the lectures of Nokounam Session Seventy-Eight: The Chapter of Anbah Part One
The chapter of Anbah in the noble text Manzil al-Sirn, authored by Khwajah Abdullah Ansari, constitutes a pivotal stage in the mystical path (sulk) wherein the seeker, having traversed through wakefulness (yaqah), repentance (tawbah), and self-accounting (musabah), is guided towards a more profound and particular turning back to God. The seventy-eighth lecture of this work, focusing on the notion of Anbah as a specialised form of repentance, elucidates its distinction from general tawbah, its tripartite gradations, and the indispensable role of musabah in attaining this station. Anbah functions as a bridge that leads the seeker from the multiplicity of egoic attachments towards the unity of divine attributes, preparing the heart with humility, submission, and servitude for the reception of divine grace.
Anbah, as an exalted stage within the mystical journey, follows wakefulness, tawbah, and musabah. When the seeker attains spiritual awakening, they commence with repentance from sins and heedlessness. Subsequently, through rigorous self-examination of deeds and intentions, they become cognisant of their existential deficiencies and shortcomings. This awareness impels the seeker towards Anbah, a particular and deeper repentance. Anbah is a step that elevates the seeker from mere abandonment of sin towards existential reformation and a sincere return to God. The primary text states: After mentioning tawbah and musabah, the turn comes to Anbah.
This sequential order manifests the systematic hierarchy of the sulk, wherein each stage propels the seeker to a loftier rank.
This process resembles a journey beginning with the awakening of the heart, continuing through purification from sin, and culminating in musabah as a mirror reflecting ones deficiencies. Anbah represents the journeys destination, drawing the seeker towards unity with the Divine and liberation from non-divine attachments.
Musabah acts as the intermediary link between tawbah and Anbah. By critically evaluating ones deeds, thoughts, and intentions, the seeker discerns their spiritual inadequacies and realises the extent of their shortcomings before God. The original text says: One who is awakened and reaches wakefulness repents, and to see how deficient they are, they engage in musabah; after musabah, they perform Anbah.
Musabah is like a mirror that reveals the seekers faults, leading them to Anbah a deeper turning back to God.
This awareness of deficiency liberates the seeker from self-conceit and moves them towards recognising their intrinsic helplessness and poverty before the majesty of the Divine. Musabah not only identifies overt sins but also uncovers hidden heedlessness and egoic attachments, thereby laying the groundwork for Anbah. This process resembles an excavation within the depths of the self that uncovers the gem of gnosis from beneath the dust of negligence.
Anbah is substantiated by the noble verse وَأَنِيبُوا إِلَى رَبِّكُمْ (Srah Az-Zumar, 39:54, translated by as And return to your Lord) and is introduced as a conscious and humble return to God. This verse calls the seeker to return towards their Lord with humility and submission. Anbah in this sense entails not only abstention from sin but also liberation from all that is other than God. Another verse cited in the primary text, وَأَنِيبُوا إِلَى رَبِّكُمْ وَأَسْلِمُوا لَهُ مِنْ قَبْلِ أَنْ يَأْتِيَكُمُ الْعَذَابُ ثُمَّ لَا تُنْصَرُونَ (Srah Az-Zumar, 39:54, translation: And return to your Lord and submit to Him before the punishment comes to you, and you are not helped), emphasises the necessity of submission and Anbah before the onset of divine punishment.
These verses function as guiding lights on the spiritual path, directing the seeker towards a pure return and complete submission to God. Within this framework, Anbah is not merely a turning back but a loving surrender that frees the seeker from the bonds of attachment.
Linguistically, tawbah denotes a return from any error, even towards something other than God. The primary text states: Linguistically, tawbah is not necessarily a return from sin to God at all; tawbah means return and turning back, whether from an error toward anyone.
For example, apologising to a person wronged is a form of tawbah. However, within the language of Islamic jurisprudence, tawbah is confined to turning from sin towards God: In the language of the Sharia, tawbah is taken as return to God.
This turning is accompanied by remorse, abandoning the sin, and resolving not to return to it.
Juridical tawbah is akin to cleansing a garment soiled by sin, preparing the seeker to stand before the Divine Presence. This process marks the inception of the mystical path, freeing the seeker from apparent heedlessness and directing them toward obedience.
The distinction between tawbah and Anbah resides in the role of musabah and the profundity of the turning back. Tawbah entails turning away from sin towards obedience, whereas Anbah signifies turning to God from all else, including the world, the nafs, greed, and other attachments. The text clarifies: The difference between tawbah and Anbah is due to musabah... here it is no longer a return from sin but a return to God from everything besides God.
Anbah is thus a station that implies the renunciation of everything except God, resulting in love and servitude.
Anbah is characterised by the deep awareness of divine Majesty and the seekers utter neediness. The seeker in Anbah moves from the duality of sin and obedience into the unity of servitude and surrender. The text mentions that Anbah comprises three gradations, which will be elaborated on in the subsequent sessions.
The chapter of Anbah within Manzil al-Sirn represents a key station in the spiritual itinerary, moving the seeker from initial repentance and self-examination towards a profound and comprehensive turning back to God. This stage is underpinned by Qurnic injunctions and entails the seekers liberation from all attachments except the Divine. Understanding the distinctions between tawbah and Anbah, and the role of musabah, is vital to progressing on the sulk path. The forthcoming sessions will unfold the detailed levels of Anbah and practical ways to actualise this sublime station.
Anbah is the manifestation of servitude, humility, and abasement, which, through tears, prostration, and intimate supplication, guides the spiritual wayfarer towards receiving divine grace for rectification and acceptance.
This servitude epitomises the complete surrender of the seeker before God, transforming their heart into a crystalline spring reflecting the divine light.
Anbah, as elucidated in the sublime verse وَأَنِيبُوا إِلَى رَبِّكُمْ (Az-Zumar: 54), denotes bowing, abasement, humility, and existential poverty. The original text explicates: This anb means bowing, abasement, abasement, humility, servitude, reproach, and poverty perceived within oneself. This definition introduces anbah as an ontological state in which the seeker, through cognisance of inherent poverty, returns towards God.
This bowing resembles a shadow bowed beneath the splendour of divine majesty. With such humility, anbah liberates the seeker from ostentation and self-display, guiding them towards the reality of servitude.
The sacred verse وَأَنِيبُوا إِلَى رَبِّكُمْ وَأَسْلِمُوا لَهُ مِنْ قَبْلِ أَنْ يَأْتِيَكُمُ الْعَذَابُ ثُمَّ لَا تُنْصَرُونَ (Az-Zumar: 54) intrinsically links anbah with complete submission to God. Submission complements anbah, calling the seeker to humility and return before the advent of divine chastisement. The original states: And submit to your Lord... at that time no one will assist you. This submission emancipates the seeker from egocentrism, guiding them to embrace the divine will.
This surrender is akin to yielding oneself to the current of a river flowing into the boundless divine ocean. In this sense, anbah is a loving submission freeing the seeker from the fetters of attachment.
Anbah emerges from the seekers awareness of their incapacity vis--vis divine duties. The source text affirms: Man is broken, diminished, humbled, fallen and earthbound indeed, this is anbah. This brokenness is not weakness but an awareness of helplessness before the grandeur of the Truth. Accepting this incapacity, the seeker turns to humility and abasement.
This powerlessness acts as a key unlocking the lock of self-conceit, directing the seeker toward anbah and the plea for divine grace. Anbah, in this state, is a return suffused with humility and servitude.
Tears constitute a primordial response to the seekers impotence before divine obligations. The source asserts: The only thing he can do is weep. When the seeker realises their shortcomings through self-accounting, tears emerge as the manifestation of humility and incapacity, leading to anbah. These tears resemble rain quenching the parched soil of the heart and preparing it for the germination of gnosis.
This innate human disposition inclines naturally towards tears and supplication in moments of helplessness. Thus, anbah is the manifestation of the divine innate nature within humans, humbled before the majesty of the Truth.
Anbah is an inherent facet of human nature revealed at moments of incapacity and helplessness. The original text says: It is the human innate disposition that when diminished, turns to anbah. This disposition guides the seeker from self-centredness to humility and submission. Tears, entreaties, and intimate invocations exemplify this disposition manifest in anbah.
This disposition is like a limpid spring welling from the depths of the human soul, flowing towards God at the hour of helplessness. Anbah is the manifestation of this natural stream leading the seeker to the Truth.
The Divine saints have invariably been accompanied by tears and sighs in their anbah. The text states: Gods saints were not devoid of tears and sighs. These tears arise not from material need but from longing and separation from the Divine. The saints tears are akin to a passionate melody emanating from their hearts toward the Divine Beloved.
Such weeping signifies their closeness to God, reaching its zenith in anbah. Unlike ordinary tears, these flow from union and yearning for the Truth, illuminating the heart with the light of gnosis.
Tears shed in anbah differ between the lovers and the beloved. The source elucidates: The anbah of Gods saints consists of tears of longing and attainment Our circles are filled with lovers The beloveds domain has no desire. Loversthose seekers strivingweep to seek and receive, whereas the belovedGods chosenweep from joy and union.
This distinction is like that between the tears of a lover yearning for union and those of a lover immersed in union. In anbah, the beloved attain unity with the Truth, and their tears are born of joy.
The anbah of the beloved is defined by the phrase أفر إليك منك (I flee to You from You). The source states: Their flight is from God to God I see nothing except You. This return signifies complete liberation from all except God and the realisation of divine unity, elevating anbah to a sublime rank.
This return resembles a flight wherein the bird of the soul escapes the cage of attachments to the infinite divine heavens. In this context, anbah is a return guiding the seeker towards existential unity.
Anbah necessitates the transparency of the inner self, accompanied by prostration, tears, and sighs. The original text states: Anbah is the prerequisite for the transparency of the inner self: prostration, tears, sighs, etc. Such transparency results from liberation from carnal attachments and self-display, transforming the seekers heart into a mirror reflecting the light of the Truth.
This transparency is akin to polishing the jewel of the heart, whose brilliance manifests through humility and servitude. Through this quality, anbah safeguards the seeker from the hearts obscuration by attachments.
Anbah is a silent, profound state that eschews ostentation and display. The source articulates: Anbah entails silence; it requires tears and no need for speech. Tears in anbah signify sincerity that opens the heart to the Truth without the necessity of words.
This silence resembles a stillness wherein the hearts lover-song harmonises with the Divine Beloved. In such silence, anbah distances itself from all forms of self-display and commotion.
The absence of tears in anbah signifies hardness, dryness, or weakness of the soul. The original text says: Those whose tears do not come have a problem. Hardness of heart obstructs the softness and humility necessary for anbah, depriving the seeker of divine mercy.
This hardness is like a stone blocking the spring of tears. Anbah, by softening the heart, breaks this stone and opens the path for the flow of divine mercy.
Anbah entails humility before God and His creation. The source states: If one humbles oneself before the Truth, inevitably one humbles oneself before creation as well. One who stands against Gods servants is deprived of the Lords anbah. This humility signifies a monotheistic understanding that perceives creation as the manifestation of the Truth.
This humility resembles a laden branch bowing before both the Truth and creation. Through this feature, anbah frees the seeker from egotism and dominance over others.
The Divine saints are humble before creation but resolute against falsehood and what is other than God. The original states: Gods saints have no stature before Gods servants, yet when confronting the non-God they stand firm. This stance results from their monotheistic insight that sees creation as the Truths manifestation and falsehood as negation.
This dichotomy is like the difference between yielding to the divine breeze and standing firm against the storm of falsehood. In anbah, saints entrust their hearts to the Truth and stand as mountains against falsehood.
Anbah represents faithfulness to the covenant of repentance, while repentance itself constitutes a covenant and commitment. The original says: In the faithfulness to the covenant of repentance... the covenant of repentance. Anbah actualises the commitments of repentance, advancing the seeker from verbal affirmation to deed.
This fidelity resembles the fruition of a seed sown in repentance, blossoming through anbah. By this faithfulness, anbah consummates the seekers commitments.
Anbah is a state wherein the seekers condition confirms the sincerity of their verbal repentance. The source text states: That the states correctness witnesses the truth of the statement there. In repentance, the seeker confesses sin and resolves reformation, expressing the verbal aspect; in anbah, this is corroborated practically and materially.
This witnessing acts as testimony whereby the light of action illuminates the sincerity of intention. Anbah, through this harmony between intention and action, leads the seeker to perfection.
The Divine saints, perceiving their incapacity regarding divine obligations, turn to anbah. The source explains: Gods saints... when they see they lack capacity for benefit, fall into prostration. This powerlessness does not stem from weakness but from awareness of the greatness of the Truth, culminating in prostration, tears, and repentance.
This incapacity is like a gateway admitting the saints into the presence of the Truth. Anbah, in this state, manifests their humility and servitude, connecting the heart to divine light.
The seventy-eighth lesson from the chapter on anbah in the Manzil al-Sirn presents anbah as a distinct repentance and an exalted degree in mystical progression, attained after awakening, repentance, and self-accounting. Anbah signifies a pure return to God from all that is other than Him including the world, the nafs, and carnal attachments. This lesson, grounded in the noble verses وَأَنِيبُوا إِلَى رَبِّكُمْ and وَأَنِيبُوا إِلَى رَبِّكُمْ وَأَسْلِمُوا لَهُ مِنْ قَبْلِ أَنْ يَأْتِيَكُمُ الْعَذَابُ (Az-Zumar: 54), elucidates the multifaceted dimensions of anbah as humility, servitude, incapacity, tears, silent prostration, and faithfulness to the covenant of repentance.
This profound spiritual state reveals the inner transparency and purity necessary for the seeker to traverse the mystical path, unveiling the divine realities of love, submission, and union.
