the eighty-second lecture of Nokounam, may his sanctity be preserved (Session 82 Chapter of Reflection Part One)
The eighty-second lesson of the invaluable corpus Manzil al-Sirn, authored by Khwajah Abdullah Ansari, addresses the chapter of reflection within the framework of the initial section of this mystical station. It elucidates the status of reflection as a teleological movement directed towards the future. This lesson, drawn from the discourses of Nokounam (may his sanctity be preserved), introduces reflection as a pivotal juncture in the spiritual itinerary, guiding the seeker from the healing of the past towards dynamic awareness and progress in the future. The content concentrates on key concepts such as movement, insight, and purposefulness, interconnected with the Qur'anic verses and the traditions of the Infallibles (peace be upon them).
Reflection, as one of the cardinal stations in the spiritual path, succeeds the preceding stages, namely wakefulness, attention, self-examination, and repentance. These initial stations collectively aim at the healing of the self and the alleviation of past anxieties and deficiencies, whereas reflection entails a shift of direction towards the future, summoning the seeker to a conscious and purposeful movement. Until the stage of repentance, the seekers self is preoccupied with restoration and repair of former wounds; however, in the domain of reflection, the self is emancipated from inertia and embarks upon spiritual progress and advancement.
Reflection is akin to a gentle breeze that, following the calm after inner storms, guides the seekers spirit towards new horizons, propelling them from stagnation in the past towards dynamism in the future.
The stages of wakefulness, repentance, self-examination, and repentance collectively serve the healing and reconstruction of the seekers self. Wakefulness brings about alertness and awareness of negligence; repentance facilitates return towards the Truth; self-examination compels the self to a meticulous evaluation of the past; and repentance, through humility and submission, induces softness and surrender before God. These stages eradicate the roughness and ingratitude of the self and prepare it to receive the vessel of reflection.
These stations resemble gardeners who cleanse the soil of the self from the thorns and weeds of the past, preparing it for the sowing of the seeds of reflection and knowledge.
Repentance, as the final stage among the preceding stations, represents the zenith of the healing of the self. At this stage, the self is liberated from harshness and rebellion, entering a state of humility and softness before the Divine. This humility is like fertile soil that prepares the seeker to receive the seeds of knowledge and to move towards the future.
Repentance resembles a river that, after traversing the rocky obstacles of the past, flows serenely and transparently towards the ocean of knowledge.
Unlike the preceding stages, which were directed towards compensating deficiencies and healing the past, reflection is a conscious and purposeful movement towards the future. This movement accompanies contemplation, precision, and insight, transitioning the self from a state of stagnation and abasement to dynamism and progress. Reflection is akin to a traveller who, with a defined purpose, departs from their point of origin towards a sublime destination.
This movement is like a ship that, having cast anchor in the harbour of the past, unfurls its sails for a journey towards unknown horizons.
Reflection within the mystical path is characterised by qualities such as contemplation, precision, awareness, knowledge, insight, clarity, unveiling, vision, and lucidity. These traits liberate the seekers mind from distraction and negligence, preparing it for the perception of truth and movement towards the ultimate goal. Reflection is like a lamp that illuminates the darkness of the self and reveals the seekers path to the Divine destination.
These attributes resemble the various hues within the painting of knowledge, each manifesting a facet of the beauty of truth.
Sorrow is oriented towards the past and is accompanied by regret, anxiety, and lamentation, whereas reflection looks to the future and is defined by movement, purposefulness, and insight. Until the stage of repentance, the seeker is entangled in the sorrows of the past, but in the domain of reflection, these sorrows come to an end and movement towards the future commences. Sorrow is like a chain binding the seeker to the past, while reflection is the key that unlocks these chains and guides the seeker towards spiritual freedom.
This distinction is like the separation of night from day, guiding the seeker from the darkness of regret to the light of hope and vitality.
Reflection cannot exist without an aim or objective. The seeker must have a Divine beloved, a desirable end, and a supreme purpose such as attainment of the Truth for reflection to be meaningful. One without purpose lacks reflection, for reflection is a movement guided from beginnings towards the intended goal. The purpose is like a star shining in the sky of the spiritual journey, guiding the seeker upon their path.
This purposiveness is akin to a compass determining the seekers direction upon the boundless sea of knowledge.
Reflection denotes the movement from origins (existing potentials and capacities, such as repentance, self-examination, and humility) towards the intended goal (the ultimate aim, namely union with the Truth). The seeker must first assess their existence, recognize their capacities, and then, with precise planning, proceed towards the sublime objective. This definition is based upon the philosophical definition of reflection presented by the late Haji Sabzawari in his Manzumeh: a movement from origins towards the intended. This movement is like a bridge carrying the seeker from the shore of existing potentials to the island of the sublime goal.
This movement resembles a rivulet springing from the fountain of origins and flowing towards the ocean of the intended goal.
The Holy Quran, as Divine Remembrance (dhikr), is the instrument and means of reflection. The objective behind its revelation was to explicate laws and knowledge for all people (nss), so that through contemplation upon it, they may be compelled to reflect. The Quran states:
(An-Nahl: 44) (: And We have sent down to you the Remembrance so that you may explain to the people what has been revealed to them, and perhaps they may reflect.)
This verse emphasises the central role of the Quran in the process of reflection. The Quran was revealed not solely for the believers but for all peoples, signifying its universal capacity for guidance and contemplation.
The Holy Quran is like a lamp illuminating the path of reflection, guiding the seeker from the darkness of ignorance towards the light of knowledge.
Reflection necessitates awareness and maturity. The ignorant cannot truly reflect, as reflection is a conscious act rooted in knowledge and insight. The Holy Quran, by elucidating laws and knowledge, lays the groundwork for this awareness and directs the seeker towards reflection. Without the Quran, mystical reflection is impossible; conversely, without reflection, the Quran bears no fruit for the seeker.
This reciprocal relationship resembles the interdependence of water and soil, which together nourish the tree of knowledge.
The purpose of the revelation of the Holy Quran is to explicate laws and knowledge for the people. This elucidation constitutes the foundation of reflection, for without cognisance of what has been revealed, reflection cannot ensue. The commentator states that the Quran explicates the Shariah laws including obligations, recommended acts, prohibitions, disliked acts, and permitted acts alongside admonitions, advice, lessons, and knowledge, so that people may, through contemplation, be compelled to reflect and discern the paths of salvation.
Elucidation is like a key that unlocks the locks of ignorance and opens the doors of reflection for the seeker.
From a mystical viewpoint, there exist no absolutely indifferent actions (mubt). Every act carries either preference or reproach and cannot be regarded as entirely insignificant. Permissible acts are those which have been neither clearly prohibited nor commanded, yet the mystic understands that every moment is an opportunity for progress or regression.
Therefore, the path of reflection requires utmost care in discernment and vigilance.
In summary, reflection is a teleological movement directed towards the future, following the stages of self-healing such as wakefulness and repentance. It is a conscious and purposeful act, driven by knowledge, insight, and a clear purpose. The Holy Quran serves as the Divine instrument that facilitates reflection by elucidating laws and inspiring contemplation. Through reflection, the seeker transitions from the sorrows and regrets of the past towards the hope and dynamism of the future, moving ever closer to the ultimate goal union with the Divine Truth.
This concludes the first part of the eighty-second lesson of Manzil al-Sirn on the chapter of reflection, as presented by Nokounam (may his sanctity be preserved).
This moment of contemplation resembles a spark that illuminates the darkness of the soul and paves the way for knowledge.
Contemplation, owing to its intensity and complexity, is more arduous than corporeal acts of worship such as prayer and fasting. This hardship arises from the requisite concentration, the gathering of faculties, and liberation from heedlessness. The spiritual wayfarer must liberate the mind from distraction and instability to engage in contemplation a task analogous to taming a wild horse that can only be achieved through immense exertion.
This difficulty is akin to passing through the narrow confines of dark caves, feasible solely through the light of insight and perseverance.
In practical mysticism, contemplation signifies the talmus al-basirah li-istidrak al-baqiyah the conscious grasping of truth and purpose with insight, aimed at attaining the supreme ultimate. This definition presents contemplation as a tangible and visionary process accompanied by awareness and discernment, whose objective is the realization of truth.
The talmus al-basirah resembles touching a jewel in the darkness, revealed through the light of consciousness.
Reactionism, defined as an exclusive focus on the past and neglect of the future, is incompatible with reflective thought. Even reference to the Qurn and the Infallibles (peace be upon them) amounts to reactionism if it remains merely retrospective. The Qurn and the Infallibles constitute living and dynamic sources that must serve the future. Reactionism is like stagnation in the quagmire of the past, preventing the wayfarer from advancing toward the future.
This critique functions as a clarion call awakening the wayfarer from the slumber of past-oriented heedlessness.
The Islamic society, due to its fixation on the past and neglect of the future, suffers from a dearth of reflection. This absence impedes cultural and civilizational vitality. Scholars, scientists, and elders frequently dwell on the past rather than charting the future, thereby hindering societal progress.
This absence resembles the autumn of a garden deprived of the breeze of reflection, failing to bear the fruits of civilization.
Excessive focus on millennia-old texts and neglect of contemporary issues constitute a major cause of stagnation in scientific fields. Sole study of traditional texts, without regard for modern needs, results in negligence and reactionism. Such focus is akin to being confined within the walls of the past, depriving the wayfarer of perceiving new horizons.
This critique is like a key unlocking the locks of reactionism and opening the gates of creative thought to the disciplines.
Reflection constitutes the foundation of culture and civilization. A society devoid of reflection cannot generate culture or civilization. Reflection is oriented toward the future and eschews reactionism rooted in the past. This principle resembles a seed sown in the soil of awareness that bears the tree of civilization.
Reflection resembles a current that directs the river of culture toward the sea of civilization.
The wayfarer must dedicate a specific duration, such as five or ten minutes, exclusively to contemplation, refraining from all other activities including study, worship, or mental distraction. This interval functions as a secluded sanctuary wherein the wayfarer engages in dialogue with the self and the Divine.
Such allocation is like opening a window that invites the breeze of knowledge into the wayfarers heart.
At times, the wayfarer must relinquish active agency (both mental and physical) and embrace passivity, i.e., the reception of divine grace. This passivity denotes repose and the reception of divine beneficence. The wayfarer ought to be like soil patiently awaiting divine rain, calm and receptive.
Such passivity resembles surrendering into the embrace of divine grace, quenching the wayfarers heart with the nectar of knowledge.
Examples such as the inability to thread a needle owing to constant movement, or a house burning down due to inattentiveness, demonstrate the necessity of repose and the reception of divine grace. The wayfarer must remain like a still needle to receive the thread of divine knowledge, or like a silent listener who receives the message of truth through quietude.
These examples function as mirrors reflecting the essentiality of calmness and surrender to the wayfarer.
The human mind, tongue, and eyes, due to their volatility and dispersal, impede contemplation. The wayfarer must restrain this volatility to engage in reflection. A restless mind resembles a horse that cannot be controlled without a bridle of concentration.
This restraint is analogous to erecting a dam that halts the flood of dispersion, allowing the water of knowledge to calm within the wayfarers heart.
Contemplation includes forecasting and planning for the future. The wayfarer must deliberate upon their own future, that of society, and the religion, assessing the outcomes of their prognostications. This practice resembles drafting a map that illuminates the path of spiritual journeying.
Such forecasting is like planting a seed which, through care and reflection, grows into a tree of knowledge and insight.
The eighty-second lesson from Manzil al-Sirn, with its focus on the chapter of contemplation, elucidates this mystical station as a purposeful movement toward the future. Following the stages of awakening, repentance, self-accounting, and turning to God, contemplation guides the wayfarer from the healing of the past toward dynamism and awareness in the future. Characterized by reflection, precision, insight, and vision, this station frees the soul from past sorrows and directs it toward the attainment of Truth. The Holy Qurn, as a remembrance and instrument of contemplation, plays a central role in this process, providing the groundwork for insight and awareness through the elucidation of divine ordinances and knowledge. The critique of reactionism and retrogression emphasises the necessity of future-oriented focus and cultural and civilizational vitality. As the greatest mystical asceticism, contemplation demands concentration, repose, and liberation from mental dispersion. This lesson, by offering practical strategies such as allocating time for contemplation and embracing passivity before God, summons the wayfarer toward knowledge and insight.
