the Lectures of Nokounam, may his secret be sanctified (Session 144)
The venerable book Manzil al-S'irn authored by Khwja Abdullah Ansr stands as one of the most precious masterpieces of Islamic mysticism, delineating the spiritual journey through a systematic structure for the seekers of the path of Truth. The Chapter of Sorrow, as the inaugural chapter of the stations of spiritual traversal, represents a threshold wherein the seeker confronts the grief and anguish arising from deficiencies in devotion, disrespect towards the Truth, and the wasting of precious time. The lectures delivered by Nokounam (may his secret be sanctified) in session 144, with profound elucidations and illuminating analogies, expound this chapter and reveal the subtle distinctions between sorrow at the preliminary stages and sorrow at the subsequent stations by a meticulous critique of the commentators interpretation.
Sorrow functions as a mirror reflecting the seekers shortcomings before his eyes, prompting motion and reform. This station not only awakens one from negligence but also kindles an inner fervour that propels the seeker towards spiritual perfections. The lecture employs metaphors such as the lost key and the hookahs edge to portray involuntary distractions and impediments on the path in a manner palpable and profound for the discerning intellect. Employing verses from the Holy Quran, literary tropes, and a scholarly framework, this text has transformed into a comprehensive resource for understanding sorrow in the mystical journey.
Sorrow, in Manzil al-S'irn, is a noble station confronting the seeker with remorse and anguish due to shortcomings in the spiritual path. This station manifests in three degrees: the common sorrow (grief over shortcomings in service, disrespect to the Truth, and wasted time), the sorrow of the resolute (regret over the hearts dispersal and the souls preoccupation with that which is not the Truth), and the special sorrow (lamentation over the absence of sorrow at moments of deficiency). Sorrow resembles a torch that illuminates the darkness of negligence and guides the seeker towards reform and perfection.
O you who believe, fear Allah and let every soul look to what it has put forth for tomorrow. Al-Hashr: 18 (: "O believers, fear God and let each consider what it has sent forth for the hereafter.")
This exalted verse emphasizes the seekers remorse for his deficiencies and affirms the position of sorrow within the spiritual path.
Sorrow at the preliminary levels relates to the quantity of the act, such as neglecting prayers or omission in obligatory deeds. Conversely, sorrow within the stations pertains to the quality of the act namely, the etiquette and manner of its performance. Service, as the vessel of etiquette, is distinct from mere action and requires deeper attention to the quality of the seekers conduct. Analogous to the difference between presenting water disrespectfully and offering it with reverence, sorrow at the stations compels the seeker to contemplate the manner of his spiritual journey.
And establish prayer, give zakat, and obey Allah and His Messenger. An-Nur: 56 (: "Establish prayer, pay zakat, and obey God and His Messenger.")
This verse underscores the significance of the quality of obedience and etiquette in action.
| Key Point: Sorrow within the stations relates to the quality of the deed (etiquette and service), whereas at the preliminaries, it concerns the quantity of the deed (omission or performance). |
Sorrow, as a noble station within the spiritual journeys stations, confronts the seeker with remorse for qualitative deficiencies. This station unfolds through three degrees: common sorrow, sorrow of the resolute, and special sorrow, opening the path towards awakening and perfection. The distinction between sorrow at preliminaries and stations lies in the emphasis on the quality of etiquette and service within the stations, a distinction confirmed by the Holy Quranic verses.
Common sorrow, the first degree of sorrow, refers to the seekers regret over shortcomings in service. Service, unlike mere action, constitutes the vessel of etiquette and quality. The seeker may perform an act, yet without etiquette such as fetching water disrespectfully. This deficiency pains the seekers heart and impels him to rectify his behaviour.
And speak kindly to people. Al-Baqarah: 83 (: "And speak kindly to people.")
This verse emphasizes the necessity of etiquette in behaviour and affirms common sorrow.
Al-Tawrat fi al-Jafa, the second degree of common sorrow, denotes intentional disrespect and audacity towards the Truth. Jafa (oppression) is graver than sin, as it is accompanied by awareness and volition. Just as one who not only disobeys but mocks the sanctity of the Truth with insolence elevates the quality of sin to a higher degree.
And do not make a mockery of Allahs signs. Al-Baqarah: 231 (: "Do not take Allahs signs in jest.")
This verse stresses refraining from deliberate disrespect and negates jafa.
The wasting of days, the third degree of common sorrow, relates to the involuntary loss of time by the seeker. This loss is not a consequence of deliberate idleness but results from negligence or involuntary obstacles, metaphorically akin to a lost key. The lecture illustrates this negligence through the metaphor of a key lost on the edge of a hookah, portraying how such neglect bars the seeker from entering the station of sorrow.
And no soul knows what it will earn tomorrow. Luqman: 34 (: "No one knows what tomorrow will bring.")
This verse underscores the transience of days and the seekers negligence.
| Key Point: Common sorrow manifests in three degrees: deficiency in service, deliberate disrespect (jafa), and wasting of days, guiding the seeker from negligence toward reform. |
Common sorrow, through its three degrees remorse for deficiency in service, deliberate disrespect, and wasting of days urges the seeker to reflect upon the quality of their spiritual journey. These degrees are affirmed by Quranic verses and illustrated with palpable metaphors, such as the lost key. Common sorrow functions as a key unlocking the lock of negligence, directing the seeker toward perfection.
The commentator erroneously reduces common sorrow to fault in obedience, sin, and opposition. This interpretation is incompatible with the subtlety of the stations and reverts to the preliminaries. The lecture explicitly critiques this view, stressing that sorrow within the stations is directed towards service, jafa, and wasting of days, rather than mere action or sin.
And none remember except those of understanding. Al-Baqarah: 269 (: "Only those endowed with understanding take admonition.")
This verse stresses the necessity of precise understanding and avoidance of erroneous interpretation.
The commentator interprets Al-Tawrat fi al-Jafa as falling into the pit of oppression and the ruin of sin, whereas tawrat conveys a deeper concept than mere occurrence, referring to the depth of disrespect. Jafa, beyond sin, is the quality of intentional discourtesy, which the commentator mistakenly reduces to sin.
The lecture clarifies this depth through the analogy between a superficial scratch and a deep wound in jurisprudence. Jafa resembles a wound that pains not only the skin but the flesh and bone, differentiating it from mere sin.
The commentator interprets wasting of days as opposition and neglect of conformity, while it properly refers to the involuntary loss of days by the seeker. The lecture emphasizes that wasting is the result of negligence or involuntary impediments, not chosen idleness, and the metaphor of the lost key aptly elucidates this concept.
Until, when death comes to one of them, he says, "My Lord, send me back." Al-Muminun: 99 (: "When death approaches, one says: My Lord, return me.")
This verse confirms the remorse over lost days.
| Key Point: By reducing sorrow to fault in obedience, sin, and opposition, the commentator overlooks the subtlety of the stations (service, jafa, and wasting of days). |
The lectures critique of the commentator reveals a profound divergence between the understanding of Khwja Abdullah Ansr and that of the commentator.
زُيِّنَ لِلنَّاسِ حُبُّ الشَّهَوَاتِ (Al-Imrn 3:14, : The love of desires has been adorned for mankind). This verse affirms the allure of the world and its profound impact upon the heart.
The sorrow of the resolute, or uzn ahl al-irada, is likewise connected to the selfs preoccupation with that which is not the Truth, resulting in deprivation from witnessing the Divine. When the nafs is engrossed in worldly matters, it is veiled from beholding the Truth. Such preoccupation acts as a veil, obscuring the light of reality from the spiritual travellers eyes.
وَفِي أَنْفُسِكُمْ أَفَلَا تُبْصِرُونَ (Adh-Dhriyt 51:21, : And within yourselves do you not see?). This verse emphasises the necessity of insight into the true nature of the self and avoidance of distraction by falsehood.
Al-Taslyah an al-uzn refers to the loss of sorrow precisely at moments of spiritual deficiency, which draws the seeker towards heedlessness and negligence. This state arises when the traveller relinquishes regret for their shortcomings and thus forfeits the incentive to progress towards perfection. The lecture compares this condition to one who, heedless of purification, departs from the vessel of Divine love.
وَلَا تَكُونُوا كَالَّذِينَ نَسُوا اللَّهَ فَأَنْسَاهُمْ أَنْفُسَهُمْ (Al-ashr 59:19, : And be not like those who forgot God, so He made them forget themselves). This verse underscores the peril inherent in heedlessness and the absence of sorrow.
| Key Point: The sorrow of the resolute pertains to regret over the dispersion of the heart, the preoccupation of the self, and the absence of sorrow during times of deficiency, all of which hinder the seekers presence before the Divine Truth. |
The sorrow of the resolute, focusing on the dispersion of the heart, the selfs preoccupation, and the absence of sorrow in moments of deficiency, compels the seeker to reflect upon the obstacles to presence before the Divine Reality. The Quranic verses corroborate these concepts, while the lectures analogiessuch as radio staticrender these barriers tangible. This station directs the seeker towards unity and the witnessing of the Truth.
uzn functions akin to ablution (wu), signalling the seekers readiness to stand before the Divine Reality. Its absence parallels neglect of purity, expelling the seeker from the vessel of Divine love. The lecture elucidates this concept through the analogy of a Qurn reciter distressed by lack of ablution. Thus, uzn maintains the seeker on the path of spiritual purification.
إِنَّ اللَّهَ يُحِبُّ التَّوَّابِينَ وَيُحِبُّ الْمُتَطَهِّرِينَ (Al-Baqarah 2:222, : Indeed, God loves those who repent and those who purify themselves). This verse affirms the intrinsic link between uzn and purification.
In contradistinction to despair, uzn acts as a driving force propelling the seeker towards spiritual perfection. This sorrow, by generating an inner heat and restlessness, sustains the motivation to progress within the seekers heart. The lecture likens uzn to a faculty that liberates the seeker from stagnation in spiritual stations.
وَجَاهِدُوا فِي اللَّهِ حَقَّ جِهَادِهِ (Al-ajj 22:78, : And strive in the cause of God with the striving due to Him). This verse affirms uzns role in engendering impetus for inner striving (jihd al-nafs).
The sorrow manifesting at the second level stems from multiplicity and attachment to the world, which deter the seeker from the Truth. The seeker grieves that multiplicity has distracted them from unity and witnessing the Truth. The lecture likens this state to shelves within the heart, which must be demolished before the heart attains clarity.
وَمَا الْحَيَاةُ الدُّنْيَا إِلَّا مَتَاعُ الْغُرُورِ (Al-Imrn 3:185, : The life of this world is nothing but deceptions enjoyment). This verse validates the role of multiplicity in causing heedlessness from the Truth.
Self-conceit, selfishness, and egotism constitute barriers to spiritual progression by reinforcing multiplicity. The seekers sorrow pertains to these traits obstructing presence before the Truth. The lecture metaphorically describes these impediments as dust clouding the mirror of the heart.
فَلَا تُزَكُّوا أَنْفُسَكُمْ (An-Najm 53:32, : Do not purify yourselves [with your own statements]). This verse stresses avoidance of self-praise and egotism.
| Key Point: uzn, as a motivating faculty, liberates the seeker from multiplicity, self-conceit, and heedlessness, guiding them towards purification and spiritual perfections. |
By its motivational and guiding roles, uzn frees the seeker from the obstacles of multiplicity, self-conceit, and heedlessness. This station, intimately linked with spiritual purification and the generation of impetus for advancement, opens a pathway toward spiritual perfections. Quranic verses and lecture analogies explicate this role with clarity and profundity.
The commentator erroneously cites the verse وَالَّذِينَ آمَنُوا أَشَدُّ حُبًّا لِلَّهِ (Al-Baqarah 2:165, : Those who believe are stronger in love for God) in relation to the sorrow of the resolute. This verse concerns Divine love and does not correspond to the station of sorrow in the related spiritual chapters. The lecture deems this citation inaccurate and stresses its suitability only for the higher stations of spiritual wayfaring.
وَلَا تَقُولُوا لِمَا تَصِفُ أَلْسِنَتُكُمُ الْكَذِبَ (An-Nal 16:116, : Do not say about what your tongues assert falsely). This verse highlights the imperative for precision in exegesis and citation.
The lecture posits that the verse وَإِذَا رَأَوْا تِجَارَةً أَوْ لَهْوًا انْفَضُّوا إِلَيْهَا (Al-Jumuah 62:11, : When they see trade or amusement, they disperse towards it) aptly corresponds to the sorrow of the resolute. This verse illustrates the dispersion of the heart and preoccupation with the world, resonating with the sorrow of the resolute.
This correlation shines as a light illuminating the darkness of dispersion and invites the seeker to contemplate the obstacles on the spiritual path.
| Key Point: The commentators citation of the verse Ashadd ubban Lillh for the sorrow of the resolute is mistaken; however, the verse Infad ilayh corresponds aptly to the dispersion of the heart and sorrow of the resolute. |
The lectures critique of the commentators citation underscores the necessity of precision in Quranic correlations. The verse Ashadd ubban Lillh suits the loftier stations of spiritual progress, whereas Infad ilayh aptly elucidates the dispersion of the heart and sorrow of the resolute. This critique paves the way toward a more nuanced understanding of Quranic linkages in mysticism.
The chapter on uzn in Manzil al-Sirn delineates a noble spiritual station through explicating three ranks of sorrow the common (mmah), the resolute (ahl al-irada), and the exclusive (khah) guiding the seeker from heedlessness towards perfection. The common sorrow highlights shortcomings in service, deliberate disrespect, and wastage of time, prompting the seekers reflection on the nature of spiritual conduct. The sorrow of the resolute reveals the obstacles of hearts dispersion and selfs preoccupation, unmasking barriers to presence before the Divine Truth. The exclusive sorrow warns against the absence of sorrow during deficiency, cautioning the seeker against heedlessness and neglect.
The lectures of Nekounam provide profound critiques of the commentators exegesis, differentiating the subtleties of the chapters from their foundational principles, and render the concepts tangible through analogies such as the lost key and the hookah. The Quranic verses confirm these concepts and establish a scholarly framework for the understanding of uzn. uzn, like a torch, illuminates the path of spiritual wayfaring, compelling the seeker with an inner heat towards the Truth. This text, with its scientific structure and exalted language, constitutes a comprehensive resource for researchers of mysticism and theology.
إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ ۚ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا (Al-Azb 33:56, : Indeed, God and His angels send blessings upon the Prophet; O you who have believed, send blessings upon him and greet him with peace). This verse highlights the importance of salutations and intercession through the Ahl al-Bayt (peace be upon them), who guide the seeker to perfection.
| Supervised by Sdeq Khdemi |
