of Nokounam (Session Ninety-Three - The Chapter on Contemplation - Twelfth Part)
Within the path of spiritual wayfaring (sulk), the chapter on contemplation represents one of the fundamental stations that guides the wayfarer towards divine gnosis and a measured movement towards the Truth. This station, examined in the ninety-third lecture of the invaluable *Manzil al-Sirn* collection, accentuates three essential principles for the actualisation of genuine contemplation: companionship with knowledge, removal of the obstacles of ingrained habits, and the recognition of the occasions of *ghayr* (the Other) or *ibar* (signs). These principles, akin to a luminous beacon, illuminate the path of the seeker amidst the perilous terrain of the self and externalities.
Harmonious contemplation, understood within Islamic mysticism as a coordinated and purposeful progression towards the Truth, is contingent upon the fulfilment of three foundational conditions, the foremost of which is companionship with knowledge. The mystic-wayfarer, in order to attain this station, must ground their deeds and thoughts upon awareness and insight, rather than ignorance and folly. Knowledge serves as a torch dispelling the darkness of the nafs (self), protecting the seeker from the abysses of ignorance. This companionship signifies dwelling under the shade of gnosis and deliberate action, safeguarding the wayfarer from the missteps that arise from heedlessness.
The second condition for the realisation of harmonious contemplation is the elimination of the impediments posed by habitual imprints and residues. Such habitual patterns resemble dust settling upon the mirror of the wayfarer's heart, obstructing the reflection of the light of Truth. These residues encompass customs, traditions, and carnal or social attachments that bind the seeker within their fetters. The wayfarer must, like a vigilant gardener, uproot these pernicious weeds from the garden of their heart, thereby paving the way for progress towards the Truth. This process is analogous to purification in the natural sciences, whereby a substance is cleansed of impurities; here too, the heart is refined of incompatible attachments.
The third condition involves the recognition of the occasions of *ghayr* (the Other), which summons the wayfarer to discern the factors that divert the heart from divine love. These manifestations of Otherness resemble shadows cast upon the path of divine light, leading the seeker towards the abysses of carnal desire. Knowledge of these occasions empowers the wayfarer to repel non-divine affections from the heart with the zeal of divine jealousy (*ghayrah*). This zeal functions as a vigilant guardian who stands against the incursions of Otherness and steers the heart towards sincere divine love.
The triad of principles companionship with knowledge, removal of habitual impediments, and recognition of occasions of *ghayr* stand as three robust pillars forming the edifice of harmonious contemplation within the mystical path. These principles guide the seeker from the darkness of ignorance to the illumination of gnosis, from the bondage of attachments to the freedom of the heart, and from the precipices of Otherness to the summit of Truth. Each of these conditions constitutes a progressive step towards perfection, leading the wayfarer to the ultimate goal of the spiritual journey.
The commentator of *Manzil al-Sirn*, in explicating the third condition of harmonious contemplation, emphasises the recognition of occasions of *ghayr*, interpreting this as the identification of circumstances in which divine zeal predominates. He states:
وَبِمَعْرِفَةِ مَوَاقِعِ الْغَيْرِ وَالْمَوَاقِعِ الَّتِي تَغْلِبُ فِيهَا الْغَيْرَةُ مِنْ أُصُولِ أَحْوَالِ السَّالِكِينَ تَتَعَلَّقُ الْقَلْبُ بِالْغَيْرِ فِي حَالِ الْمَحَبَّةِ
("And by the knowledge of occasions of Otherness and those situations in which zeal predominates, from the fundamental states of the wayfarers, the heart becomes attached to the Other in the state of love.") This perspective underlines the necessity of repelling manifestations of Otherness from the heart during divine love. Divine zeal functions as a shield preserving the heart from the onslaught of non-divine attachments, inviting the seeker to uphold sincerity in love of the Truth.
In contrast, Talasmn, the distinguished mystic, prefers the term *ibar* instead of *ghayr*, interpreting it in terms of spiritual passages that elevate the seeker to a loftier station. He maintains that the wayfarer must recognise the passages that convey them from their current state to a higher rank. These passages resemble bridges facilitating the journey from the valley of the self to the realm of Truth. Talasmn regards *ibar* as spiritual opportunities which the seeker ought to seize, thereby advancing towards perfection during decisive moments.
The divergence between the commentator and Talasmn originates from differing emphases on obstacles and requisites within the path. The commentator stresses repelling Otherness, whereas Talasmn focuses on recognising spiritual opportunities (*ibar*). These two perspectives function as dual wings of the seekers flight: one preventing descent, the other guiding ascent. Logically, companionship with knowledge inevitably culminates in recognition of *ibar*; therefore, the commentators emphasis on recognising occasions of *ghayr* as external impediments appears more congruent with the structure of the spiritual path. Nonetheless, Talasmns viewpoint, with its emphasis on timeliness and utilisation of divine breaths, complements this outlook.
The divergence in the interpretation of *ibar* and *ghayr* not only signifies the richness of mystical texts but also indicates the complexity inherent within the spiritual path. The mystic-wayfarer must both recognise and repel Otherness, while also valuing the passages of elevation. Together, these perspectives present a comprehensive map for harmonious progress towards the Truth, urging vigilance and precision in the spiritual endeavour.
Among the prominent Qurnic evidences in this lesson is a verse from Srah d, referring to the story of Solomon and the horses:
فَطَفِقَ مَسْحًا بِالسُّوقِ وَالْأَعْنَاقِ
(Sd 38:33, s translation: "Then he began to stroke their legs and necks.") In this verse, upon observing the splendid horses, Solomon commands:
رَدُّوهَا عَلَيَّ
("Return them to me.") This attention to the horses exemplifies *ghayr* (the Other) which momentarily diverts Solomons heart from divine love. This illustration serves as a mirror, warning the seeker against attachment to the Other during the state of divine love and urging vigilance against the temptations of the nafs.
Following the verse, the term عَنْ ذِكْرِ رَبِّي (Sd 38:32) invites two distinct interpretations: If an denotes turning away (i.e., estrangement from the Truth), it implies Solomons deviation; conversely, if it signifies purpose or intention (similar to the preposition lm), it indicates an action performed for God. Exegetes generally prefer the latter to absolve the prophets of error, yet the present lesson utilises the verse as an example of *ghayr* to illustrate the danger of attachment to the Other. This exegetical divergence, like two branches of a single tree, reflects the profound intricacies of comprehending the Divine Word.
An additional instance is a verse from Surah Al-Anbiy:
فَجَعَلَهُمْ جُذَاذًا
(Al-Anbiy: 58, : "Then He made them into scattered fragments"). In this verse, Abraham, motivated by divine zeal, smashes the idols and declares:
لَأَكِيدَنَّ أَصْنَامَكُمْ بَعْدَ أَنْ تُوَلُّوا مُدْبِرِينَ
(Al-Anbiy: 57, : "By God, I will surely plot against your idols after you have turned your backs and gone away"). The commentator employs this verse as an exemplar of divine zeal; however, the present lesson critiques this interpretation by asserting that the verse indicates zeal (ghayrah), not possessiveness (ghayr), since Abraham is repelling external idols rather than internal attachments. This critique functions as an illuminating beacon that clarifies the conceptual confusion.
Another verse utilised in the lesson is from Surah Al-Anfl:
وَمَا رَمَيْتَ إِذْ رَمَيْتَ وَلَكِنَّ اللَّهَ رَمَى
(Al-Anfl: 17, : "And you did not throw when you threw, but Allah threw"). This verse exemplifies the concept of Ibar, guiding the spiritual seeker from a created action to a divine action. This transition acts as a bridge leading the seeker from self-centredness to the monotheism of divine acts. Nonetheless, the lesson critiques that this verse pertains more strictly to the domain of monotheism than to contemplation, but acknowledges its acceptability as an illustrative example.
To elucidate sincerity in seeking the Truth, the lesson presents a beautiful analogy: the seeker is likened to a child who desires nothing but their mother. Amidst a multitude of objects and individuals, the child seeks solely the mother and negates all else. Similarly, the seeker must pursue the Truth with such sincerity and turn away from all that is non-divine, even if it manifests as the beauty of paradise. This analogy acts as a mirror reflecting the intensity of sincerity and concentration upon the Truth for the spiritual aspirant.
The lesson further employs a humorous analogy to critique attachment to the other: a man who has lost his wife, rather than searching for her, is distracted by other options. This analogy functions as a witty warning, cautioning the seeker against deviation toward the other and emphasising the necessity of maintaining focus upon the Truth.
The Quranic evidences and mystical analogies, like stars in the firmament of knowledge, illuminate the seekers path. Verses from Surahs d, Al-Anbiy, and Al-Anfl each point to facets of the spiritual journey: the peril of the other (ghayr), the necessity of zeal (ghayrah), and the significance of divine action monotheism. The analogies of the child and mother, and the man and his wife, elegantly and poetically depict the concepts of sincerity and avoidance of the non-divine. The critiques offered stress the importance of precision in selecting Quranic evidence and distinguishing between ghayr and ghayrah.
A fundamental challenge in interpreting this lesson is the conflation of the concepts ghayr (the other) and ghayrah (zeal). Zeal denotes repelling the ghayr, whereas ghayr refers to the incursion of non-divine attachments into the seekers heart. The lesson, referring to Abrahams verse
فَجَعَلَهُمْ جُذَاذًا,
criticizes that this verse points to zeal rather than ghayr, since Abraham is expelling external idols, not inner attachments. This confusion resembles a veil of dust settling upon the mirror of understanding divine speech, hindering the precise comprehension of mystical concepts.
Regrettably, the lesson points to a deficiency in Quranic knowledge among certain scholars, which results in erroneous interpretations, such as the conflation of ghayr and ghayrah. This deficiency acts as a barrier impeding the flow of Quranic knowledge into the realm of mysticism. Strengthening this knowledge necessitates rigorous education in Quranic sciences and attentiveness to the subtleties of divine discourse.
Certain verses chosen by the commentator, such as Abrahams verse, do not perfectly correspond with the theme of ghayr. The lesson critiques this selection and underscores the necessity for meticulousness in Quranic referencing. Selecting verses is akin to choosing precious gems from the treasury of the Holy Quran, which must be done with care and relevance to the lessons subject.
The critiques presented emphasize the imperative of precision in interpreting mystical texts and Quranic references. The confusion between ghayr and ghayrah, insufficient Quranic knowledge, and improper selection of verses are challenges that summon the spiritual seeker and the scholar of mysticism to vigilance and deeper study. These critiques serve as beacons illuminating the path to an accurate understanding of Islamic mysticism.
A pivotal concept in the lesson is timeliness in the spiritual journey. The seeker must, like a vigilant hunter, seize spiritual opportunities (divine inspirations). The noble tradition
إِنَّ فِي أَيَّامِ دَهْرِكُمْ نَفَحَاتٍ
(Indeed, in the days of your lifetime there are inspirations) emphasises the truth that spiritual moments resemble fleeting breezes that may not recur for years. The seeker must capture these moments as rare jewels and utilise them to advance in the path.
Sincerity, like a brilliant jewel in the crown of spiritual progress, calls the seeker to pure and unadulterated pursuit of the Truth. The lesson insists that the seeker must be independent of both paradise and hell, desiring solely the Truth. This sincerity is like a fire that burns every non-divine attachment in the seekers heart and guides them toward annihilation in the divine essence.
God, like a wise mentor, tests the seeker with experiences such as weeping, laughter, pain, coquetry, and need, to examine their sincerity. These trials are like furnaces that purify the seekers existential gold from impurities and guide them towards perfection. The seeker must seek nothing but the Truth during these trials and turn away from all that is non-divine.
Timeliness and sincerity constitute the two wings of the seekers flight along the spiritual path. Recognising spiritual moments and utilising them, together with pure sincerity in seeking the Truth, guide the seeker to the peaks of knowledge and monotheism. Divine trials serve as instructors that nurture and perfect the seeker on this journey.
The ninety-third lesson from the chapter on contemplation in Manzil al-Sirn stands as a brilliant gem in the treasury of Islamic mysticism, illuminating the seekers way towards balanced reflection and movement towards the Truth. The triadic principles of companionship with knowledge, elimination of customs, and recognition of moments free from the other establish a robust framework for mystical progression. The divergence in the interpretation of ibar and ghayr reveals the complexity of this path, while Quranic evidences and mystical analogies elucidate profound concepts in a clear and appealing manner. The critiques offered underscore the necessity of precision in understanding divine speech and mystical texts. Timeliness and sincerity, like two guiding stars, lead the seeker along this path.