Derived from the lecture series of Nekounam, (Session Ninety-Four Chapter of Reflection Section Thirteen).
Within the trajectory of mystical spiritual progress (sulk), reflection functions as the portal guiding the seeker towards Divine gnosis and ultimate union with the Truth. The chapter of reflection, designated as Awwal al-Haraka (the first movement) in the venerable text Manzil al-Sirn authored by Khwja Abdullh Ansr, constitutes a foundational stage in the mystical itinerary. The integrity and soundness of this stage is a sine qua non prerequisite for the traversal of subsequent stations such as love (maabba) and ghayr. The ninety-fourth lesson, as explicated and elucidated by Nekounam, extensively investigates the prerequisites for sound reflection and its impediments. This discourse accentuates three cardinal conditions companionship with knowledge (muabat al-ilm), removal of sedimentations and inherited customs (raf al-rusbt wa al-rusmt), and cognizance of loci of the other (marifat mawqi al-ghayr) coupled with rigorous critique and analysis of pertinent Quranic exemplars, thereby offering an exhaustive guide for seekers and scholars of mysticism.
Sound reflection, as the point of departure for mystical movement, necessitates the realization of its prerequisites and the removal of hindrances. Its prerequisite is the companionship with knowledge; that is, the wayfarer must conduct their endeavors with awareness, insight, and an eschewal of illusions and vain imaginings. Knowledge functions as a radiant light that liberates the seekers intellect from the darkness of ignorance and deception. The obstacles to sound reflection bifurcate into two categories: external impediments, namely sedimentations and conventional customs encompassing unfounded habitual practices and stereotypical traditions and internal obstacles, defined as the ghayr (the other), which signifies anything other than the Truth that takes residence within the seekers heart. These three conditions knowledge, removal of sedimentations, and recognition of the other form three steadfast pillars upon which the edifice of sound reflection rests.
| Key Point: Sound reflection in mystical progression is engendered through the fulfilment of companionship with knowledge as a prerequisite, alongside the elimination of both external obstacles (sedimentations) and internal ones (ghayr), thus paving the way for the seekers advancement towards Divine gnosis. |
Companionship with knowledge denotes the essential condition of accompaniment by science and awareness for sound reflection. The seeker is required to acquire foundational sciences and cognitive instruments, preparing the intellect for contemplation on Divine realities. This knowledge encompasses not only religious teachings but also logic and mental tools that guard against the snares of fantasies and delusions. The esteemed commentator stresses that reflection devoid of knowledge leads inevitably to illusion and misguidance. This condition resembles fertile soil in which the seed of gnosis is sown, guiding the wayfarer towards insight.
The external obstacles to reflection consist of sedimentations and customs which refer to unfounded habitual practices and stereotypical traditions. These customs resemble dust upon the mirror of the intellect, obstructing the reflection of the light of Truth. The seeker must, with insight and awareness, remove these barriers from their path to prepare the mind for the reception of Divine gnosis. This removal acts as a broom sweeping away the dust of habits from the hearts surface, thus facilitating sound reflection.
The recognition of the loci of the ghayr that is, identifying the places of the other within the heart constitutes the third condition for sound reflection. The ghayr encompasses anything that is other than the Truth and takes root in the seekers heart, manifesting as a rival to the love of the Truth, such as love of wealth, goodness, offspring, or life itself. This condition calls the seeker to vigilance against the infiltration of the ghayr within the heart. The commentator emphasises that at the initial stage of sulk, often called the tt tt phase, the seeker must be watchful that the ghayr does not expel the Truth from their heart. Such vigilance functions like a guardian protecting the sanctity of the heart from rivals of the Truth.
| Key Point: The recognition of the loci of the ghayr calls the seeker to heightened vigilance against the infiltration of rivals to the Truth within the heart, thereby preventing deviation of reflection towards the ghayr. |
Concerning the third condition of sound reflection, a divergence exists between the original text (matn) of Khwja Abdullh Ansr and the commentary of alamsn. The matn stipulates the third condition as marifat mawqi al-ghayr (knowledge of the loci of the other), whereas alamsn interprets it as marifat mawqi al-ibar (knowledge of loci of admonitions or lessons). The esteemed commentator critiques alamsns interpretation as lacking foundation. This critique hinges on two main pillars: first, the recognition of loci of lessons (al-ibar) falls under the ambit of the first condition, companionship with knowledge, since knowledge and awareness naturally entail recognition of instructive lessons; second, the logical sequence of the conditions of sound reflection requires that the prerequisite (knowledge) precede the removal of obstacles (sedimentations and ghayr). Substituting ibar in place of ghayr disrupts this logical order.
This critique acts as a precise balance, underscoring the necessity of preserving logical structure within theoretical mysticism. The ghayr refers to internal obstacles of the heart, whereas ibar pertains to experiential lessons encompassed by knowledge. This distinction invites the seeker to exercise meticulousness in mystical concepts and to avoid conflation of topics.
| Key Point: The third condition of sound reflection is marifat mawqi al-ghayr, not ibar, since ibar is subsumed under knowledge and substituting it disrupts the logical order of prerequisites and obstacles. |
To explicate marifat mawqi al-ghayr, the commentator refers to a Quranic verse pertaining to the story of Prophet Solomon (peace be upon him):
حَتَّىٰ تَوَارَتْ بِالْحِجَابِ قَالَ رُدُّوهَا عَلَيَّ ۚ فَطَفِقَ مَسْحًا بِالسُّوقِ وَالْأَعْنَاقِ
(Srah d, 38:32; Translated by : Until it disappeared behind the veil [the sun set]. He said: Return them to me. Then he began to stroke their legs and necks.)
In this verse, Solomon (peace be upon him), owing to his affection for horses, became heedless of Gods remembrance and commanded return them to me, thereby demonstrating the infiltration of the ghayr (love of good or ubb al-khayr) within his heart. This ghayr emerged as a rival to love of the Truth. The commentator deems this example highly appropriate as it vividly illustrates the peril of the ghayr penetrating the seekers heart. Such a ghayr acts like an unwelcome guest that occupies the heart and distracts the seeker from focusing on the Truth. The seeker must, with vigilance, repel these rivals from the sanctum of the heart.
| Key Point: The example of Prophet Solomon (peace be upon him) clearly depicts the infiltration of the ghayr (love of good) within the heart, underscoring the necessity for the seekers vigilance against rivals to the Truth. |
The second example refers to the story of Prophet Abraham (peace be upon him) breaking the idols:
تَاللَّهِ لَأَكِيدَنَّ أَصْنَامَكُمْ بَعْدَ أَنْ تُوَلُّوا مُدْبِرِينَ فَجَعَلَهُمْ جُذَاذًا
(Srah Al-Anbiy, 21:57-58; Translated by : By God, I will surely devise a plan against your idols after you have turned your backs and departed. Then he smashed them all to pieces.)
In this case, Abraham (peace be upon him), exhibiting a ghayr (an attitude of otherness or opposition) to the Truth, breaks the idols to expel the ghayr from the beloveds sanctuary. The commentator stresses that this example is inappropriate for explicating marifat mawqi al-ghayr because it refers to ghayr, not ghayr. Ghayr is a state that arises after the love of God has manifested in the seekers heart, prompting them to expel the other from the realm of the Truth, whereas ghayr denotes the acceptance of something other than the Truth within the heart. This distinction, akin to a clear line between light and darkness, underscores the necessity of scrupulousness in the selection of Quranic exemplars.
| Key Point: The example of Prophet Abraham (peace be upon him) breaking the idols refers to ghayr rather than ghayr, and is thus unsuitable for explicating marifat mawqi al-ghayr, as ghayr manifests in later stages of sulk (love and ghayr). |
This chapter of reflection, as interpreted by Nekounam, establishes a rigorous, systematic foundation for mystical progression. It carefully differentiates between conditions, critiques divergent interpretations, and employs Quranic exemplars with precision. The three pillars companionship with knowledge, removal of sedimentations, and recognition of loci of the ghayr constitute an integrated framework that safeguards the wayfarer from illusions and deviations at the outset of the spiritual journey. This foundation is indispensable for advancing to the subsequent stages of love and ghayr, ensuring that the seekers reflection is sound and their heart is purified. Such a meticulous approach exemplifies the scholarly traditions deep reverence for precision in mystical discourse and paves the way for seekers to traverse the stations of the wayfarers with clarity and insight.
In this verse, the Companions of the Cave stood resiliently against the Ghayrthat is, anything other than the Truthand resisted the tyrant, thereby abstaining from associating partners with God. The commentator considers this example instrumental for elucidating the Marifat Mawqi al-Ghayr (knowledge of the loci of the other) because it explicitly refers to Ghayri rather than Ghayr. The Companions of the Cave courageously and unequivocally repelled the Ghayr from the sanctuary of the Truth, a phenomenon which properly belongs to the domain of al-Ghayri (the subsequent stage of spiritual progression). This example, akin to a lofty standard, manifests Ghayri and steadfastness against the tyrant, yet it is unsuitable for discerning the Ghayr within the heart of the seeker.
| Key Point: The example of the Companions of the Cave pertains to Ghayri in opposition to the tyrant and is not appropriate for explicating Marifat Mawqi al-Ghayr, since it belongs to a higher stage of the spiritual journey (the chapter on al-Ghayri). |
The fifth example relates to the response of Pharaohs sorcerers to his threats:
قَالُوا لَا ضَيْرَ ۖ إِنَّا إِلَىٰ رَبِّنَا مُنْقَلِبُونَ
(Al-Arf, 7:125; translated by : They said, No harm; indeed, we will return to our Lord.)
In reply to Pharaohs menacing words, the sorcerers calmly and confidently declared their return to God. The commentator attributes this state neither to Ghayr nor Ghayri, but rather to the station of divine proximity, love, and ecstasy. At this stage, the sorcerers are so immersed in divine love and nearness that Pharaohs threats become insignificant to them. This example, like a radiant jewel, reveals a stage transcending mere reflection and even the Ghayri, thus rendering it unsuitable for elucidating Marifat Mawqi al-Ghayr.
| Key Point: The example of Pharaohs sorcerers signifies the station of proximity and love and is unsuitable for explaining Marifat Mawqi al-Ghayr because it belongs to the higher stages of the spiritual path (the chapter on Love and Proximity). |
The esteemed commentator delicately and precisely addresses the distinction between Ghayr and Ghayri. The term Ghayr denotes anything other than the Truth that inhabits the heart of the seeker and appears as a rival to the love of the Truth, such as love of wealth, virtue, or offspring. Conversely, Ghayri is a state emerging after divine love has been established in the seekers heart, compelling the individual to repel the Ghayr from the sanctuary of the Beloved. This distinction, like a clear dividing line between two separate realms, underscores the necessity of meticulousness in the stages of spiritual progression. In the chapter of Reflectionbeing the initial stage of the spiritual journeythe focus lies on recognising and repelling the Ghayr, whereas Ghayri manifests in later stages, such as the chapters on Love and Ghayri (p. 174 of the book).
| Key Point: Ghayr refers to the acceptance of something other than the Truth within the heart, while Ghayri denotes the repulsion of the Ghayr from the sanctuary of the Truth, appearing after divine love in the later stages of the spiritual path. |
The commentator emphasises that the chapter of Reflection, as the Awal al-Haraka (the first movement), is a preliminary stage in the spiritual journey where the seeker is not yet a perfect hero and remains vulnerable to the influence of Ghayr. The Ghayr is likened to a chain that draws the seekers heart towards carnal desires, while Ghayri is compared to a sharp sword that expels the Ghayr from the sanctuary of the Truth. This distinction portrays the evolutionary trajectory of the spiritual journey, which begins with recognising and repelling the Ghayr in the chapter of Reflection and culminates in the emergence of Ghayri and love in subsequent stages.
The commentator, adopting a critical perspective, points to the lack of uniformity among the Quranic examples used to elucidate Marifat Mawqi al-Ghayr. Only the example of the Prophet Solomon (peace be upon him) distinctly demonstrates the penetration of Ghayr (love of virtue) within the heart and is appropriate for this purpose. Other examplesnamely the breaking of idols by Abraham (peace be upon him), Abrahams delegation, the Companions of the Cave, and Pharaohs sorcerersbecause they refer to Ghayri or higher stations (love and proximity), are incongruent with the aims of the chapter of Reflection. This critique, like a polished mirror, reflects the imperative of exactitude in correlating Quranic verses with mystical concepts.
| Key Point: Only the example of Prophet Solomon (peace be upon him) is appropriate for explaining Marifat Mawqi al-Ghayr, as other examples pertain to Ghayri or higher spiritual stations and do not align with the objectives of the chapter of Reflection. |
The commentator, employing an elegant metaphor, underscores the importance of meticulous selection of Quranic verses: just as one cannot place verses in sacks one upon another without reflection, so too in theoretical mysticism must verses be matched to concepts with care and insight. This precision acts like a scale that weighs each verse within its mystical context, preventing erroneous application. This is especially crucial in the chapter of Reflection, the initial stage of the spiritual journey, since the seeker remains susceptible to the influence of the Ghayr.
The commentator draws attention, by reference to the example of Abrahams delegation (peace be upon him), to a specific kind of Ghayrnamely, non-emotional Ghayr. This Ghayr arises from paternal affection, which may even manifest among the saints. Unlike the Ghayr in the case of Solomon (love of virtue), which pertains to material and carnal pleasure, the non-emotional Ghayr originates in human affection. This distinction, like the branches of a sturdy tree, reveals the diversity of the Ghayr in the seekers heart. The seeker must, with discernment, repel even this non-emotional Ghayr to attain complete union with the Truth.
| Key Point: Non-emotional Ghayr, such as paternal affection in Abrahams delegation (peace be upon him), constitutes a special type of Ghayr that may even appear in saints and requires vigilant repulsion. |
Emotion, especially concerning ones children, can act as a powerful wave diverting the seekers heart toward the Ghayr. The commentator illustrates this challenge through a poignant metaphor: saints, unlike the unprincipled who prioritise themselves over their children, due to their abundant emotion, may become vulnerable before their offspring. Although this emotion is human and valuable, if it infiltrates the heart as Ghayr, it impedes concentration on the Truth. The seeker must, through spiritual refinement, contain this emotion within the bounds of love for the Truth.
The chapter of Reflection, as the inception of the spiritual journey, plays a foundational role in preparing the seeker for arrival at the Truth. Lesson ninety-four of Manzil al-Sirn offers a comprehensive guide for travellers by elucidating the three conditions for sound reflectioncompanionship with knowledge, removal of obstructions and impressions, and Marifat Mawqi al-Ghayr. Companionship with knowledge equips the mind with awareness and insight; removal of obstructions eradicates external impediments; and Marifat Mawqi al-Ghayr renders the seeker vigilant against the influence of rivals of the Truth. The commentators critique of almasns interpretation underscores the importance of maintaining the logical order of necessary conditions and obstacles.
The analysis of Quranic examples highlights the necessity of precision in matching verses to mystical concepts. Only the example of Prophet Solomon (peace be upon him) suitably illustrates the Ghayr, while other examples correspond to Ghayri or higher stations. The distinction between Ghayr and Ghayri clarifies the evolutionary path of the spiritual journey: in the chapter of Reflection, the seeker must prevent the infiltration of Ghayr into the heart, whereas Ghayri emerges at later stages after divine love. Non-emotional Ghayr, such as paternal affection, poses a particular challenge that demands refinement and vigilance.
This lesson, like a brilliant torch, illuminates the path of sound reflection and guides the seeker towards divine knowledge. The seeker, by fulfilling these conditions and removing obstacles, attains the Truth much like an athlete reaching perfection through discipline.
| Supervised by: Sadegh Khademi |
