of Nekounam (Session 90 Chapter on Reflection Section Nine)
The book "Manzil al-S'irn" authored by Khwja Abdullah Ansr stands as one of the most eminent treatises in Islamic mysticism, meticulously delineating the stages of the seeker's spiritual journey towards the Divine Reality. The chapter on reflection, serving as the initial station in this path, assumes a foundational role in preparing the wayfarer for a harmonious existential progression. Within this framework, reflection is not merely an instrument for the rectification of actions and states but constitutes a gateway to a profound comprehension of truth and divine proximity.
In Islamic mysticism, reflection represents a movement formed with order and coordination within the being of the wayfarer, aiming to reform and elevate his actions and spiritual states. This movement, which Khwja Abdullah Ansr terms a "harmonious movement", functions as a current that guides the seeker from stasis towards spiritual dynamism. Although invaluable, this movement remains confined to the domain of actions and states and cannot attain the Divine Essence itself, as stated in the Holy Qur'an:
فَأَمَّا الْفِكْرَةُ فِي عَيْنِ التَّوْحِيدِ فَهِيَ اتِّهَامٌ فِي بَحْرِ الْجُحُودِ
's translation: "As for reflection upon the very essence of monotheism, it is an accusation within the sea of denial."
This verse demonstrates that although reflection proves efficacious in the reform of conduct and existential conditions, it proves ineffectual in apprehending the Divine Essence and may even lead to denial. Reflection, as the initial engine of the spiritual journey, moves the wayfarer from inertia to motion; however, advancing to higher stages necessitates other faculties such as the heart and soul.
Khwja Abdullah Ansr elucidates in his commentary on the chapter of reflection:
وَإِنَّمَا يَتَوَقَّفُ بِالْفِكْرَةِ عَلَى مَرَاتِبِ الْأَعْمَالِ وَالْأَحْوَالِ بِثَلَاثَةِ أَشْيَاءَ بِاسْتِصْحَابِ الْعِلْمِ وَاتِّهَامِ الْمَرْسُومَاتِ وَمَعْرِفَةِ مَوَاقِعِ الْغَيْرِ
's translation: "Indeed, reflection upon the ranks of actions and states depends upon three matters: the accompaniment of knowledge, the rectification of ingrained practices, and the recognition of occasions of otherness."
These three conditions constitute the requisites and remove the impediments to intellectual movement:
Knowledge constitutes the principal instrument of harmonious reflection. Without awareness, no action can legitimately be termed reflective. For instance, worship performed without understanding its laws and meanings lies outside the domain of reflection. The mystic, as a divinely inspired scholar, must eschew blind imitation and common habits, proceeding on the spiritual path with profound understanding.
This emphasis on knowledge demarcates the difference between the mystical seeker and the ordinary individual. The mystic, equipped with knowledge, is able to initiate a measured and conscious movement towards divine proximity. Knowledge acts as a beacon illuminating the path of the seeker, liberating him from the darkness of ignorance and blind imitation.
Sharia, comprising the corpus of religious laws and knowledge, provides the necessary framework for harmonious reflection in the mystical path. Absent Sharia, the seeker lacks the scientific means to progress along the mystical trajectory. Sharia, the Path (Tariqa), and the Truth (Haqiqa) represent three interconnected stages in the spiritual journey, each contingent upon the others. Sharia serves as the root nourishing the tree of Tariqa, preparing the seeker to attain the Truth.
Although popular customs may contain positive elements, they frequently harbor deviations and deficiencies that obstruct the seeker's spiritual progression. The mystic must, with sagacity and prudence, critique these customs and distance himself from commonplace thoughts and states. This process resembles the purification of a diamond from its impurities, thus preparing the wayfarer for harmonious movement.
The distinction between the mystic and the common folk lies in the formers more discerning intellect and action, which distances him from false customs. This principle holds true in both philosophy and mysticism, where the philosopher or mystic departs from popular beliefs and advances towards deeper understanding.
Obstacles of othernesssuch as attachment to wealth, offspring, the world, and carnal desiresdisrupt the intellectual movement of the seeker. The wayfarer must eradicate these impediments from his heart to maintain concentrated reflection upon the Truth. This process resembles the removal of dust from a mirror that must reflect the light of the Divine. As expressed in a sacred tradition:
الْحُبُّ لِلَّهِ وَالْبُغْضُ لِلَّهِ
This hadith emphasises the imperative of purifying the soul from all that is other than the Truth. The seeker must reach a state wherein only pure divine love assumes a decisive role within him.
Greedwhether directed towards others, oneself, or even the Divineconstitutes the primary barrier to the seeker's harmonious movement. The Holy Qur'an states:
فَمَنْ يُوقَ شُحَّ نَفْسِهِ فَأُولَئِكَ هُمُ الْمُفْلِحُونَ
's translation: "And whoever restrains the greed of his soul, they are indeed the successful."
Greed functions as a chain that shackles the seeker to the earthly realm. Deliverance from greedbe it in relation to creation, self, or even Godguides the wayfarer towards salvation. This purification resembles the liberation of a bird from its cage, unfolding its wings to soar towards the Divine.
The wayfarers are divided into two categories: the lovers, who advance through exertion and ascetic discipline, and the beloved, who proceed naturally and unhindered towards the Divine Truth. The lovers, constituting the majority of the wayfarers, must arduously dispel the nafs (egoistic) obstacles in order to harmonise their contemplation. In contrast, the beloved, by virtue of Divine grace, are exempt from external impediments and their movement towards the Truth unfolds spontaneously.
This distinction may be likened to the difference between a corridor traversed through effort and endeavour, and a bird soaring effortlessly with outstretched wings in the sky of Reality. The mysticism of the lovers, elaborated in mystical treatises such as Manzil al-Sirn, is the mysticism of weakness, whereas the mysticism of the belovedthough less frequently attended to in these textsis the mysticism of the perfected saints.
The mysticism of Gods saints, such as the Prophet Muhammad (peace be upon him) and the Commander of the Faithful (may God honour him), transcends the stations and ranks of the lovers. These saints, due to their Divine proximity, are not in need of ascetic exertion to dispel obstacles. Their very presence within the corporeal realm constitutes a form of asceticism and exile, as exemplified by the Commander of the Faithfuls proclamation: I have triumphed, by the Lord of the Kaaba, which reflects his longing to be liberated from the prison of corporeality and return to ultimate Reality.
This mysticism represents a summit attainable only by the perfected saints, whilst the lovers tread the slopes of this mountain through effort and discipline.
Mysticism and religion, due to their repetitive clichs devoid of profundity, have distanced themselves from their intrinsic value and subtlety. Mysticism, which ought to be a profound and harmonious movement towards the Truth, at times becomes ensnared in empty phrases and slogans, thus losing its authenticity. Such superficiality resembles a veil of dust settling upon the mirror of mysticism, impeding the reflection of the light of Truth.
The wayfarer must detach from superficial clichs and empty appearances and move towards deep understanding and harmonious progress. This critique emphasises the necessity of returning to the authentic and profound meanings of mysticism.
The text critiques the notion of coercive motion found in classical philosophies and insists that all motion is natural and harmonious. This viewpoint aligns with contemporary scientific discoveries that recognise gravity as the governing force behind all motions. Similarly, in mysticism, the movement of the wayfarer must be harmonious and natural, rather than coercive and imposed.
This critique may be likened to the rectification of antiquated lenses which had obstructed a clear perception of Reality. The harmonious movement of the wayfarer resembles a natural current guided by Divine Providence towards its destination.
The divergence between commentators such as Kshn and ulamsn concerning the interpretation of the accusation of customs and repulsion of the other reveals differing exegetical methodologies. Kshn interprets the accusation of customs as a correction of customs, whereas ulamsn construes it as an ambiguity in customs. Furthermore, ulamsns interpretation of repelling other occasions is understood metaphorically as admonition.
Kshns interpretation, owing to its greater precision and depth, is richer both scientifically and mystically. This divergence resembles two distinct paths in a forest, each leading the wayfarer differently towards the goal, yet Kshns path is clearer and more assured.
The chapter on contemplation in Manzil al-Sirn, as the initial station of mystical progression, is a harmonious movement that, through the correction of actions and states, prepares the wayfarer for subsequent stages. This movement requires three essential conditions: accompaniment by knowledge, correction of customs, and repulsion of extraneous obstacles. Knowledge, as the foundation of contemplation, liberates the wayfarer from imitation and vulgarity. Correction of customs protects from common deviations, and repulsion of the other preserves focus on pure Divine love.
The distinction between the lovers and the beloved indicates a difference in the ranks of spiritual progression. The lovers advance through exertion and discipline, whilst the beloved, by Divine grace, move naturally towards the Truth. The critique of superficiality in mysticism and religion emphasises the necessity of knowledge and ijtihd (independent reasoning), and the reform of antiquated philosophical concepts constitutes other salient points of this chapter.
Although contemplation is valuable, it alone suffices only for the correction of actions and states; reaching the Divine Essence necessitates other instruments such as the heart and the spirit. This limitation constitutes a boundary that guides the wayfarer towards higher stages of spiritual progression. Ultimately, the purification of the soul from greedthe principal hindrance to progressiondirects the wayfarer towards salvation.
