the lectures of Nokounam, (Session Seventy-Seven Chapter on Muhsabah Sixth Section)
The seventy-seventh station of the esteemed Manzil al-Sirn, authored by Khwajah Abdullah Ansari, in the chapter on muhsabah and its sixth lesson, elucidates the third degree of this mystical station. This degree stands as a lofty summit in the spiritual journey, beckoning the seeker towards liberation from self-centredness and judgement of others. Emphasising two foundational principlesdiscontent with ones own acts of worship and abstention from reproaching othersthis station transforms muhsabah into a unifying, divine process that emancipates the seeker from the snares of egoism and self-deception. Muhsabah at this level serves as a clear mirror, exposing the soul to truth with humility and benevolent suspicion, guiding it onward toward sincerity and gnosis.
The third degree of muhsabah opens as a gateway to truth, inviting the seeker to embrace two pivotal principles: firstly, dissatisfaction with ones own acts of worship, for any worship in which the seeker takes satisfaction harms him and ensnares him in self-centredness; secondly, refraining from reproaching others for their sins, since such blame ultimately returns to the seeker himself, constituting a greater sin than the original transgression of others. Khwajah Abdullah Ansari states regarding this:
These two principles, like two wings, direct the seeker towards a profound and unifying muhsabah. Satisfaction with acts of worship signals self-centredness, which diminishes their true value, and reproaching others, due to erroneous judgement, constitutes a sin that rebounds upon the seeker. The scale of muhsabahsymbolising precision and justice in the spiritual pathmust always remain firmly in the seekers grasp so that his time and life are not wasted away from the path of truth.
Muhsabah at the third degree is like a challenging summit, characterised by its magnitude and gravity. This degree calls the seeker to uphold two noble and difficult matters: refraining from demanding recompense from God for ones worship and abstaining from considering others indebted to God because of their sins. Neglecting these principles renders muhsabah incomplete and bars the seeker from achieving perfection. These principles, like vigilant guardians, protect the seeker from self-centredness and judging others, guiding him towards humility and sincerity.
The first principle is to avoid demanding recompense from God. The seeker must not feel entitled to God due to his acts of worship, nor be content with himself or his deeds. Satisfaction with ones worship is like a hidden fire that consumes sincerity and transforms worship into a transgression against the seeker. Acts of worship are a divine trust bestowed upon the seeker, not an achievement of his own. Satisfaction with them is a manifestation of egoism that invalidates muhsabah.
The second principle is to avoid deeming others indebted to God due to their sins. The seeker must refrain from reproaching others for their transgressions, since such blame returns upon himself. Judging others functions like a boomerang, returning to the judge and trapping him in the snares of self-centredness and sin. This principle invites the seeker to harbour good suspicion and mercy towards others.
Demanding recompense from God and deeming others indebted are two sides of the same coin, rooted in self-centredness. When the seeker considers others indebted to God because of their sins, he implicitly perceives himself as entitled, viewing himself as superior to others. This egoism diverts muhsabah from its true course and distances the seeker from the path of divine unity. Khwajah Abdullah Ansari emphasises that the seeker must hold himself alone accountable for his deeds and abstain from judging others.
The claim that "all are indebted to God" constitutes an erroneous judgement distant from genuine muhsabah. The seeker must speak solely of his own indebtedness and refrain from generalising judgement upon others. God may forgive the sins of others, but the seekers self-centredness and reproach may deprive him of divine mercy. This perspective serves as a cautionary beacon, urging the seeker to focus on his own self and avoid judging others.
Sin and transgression are legal realities necessitating enjoining good and forbidding evil. However, reproach (tayr) of others is an objectionable act and a sign of self-centredness, removed from genuine muhsabah. Advising and enjoining good flow like clear water for the reform of others, whereas reproach acts like a lethal poison that contaminates the seekers soul. The seeker must invite others to good with pure intention but refrain from blame and judgement.
Enjoining good and forbidding evil are legal duties undertaken with sincere intent and benevolence. These duties align with muhsabah provided they are performed with humility and without egoism. Reproach, rooted in arrogance and seeking superiority, is distinct and leads to a graver sin.
Reproach and slander of others resemble a fire that first consumes the seeker himself. When the seeker speaks ill of another, his sin becomes more manifest than that of the accused, as reproach is a voluntary act based on self-centredness. As the lecture asserts, should someone slander another before the seeker, the seeker ought to hold the slanderer responsible, not the one slandered, for reproach is a manifest and deliberate sin.
True muhsabah guides the seeker towards humility, whereby he refrains from seeing himself as superior or others as flawed. This humility, like a radiant jewel, purifies the seekers soul from self-centredness and leads him towards gnosis and sincerity. The seeker must hold himself accountable and excuse others to be liberated from the snares of egoism.
Humility requires the seeker to avoid comparing himself favourably to others. All are servants of God, and the divine grace bestowed upon each varies beyond human comprehension. Considering oneself better or others worse distorts muhsabah and obstructs spiritual progress.
The seeker is urged to maintain mercy and good suspicion regarding others actions. This attitude protects the soul from judgement and fosters peace within the heart.
The seventy-seventh station of Manzil al-Sirn presents the third degree of muhsabah, a profound stage in the spiritual journey. This degree rests on two cardinal principles: dissatisfaction with ones own acts of worship and avoidance of reproaching others. These principles liberate the seeker from self-centredness and judgement, leading to humility, sincerity, and true self-accounting. The seeker must hold firmly to the scale of muhsabah, never relinquishing it, to safeguard his spiritual path and avoid wasting his precious time.
Criticism of others due to their transgressions functions akin to a boomerang that ultimately returns to the seeker. This act does not merely leave others flawed; rather, it ensnares the seeker in the snares of sin and egocentrism. Criticism constitutes a deliberate and graver sin than the original transgression of others, as it is inherently accompanied by judgment and arrogance.
According to the discourses, if an individual speaks ill of another in the presence of the seeker, the seeker must hold the slanderer accountable, not the subject of the slander. Slander is an explicit and intentional sin that renders the critic more culpable than others. This example acts as a mirror, lucidly revealing the essence of criticism.
Criticism, through self-exoneration and claims of superiority, propels the seeker toward egocentrism and graver sin. When the seeker faults others for their transgressions, they simultaneously absolve themselves of sin, a self-justification that inevitably culminates in a more heinous offence.
The commentator of the text regards contentment with ones devotions as detrimental to the seeker due to egocentrism and the claim of ownership over such acts, and identifies criticism as a sin more grievous than the transgressions of others. However, in analysing the heinousness of criticism, the commentator links it to divine forgiveness or its absence. In contrast, the heinousness stems from its deliberate nature and egocentricity. This critique underscores the necessity of precision in mystical analysis. The sin of criticism, akin to a profound wound, weighs heavier than others transgressions owing to its intentional and self-centered intent.
Others sins may arise from negligence or inadvertence, whereas criticism is a voluntary sin founded on egocentrism. This distinction elevates criticism to the level of a heinous sin, as the seeker knowingly and willingly considers themselves superior to others. This perspective highlights the peril inherent in judgment and arrogance during the spiritual path.
Backbiting, due to its deliberate nature and egocentric foundation, constitutes a sin more severe than others transgressions. As described in the discourses, if the backbiter derives pleasure from speaking ill of others, they are ensnared in sadism; if not, they are guilty of folly, having committed a fruitless sin. This analysis portrays backbiting as a destructive fire that consumes the seekers self.
Khwaja Abdullah Ansari exhorts the seeker to preserve their time and exercise meticulous self-accounting to prevent the dissipation of life and the opportunity for spiritual progression. Time, akin to a precious capital, possesses immeasurable value in the journey, and accurate calculation forestalls its wastage. Khwajas counsel, like a guiding lamp, directs the seeker towards adhering to the twin principles of refraining from self-contentment and abstaining from criticism.
The scales of self-accountingsymbolising justice and precision in the spiritual journeymust be maintained with humility and trust. The seeker must avoid self-contentment and criticism of others lest their calculations become distorted. This scale acts as an exacting measure, weighing the seekers soul against the ultimate truth.
The loss of time, akin to the forfeiture of a rare jewel, ensnares the seeker in deprivation. Erroneous calculation resembles a misstep in solving a complex equation, leading to the ruin of the entire spiritual process. The seeker must vigilantly safeguard their time on the path of truth.
The saints of God, like radiant stars in the sky of spiritual journeying, do not attribute blessings and perfections to themselves, nor do they find contentment in them. This humility is rooted in their profound knowledge that all things originate from God. The discourses elucidate this truth with an elegant analogy: the saints of God, akin to one who makes no claim to the banknotes held by a bank, acknowledge blessings as belonging solely to God and refrain from self-satisfaction.
If a bank holds one hundred sacks of banknotes, what relevance does that have to an individual? Yet if the individual carries a few coins in their pocket, they rejoice, as these are considered their own. The saints, despite possessing abundant blessings and perfections, are like those who claim no ownership over the banks currency; they attribute all to God and abstain from self-contentment.
The sincerity of the saints lies in their refusal to ascribe acts of devotion to themselves. They, like submissive servants, attribute acts of worship to God and avoid satisfaction with themselves. This sincerity serves as a model for the seekers self-accounting, compelling the performance of devotion with the sole intention of obedience.
Self-accounting invites the seeker to adopt severity towards oneself and leniency towards others. Severity towards oneself acts as a whip restraining the self from egocentrism, whereas leniency towards others is like a gentle breeze instilling mercy and benevolent trust within the seekers heart. This principle guides the seeker towards self-awareness and compassion for others.
God may forgive the sins of others, but the seekers egocentrism and criticism may deprive them of divine mercy. This view encourages the seeker to refrain from judgment and focus on self-improvement. Benevolent trust in others is a key that opens the gates of divine mercy.
True self-accounting results in love and benevolent trust towards others. The seeker must guide others towards good with mercy and hope for forgiveness rather than faultfinding and animosity. Such love is like a light illuminating the darkness within the soul.
Enjoining good and forbidding evil are religious duties performed with pure intent and aimed at reformation. However, criticism and mockery of others signify egocentrism and lie outside the bounds of proper self-accounting. The seeker must advise others with mercy and good will, yet refrain from faultfinding and arrogance.
Some dervishes stance of eschewing enjoining good and forbidding evil, invoking the phrase Leave it, for God is great, represents a deviation that contradicts self-accounting. The seeker must fulfil religious obligations with pure intent while abstaining from personal judgment and criticism.
Talha and Zubair, once friends of God, became His adversaries due to improper intention in their deeds. This example serves as a warning that sincerity in actions forms the foundation of self-accounting and spiritual progression. The seeker must shun improper intentions and egocentrism to remain steadfast on the path of truth.
The seventy-seventh station in Manzil al-Sirn, focusing on the third stage of self-accounting, invites the seeker to liberation from egocentrism and judgment of others. The two foundational principles of this stagedissatisfaction with ones devotions and avoidance of criticism of othersstand as two steadfast pillars transforming self-accounting into a unifying process. Satisfaction with ones devotions, arising from egocentrism, converts devotion into transgression, while criticism of others, rooted in improper judgment, constitutes a sin more grievous than their transgressions. The seeker must purify the self from egotism through humility, benevolent trust, and love, performing religious duties with pure intention. Maintaining the scales of self-accounting prevents the loss of time and life, guiding the seeker towards knowledge and sincerity. This station, emphasising sincerity, humility, and mercy, illuminates a clear path towards mystical perfection.
