Derived from the lecture series of Nekounam, may his sanctity be preserved (Session 81 Chapter of Repentance Part Four).
Within the realm of Islamic mysticism, the station of Repentance (Anbah) constitutes one of the exalted stations of the spiritual journey, which guides the seeker from egocentrism towards Divine-centredness. This station, delineated within the framework of the Manzil al-Sirn by Khwaja Abdullah Ansari, is introduced in Lesson Eighty-One of the Chapter of Repentance as a gateway to Divine proximity, emphasising three pivotal attributes despair of ones own deeds, the inspection of urgency, and the temperament of the lightning-flash of Divine grace. the profound discourses of Nekounam, may his sanctity be preserved, this lecture delineates, with precise and esoteric insight, the path of the seekers inner transformation.
Repentance (Anbah), signifying a sincere return and humble submission before the Almighty, represents a stage attained by the seeker after traversing previous stations such as self-accountability and penitence. This station is a pivotal juncture in the mystical journey whereby the seeker distances himself from self-importance and self-reliance, arriving at complete dependence upon the Exalted Essence of God. Nekounam, may his sanctity be preserved, characterises Anbah as an inward voyage during which the seeker, by emptying himself of ego, seeks refuge at the threshold of the Truth. This return is not merely an external act but rather a profound transformation in the seekers cognition and visionary experience, which guides him toward the understanding of the Divine Unity of actions (Tawd al-Afl).
The steadfastness in turning towards the Truth within the station of repentance is contingent upon three fundamental attributes which, like three steadfast columns, uphold this lofty station:
These three attributes, residing at the heart of the station of repentance, represent progressive stages in the seekers inner transformation. The despair of ones deeds liberates the seeker from self-absorption; the inspection of urgency leads him to the comprehension of his own impotence before Divine omnipotence; and the temperament of the lightning-flash of grace is the moment when God grasps the seekers hand, guiding him along the path of proximity.
These three attributes not only describe the inner states of the seeker but also manifest the tangible expressions of the mystical journey. Despair of ones deeds is rooted in the Unity of Divine actions, according to which all acts return to God. At this stage, the seeker, instead of self-centrism, acknowledges Divine agency. Inspection of urgency naturally ensues from this despair, guiding the seeker to the intuitive realisation of dependence upon the Truth. The temperament of the lightning-flash of grace is the moment when the seeker, like a bird released from its cage, soars in the light of Divine mercy. These three qualities, like three flowing streams, ultimately unite in the ocean of repentance, ferrying the seeker to the shore of Divine nearness.
The initial attribute within the station of repentance is despair of ones own deeds. At this stage, the seeker no longer attributes any action emanating from himself but perceives it as originating from God. Nekounam, may his sanctity be preserved, states that the grandeur and omnipotence of the Truth so encompass the seeker that he refrains from ascribing any deed to himself. This despair does not connote hopelessness but rather liberation from egocentrism and the recognition that the true actor is the Exalted Essence of God.
To elucidate this notion, one may refer to an analogy: the seeker is like a painter holding a brush, yet it is the invisible hand of God that paints the canvas of existence. He moves, breathes, and acts, but in his inner witnessing he perceives that it is God who directs the brush. This perspective is grounded in the doctrine of the Unity of Divine actions (Tawd al-Afl), which is likewise emphasised in the Holy Quran: وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ (Srah ft: 96, trans. : And God created you and that which you do).
Upon reaching this station, the seeker ceases to attribute any action to himself. He perceives that all that existsfrom inhalation and exhalation, hand movements, to even inner intentionsemanates from the Lord. This knowledge redirects the seeker from self-centredness to Divine-centredness. He realises that his hand moves, yet another causes it to move; he breathes, yet another breathes. This intuitive cognition prepares the foundation for sincere repentance which subsequently leads the seeker to the next station, namely the inspection of urgency.
When the seeker attains despair of his own deeds, a state of urgency emerges within him. Urgency is the intuitive perception of helplessness and complete dependence upon God. Nekounam, may his sanctity be preserved, likens this state to an allegory: as if one is repeatedly urged to grasp something but persistently evades and does not comprehend, until, in recognition of his incapacity, he becomes anxious. This urgency leads the seeker to the threshold of total surrender, wherein he perceives himself immersed in Divine acts and realises that without the Truths guidance, nothing can be accomplished.
To envision this state, urgency may be likened to a bird whose wings are broken in a storm and lacks any ability to fly except by the grace of the Divine wind. At this station, the seeker perceives himself as but a mote before the grandeur of the Truth, realising that every act, however seemingly initiated by him, in reality proceeds from God. This mystical poem beautifully encapsulates this state: He is within my soul whilst my soul is unaware of You / Your world is You, yet the world is unaware of You. The seeker in this stage feels the presence of God in all his manifestations, yet both the world and even his soul remain oblivious to this reality.
The third attribute within the station of repentance is the temperament of the lightning-flash of Divine grace. When the seeker attains urgency, God takes his hand and guides him along the path of nearness. Nekounam, may his sanctity be preserved, likens this moment to a lightning bolt illuminating the night, lighting the path for the seeker. This lightning of grace is the manifestation of Divine mercy that transports the seeker from bewilderment and helplessness toward the guiding light. The words of the Commander of the Faithful (peace be upon him), If God wills, We open the resoluteness, imply the alignment of the seekers will with Gods and Gods guidance of the seeker by opening his determination.
At this stage, God acts as the principal mentor of the seeker, guiding him. The Quran states: وَاتَّقُوا اللَّهَ يُعَلِّمْكُمُ اللَّهُ (l Imrn: 102, trans. : And fear God so that God may teach you). This guidance encompasses not only the outward observance of acts but also an inner transformation and visionary cognition which leads the seeker to Divine proximity. God, like a compassionate gardener, nurtures the sapling of the seekers existence, guiding him from the thorns of selfhood to the garden of Divine Unity.
Nekounam, may his sanctity be preserved, emphasises in this lecture the distinction between the lovers (muibbn) and the beloved (mabbn). The lovers are those who, through asceticism, self-accountability, and penitence, attain the station of repentance. Having traversed the complexities and vicissitudes of the spiritual journey, they reach despair of their own deeds and urgency. This path is accompanied by burning passion, tears, and sighs, wherein the seeker, confronted with the grandeur of the Truth, perceives his own impotence and seeks refuge at the Divine threshold. The lovers are akin to travellers who, by dint of effort and perseverance, proceed along the path, and at every station attain a deeper comprehension of Divine Unity.
Conversely, the Beloved Ones occupy a state of divine proximity from the very inception of creation. They, akin to the Infallibles (aam), originate from pure conception and seed, guided directly by Divine Providence. The asceticism of the Beloved Ones is not defined by current necessity, but rather through separation and union with the Divine Essence. Nokoonam, may his sanctity be preserved, asserts that the Beloved Ones, from their childhood, walk the path of divine guidance and do not require the gradual stages traversed by the lovers (muibbn). They are like stars that shine in the celestial sphere of existence with the light of the Divine Essence, remaining stationary in the rank of proximity without any need for effort to negate the self.
The asceticism of the lovers is accompanied by burning pain, tears, and sighs; however, the asceticism of the Beloved Ones is the spiritual torment of separation from the Divine Essence, which itself constitutes a deeper spiritual discipline. The lovers traverse the vessel of divine attributes, while the Beloved Ones bow solely before the Sacred Divine Essence. This distinction reflects the superior ranks of the Beloved Ones who, from the outset, reside in the state of union with the Divine Essence. To illustrate this difference, one may consider the analogy of the lovers as gardeners who, through endeavour, cultivate the garden of their existence, whereas the Beloved Ones are flowers that have blossomed from the beginning in the garden of Divine Mercy.
To elucidate the state of necessity, Nokoonam, may his sanctity be preserved, invokes an analogy: akin to a person who is repeatedly directed to take something, yet continually evades and fails to comprehend. This analogy demonstrates the inability of the spiritual wayfarer to resist the Divine Will. Conversely, to clarify the distinction between the lovers and the Beloved Ones, he likens the former to a woman who ostentatiously displays her rings and bracelets, whereas the Beloved Ones resemble lightning that appears on one side and disappears on the other. This metaphor lucidly illustrates that the lovers seek to manifest their deeds, but the Beloved Ones dissolve in the Divine Essence and are devoid of any need for self-exhibition.
One profound analogy presented in this discourse is the detachment (insilkh) of the wayfarer from his own actions, likened to being integrated by the sword. Nokoonam references the statement of the Commander of the Faithful (Al ibn Ab lib, alayhi al-salm), By the Lord of the Kabah, I have attained victory (فزت ورب الكعبة), whereby the sword of Ibn Muljam was like honey to him. This metaphor signifies the exalted rank of the saints who attain divine satisfaction even amid the gravest hardships such as martyrdom. Detachment is analogous to skinning, which separates the wayfarer from egocentrism and places him under the shelter of Divine Grace.
The Prophet Muhammads detachment in the reception of revelation exemplifies this sublime station. The Holy Qurn states: اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ (Alaq: 1; translation: Read in the name of your Lord who created). This verse refers to the Prophets mystical experience in receiving revelation, which was the outcome of detachment from the self and union with the Divine Essence. Such detachment was so profound that it placed the Prophet within a transformative crucible, guiding him to perfect proximity.
Nokoonam, may his sanctity be preserved, emphasises that the mysticism of the Infallibles, such as Imam Sajjad (alayhi al-salm), transcends the mystical texts predominantly dedicated to the lovers. The Infallibles, as Beloved Ones, occupy a rank beyond the descriptive reach of the mystical literature of the lovers. They possess innate proximity from conception and infancy and require no gradual spiritual progression. This station is akin to a summit accessible only through Divine Grace.
Although valuable, mystical texts primarily elucidate the stations of the lovers and fail to adequately describe the states of the Beloved Ones, such as the Infallibles (aam). This limitation stems from the fundamental difference between theoretical mysticism (pertaining to the lovers) and practical mysticism (pertaining to the Beloved Ones). The Beloved Ones, like an infinite ocean, are immersed in the Divine Essence, whereas the lovers are like flowing streams journeying toward that ocean.
Nokoonam, may his sanctity be preserved, in part of this lecture, underscores the critical importance of child upbringing and social responsibility therein. Neglect of proper rearing may result in moral and spiritual deviations. A society that fails to correctly guide its new generation condemns itself to destruction and deprivation. This responsibility is a trust placed upon the shoulders of parents and society alike, necessitating vigilance and care.
To illustrate this concept, education may be likened to gardening, where young saplings are nurtured with the water of knowledge and the light of guidance. If left unattended, these saplings will wither amidst the thorns of deviation and misguidance. Therefore, precise supervision and awareness of childrens conditions constitute a divine duty capable of steering generations towards felicity.
The lesson of the thirty-first chapter on the topic of repentance, focusing on three cardinal attributesdespair from ones own deeds, examination of necessity, and the chemistry of the lightning of Divine Gracehas elucidated the station of repentance within the mystical path. This station guides the wayfarer from egocentrism to God-centredness, leading to the comprehension of the unity of actions and complete dependence upon the Divine. The distinction between the lovers and the Beloved Ones constitutes one of the most pivotal points of this lesson, reflecting differing ranks of the spiritual journey and variance in experiencing Divine Grace. The lovers attain repentance through asceticism and necessity, whereas the Beloved Ones inherently reside in the station of innate proximity. Qurnic verses such as وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ and اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ emphasise the unity of Divine actions and the role of Divine guidance. Mystical analogies, including detachment with the sword and the exhibitionism of the lovers, elegantly explicate the profound meanings of this station. This lesson not only serves as a guide for wayfarers on the spiritual path but also accentuates social responsibility, highlighting the importance of nurturing future generations.
Collectively, this discourse functions as a beacon illuminating the spiritual journey, employing a scholarly and profound language that unveils the depths of the station of repentance. Through contemplation of these concepts, the reader may attain a deeper understanding of Divine Unity, divine proximity, and their own spiritual responsibilities.
