Excerpted from the lectures of Nokounam, may his sanctity be preserved (Session 143)
The chapter on sorrow in Manzil al-Sirn, the seminal work of Khwja Abdullh Anr, constitutes the inaugural station within the Badyt and abwb and serves as the point of departure for the spiritual traveller on the mystical journey. This station invites the seeker to contemplate the deficiencies of the past and to foster the motivation for their rectification, functioning akin to a mirror which reveals faults and opens the path for reform. Lecture number 143, delivered by Nokounam (may his sanctity be preserved), meticulously elucidates the chapter of sorrow with a particular emphasis on the concept of uzn fyit (productive sorrow), distinguishing it from uzn asf (despondent sorrow), whilst critically assessing the textual inaccuracies found within both the original manuscript and its commentators. The uzn fyit denotes a grief emerging from missed but remediable opportunities and propels the seeker towards action and reparation.
Sorrow, as the initial station within the Badyt and abwb of spiritual progression, is a spiritual grief that urges the seeker to reflect on prior deficiencies and impels the will towards their rectification. This station is stratified into three degrees, each defined according to the state and rank of the seeker: wa huwa al thalthat darajt. Like a ladder whose each rung brings the seeker nearer to the summit of gnosis, these gradations of sorrow pave the way for spiritual advancement.
Sorrow, as the foremost station of the spiritual path, guides the seeker through three degrees towards reflection and reform.
This classification reveals the profundity and diversity of the sorrow experience, establishing it as the foundational pillar of the mystical journey.
The chapter on sorrow stands as the inaugural station in the hierarchical order of spiritual wayfaring: fa-ramaw anna al-bb al-awwal bb al-uzn. This station awakens the seeker from heedlessness and directs them towards compensating for past shortcomings. Comparable to a seed sown within the soil of the heart, sorrow provides the essential groundwork for spiritual growth and mobilises the seeker towards active engagement.
The chapter on sorrow marks the inception of the spiritual path, inviting the seeker to deliberate on the past and rectify the future.
By engendering inward awareness, this station prepares the seeker for subsequent stages of the mystical journey.
Within Islamic mysticism, sorrow is not a gate of despondency (asaf), but rather a gate of loss (fyit): uzn laysa bb asafin bal bb fyit. The uzn fyit refers to grief over missed opportunities that remain remediable, such as neglecting prayer or fasting, which can be compensated by qad. Conversely, uzn asf is an unproductive sorrow focused on irreparable matters, such as the death of loved ones, culminating in despair. Like a river flowing towards the sea, the uzn fyit directs the seeker towards reform, whereas uzn asf, akin to a stagnant pond, arrests their progress.
uzn fyit is a reparable sorrow that guides the seeker to action, in contrast to uzn asf, which is unproductive.
This distinction prevents conceptual conflation and transforms sorrow into a catalyst for spiritual progression.
Sorrow, as the initial station of the mystical path, plays a fundamental role in awakening the seeker and guiding them towards rectification. This station, through its three degrees, invites reflection on past deficiencies and their redress. The differentiation of uzn fyit from uzn asf averts despair and propels the seeker to practical endeavour. These characteristics render sorrow the definitive point of departure for spiritual advancement.
General sorrow represents the first degree of sorrow, concentrated upon three axes: neglect in obedience, excess in sin, and wastage of time: al-daraja al-l uzn al-mma wa huwa uzn al al-tafr f al-khidma wa al al-tawrat f al-jaf wa al iy al-ayym. Nevertheless, the employment of the terms khidma (service) and jaf (oppression) in this station is inaccurate and ought to be rectified to neglect in action and excess in sin, respectively. General sorrow functions like a lamp illuminating the darkness of the seekers heedlessness and guiding them towards compensation.
General sorrow focuses on three axes: neglect in practice, excess in sin, and wastage of time.
These axes encompass the seeker's shortcomings in worship, transgression, and time mismanagement, thereby summoning them towards reform.
Neglect in action signifies laxity in the fulfilment of obligatory duties, such as prayer and fasting: ka-qa al-iym wa al-alawt. This form of sorrow urges the seeker to compensate for missed acts of worship, such as performing missed prayers and fasts. Comparable to a farmer who failed to sow seeds timely, the seeker, through sorrow over neglect, is impelled to sow anew spiritual opportunities.
Neglect in action constitutes a failure in devotional duties, remedied by making up missed obligations.
This axis directs the seeker towards religious duty and the path of proximity.
Excess in sin refers to the overindulgence in transgression which alienates the seeker from the Truth. This sorrow compels repentance and supplication for forgiveness so that the seeker may return from deviation towards reform. Like a traveller who has strayed from the path, sorrow over sin redirects them to the correct route.
Excess in sin is an overstepping in transgression that is remedied by repentance and forgiveness.
This axis stresses the necessity of repentance and behavioural correction.
Wastage of time denotes the squandering of life and moments without spiritual benefit, encompassing fruitless socialising, futile study, and idle curiosity: wa al iy al-ayym. This sorrow urges the seeker to ponder the value of time and hasten on the spiritual path. Analogous to a merchant who has squandered his capital in unproductive trades, the seeker, burdened by sorrow for lost time, commits to planning and intensified endeavour.
Wastage of time signifies loss in fruitless affairs, which is compensated by renewed exertion.
This axis emphasises the importance of spiritual productivity and avoidance of time loss.
General sorrow, with its triadic axes of neglect in action, excess in sin, and wastage of time, directs the seeker towards reflection on past shortcomings and their redress. These axes, encompassing diverse dimensions of heedlessness, propel the seeker towards worship, repentance, and renewed effort. The correction of erroneous terms khidma and jaf facilitates a more precise understanding of this station.
The original text and the commentator Tlemceni have erred in employing the expressions tafr f al-khidma (neglect in service) and tawrat f al-jaf (excess in oppression): al-kitb fhi ishkl. The terms khidma and jaf pertain to the advanced stations of the spiritual path, such as ethics and states, whereas within the Badyt neglect in action and excess in sin are more appropriate. Like a painter applying an unsuitable colour instead of the correct hue, these terms are incongruous with the station of general sorrow.
The use of khidma and jaf in the context of general sorrow is incorrect and must be amended to action and sin respectively.
This critique underscores the imperative of precision in selecting mystical terminology.
Khidma (service) is
Injustice (Jaf) constitutes a deviation far deeper than mere sinfulness (Maiya) and pertains to a significantly higher echelon of spiritual progression.
This distinction effectively prevents the conflation of stages within the spiritual journey and offers a more precise elucidation of the sorrow (uzn) experienced by the general populace.
Kshns commentary exhibits a markedly more scholarly and erudite approach than that of Tlemsn, despite both presenting certain shortcomings in particular aspects: Shar Kshn limntar min Tlemsn. Kshn meticulously elucidates mystical concepts and terminologies and to a considerable extent avoids the conflation of spiritual stages. Like an artisan who paints with exquisite finesse, Kshns exposition approaches the ultimate truth more closely.
Kshns commentary, with its more scholarly precision, offers a superior explication of sorrow compared to Tlemsn.
This superiority underscores the imperative for a scholarly re-examination of mystical texts.
The critique of the principal texts and Tlemsns commentators errors underscores the necessity for terminological precision in mystical discourse. The rectification of the terms service and injustice to action and sinfulness, respectively, aligns the notion of common sorrow with the station of beginnings (Badyt). Differentiating service from action and injustice from sinfulness clarifies the stages of spiritual progression and averts conceptual conflation. Kshns superior commentary paves the way for a more exact elucidation of mysticism.
Upon reaching the threshold, the seeker becomes engulfed in a transient sorrow born of past deficiencies: Slikun idh waala il al-bb yaghraq f uznin fit. This sorrow resembles a fire that ignites within the seekers soul, awakening them from heedlessness. Questions such as Why was I asleep? Why was I heedless? instigate a motivation for behavioural transformation and rectification of shortcomings.
Passing sorrow rouses the seeker from negligence and directs them towards the rectification of deficiencies.
This grief functions as a catalyst for progression and spiritual advancement.
Within the beginnings, the stations of awakening, repentance, self-accounting, and turning to God are intrinsically linked to grief over the past: F al-Badyt qulna inna al-yaqa wa al-tawba wa al-musaba wa al-inba hiya ghammu al-m. These stations guide the seeker to reflect upon previous heedlessness and to compensate for it. Much like a gardener pruning dry branches, sorrow in the beginnings prepares the seeker for spiritual growth.
This connection associates sorrow with the initial stages of the spiritual path and transforms it into a motivating force for contemplation and steadfastness.
Examples of passing sorrow include the neglect of obligatory prayers and fasting, which are subsequently compensated for: Ka-qa al-iym wa al-alawt. Such instances exemplify the possibility of rectifying spiritual deficiencies through concrete acts. Like a patient who recovers through timely treatment, the seeker returns to the path of nearness by making up missed devotional duties.
Passing sorrow, illustrated by examples such as making up prayers and fasting, guides the seeker towards the rectification of worship.
These examples reveal the pragmatic aspect of passing sorrow within the mystical progression.
The loss of time encompasses fruitless socializing, classes, and aimless curiosity that squander the seekers time. Like a fly wandering without purpose, these behaviours waste ones lifespan. Imam s experience of sorrow over lost time in youth and insufficient attention to the Holy Quran exemplifies this sorrow in practice, leading to intensified effort.
Sorrow over wasted time, as exemplified by Imam s experience, propels the seeker to exert greater effort for spiritual benefit.
This sorrow directs the seeker to reflect on the value of time and accelerate their spiritual journey.
Passing sorrow, by engendering inner awakening and motivation for rectification, directs the seeker toward amending past deficiencies. Its association with the beginnings makes it foundational for progression to subsequent spiritual stages. Practical examples, such as compensating missed devotional acts and Imam s experience, demonstrate the operative dimension of passing sorrow in mystical conduct.
The stages of spiritual progression, akin to mathematics, are precise and orderly with no allowance for transposition: Hdhihi al-martib kal-riyiyyt daqqa. Such precision is indispensable for maintaining order and coherence in the path and for preventing deviation. Just as a building requires exact engineering for sound construction, the spiritual path demands adherence to the proper sequence and meticulousness in its stages.
The stages of spiritual progression are as precise as mathematics and necessitate strict observance of order and sequence.
This precision forestalls deviation and fortifies the seekers path.
The Tlemsn commentator erred in distinguishing between the beginnings, gates, and ethics: Al-shri khaaa bayna al-badyt wa al-abwb wa al-akhlaq. This conflation arises from a failure to comprehend the precise stages and terminology of the spiritual path. Much like an architect who confuses floor plans, this error has led to ambiguity in explicating sorrow.
The Tlemsn commentators conflation of beginnings, gates, and ethics caused ambiguity in explaining sorrow.
This critique emphasises the necessity for clarity and precision in explicating mystical stages.
Precision in the stages of spiritual progression, comparable to mathematics, is vital for maintaining coherence and avoiding deviation. The critique of the commentators conflation accentuates the importance of accurate explication of terminology and stages. Such precision renders the spiritual path structured and purposeful.
The chapter on sorrow in "Manzil al-Sirn," as the primary station within the beginnings and gates, guides the seeker to contemplate past deficiencies and compensate accordingly. Passing sorrow, centred on three axesnegligence in action, deviation in sinfulness, and loss of timeis a rectifiable sorrow that awakens the seeker from heedlessness and impels them toward worship, repentance, and intensified effort. The critique of the principal text and Tlemsn commentators misuse of the terms service and injustice underscores the necessity of revising these terms to action and sinfulness. Distinguishing service from action and injustice from sinfulness elucidates the stages of spiritual progression and prevents conceptual conflation. Imam s experience of sorrow over wasted time stands as a practical exemplar of this station, inciting renewed effort. The superiority of Kshns commentary and the emphasis on mathematical precision in the stages of spiritual progression provide a rigorous and coherent framework for understanding this station.
