Excerpted from the lectures of Nekounam (May his sanctity be preserved) Session Seventy-Three: The Chapter on Self-Accounting, Part Two.
Session seventy-three of the revered text Manzil al-Sirn by Khwja Abdullah Ansr centres on the chapter of self-accounting, investigating the determination and its essential pillars in the pursuit of realising self-accounting. This lecture underscores the foundational role of repentance as a prerequisite for self-accounting and the position of determination in sustaining it. Three cardinal pillars of determination are introduced: the light of wisdom, suspicion towards the self, and discerning divine blessings from trials.
Determination, as the steadfast pillar of the spiritual journey, is the volition that aids the wayfarer in the process of self-accounting and the perseverance of repentance. Khwja Abdullah Ansr regards determination as composed of three fundamental pillars, which in the original text appear as follows:
These pillars consist of: the comparison between divine blessings and the transgressions of the self, the light of wisdom, suspicion towards the self, and the discernment of blessings from trials. Each of these pillars, akin to a jewel in the crown of determination, guides the wayfarer towards a precise and conscious self-accounting.
Determination is a volition springing from intellectual and practical strength, assisting the wayfarer on the path of self-reformation and perseverance in repentance. Comparing divine favours with the selfs transgressions leads the wayfarer to comprehend Divine grandeur and their own deficiencies. The light of wisdom is a knowledge that illuminates the heart of the wayfarer with awareness, and suspicion towards the self strengthens vigilance regarding its shortcomings. Discernment of blessings from trials acts as a shield against divine tests, preserving the wayfarer from negligence and misguidance.
Self-accounting, a precise assessment of the wayfarers current deeds and states, is akin to a building without foundation if devoid of repentance. Repentance purges the past of deficiencies and establishes the groundwork for meticulous accounting. The original text states: Self-accounting does not actualise without repentance; that is, if a person cannot maintain continuous repentance and control over their past, they cannot undertake self-accounting.
Repentance is like the zero point in numerical counting, a base upon which accounting rests. Without this foundation, the evaluation of deeds devolves into dispersion and disorder. Should repentance be unstable, accounting loses its validity, for the constancy of repentance is an essential condition for authentic accounting.
Self-accounting necessitates a temporal container that functions as a point of commencement. This point, provided through repentance, allows the wayfarer to evaluate actions systematically and accurately. Just as one cannot attain order in counting without zero, so too in self-accounting, order and precision are unattainable without repentance. This baseline spares the wayfarer from scattered evaluations and directs them towards systematic accounting.
Repentance at its inception may arise from factors such as fear, sensation, or emotion. For example, one who has committed a sin might repent out of fear of divine punishment or a feeling of guilt. Yet, the continuation of repentance, which holds high value, depends upon determination. The original text articulates: The continuity of repentance differs from its inception; in inception, fear, apprehension, feeling, or emotion may play a role... yet its persistence requires determination.
Determination, as a robust pillar, safeguards repentance from instability. Emotional or fear-driven motives, although they may restrict sin, are insufficient for the endurance of repentance. Determination, empowered by intellectual and volitional strength, transforms repentance into a continuous and efficacious practice.
The causes of repentance are manifold and may include fear of God, feelings of guilt, or even fear of peril. While these factors restrict sin, they do not all possess equal value. Repentance that arises from knowledge and awareness of Divine grandeur is profoundly more precious. The original text states: The factors and causes of repentance vary; while they induce repentance and restrict sin, sometimes their value is significant and other times it is minimal.
Repentance originating from insight is like a radiant gem, guiding the wayfarer towards self-reformation and proximity to the Truth, whereas emotional or fear-based repentances, though beneficial, lack the depth necessary for steadfastness on the path.
The continuation of repentance, which possesses great worth, hinges upon determination. Determination is a synthesis of intellectual, volitional, and practical strength that assists the wayfarer on the path of self-reformation and continuous accounting. Absent determination, repentance becomes a transient and unstable act. The original text emphasises: Its persistence requires determination; if one wishes to sustain repentance, one must possess determination, that is, firmness.
Determination, like a robust dam against the waves of instability, maintains repentance and guides the wayfarer towards precise and efficacious accounting.
The light of wisdom, which is essentially religious knowledge, enlightens the heart of the wayfarer with awareness. This light prevents the wayfarer from self-conceit and demanding from God, leading them to comprehend divine blessings and the deficiencies of the self. The original text states: The light of wisdom is to have awareness and attention concerning ones current practical state so that, upon comparing ones faults with divine favours, one perceives oneself as lacking and not demanding from God.
The light of wisdom, like a lamp in darkness, preserves the wayfarer from misguidance stemming from righteous deeds tainted by selfishness. This knowledge encompasses the understanding of principles, branches, ethics, and religious rulings, directing the wayfarer towards precise and conscious accounting.
Demanding from God signifies a lack of the light of wisdom and constitutes misguidance. A wayfarer who regards themselves as entitled to God on account of their good deeds deviates from the spiritual path and falls into self-conceit. The original text states: If anyone considers themselves entitled to God, the light of wisdom has not been instilled in their heart.
This sense of entitlement acts as a deadly poison, stripping the wayfarers heart of humility and knowledge, and steering them towards misguidance. Even good deeds, if not performed with sincere intention for God alone, lead to hypocrisy and selfishness.
Suspicion towards the self, if understood as vigilance regarding the selfs deficiencies, aids the wayfarer in the path of accounting. However, if it culminates in pessimism and despair, it harms the spiritual journey. The original text remarks: Suspicion towards the selfconsidering that the self is prone to evil... if it did not cause difficulty, I would not have brought it up.
(: Indeed, the self enjoins evil except for those upon whom my Lord has mercy.)
This Quranic verse portrays the self as inherently inclined towards evil, yet by divine mercy, the believers self is exempted from this inclination. Absolute suspicion towards the self leads to despair and instability, diverting the wayfarer from the path of faith and piety.
Overconfidence in oneself, understood as an unjustified trust in ones own actions, is equally erroneous. A spiritual wayfarer who presumes that all of their deeds are solely for God distances themselves from meticulous self-accounting and humility. The original text states: Overconfidence in oneself, meaning an unfounded assumption of the goodness of ones actions, distances the wayfarer from precise reckoning and humility.
Realism, functioning as an exacting scale, safeguards the seeker from extremesboth excessive optimism and undue suspicionwhen judging the self. Neither unwarranted confidence nor absolute mistrust, but rather a judicious evaluation of ones deeds, paves the path of spiritual progress.
Discriminating blessing from trial constitutes one of the foundational pillars of resolve, protecting the seeker from the misguidance born of superficial divine favours. Certain blessings, such as wealth and knowledge, if they breed heedlessness, transform into trials. As the original text articulates: When God bestows upon you a favour, a good, or a blessing, do not assume that He has granted you felicity; sometimes a persons own goodness becomes the cause of their deprivation.
Divine trials are tests that expose the seeker to negligence. Knowledge and self-examination serve as shields against such trials, guiding the seeker toward nearness to the Divine Truth.
Pessimismwhether directed inwardly or towards othersresults in psychological and spiritual deviation. Absolute mistrust of the self engenders despair, instability, and even psychological disorders. The original text notes: Mistrust is not good, not even towards oneself; yet, overconfidence is likewise not beneficial.
Pessimism towards others similarly disrupts social and spiritual relationships. The seeker must eschew hasty judgement and, through realism, evaluate both their own and others actions judiciously.
In a narration cited by the Sheikh in Makasib, rejection (takdhb) of others testimony signifies disregarding their statements without passing judgement on their truthfulness or falsehood. The original text explains: Takdhb in the narration means ignoring others testimony without judging their veracity.
This interpretation emphasises the preservation of the believers dignity, indicating that the seeker must avoid rash judgement of others. Such conduct safeguards the seeker from pessimism and social discord.
Religious knowledge constitutes the foundation of self-examination. Without such knowledge, the seeker cannot identify their faults nor accurately assess their deeds. The original text states: For reckoning, religious knowledge is essential, for the ignorant cannot possess ethics, and the unaware cannot be a wayfarer.
This knowledge encompasses understanding of principles, branches, ethics, and religious rulings, guiding the seeker toward precise and effective self-accounting. The light of wisdomthat is, profound religious understandingpreserves the seeker from ignorance and misguidance.
The noble Quranic verse depicts the soul as inherently inclined toward evil, yet Gods mercy rescues the believer from this disposition:
إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ إِلَّا مَا رَحِمَ رَبِّي
(s translation: Indeed, the soul commands evil, except those upon whom my Lord has mercy.)
This verse underscores the necessity of knowledge and vigilance in spiritual progress. The believers soul, under Divine mercy, transcends its evil inclination and advances towards perfection.
Another Quranic verse emphasises mankinds inherent loss, save for those who believe and perform righteous deeds:
إِنَّ الْإِنْسَانَ لَفِي خُسْرٍ * إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ
(s translation: Indeed, mankind is in loss, except for those who have believed and done righteous deeds.)
Faith and righteous action liberate the seeker from the souls lossfulness and direct them towards perfection. This verse highlights the imperative of precise self-accounting and religious knowledge on the spiritual path.
The seventy-third lesson of Manzil al-Sirn, with its focus on the chapter of self-accounting, elucidates the role of resolve and its pillars in mystical wayfaring. Repentance, as the point of origin for reckoning, cleanses past shortcomings and prepares the ground for accurate assessment of current deeds. Resolve, founded upon the pillars of the light of wisdom, mistrust of the self, and discerning blessing from trial, aids the seeker in the continual process of repentance and self-accounting. The light of wisdom illuminates the seekers heart with religious knowledge and deters self-conceit and entitlement from God. Mistrust of the self, insofar as it denotes vigilance, is beneficial; yet absolute pessimism leads to despair and instability. The discernment between blessing and trial preserves the seeker from heedlessness induced by superficial favours. The Quranic verses, emphasising the souls evil nature and lossfulness, underscore the necessity of knowledge, faith, and righteous deeds in liberation from these inclinations.
