Analytical Exposition of the Chapter on Remembrance in Manzil al-Sirn
Derived from the lecture series of Nekounam, may his sanctity be revered (Session 96 Chapter on Remembrance Part Two)
Introduction
Within the spiritual journey and mystical wayfaring, the station of Remembrance holds a position of utmost dignity and eminence as one of the exalted spiritual stages. This station, meticulously elucidated in the noble treatise Manzil al-Sirn authored by Khwaja Abdullah Ansari, has been further analysed with profound depth and sagacity in the discourses of Nekounam, . This manuscript endeavours to articulate, with measured and refined diction, the intricate mystical and philosophical concepts pertaining to thought and remembrance.
Section One: Remembrance, a Gateway to Truth
The Significance of the Chapter Title and Conceptual Distinction
The lecture commences by referencing the sublime verse وَمَا يَتَذَكَّرُ إِلَّا مَنْ يُنِيبُ (Fldvands translation: And none take heed except those who return [to God], Ghfir, 40:13) and proceeds to scrutinise the title Chapter of Remembrance. It is suggested that the title Chapter of Dhikr might be more fitting given its inclusivity and comprehensiveness over all forms and levels of dhikr. This distinction underscores the conceptual profundity of dhikr as a mystical station transcending mere recollection limited to repentance (inbah), encompassing all existential and actual dimensions thereof.
Key Point: The title Chapter of Dhikr, by virtue of embracing all existential and actual levels of remembrance, differs from Chapter of Tadhakkur and indicates the lofty station of dhikr within the mystical path.
In this station, tadhakkur (remembrance) signifies not solely recollection but acts as a bridge guiding the wayfarer from heedlessness to presence, from absence to conscious awareness. This concept, emphasised through the aforementioned verse, reveals that remembrance is possible only in the shadow of sincere repentance and return to the Divine Reality.
Essential Distinction Between Thought and Remembrance
A primary axis of the discourse is the fundamental distinction between thought and remembrance. Thought, characterised as a created motion, is defined within the context of absence and signifies alab al-mafqdthe seeking of what is lost. Conversely, remembrance exists as a being and actuality within the realm of consciousness, entailing the preservation of what is present. Thought is a motion that transports the human from beginnings to ends and is described in practical mysticism as talammus al-barah li-istidrk al-bah (the employment of insight to attain perfection). Remembrance, however, focuses on preserving existence and averting heedlessness.
This distinction resembles the difference between a turbulent journey in search of a lost treasure (thought) and guarding a treasure already attained (remembrance). Thought is like a wave propelling the wayfarer towards the shore of perfection, whereas remembrance is the shore that bestows tranquillity and stability.
Key Point: Thought is a created motion in the context of absence directed towards seeking perfection; remembrance is actuality and being within consciousness aimed at preserving truth and avoiding heedlessness.
Desire and Love: The Two Wings of the Spiritual Path
The lecture beautifully elucidates the relationship of desire and love to thought and remembrance. Desire, as the quest for what is lacking, resides in the realm of absence and movement (thought). Love, however, pertains to the preservation of what is present and belongs to the domain of consciousness and remembrance. Desire is akin to thirst drawing the wayfarer towards the spring of truth, while love is like drinking from that spring and preserving its freshness.
This distinction provides a mystical-philosophical framework for understanding the relationship between thought and remembrance. Desire motivates the journey towards perfection; love signifies steadfastness in the state of union and maintenance of connection with the existing truth. These two are like the two wings of a bird, lifting the wayfarer to soar in the sky of gnosis.
Key Point: Desire is the driving force behind thought in the quest for perfection, while love guards remembrance by preserving truth and union with the Divine.
Summary of Section One
The first section, through the exposition of the chapter title tadhakkur and its distinction from dhikr, underscored the significance of remembrance as a comprehensive and existential station. The distinction between thought and remembrance, as two distinct stages in the spiritual journey, signifies the movement from seeking to union. Desire and love, as complementary forces, guide the wayfarer from absence to consciousness. These concepts lay the foundation for a deeper understanding of the subsequent stages of the spiritual path.
Section Two: The Superiority of Remembrance Over Thought
The Superior Station of Remembrance
The lecture asserts that remembrance, owing to its actuality and being, is superior to thought. While thought holds a lofty rank, as conveyed in the noble hadith tafakkur sah khayr min ibdah sabn sanah (An hour of reflection is better than seventy years of worship), remembrance, by virtue of preserving existence and its direct relation to truth, occupies a higher station. This superiority resembles the difference between a candle burning in darkness (thought) and a light illuminating the entire expanse of existence (remembrance).
Key Point: Remembrance, due to its actuality and preservation of being, is superior and loftier than thought, which is a created motion seeking perfection.
Thought as a Created Attribute; Remembrance as an Essential Attribute
Thought, due to its dependence on conception, affirmation, and mental prerequisites, is a created attribute manifesting within humans. Conversely, remembrance is both an essential and created attribute shared by humans and the Almighty, as indicated in the sublime verse فَاذْكُرُونِي أَذْكُرْكُمْ (Fldvands translation: So remember Me; I will remember you, Al-Baqarah, 2:152). This shared attribute elevates remembrance to a distinguished station, for it manifests not only within the created realm but also within the Divine Essence.
Thought is akin to a tool whereby man endeavours to construct the edifice of knowledge, whereas remembrance is the edifice itself, wherein presence and union are actualised. God, due to His absolute perfection, requires no thought, as conveyed in the verse إِذَا أَرَادَ شَيْئًا أَنْ يَقُولَ لَهُ كُنْ فَيَكُونُ (Fldvands translation: When He intends a thing, His command is only that He says to it, Be, and it is, Y-Sn, 36:82).
Key Point: Thought is a created attribute limited to humans; remembrance is both an essential and created attribute shared by God and creation, directed towards actuality and presence.
Mystical Irony: The Human Advantage Over the Divine
The lecture, employing a tone of mystical irony, regards thought as an advantage bestowed upon humans vis--vis the Divine, since God, in His absolute perfection, is devoid of thought and creates without mental prerequisites. This irony emphasises the limitation of thought relative to Divine actuality. Thought represents perfection for man, yet for God, who requires no movement or conditions, it constitutes imperfection.
This depiction acts as a mirror reflecting the human created limitations before the Divine Absolute, while simultaneously honouring human endeavour in the pursuit of gnosis.
Created Privileges vis--vis the Awliy
The discourse continues this mystical irony by asserting that humans, owing to their scholarly pursuits and ascetic efforts, possess advantages over the infallible saints (awliy), who require no such exertions. This statement, while affirming the value of human endeavour, also acknowledges the inherent superiority of the saints intrinsic perfections.
This metaphor resembles a comparison between a gardener who toils to sow seeds and a fruit that ripens effortlessly upon the tree of the saints existence.
Key Point: Knowledge and asceticism are created perfections valuable to humans but occupy a lower rank compared to the intrinsic perfections of the saints.
Summary of Section Two
The second section, by emphasising the superiority of remembrance over thought, explicated the exalted status of remembrance as both an essential and created attribute. Thought, as a created tool, serves as a prelude to perfection; remembrance, by virtue of actuality and direct connection to truth, occupies a loftier station. The mystical irony within the lecture, while highlighting thoughts limitations, values human endeavour within the spiritual journey.
Section Three: Inbah, a Bridge Towards Remembrance
The Role of Inbah in Remembrance
The lecture, referencing the verse وَمَا يَتَذَكَّرُ إِلَّا مَنْ يُنِيبُ, considers inbah (return, repentance) a necessary prerequisite for remembrance. Inbah follows awakening (yaqah), self-accounting (musabah), and repentance (tawbah), and denotes the pouring out of the heart and weeping from a state of humility before the Truth. This station is accompanied by purity and sincerity of the innate disposition, preparing the heart to receive remembrance.
Inbah is likened to rain washing the soil of the heart, rendering it receptive to the germination of remembrance. Such weeping is not born of weakness but from awareness of deficiencies and a return to the pristine nature.
Key Point: Inbah forms an emotional and existential bridge between repentance and remembrance, whereby purity and sincerity of disposition ready the heart for Divine presence.
Hardening of the Heart: An Obstacle to Inbah
Hardness of heart is identified as the primary impediment to inbah, arising from factors such as overeating, oversleeping, excessive speech, and even lawful consumption without regard for the rights of others. These factors, described as ghawsh al-nashah (worldly afflictions), estrange the heart from purity and sincerity, obstructing the outpouring of the heart.
Hardness of heart resembles a stone placed upon the spring, preventing the outflow of pure water. In this light, asceticism and self-discipline are necessary to soften the heart and enable remembrance.
Key Point: Hardness of heart, caused by worldly distractions and neglect of rights, obstructs inbah and thus remembrance; spiritual discipline is essential for softening the heart.
Summary of Section Three
The third section outlines inbah as the vital transitional station enabling the wayfarer to progress from repentance to actual remembrance. Through self-purification and heartfelt sincerity, one prepares the spiritual soil for the seed of remembrance to sprout. Conversely, heedlessness and worldly distractions harden the heart, impeding this spiritual progression.
Conclusion
This refined exposition of the chapter on remembrance within the mystical text Manzil al-Sirn elucidates the profound concepts of thought, remembrance, desire, love, and the essential role of inbah. Through this layered analysis, the journey from absence to presence is revealed as a dynamic interplay of spiritual states and stations. The wayfarer is called to navigate the inner realms with discernment, humility, and perseverance, embracing remembrance as the luminous gateway to truth and Divine proximity.
Negligence can be overcome. Repentance, accompanied by weeping and the outpouring of the heart, guides the seeker towards remembrance (dhikr) and the presence before the Divine Reality.
Section Four: Remembrance (Dhikr) in the Noble Quran
Quranic Statistics and the Status of Dhikr
The lecture references Quranic statistics: the term thought (fikr) appears approximately twenty times, heart (qalb) one hundred and thirty-two times, and remembrance (dhikr) around three hundred times in the Noble Quran. This numerical disparity indicates the exalted rank of dhikr. The heart, as the receptacle of dhikr, and the spirit, as its most sublime vessel, possess stations loftier than mere thought. These statistics function as a map, delineating the eminent position of dhikr within the constellation of Quranic knowledge. Dhikr shines like a luminous star in the heavens of the Quran, illuminating the heart and spirit with its radiant light.
Key Point: Quranic statisticsapproximately 300 occurrences of dhikr contrasted with 20 for thought and 132 for heartevince the elevated station of dhikr as an existential rank, not merely a verbal articulation.
Verbal Dhikr versus True Dhikr
The lecture distinguishes between verbal dhikr (such as uttering Subn Allh) and authentic dhikr, which entails heartfelt attention and presence. Verbal dhikr, devoid of heartful presence, may accompany negligence or even hardness of heart. Verbal dhikr resembles a banner merely signifying a form of existence, whereas true dhikr embodies the very form and presence before the Divine. Verbal dhikr serves as a tool for polishing and refining the dhikr of the heart, yet in the absence of heartfelt presence, it lacks genuine efficacy. The lecture employs a satirical metaphor likening verbal dhikr without attention to pronouncing Subn Allh while engaging in usuryan act that not only lacks effect but hardens the heart.
Key Point: Verbal dhikr functions as an instrument for polishing heartfelt remembrance; however, without heartful presence, it remains ineffectual and may even accompany negligence and hardness of heart.
Vulnerability of Thought versus the Stability of Dhikr
Thought, due to its kinetic and contingent nature, is susceptible to error and misguidance, whereas dhikr is akin to honey, immune to corruption and impurity. The lecture employs a beautiful metaphor, comparing thought to food that spoils if not refrigerated, while dhikr resembles honey that preserves its purity even in adverse conditions. This analogy paints a vivid picture contrasting the fragility of thought with the enduring constancy of dhikr. Because thought depends upon prerequisites and calculations, it may falter; dhikr, rooted in actuality and presence, remains invulnerable to harm.
Key Point: Thought, by virtue of its kinetic nature, is prone to error and misguidance; conversely, dhikr, like honey, is impervious to corruption and possesses existential stability.
Summary of Section Four
Section Four emphasises the exalted station of dhikr in the Noble Quran and clarifies the distinction between verbal and true dhikr. Quranic statistics highlight the superior rank of dhikr, and the differentiation between thought and dhikr underscores the steadfastness of dhikr in contrast to the fragility of thought. The section stresses the necessity of heartful presence and the avoidance of negligence to realise authentic remembrance.
Section Five: Thought and Dhikr, Two Pillars of Spiritual Progress
The Complementary Role of Thought and Dhikr
The lecture underscores that a human being requires thought to attain dhikr; however, in the absence of dhikr, thought too becomes diverted. Thought is the instrument of progression towards perfection, yet without dhikr, such progression leads to negligence and deviation. Dhikr, as the preservation and consolidation of perfection, complements thought. Thought and dhikr resemble the two wings of a bird, enabling the seeker to soar in the sky of gnosis. Without thought, the seeker cannot reach dhikr; without dhikr, thought sinks into the whirlpool of negligence.
Key Point: Thought and dhikr constitute two complementary pillars in spiritual progression; thought is the tool of movement towards perfection, while dhikr guarantees its preservation and consolidation.
Negligence and Hardness of Heart, Obstacles to Dhikr
Negligence and hardness of heart represent the principal obstacles along the path of dhikr. Negligence stems from inattention to the Noble Quran and the prayer mat, whereas hardness arises from the accumulation of mundane afflictions such as overeating, excessive speech, and envy. The lecture uses a humorous metaphor likening negligence to reading non-Quranic books in lieu of the Quran, which may lead to a hardened heart. Negligence is like dust settling upon the mirror of the heart, preventing the reflection of the light of Truth; hardness is like a stone shattering this mirror. Only by returning to the Quran and the prayer mat can these impediments be removed.
Key Point: Negligence and hardness of heart are primary impediments to dhikr that can be overcome only through a return to the Noble Quran and the Shariah.
The Importance of Purity and Sincerity in Repentance
Repentance (inbah) is the fruit of purity and sincerity of the innate disposition; without these, remembrance cannot be realised. Purity cleanses the heart from the overlay of mundane afflictions (ghawsh al-nashah). The lecture identifies factors such as overeating, oversleeping, excessive speech, envy, and resentment as obstacles to purity. Purity is like crystalline water that washes the heart, preparing it to receive the light of remembrance. Without this purity, the heart remains imprisoned in hardness and negligence.
Key Point: Purity and sincerity of the innate disposition are prerequisites for repentance and remembrance, cleansing the heart of mundane afflictions and preparing it to receive dhikr.
Summary of Section Five
Section Five elucidated the complementary roles of thought and dhikr, highlighting the necessity of equilibrium between them in the spiritual path. Negligence and hardness are identified as principal obstacles thwarting authentic dhikr, while purity and sincerity of disposition form the bridge to repentance and remembrance. The section accentuates the indispensability of returning to the Quran and Shariah to overcome negligence.
Conclusion and Synthesis
The chapter on remembrance (dhikr) within the stages of the travellers journey constitutes a pivotal station in the spiritual path, serving as a gateway to truth and presence before the Divine. The distinction between thought and dhikr as two distinct degrees in the spiritual journey exemplifies the progression from seeking to union. Thought is an acquired attribute and a preliminary step towards perfection, whereas dhikr is both an essential and acquired attribute situated in the station of actuality and presence. Repentance, grounded in purity and sincerity of disposition, forms a link between repentance proper and remembrance, preparing the heart to receive dhikr. Obstacles such as negligence and hardness of heartstemming from mundane afflictionsimpede authentic remembrance and can be surmounted only through a return to the Noble Quran, the Shariah, and the refinement of the heart. This treatise, through precise explication of the concepts of thought, dhikr, repentance, and obstacles on the spiritual path, demonstrates that spiritual progress necessitates a balance between movement (thought) and stabilization (dhikr). Dhikr is akin to a light illuminating the heart and spirit, guiding the seeker from the darkness of negligence to the radiance of presence.
Supervised by Sadegh Khademi
