from religion." This separation guides the seeker towards sincere repentance.
This severance resembles the purification of the heart from carnal defilements, directing the seeker towards the essence of religion.
Justifying sin is a grave misguidance: "To endeavour to exonerate a sin with a thousand and one excuses is a tremendous deviation." Such justification leads to compounded ignorance.
Compounded ignorance is like darkness that distances one from the truth and entraps him in the illusion of the correctness of his deeds.
Wasting time deprives the seeker of the light of vigilance: "It bars its possessor from the light of vigilance... which necessitates preservation of time from the darkness of the veil." Vigilance is the key to safeguarding time and maintaining presence before the Divine.
This vigilance is akin to a sentinel guarding the treasure of time, rescuing the seeker from the darkness of the veil.
Wasting time renders communion with God obscure: "The turbidity of companionship with God in the state of witnessing." Such turbidity results in severance from the connection with the Truth.
Communion with the Divine is like an amorous dialogue that becomes darkened and disrupted through negligence and squandering of time.
Communion (صحبة) with God surpasses companionship (مصاحبة): "Communion with God is higher than companionship with God." Communion represents a deep, loving connection with the Divine.
This station resembles the apex of the mystics flight, wherein the heart engages in intimate dialogue with the Divine Beloved.
Ghazal is the language of communion with God: "Ghazal is communion with God, meaning it speaks of God and to God." This language expresses the lover and the Beloved.
Ghazal is like a melody that arises from the depths of the mystics heart, harmonising with the Divine Beloved.
The primary text, referencing the noble verse لَا تَقْرَبُوا الصَّلَاةَ وَأَنتُمْ سُكَارَى (Surah An-Nisa: 43, translation: Do not approach prayer while intoxicated), highlights the prohibition of approaching prayer in a state of intoxication.
Here, intoxication is understood as heedlessness and spiritual languor. The verse calls the seeker to full preparedness before the Divine Presence.
Without purity and presence, prayer becomes meaningless: "He says do not approach prayer, not that you should not pray; he even forbids ablution." This readiness is an essential prerequisite for worship.
Prayer is a gate that can only be opened with the key of sincerity and presence; without this key, even the preliminaries are futile.
Weak faith melts in adversity: "Faith is like a fat, as soon as hardship comes it melts." This weakness destroys the presence before the Truth.
Strong faith is like a rock steadfast against storms, preserving the seekers path in spiritual progression.
Purification of time is necessary to remove turbidity in communion with God: "One must have clarity of time with Him; if turbidity is to be cleansed, one must purify their time." This purity is the essence of sincere presence before the Divine.
Purifying time is like clarifying the spring of the heart, reflecting the light of the Truth within.
The phrase "O Allah, You are the Companion on the journey" attests to the correctness of applying communion to presence: "The propriety of applying communion to presence is authenticated by His saying, peace be upon him: 'O Allah, You are the Companion on the journey.'" This companionship rescues the seeker from loneliness.
This phrase is like a prayer connecting the seeker to the perpetual presence of God along the spiritual path.
Vision, companionship, and communion are ascending stages of presence: "Vision, companionship, communion... communion with the Divine is the highest." Communion represents the pinnacle of connection with God.
These stages resemble the rungs of a ladder that elevate the seeker towards the summit of divine knowledge.
The original text references a scholar who trivialises repentance: "He used to say whenever he wished to repent, he would burst out laughing." This attitude reveals ignorance of the true reality of repentance.
This tale is like a mirror reflecting the superficiality of certain scholars toward the mystical truth of repentance.
This scholar, despite his goodness and sincerity, remains a layman: "He speaks truthfully; this man is good but is a layman." Mysticism transcends the mere outward performance of virtuous deeds.
This lay status is like a veil that conceals the mystical truth from the scholars perception, confining him to the superficial.
Lesson Seventy from the chapter on Repentance in Manazil al-Sairin, with its emphasis on repentance from wasting time, invites the seeker to reassess their relationship with time and their presence before the Divine. Mystical time is the moment of immersion in the witnessing of the Truth that draws the seeker close to the station of union, while incapacity reveals their limitation. Wasting time, even in acts of goodness, is the principal obstacle to spiritual progression; repentance from it is achievable through continual safeguarding of presence before the Truth. The distinction between the lovers and the Beloved, the pivotal role of a capable guide, and the critique of contemporary mystical deviations form the key themes of this lesson. The Noble Verses إِنَّ صَلَاتِي وَنُسُكِي (Al-Anam: 162) and وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا (Al-Bayyinah: 5) underscore sincerity in deeds. The story of the learned scholar reveals superficiality towards repentance, distant from the mystical truth.
