of Nekounam, may his sanctity remain (Session Eighty - Chapter of Repentance - Part Three).
The chapter of repentance in the venerable book Manzil al-Sirn by Khwaja Abdullah Ansari represents one of the exalted stations of mystical wayfaring, directing the seeker towards a profound and steadfast return to the Divine Truth. The eightieth lesson of this work, concentrating on the second stage of repentance, known as Faithfulness, elucidates three foundational conditions requisite for perseverance in this return: liberation from the pleasure of sin, cessation of contempt towards the heedless, and a meticulous investigation into the causes of failure in serving God. This lesson, through a rational and epistemological analysis, invites the seeker to reform their relationship with the self, others, and the Creator.
Repentance, as one of the stations of spiritual wayfaring, signifies a return transcending mere remorse, coupled with fidelity to the Divine covenant. In the second stage of repentance, termed Faithfulness, the seeker not only abstains from sin but establishes perseverance by actualising three cardinal characteristics. These conditions stand as three robust pillars preserving the edifice of the seekers return against the tempestuous assaults of the nafs (ego). The primary text states:
These three conditions comprise, respectively, liberation from the pleasure of sin; cessation of contempt for the heedless, tempered with concern for their state alongside hope for ones own salvation; and an exhaustive examination of the causes underlying shortcomings in service to God.
These conditions constitute the axes of internal and external transformation for the seeker, elevating them from the superficial stage of mere repentance to the profound station of true repentance. The sequence presented in the primary text, which first mentions liberation from the pleasure of sin and then the cessation of contempt, demands reconsideration; since the first and third conditions pertain intimately to the seekers own self, they ought logically to precede the second, which addresses the seekers interaction with others. This reordering resembles the tuning of a symphony, imparting greater harmony and coherence to the work.
The original sequence that places cessation of contempt for the heedless before the investigation of the causes of deficient service has been criticised for lacking logical coherence. Because liberation from the pleasure of sin and the discernment of underlying causes relate to the seekers inner reformation, they should precede consideration of conduct towards others. A more rational ordering functions as a schematic map that first delineates the path of self-purification and subsequently the engagement with the community. Therefore, the conditions of repentance are reordered as follows: first, emancipation from the pleasure of sin; second, thorough investigation into the causes of deficiency; and third, cessation of contempt towards the heedless. This structure gradually guides the seeker from the reform of the self towards the refinement of social relations.
The first condition of repentance demands complete liberation from the pleasure derived from sin, such that remembrance of the sin no longer delights the seeker but rather causes distress, remorse, and aversion. Under ordinary circumstances, the sullied nafs may derive pleasure even from recalling past sins; yet, at the station of repentance, this pleasure transmutes into bitterness and anxiety. This transformation is akin to the changing of seasons, wherein the spring of the nafs turns into the autumn of sin. The primary text emphasises that at this stage, the seeker experiences shame and concern upon recalling sin, marking the establishment of repentance.
This change in perception necessitates profound knowledge of the ugliness of sin and the majesty of the Divine. Through this transformation, the seeker advances from transient carnal pleasures towards enduring divine joys, as if journeying from the darkness of the cave of sin into the sunlight of truth.
Some individuals, afflicted by moral and psychological maladies, take delight in recalling the sins of others even if they themselves derive no pleasure from sinning. This condition indicates inner complexes, weakness of the self, and moral degeneration. The primary text attributes this behaviour to sick and complex individuals for whom the remembrance of others sins is sweet. This affliction acts as a poison contaminating the heart and obstructing repentance. The seeker must eschew such conduct, for it stands in complete opposition to the essence of repentance, which is grounded in humility and love for creation.
At the station of repentance, the seeker experiences anxiety, shame, and regret upon recalling sin. This bitterness serves as a criterion to measure the sincerity of repentance, as it reflects awareness of the deformity of sin and responsibility before the Divine and creation. The primary text states: When placed in the stage of repentance and the act is remembered, he is afflicted and tormented, ashamed, repentant, and anxious. This state acts as a mirror revealing the seekers inner truth and propels them towards deeper repentance and behavioural reform.
Within the station of repentance, the seeker regards sin as an oppressor whose remembrance disturbs and unsettles them. This perception resembles beholding an enemy on the battlefield that causes the seekers heart to tremble. The primary text remarks: He perceives sin as an oppressor and whenever it comes to mind, his bile turns to water. This metaphor introduces sin as an internal adversary from which the seeker must emancipate themselves through knowledge and repentance. This transformation guides them from illusory pleasures of sin towards genuine divine tranquillity.
The second condition of repentance requires a thorough and rational examination of the causes of sin and the deficiencies of the nafs. The seeker must, through reflection and investigation, identify the roots of sin to prevent its recurrence. The primary text emphasises that the seeker must ask: Why did this sin befall me? Why have these deficiencies emerged within me? This process resembles an excavation into the depths of the earth, extracting the gems of truth from darkness.
This condition elevates repentance from an emotional state to an epistemological level. Without understanding the causes, repentance remains unstable and inevitably leads to relapse into sin, analogous to operating a punctured wheel without repairing it.
Contrary to common assumption, repentance is not merely tears and lamentations but includes thought, investigation, and meticulous scrutiny of the causes of sin. The primary text states: Repentance is not solely tears and lamentations; it also encompasses thought, research, study, and precision. This intellectual dimension acts as a light illuminating the darkness of the nafs. Tears and lamentations are effective only when accompanied by knowledge and awareness; otherwise, they resemble painting a cracked wall, producing only a temporary effect.
Within the second stage, repentance is divided into three degrees: first, renunciation of the pleasure of sin; second, discovery of the causes of deficiencies; and third, abandonment of contempt for the heedless. These levels resemble the rungs of a ladder by which the seeker ascends from the terrestrial realm of the nafs to the celestial heights of knowledge. The first degree targets inner transformation; the second reinforces rational analysis; and the third reforms the seekers social conduct.
The causes of sin are categorised into three groups: arkn (principal and fundamental causes), mutawassit (intermediate causes), and mubshart (direct causes). Understanding these causes is essential to mastering sin. The primary text articulates this classification as: From the arkn causes through the mutawassit to the mubshart causes. This framework functions as a map tracing the course of sin from root to branches. The seeker must, through comprehensive examination of these causes, attain lasting reform.
Individuals, owing to differences in personality, family background, and environment, exhibit varied susceptibility to particular sins. The primary text states: Each individual is vulnerable to a certain category of sins. This diversity resembles the varying hues in the tableau of creation, presenting unique challenges to each person. The seeker must, by scrutinising their distinctive characteristics, become cognisant of the specific causes of their sins.
The remediation of sin or addiction, when conducted without due consideration of its spiritual, ethical, and psychological dimensions, proves ineffectual and ultimately culminates in a relapse into sin. The primary critique within the original text is articulated through the allegory of addiction treatment: This healer is a veterinarian... no spiritual, ethical, psychological, or soul-nurturing interventions have been applied to this individual. This admonition serves as a cautionary pronouncement, rendering mechanical treatments impotent. In contrast, anbahwith its comprehensive and spiritual approachaddresses inner transformation.
The third prerequisite of anbah is the abandonment of disdain and belittlement toward those immersed in heedlessness. The seeker must regard them with compassion and mercy, eschewing any attitude of arrogance or superiority, for they may yet attain guidance in the future. The original text declares: A person does not exhibit pride or superiority over those deprived. Such humility functions as a gentle breeze that dispels the dust of pride from the seekers heart.
The seeker must contend with evil qualities (negative attributes), not with evil individuals, since individuals remain subject to future rectification. The original text elucidates this distinction thus: One contends and opposes evils, but not the evil ones. This attitude resembles that of a gardener who eradicates weeds without harming the trees.
The seeker ought not to harbour enmity or rancour against individuals, including disbelievers and polytheists, since they may eventually embrace faith. The original text states: One should not be hostile or resentful towards individuals but rather engage with their attributes and characteristics. This principle acts as an open gate, inviting all creation towards guidance.
The friends of God, such as the Commander of the Faithful (peace be upon him), regard sinners with compassion and mercy, deliberately refraining from their belittlement. The original narrative references the story of Ibn Muljam, where despite his malice, the Prophet showed mercy towards him. This behaviour resembles a spring that quenches the thirst of all, even those seemingly distant from the truth.
Excessive severity towards wicked individuals indicates an inner defect and moral ailment. The original text asserts: Those who are harsh with wicked people have their own issues. This analysis functions like a mirror, revealing internal faults. The seeker should employ patience and kindness to facilitate others guidance.
The seeker must nurture greater hope for the guidance of others than for oneself and must avoid despair and contempt towards them. The original text counsels: One should possess more hope for others than for oneself. Such hope is akin to a seed planted in the soil of the heart, blossoming into a tree of mercy.
Selfishness constitutes an impediment to true anbah, as it inclines the seeker toward self-defence and the blaming of others. The original text observes: The greatest flaw is selfishness, whereby one is preoccupied exclusively with defending oneself. This critique acts as a warning, urging the seeker towards benevolence for creation.
Verbal ethics, limited to transient emotions, stands in contrast to mystical ethics, which is grounded in enduring knowledge and reform. The original text illustrates this difference with the simile: Verbal ethics is like painting cracked walls. Mystical ethics resembles an engineer who first fills the cracks and then strengthens the edifice.
Admonitions directly addressing others lead to hardness of heart and deprivation. The original text critiques: One who possesses ethics, knowledge, and perfection does not address people directly. The seeker should regard themselves as the addressee of admonition, as if standing before a mirror reflecting only their own image.
The seeker must show respect towards all beings, from humans to inanimate objects. The original text states: Man must honour all beings. This respect acts as a light illuminating the entire cosmos in the radiance of divine truth. Through such reverence, the seeker attains knowledge and intimacy, perceiving all creation as mirrors manifesting the Divine.
The eightieth lesson from the chapter on anbah in Manzil al-Sirn elucidates the second dimension of anbah (faithfulness), inviting the seeker to profound internal and external transformation. This lesson emphasises three conditions: liberation from the pleasures of sin, discovery of the causes of deficiencies, and renunciation of contempt for the negligent. It presents anbah as a rational, epistemological, and humane path. Unlike superficial repentance, faithful anbah entails fidelity to the Divine covenant, enduring reform, and love for creation. The critiques within the lessonsuch as the paucity of true anbah in society, the inefficacy of verbal ethics, and the necessity of spiritual treatmentsunderscore the imperative of holistic transformation in the spiritual journey.
