the lecture series of Nokounam, may his sanctity be preserved (Session 124 Chapter on Spiritual Discipline Part Five)
Manzil al-Sirn, authored by Khwaja Abdullah Ansari, stands as one of the most eminent treatises in Islamic mysticism, delineating the stages of spiritual progression with unparalleled precision and profundity. Each station (manzil) within this work represents a step on the seekers journey towards spiritual exaltation, expounded in a refined and mystical language that articulates its characteristics and requisite conditions. The present lecture, delivered during the one hundred and twenty-fourth session, is dedicated exclusively to the Chapter on Spiritual Discipline. This station, regarded as one of the foundational phases of the mystical path, concerns the preparation of the nafs (self) to receive truth and to attain sincerity and confirmation.
Within the mystical journey, spiritual discipline is defined as a conscious and sustained exercise intended to prepare the nafs for the reception of truth and the fortification of spiritual volition. As delineated in the lecture, this process guides the seeker from states of weakness and lethargy towards spiritual strength and resilience. Spiritual discipline is an exercise devoid of any external or material objective; rather, its goal is intrinsically inward: the softening of the soul, the concentration of spiritual energy, and readiness for subsequent stages of the path. By analogy, spiritual discipline resembles an athlete who, through continuous practice, conditions the muscles of the spirit for forthcoming spiritual battles.
Spiritual discipline constitutes an exercise aimed at preparing the nafs for the acceptance of truth, strengthening spiritual willpower, and acquiring spiritual masteryentirely independent of any material or external goal.
From a psychological perspective, spiritual discipline may be construed as a motivational process that propels the seeker from inertia towards dynamism and spiritual growth. This process, emphasizing repetition and orderliness, aligns congruently with theories of spiritual development within Islamic mysticism.
Success in spiritual discipline is contingent upon the acquisition of two fundamental attributes: sincerity (idq) and confirmation (tadq). Sincerity denotes truthfulness and purity before the Divine, guiding the seeker towards the manifestation of truth within the realm of existence. Confirmation entails heartfelt belief in divine promises and validation of religious truths, liberating the seeker from doubt and scepticism. The lecture accentuates that the seeker must nurture these two qualities within themselves during spiritual discipline to attain certitude and heartfelt assurance.
Sincerity and confirmation constitute the essential foundations of spiritual discipline, guiding the seeker from states of doubt and hesitation towards certainty and inner conviction.
From the vantage point of Islamic philosophy, sincerity and confirmation function as the twin wings of spiritual flight, safeguarding the seeker from the snares of the ego and satanic insinuations. These qualities, by reinforcing faith and will, pave the way for advancement through the subsequent stages of the mystical path.
The lecture, referencing the noble verse وَهُوَ الَّذِي يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ وَيَعْفُو عَنِ السَّيِّئَاتِ (Al-Shr: 25; translated by : And He it is who accepts repentance from His servants and pardons evil deeds), underscores the significance of maintaining a benevolent expectation (usn al-ann) towards God. This verse forms the doctrinal foundation for spiritual discipline, encouraging the seeker to trust in Divine mercy and forgiveness. Good expectation serves as a light that dispels the darkness of doubt, inspiring the seeker to persevere along the spiritual path.
Good expectation of God represents the ultimate aim of spiritual discipline, guiding the seeker towards trust in Divine mercy and pardon, thereby shielding them from doubt and despair.
From the perspective of Islamic theology, good expectation of God signifies steadfast faith and confidence in Divine promises. This belief, by bolstering intrinsic motivation, encourages the seekers persistent endeavour in the mystical journey.
Khwaja Abdullah Ansari chose the verse وَالَّذِينَ يُؤْتُونَ مَا آتَوْا وَقُلُوبُهُمْ وَجِلَةٌ (Al-Muminn: 60; translated by : And those who give what they give while their hearts are fearful) for the chapter on spiritual discipline. This selection corresponds well with the emotional state of beginners on the path, who experience wajla fear coupled with humilityin their hearts. Such fear signifies earnestness and spiritual self-awareness, urging the seeker towards self-vigilance and increased exertion.
The verse وَالَّذِينَ يُؤْتُونَ مَا آتَوْا وَقُلُوبُهُمْ وَجِلَةٌ aptly reflects the beginners psychological condition of fear and reverence, making it a precise and profound choice for the chapter on spiritual discipline.
From a mystical exegesis standpoint, this verse alludes to the emotional condition of the novice seeker, who remains engulfed in doubt and apprehension regarding the acceptance of their deeds. Contrary to common misconception, this fear denotes spiritual growth, as it propels the seeker towards alertness and conscientiousness.
Commentators, notably al-Tilimsani, have proposed that the verse وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا (Al-Ankabt: 69; translated by : And those who strive in Our cause We will surely guide them to Our paths) would be more suitable for the chapter on spiritual discipline. This proposition has been critiqued on two grounds: firstly, the verse refers to the stage of jihad, which is of a higher rank than spiritual discipline and pertains to intermediate seekers, not novices. Secondly, the absence of the element of fear in this verse renders it unsuitable for describing the beginners emotional state.
The verse وَالَّذِينَ جَاهَدُوا فِينَا, due to its reference to jihad and lack of the fear component, is ill-suited for the chapter on spiritual discipline; Khwaja Ansaris selection is more accurate.
This critique emphasizes the importance of precise comprehension of Quranic verses in explicating mystical stages. The selection of an appropriate verse necessitates profound insight into the seekers spiritual condition at each station; Khwaja Ansaris choice of wa-lladhna yutna m taw exemplifies this precision.
The lecture delineates a distinction between two forms of jihad: jihad fi sabl Allh (striving in the cause of God) and jihad fn (striving in Our cause). The verse وَالَّذِينَ جَاهَدُوا فِي سَبِيلِ اللَّهِ (Al-Baqarah: 218; translated by : And those who strive in the way of God) pertains to beginners, as it references striving with wealth and life on the divine path. Conversely, the verse وَالَّذِينَ جَاهَدُوا فِينَا is reserved for intermediates, signifying jihad in proximity to Divine nearness, which requires deeper knowledge.
Jihad fi sabl Allh corresponds to beginners, whereas jihad fn applies to intermediates, demonstrating the hierarchical structure of the mystical path.
From the perspective of Islamic mysticism, this differentiation marks the seekers gradual progress from external exertion towards inner gnosis. Jihad fi sabl Allh forms the prelude to jihad fn, wherein the seeker attains greater union with Divine reality.
Spiritual discipline is specifically designed for the lovers (muibbn), namely those at the inception of the mystical path who are ardent in their love for God. The beloved (mabbn), who have attained Divine proximity, are exempt from spiritual discipline, as their acts arise from love and nearness, rather than exercise and effort. The lecture, by distinguishing between these two states, clarifies the nature of spiritual discipline as a preparatory regimen.
Spiritual discipline is pertinent only to the lovers (those aspiring and striving), not the beloved (those already united with the Divine).
From a spiritual standpoint, this distinction emphasizes the transition from exertion and self-control to surrender and divine effulgence. The lovers rely on spiritual discipline to ascend, whereas the beloved abide in a state of effortless ecstasy and presence.
The lecture on the chapter of spiritual discipline in Manzil al-Sirn by Nokounam offers a profound exegesis of this foundational stage of the mystical journey. Through precise Quranic verse selection, refined analysis of sincerity, confirmation, and good expectation, and clear differentiation between levels of spiritual striving, the lecture contributes significantly to contemporary understanding of Islamic spirituality. The elucidation emphasizes that spiritual discipline is an inward exercise aimed at transforming the seekers nafs from fear and hesitation into certitude and earnest expectation of Divine mercy, thus preparing them for the lofty stages ahead.
Would you like me to also summarize this in bullet points or provide a glossary of key Arabic terms? Or are you interested in further discussion on specific spiritual stages?
This lecture, articulated in a forthright tone, censures unnecessary strictness within religious injunctions, such as scrupulousness in ablution (wud) or full ritual purification (ghusl). Such behaviours are symptomatic of spiritual malaise and represent a deviation from the essence of religion. The Islamic faith is fundamentally established upon yusr (ease) and repudiates any notion of usr (hardship). Metaphorically, religion ought to resemble a gentle breeze that soothes the soul, rather than a tempest that unsettles it.
Unnecessary stringency in religious rulings, exemplified by obsessive behaviours, signals a spiritual disorder and stands in contradiction to the principle of ease inherent in Islam.
From the perspective of the psychology of religion, obsessive attention to ritual detail may engender anxiety and alienation from faith. This critique underscores the significance of an expansive and inclusive approach in religious invitation, one that magnetises people towards the Divine.
The Divine authorities (awliy Allh) adopt an expansive, open-handed approach to religious proselytism, characterised by leniency and accessibility. This approach, in contradistinction to constriction (qabd) and rigidity, draws adherents towards religion and prevents their estrangement. The lecture illustrates this point through examples from the life of the Prophet Muammad (peace be upon him and his family) and Lady ishah, highlighting the simplicity and fluidity of religious ordinances.
The expansive methodology employed by the Divine saints, marked by openness and facilitation, attracts the faithful to religion and averts their departure.
Sociologically, an expansive approach fortifies social cohesion and enhances the acceptability of religion among the populace. This perspective aligns consistently with the principle of ease within the religion.
The lecture draws upon the Quranic principle يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ (Srah al-Qamar, 54:17, 22, 32, 40; cf. verse 17 here), translated by as And We have made the Quran easy to remember, to emphasise the foundational ease within Islam. Any manifestation of hardship or difficulty in religion is attributed to misunderstanding or spiritual affliction, rather than the religions intrinsic nature. Religion should flow like a clear stream, paving the path of felicity for all.
Islam is founded upon ease (yusr), and any hardship (usr) encountered is the product of misconception or spiritual illness, not the essence of the religion itself.
From an Islamic theological standpoint, this Quranic tenet manifests divine mercy and the facilitation of access to sacred knowledge, which ought to be reflected both in praxis and spiritual conduct.
The lecture undertakes a linguistic and hermeneutical analysis of the verse وَهُوَ الَّذِي يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ وَيَعْفُو عَنِ السَّيِّئَاتِ وَيَعْلَمُ مَا تَفْعَلُونَ (Srah Ash-Shr, 42:25; translation: And He is the One who accepts repentance from His servants and pardons the evils, and He knows what you do). The initial segments employ the third-person pronoun of absence (huwa), signifying Gods transcendence and apparent remoteness. However, the latter clause wa yalamu m tafaln (and He knows what you do) shifts to direct address, highlighting Gods intimate awareness of His servants deeds.
The use of the absent pronoun in this verse denotes Divine grandeur, whereas the direct address accentuates Gods cognisance of human actions.
From the mystical interpretive tradition, this linguistic differentiation corresponds to the seekers spiritual states: during ascetic rigor (riyah), the seeker perceives God as transcendent and absent; with spiritual progress, awareness of Gods immanence and omniscience becomes manifest.
The ultimate aim of asceticism is to attain certainty (yaqn) and tranquility through authentic knowledge (spiritual unveiling) and unequivocal transmission (authoritative religious texts). The lecture stresses that through acquiring certainty, the seeker is liberated from fear and doubt, attaining heartfelt assurance. This certainty acts as an illuminating light that clarifies the path of spiritual journeying and emancipates the seeker from the darkness of scepticism.
Certainty is the consummate fruit of ascetic practice, arising from true knowledge and explicit textual transmission, freeing the seeker from fear and hesitation.
Philosophically, certainty represents the highest degree of epistemic apprehension, bringing the seeker nearer to union with the Ultimate Reality. This perspective accords with the emphasis on spiritual vision and sacred texts in the mystical path.
The lecture explicitly critiques the erroneous amalgamation of the stages of asceticism (riyah) and jihad by certain commentators. Asceticism constitutes a preliminary stage aimed at preparing the soul, whereas jihad signifies a more advanced phase involving active endeavour on the Divine path. This conflation disrupts the systematic order and structure of mysticism.
Asceticism and jihad are distinct stages within the spiritual journey; their conflation undermines the order and architectural coherence of Islamic mysticism.
Within Islamic mysticism, this critique underscores the necessity of a hierarchical progression in spiritual development. Each stage possesses its unique position and function and must be traversed sequentially.
The lecture distinguishes between jihad fi Allh, jihad fi aqq Allh, and jihad fi arq Allh. Jihad fi arq Allh refers to the enforcement of justice and retribution on the Divine path, while jihad fi aqq Allh relates to self-sacrifice and forbearance in the station of Divine proximity. Jihad fi Allh is a more exalted stage culminating in union with the Divine Essence.
Jihad fi arq Allh pertains to justice, jihad fi aqq Allh to selflessness, and jihad fi Allh to union with the Divine Essencedistinct stages within the spiritual path.
This differentiation reveals the profundity and intricacy of Islamic mysticism, which elucidates each stage with precision and subtlety. Philosophically, these stages denote a progression from justice towards love and ultimate union.
This lecture, focusing on the Chapter of Asceticism within Manzil al-Sirn, elucidates the role of this stage in preparing the soul for the reception of Truth and the attainment of sincerity and affirmation. Asceticism, as a spiritual discipline, guides the seeker from weakness and doubt towards empowerment and certainty. The selection of the verse وَالَّذِينَ يُؤْتُونَ مَا آتَوْا وَقُلُوبُهُمْ وَجِلَةٌ by Khwja Anr, owing to its consonance with the spiritual state of beginners, manifests profound mystical insight. The critique of commentators, particularly Tilmisn, who propose the verse of jihad, is deemed erroneous due to their neglect of the distinction between the stages of asceticism and jihad. The lecture promotes the principle of ease within religion and critiques unwarranted stringency, advocating the expansive approach of the Divine saints that draws adherents towards faith. The differentiation between the mysticism of the beloveds and lovers, alongside the analysis of the context of absence and direct address in Quranic verses, reflects the systematic order and meticulous architecture of Islamic mysticism. This outlook harmonises with the principles of Islamic theology, psychology of religion, and ethics philosophy, presenting the spiritual path as an orderly and purposeful journey towards Divine proximity.
