Derived from the seventy-fifth lecture on the chapter of Muhasaba by Nokounam (may his sanctity be venerated) Part Four.
Within the domain of Islamic mysticism, muhasaba functions as a reflective mirror wherein the seeker discerns the veracity of their deeds and states. Guided by the illuminating light of insight, they seek the path of proximity to the Divine. The seventy-fifth lesson of the venerable treatise Manzil al-Sirn, authored by Khwja Abdullah Ansr, provides a profound and scholarly elucidation of one of the pivotal pillars of the mystical journey: the discernment of blessing (nimah) from trial (fitnah). This exposition elaborates on the definitions of blessing and trial, their respective roles in spiritual progression, and the indispensable need for knowledge and insight to distinguish between them.
The seventy-fifth lesson commences with the luminous expression:
This phrase addresses the discernment of blessing from trial as a fundamental pillar of mystical muhasaba. Blessings, from this perspective, are dichotomised into two categories: those blessings that lead to divine benevolence and proximity to God, and those which, in truth, constitute trials designed to gradually lead the servant away from the Divine Presence. Such discrimination necessitates profound insight, as the apparent blessings may be deceptive, luring the seeker towards heedlessness or perdition. The concept of istidrj (gradual entrapment) is a concealed snare ordained by God to test His servants, as elucidated in the Holy Quran:
(Srah al-Anm 6:44; Translated by : So when they forgot what they were reminded of, We opened upon them the gates of all things until, when they rejoiced in that which they were given, We seized them suddenly, and behold, they were in despair.)
Repentance within the mystical realm is not a transient act but a continual journey towards the Truth, demanding perseverance and steadfastness. Such perseverance is contingent upon azm (a resolute and conscious will) and inner potency. Muhasaba, as a meticulous re-examination of ones deeds and inner states, only attains genuine significance within the context of enduring repentance. Resolve acts as a beacon illuminating the path of spiritual progression, while inner strength functions as a shield protecting the seeker against the whispers of the lower self (nafs ammrah). In the absence of these two, muhasaba becomes devoid of its essence, and the seeker succumbs to heedlessness.
To actualise and sustain the resolve for repentance, three fundamental pillars are delineated: the light of wisdom, the absence of self-favouring suspicion, and the discernment of blessing from trial. These pillars serve as the foundational columns of the edifice of mystical progression, steering the seeker towards gnosis and insight. The light of wisdom acts as the instrument to perceive divine realities; the avoidance of self-favouring suspicion precludes arrogance and self-conceit; and the discrimination between blessing and trial protects the seeker from deception by apparent blessings. These three pillars are intricately interwoven, forming a unified framework that underpins accurate muhasaba and enduring repentance.
The juxtaposition of the innumerable blessings bestowed by God with the shortcomings of servitude constitutes the initial step in fostering a resolute commitment to repentance. This comparison functions as a mirror in which the seeker beholds the grandeur of Divine grace juxtaposed against their own deficiencies, thereby guiding them towards remorse and return to the Truth. This process epitomises a form of mystical self-awareness that ushers the seeker into a deeper comprehension of their relationship with the Divine. Three prerequisites are essential for this comparison: the light of wisdom, the absence of self-favouring suspicion, and the discernment of blessing from trial.
The foremost prerequisite for this comparison is the light of wisdom, which acts as a torch illuminating the obscurities of the soul and revealing the realities. In Islamic mysticism, wisdom transcends theoretical knowledge and denotes an intuitive understanding acquired through the purification of the self and proximity to God. This light enables the seeker to distinguish divine blessings from trials and to avoid epistemological error. The Quran states:
(Srah al-Baqarah 2:269; Translated by : He grants wisdom to whom He wills, and whoever is granted wisdom has certainly been given much good.)
The second prerequisite is the absence of self-favouring suspicion, which entails an awareness of the souls deficiencies and avoidance of arrogance and self-conceit. This condition protects the seeker from the deception of the commanding self and guides them towards humility and self-awareness. Unlike excessive mistrust leading to pessimism, this absence signifies refraining from undue reliance on ones own deeds and states. This concept aligns with the mystical notion of khawf and raja fear and hope whereby the seeker is balanced between apprehension of deficiency and aspiration for Divine mercy.
The third prerequisite, discerning blessing from trial, enables the seeker to accurately recognise Divine blessings from trials that culminate in estrangement from God. This discrimination demands profound insight emanating from the light of wisdom. A blessing may appear outwardly beneficial, yet if it leads to heedlessness or gradual entrapment, it is indeed a trial. The Quran cautions:
(Srah al-Fajr 89:11; Translated by : Indeed, your Lord is ever watchful.)
The principal criterion for distinguishing blessing from trial lies in its impact on the servants relationship with God. A blessing that engenders intimacy and proximity to the Divine is a genuine blessing; whereas that which results in remoteness and heedlessness is deemed a trial. This criterion functions as a precise measure that segregates the reality of blessing from trial. If wealth, knowledge, youth, or any apparent blessing directs the seekers heart towards remembrance of God and fosters nearness to the Truth, it is a blessing; however, if it engenders neglect and distance from God, it constitutes a trial leading to gradual entrapment. This view is rooted in the concept of qurb il Allh (proximity to God), the ultimate aim of mystical progression.
Knowledge and wealth, although ostensibly blessings, may, through misuse or negligence, transform into trials. Knowledge that breeds arrogance, or wealth that encourages materialism, becomes a calamity, diverting the seeker from the path of truth. This admonition serves as a clarion call urging constant vigilance. The Quran warns:
(Srah l Imrn 3:28; Translated by : The believers must not take the disbelievers as allies instead of the believers.) This verse broadly cautions against being deceived by the allure of worldly appearances.
Whether something is a blessing or a calamity does not depend on its outward form but rather on its consequences and effects in the servants life. Knowledge that leads to humility and service to creation is a blessing; conversely, if it results in pride and heedlessness, it is a calamity. This perspective invites the seeker to reflect on the outcomes of their deeds. Like a gardener who judges fruit not by appearance but by taste and impact, the seeker must assess the fruits of blessings in their heart and conduct.
Material and spiritual resources, such as wealth, offspring, or knowledge, when utilised for drawing nearer to God, are counted as blessings. This is akin to a stream flowing towards the sea, providing life; yet if it stagnates in the quagmire of heedlessness, it becomes ruinous. The seeker must dedicate these resources with pure intention and righteous action so that they become instruments of divine proximity.
Everything in existence inherently possesses the potential to become either a blessing or a calamity, contingent upon the manner of utilisation and the intention of the servant. Knowledge which culminates in arrogance constitutes a calamity; conversely, if it engenders humility and service, it is a blessing. Wealth that incites worldliness is a calamity, whereas when expended in the path of God, it transforms into a blessing. This duality resembles a coin bearing two faces: one directed towards the Truth, and the other towards heedlessness. The spiritual wayfarer must, with discernment, choose the face of blessing. This concept resonates profoundly with the noble verse of the Holy Quran:
وَلَنَبْلُوَنَّكُمْ بِشَيْءٍ مِنَ الْخَوْفِ وَالْجُوعِ وَنَقْصٍ مِنَ الْأَمْوَالِ وَالْأَنْفُسِ وَالثَّمَرَاتِ
(Surah Al-Baqarah: 155, s translation: And surely We shall test you with something of fear and hunger, and a diminution in wealth, lives, and fruits.)
Even sacred instruments, such as the Holy Quran or acts of worship, may transmute into calamities if misused. For instance, a Quran which, instead of guiding, leads to heedlessness or arrogance is indeed a calamity. This reality resembles a double-edged sword, capable of both vitalising and destroying. The wayfarer must employ these instruments with pure intention and righteous deeds in the pursuit of divine proximity.
God has created humankind endowed with free will and volition to convert blessings into good or evil. This freedom is akin to a key held by the wayfarer, capable of opening the doors to either blessing or calamity. The responsibility for this choice rests upon the wayfarer, who must select the path of good with knowledge and insight. This notion harmonises with the sacred Quranic verse:
لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا
(Surah Al-Baqarah: 286, s translation: God does not burden any soul beyond its capacity.)
Occasionally, a malevolent deed may result in good, whilst a benevolent act may culminate in evil, depending on the intention and context of the action. For example, a disbeliever who annihilates another disbeliever with ill intent may inadvertently bring about good, whereas a believer acting with virtuous intention may fall into misfortune. This paradox resembles a game of chess, where a single move may lead to victory or defeat. Such complexity accentuates the necessity of discernment and knowledge in distinguishing blessing from trial.
Self-confidence unanchored in God leads to heedlessness and error. The wayfarer must perpetually rely upon God and abstain from clinging to the self. Such reliance functions as an anchor, steadfastly securing the vessel of spiritual progress amidst the storms of the commanding soul. The Holy Quran elucidates this matter thus:
إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ
(Surah Al-Fatiha: 1, s translation: You alone we worship, and You alone we ask for help.)
At times, certain individuals derive pleasure from calamity and detest blessing; this deviation stems from heedlessness and lack of insight. For instance, one who revels in amassing worldly wealth and neglects remembrance of God has fallen into the snare of calamity. This state resembles an illness whose sufferer delights in it, yet it inevitably leads to destruction. The wayfarer must, through supplication and seeking divine aid, safeguard against this deviation.
Pleasing appearances such as worship, Quranic knowledge, or scholarly attainment, if unaccompanied by humility and sincerity, transform into calamity. A wayfarer who takes satisfaction in his deeds and is oblivious to his shortcomings falls prey to arrogance and pride. This condition resembles a broken mirror that distorts the image of reality. The poet aptly expressed:
Do not rely upon your deeds, O Master, for on the primordial day
What do you know what the pen of creation inscribed in your name?
The wayfarer must avoid such deceptive appearances and humbly return towards the Truth.
As the wayfarer approaches spiritual perfections, humility, kindness, and intimacy towards creation ought to increase. If knowledge or wealth leads to arrogance and pride, it is a calamity; however, if it results in humility and service, it is a blessing. Such humility resembles soil that gains greater worth the more it is trodden upon by others. The wayfarer must embody this trait to remain secure from the peril of calamity.
Recognition of the divine Majesty and omnipotence protects the wayfarer from heedlessness and the deception of superficial blessings. God is like a masterful chess player who responds to every move of the servant with wisdom and power. The wayfarer must place himself under divine protection through supplication, dhikr, and seeking aid, to remain safe from divine trials. The Holy Quran states:
وَإِنْ هِيَ إِلَّا فِتْنَتُكَ
(Surah Al-Araf: 155, s translation: And it is but Your trial.) This verse highlights the divine trial as a test for the servants.
Supplication, prayer, remembrance, and seeking help from God serve as a shield that protects the wayfarer from mistakes and slips. These acts not only purify the heart of the wayfarer but also shield him from the deception of calamities. The wayfarer must sincerely beseech God to distinguish blessings as blessings and calamities as calamities, so as not to be led astray on the spiritual path.
In the court of divine justice, all servants stand condemned before God; yet the nature of their condemnation varies. One who errs out of ignorance is not equal to one who errs with knowledge and awareness. The Holy Quran asserts:
وَلِلَّهِ الْحُجَّةُ الْبَالِغَةُ
(Surah Al-Anam: 149, s translation: And to God belongs the decisive proof.) This decisive proof applies to all servants, but is weightier upon the learned and aware, for they have erred knowingly.
The seventy-fifth lesson of Manzil as-Sirn, centred on the chapter of self-accounting, elucidates the discrimination of blessing from trial as a pivotal element of the mystical path. This lesson, emphasising three pillars of resolute repentance (the light of wisdom, distrust of the self, and distinguishing blessing from trial), guides the wayfarer towards knowledge and insight. Blessings and calamities are discerned not by their outward form but by their effects and outcomes in the servants relationship with God. Knowledge, wealth, or even worship, if leading to divine proximity, are blessings; but if leading to heedlessness and distance, they are calamities. This lesson calls the wayfarer to perpetual vigilance, reliance upon God, and avoidance of deception by the outward appearance of blessings. Humility, supplication, and remembrance serve as torches that illuminate the path of spiritual progress and protect the wayfarer from the dangers of trial and gradual misguidance.
