of Nokounam, (Session 120 - Chapter on Riyat - Part One)
The chapter on Riyat in the esteemed treatise Manzil al-S'irn, authored by Khwaja Abdullah Ansari, constitutes one of the foundational stages in the mystical journey of the seeker, whereby the nafs (self) is prepared to embrace truth and sincerity. This chapter holds a pivotal position within the hierarchy of the preliminary stages (Badyt), serving as a crucial preparatory ground for ascending to loftier stations such as Sam and uzn. Riyat functions analogously to the initial stretches in physical exercise, conditioning both body and soul to endure the spiritual rigours of the path.
The treatise Manzil al-S'irn is segmented into ten stages or divisions, the foremost of which is the Badyt the preliminaries or prerequisites of the spiritual journey. These Badyt function much like the initial warm-ups in athletic training, preparing the nafs to confront the more arduous stations of spiritual progress. The stages encompass: Yaqah (awakening from heedlessness), Tawbah (repentance and return to God), Musabah (self-accounting), Inbah (turning the heart towards the Truth), Tafakkur (contemplation and intellectual movement towards reality), Dhikr (preservation of elevated cognitions), Itism (holding firmly to God), Firr (fleeing from anything other than God), Riyat (spiritual exercise and self-discipline), and Tarannum al-Sam (the spiritual exhilaration of listening).
These stages, arranged hierarchically, guide the seeker progressively towards knowledge (irfn) and sincerity (idq). The Badyt, much like physical conditioning in athletics, prime the nafs to receive the truth and endure the spiritual burdens of subsequent levels.
The Badytliterally beginnings or preliminaries of the spiritual pathcomprise exercises that rouse the nafs from the slumber of heedlessness, preparing it to receive truth. These stages resemble the initial stretches in sport that ready both body and soul for demanding spiritual exertion. Absent these preliminaries, the seeker lacks the capacity to withstand the pressures of later stations such as uzn (spiritual sorrow) and awf (fear).
The Badyt liberate the nafs from its carnal and temperamental impediments and direct it towards gnosis. They serve as a bridge that conveys the traveller from the darkness of heedlessness to the illumination of truth.
The Badyt stages include Yaqah, Tawbah, Musabah, Inbah, Tafakkur, Dhikr, Itism, Firr, Riyat, and Tarannum al-Sam. Each of these stations performs a specific role in preparing the seeker:
Riyat and Sam constitute the culminating phases of the Badyt, conditioning the nafs for the stages that follow.
Tafakkur is the intellectual movement from the point of origin towards the goal, and Dhikr is the preservation and consolidation of these cognitive attainments. These two stations are prerequisites to Itism and Firr, which subsequently lead the seeker to Riyat. Tafakkur functions as a mental journey towards truth, while Dhikr acts as a guardian that prevents the loss of these insights.
Itism entails clinging firmly to God and relying upon Him, whereas Firr signifies fleeing from all that is other than God and from selfish claims. These stations liberate the seeker from temperamental attachments and guide him toward Riyat. Itism is likened to seeking refuge within a steadfast fortress, and Firr resembles escaping from the snares of the nafs.
Riyat denotes the exercise and training of the nafs to prepare it for spiritual pressures. This stage softens and disciplines the nafs so that it can withstand subsequent stations such as uzn and awf. Riyat is akin to physical conditioning that prepares both body and soul to bear heavy spiritual burdens.
Riyat guides the seeker towards a firm conviction in the truth and sincerity of existence. This convictionthat the cosmos is genuine and everything proceeds according to truth and sincerityconstitutes knowledge and certainty. At this juncture, the seeker realises that all is true, a belief that liberates him from doubt and hesitation.
Following the exertions of Riyat, the seeker experiences fatigue and thus requires Sam, which replenishes spiritual energy. Sam functions like a refreshing tonic or ripe pineapple, restoring lost vitality. This phase establishes a balance between pressure and exhilaration within the spiritual journey.
وَالَّذِينَ يُؤْتُونَ مَا آتَوْا وَقُلُوبُهُمْ وَجِلَةٌ
Translation: "And those who give what they give while their hearts are full of fear" (Al-Muminn 23:60, trans. ).
This verse alludes to a condition wherein the seeker, despite performing acts of worship, fears that their deeds may not be accepted. Such fear is an indication of knowledge and sincerity, as the seeker remains anxious over the conformity of his actions to the divine command.
Physical Riyat prepares the body to endure spiritual pressures. Without Riyat, the body is akin to stagnant water, liable to corruption. Riyat keeps the body supple and ready, extending lifespan. This preparation is essential not only for the body but also for intellect and soul.
A body devoid of movement is like water resting in a basin that becomes putrid. Riyat acts as a flowing current that refreshes the basin continuously.
Riyat guides the seeker to acceptance of the truth of existence, encompassing the realities of God, creation, action, recompense, and retribution. This stage elevates the seeker from doubt to certainty, allowing him to embrace the cosmos as a serious and authentic reality.
The commentator interprets asceticism as an addiction to truthfulness, that is, the readiness to accept reality with an inner fervour. This addiction is pursued with desire and love, akin to the craving for narcotics, yet it is directed towards truth and gnosis.
Within ascetic practice, dhikr involves the repetitive utterance of phrases such as "Everything is true," which serves to consolidate truthfulness within the soul. This dhikr may be articulated in either Persian or Arabic, and must correspond appropriately to the spiritual state of the seeker.
Dhikr functions like a key unlocking the shackles of heedlessness and arrogance, thereby guiding the aspirant towards truth.
The selection of dhikr must be guided by the spiritual mentor and aligned with the aspirants spiritual station. An unsuitable dhikr, much like a medicine taken without a prescription, can be harmful. For instance, a phrase such as "May the dust be upon your head" was effective in breaking the arrogance of a seeker, ultimately leading him to gnosis and awakening.
The seekers fear of the non-acceptance of their deeds arises from doubt regarding the conformity of the action with the Divine command (nafs al-amr). This fear is a sign of gnosis, as the seeker is concerned that their deed may not align with the Divine will.
فَالْخَوْفُ إِنَّمَا يَكُونُ لِلشَّكِّ فِي مُطَابَقَةِ الْعَمَلِ لِلْأَمْرِ
The friends of God are liberated from this fear by virtue of certainty. As Amir al-Muminin (peace be upon him) said: "There is no fear of Your Fire nor hope for Your Paradise." The saints speak with courage before God and creation.
The correctness (sia) of an action pertains to its external validity and lies within the domain of jurisprudence. Acceptance (qubl), however, depends upon sincerity and conformity with the Divine command (nafs al-amr). The ascetic seeks acceptance rather than mere correctness.
A prayer performed to gain worldly reputation may be correct, yet it is not accepted. Acceptance hinges on conformity with Divine intent.
The use of words such as dog and jackal in eulogies contravenes Islamic dignity and results in the degradation and distortion of religious culture. Eulogies must be conducted in a regulated manner with defined parameters.
Eulogies are like mirrors that must reflect the truth and honour of religion, not degrade it through offensive language.
Terms such as servant and slave, given their royal and arrogant connotations, are incompatible with the concept of ubdiyya (servitude to God). Servitude is a journey towards Divine proximity and governance, not humiliation and servility.
Ubdiyya is akin to a pilgrimage towards Divine nearness, not the degradation of man to a servile position.
Certainty (yaqn) is conformity with the Divine command (nafs al-amr) and eradicates doubt. Asceticism guides the seeker to certainty and a positive trust in God so that everything is perceived from a Divine perspective: "I am joyous in this world because the world is joyous by virtue of Him."
Certainty acts like a light dispelling the darkness of doubt from the seekers heart, guiding him towards truth.
The chapter on asceticism within the Manzil al-Sirn constitutes a foundational stage in the initial phases of spiritual wayfaring, preparing the soul to receive truthfulness and reality. This chapter follows the stages of awakening, repentance, self-accounting, turning towards God, contemplation, dhikr, steadfastness, and flight, equipping the seeker to endure the spiritual pressures of subsequent stages such as sorrow and fear. Through diligent practice, asceticism directs the soul towards an addiction to truthfulness and brings the seeker to a conviction in the reality of existence. The Noble Quranic verse:
وَالَّذِينَ يُؤْتُونَ مَا آتَوْا وَقُلُوبُهُمْ وَجِلَةٌ
signifies the seekers fear of the non-acceptance of deeds, arising from doubt about conformity to the Divine command. The friends of God are exempt from this fear by virtue of certainty. The critique of eulogistic culture and inappropriate vocabulary emphasises the necessity for regulation and the preservation of Islamic dignity.
