of Nekounam, may his secret be sanctified (Session 146)
The venerable Manzil al-Sirn, authored by Khwajah Abdullah Ansari, presents a comprehensive and precise map for traversing the mystical path of spiritual wayfaring, elucidating the various stages of approach to the Divine Reality with profundity and subtlety. In the 146th session of Nekounams lectures, the chapter on al-uzn (Sorrow) is examined, introducing its third station, namely Taazzun (a refined state of sorrow distinct from carnal sorrow in the first and second stages). Contrary to uzn, which is an egoistic condition resulting from deficiency or dispersal of the heart, Taazzun depends upon external factors afflictions, confrontations, and objections and shields the wayfarer from egoistic sorrow by virtue of his constant presence and absence of negligence. This stage functions as a gateway guiding the seeker to confront external impediments on the spiritual journey while simultaneously inviting him to surrender to Divine knowledge and seek forgiveness for the removal of these obstacles. Utilizing literary metaphors and allegories, this treatise explicates the gradations of Taazzun, critiques the obstacles to spiritual progress, and highlights the role of repentance in surmounting such impediments, thereby providing a comprehensive resource for researchers in the fields of mysticism and theology.
Within the gradations of the mystical journey, uzn is defined as an egoistic phenomenon appearing in the initial two stations: in the first stage, it arises from shortcomings in service to the Truth, akin to a gardener perceiving the fruit of his labour as deficient due to negligence; in the second, it stems from the dispersion of the heart and attachment to multiplicity, similar to a traveller who loses his destination amidst divergent paths. Yet, in the third stage, by reason of the wayfarers continual presence in the Divine Court and absence of negligence, egoistic sorrow relinquishes its place to Taazzun, a state dependent upon external factors. Taazzun is like a shadow cast upon the seekers heart from without, devoid of roots in his inner self. This distinction resembles the contrast between inner darkness and an outer shadow, thereby urging the seeker towards insight when confronting external obstacles. This concept aligns with the noble Quranic verse وَلَا تَهِنُوا وَلَا تَحْزَنُوا وَأَنْتُمُ الْأَعْلَوْنَ إِنْ كُنْتُمْ مُؤْمِنِينَ (l Imrn 3:139; trans. : Do not weaken and do not grieve, whilst you are the superior if you are believers), which emphasises the absence of egoistic sorrow in the exalted stages.
Unlike uzn, which originates from an internal deficiency, Taazzun depends on external factors, categorised into three types: afflictions, confrontations, and objections. Afflictions resemble unwanted winds that blow over the seekers hearts field, disturbing his spiritual state; confrontations resemble battles whereby the seeker is placed before Divine decree; objections resemble blades the seeker draws against Divine ordinances. These factors are like waves disturbing the tranquility of the seekers hearts lake, yet they may be pacified through repentance and submission to Divine knowledge. This taxonomy resonates with the Quranic verse لَنْ يَمَسَّنَا إِلَّا مَا كَتَبَ اللَّهُ لَنَا (At-Tawbah 9:51; trans. : Nothing will befall us except that which Allah has decreed for us), which underscores acceptance of external factors as Divine predestination.
Section One explicated the distinction between uzn and Taazzun within the stations of the mystical path. uzn is an egoistic phenomenon arising in the first and second stages due to deficiency or dispersal of the heart, whereas in the third stage, by virtue of presence and absence of negligence, it yields to Taazzun, an external state resulting from afflictions, confrontations, and objections. This distinction resembles the difference between internal darkness and an external shadow, prompting the seeker to face external obstacles with sagacity. Quranic references stress the absence of egoistic sorrow and the necessity of submission to Divine decrees.
Afflictions are external matters imposed upon the seekers soul that obstruct the reception of spiritual states (awrdt). Contrary to inner thoughts, which are internal, afflictions originate externally and settle like dust upon the seekers hearts mirror. Examples include headaches, a childs illness, or quotidian lifes troubles, resembling pebbles that impede the wheels of the chariot of spiritual progression. These afflictions cause contraction (qab), preventing expansion and joy, thereby drawing the seeker into sorrow. This concept aligns with the Quranic verse وَمَنْ يَعْشُ عَنْ ذِكْرِ الرَّحْمَٰنِ نُقَيِّضْ لَهُ شَيْطَانًا (Az-Zukhruf 43:36; trans. : Whosoever turns away from the remembrance of the Most Merciful, We appoint for him a devil), which emphasises obstacles to remembrance and spiritual states.
Afflictions induce contraction, confining the seekers soul as within a cage, thereby hindering expansion and the illumination of beauty (nr al-jaml). Whatever emanates from the realm of majesty, such as divine adversities or wrath, results in contraction, disturbing the light that causes joy and expansion. For instance, a wayfarer engaged in worship in a state of spiritual presence who is afflicted by a headache is diverted from that spiritual state, akin to a bird whose wings are trapped in a storm. This alternation between contraction and expansion resembles the ebb and flow of the sea of the spiritual journey, inviting the seeker to seek refuge in the Truth. This view accords with the Quranic verse فَإِنَّ مَعَ الْعُسْرِ يُسْرًا (Ash-Sharh 94:5; trans. : Indeed, with hardship comes ease), which stresses the alternation of hardship and ease.
Even the Prophets and Divine Saints are not immune to afflictions. For example, Prophet Noah (peace be upon him) experienced affliction upon losing his child, akin to a tree with a broken branch. Such affliction may at times lead to confrontation and even objection; however, in Prophets, such objections are not borne out of disrespect but arise naturally from intense affection. Similarly, the Holy Prophet Muhammad (peace be upon him), upon losing his son Ibrahim, wept, yet emphasised that this affliction was neither confrontation nor objection but a natural reaction, like a spring gushing from the heart of a rock. This concept aligns with the Quranic verse حَتَّىٰ إِذَا اسْتَيْأَسَ الرُّسُلُ (Yusuf 12:110; trans. : Until when the messengers despaired), underscoring the endurance of afflictions by the Prophets.
Section Two detailed the nature of afflictions as external impediments that obstruct the reception of spiritual states by inducing contraction and sorrow. Afflictions affect all seekers, including Prophets and Saints, and may sometimes progress into confrontation or objection, though with distinct implications for Prophets. Quranic references illustrate the interplay of hardship and ease as well as the inevitability of afflictions in the spiritual journey.
Confrontations arise when the seeker faces Divine decrees that challenge his understanding or desire. Unlike afflictions, confrontations are direct conflicts with Gods Will, such as calamities or tests that necessitate submission and patience. They resemble a blacksmiths hammer striking the metal, shaping the seekers character through pressure. The Quran states وَاصْبِرْ وَمَا صَبْرُكَ إِلَّا بِاللَّهِ (An-Nahl 16:127; trans. : Be patient, and your patience is not but through Allah), underscoring reliance on God in confrontation.
Objections differ from confrontations in that they represent the seekers inner resistance or argument against Divine decrees. This may take the form of questioning, complaining, or reluctance. Unlike the Prophets who do not object, some wayfarers may succumb to objections, which constitute a barrier to spiritual advancement. The Quran warns against such objection with the verse وَإِذَا قِيلَ لَهُمْ لَا تُفْسِدُوا فِي الْأَرْضِ (Al-Baqarah 2:11; trans. : And when it is said to them, Do not cause corruption on the earth), highlighting the destructive nature of objections.
The ultimate remedy for afflictions, confrontations, and objections lies in repentance and seeking forgiveness from God. Repentance is the spiritual balm that heals the wounds of sorrow, purifies the heart from egoistic defilements, and prepares the soul for greater stations. This aligns with the Quranic call فَتُوبُوا إِلَى اللَّهِ جَمِيعًا (An-Nur 24:31; trans. : Then turn to Allah all together in repentance), emphasizing collective and individual purification.
This treatise, derived from Nekounams lecture on the third station of sorrow in Manzil al-Sirn, sheds light on the spiritual dynamics of sorrow and its gradations on the path of Divine proximity. The distinction between internal egoistic sorrow (uzn) and external sorrow (Taazzun) clarifies the seekers relationship with afflictions, confrontations, and objections. Through patient endurance, acceptance, and repentance, the seeker may transcend these obstacles and progress in his spiritual journey. Such understanding provides researchers with a refined map of the mystical pathway, enriched by Quranic wisdom and profound theological insight.
Objections constitute the most vehement form of uzn (sorrow) encountered by the spiritual wayfarer (slik) when confronted with Divine decrees, akin to a warrior unsheathing a blade against a sacred command. Such objections may manifest internally (in the heart), verbally (through speech), or behaviourally (via actions), and represent the most perilous impediment to spiritual progression, comparable to a fire consuming the harvest of the mystical journey. For instance, a slik who refuses to accept Divine predestination and utters Why did this happen thus? is afflicted by objection. This notion corresponds with the noble Qurnic verse وَمَا كَانَ لِمُؤْمِنٍ وَلَا مُؤْمِنَةٍ إِذَا قَضَى اللَّهُ وَرَسُولُهُ أَمْرًا أَنْ يَكُونَ لَهُمُ الْخِيَرَةُ مِنْ أَمْرِهِمْ (al-Azb: 36), as rendered by : It is not for a believing man or a believing woman, when Allah and His Messenger have decreed a matter, that they should have any option about their affair. This verse emphatically underscores the imperative of submission to Divine ordinances.
The slik experiences sorrow due to impropriety and a lack of submission to Divine knowledge when objecting to Divine decrees, analogous to a guest behaving discourteously before a sovereign and subsequently feeling shame. This sorrow arises from the separation of the sliks desire from Divine truth and the precipitate nature of the objection, much like a stream that loses its course before reaching the sea. This perspective aligns with the exalted Qurnic verse فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ (al-Nis: 65), translated by as: By your Lord, they will not believe until they make you judge in their disputes, which stresses surrender to the judgments of Divine truth.
The sliks sorrow emerges from the discordance between his own will and Divine will, resembling a painter whose design conflicts with the desires of the canvass owner. This sorrow stems from the lack of unity in volition and premature objection, comparable to a child who shuns the wisdom of a parent. The slik may object to himself, to creation, or to God, with the most perilous form being objection to God, akin to standing before the sun of truth and thereby losing ones sight. This concept corresponds to the Qurnic assertion مَنْ يُطِعِ الرَّسُولَ فَقَدْ أَطَاعَ اللَّهَ (al-Nis: 80), translated as Whoever obeys the Messenger has indeed obeyed Allah, which accentuates submission to Divine will.
Section Four examined objections as the most intense manifestation of sorrow. Objections act like a blade against Divine decrees, posing the greatest obstacle to the spiritual path; when combined with impropriety, they separate the slik from Divine knowledge. This sorrow derives from the disunity of will and hastened objection, which leads the slik to shame before truth. Qurnic references uniformly stress the necessity of submission to Divine ordinances and will.
Spiritual sorrow is likened to a ghayn (cloud) over the sliks heart that is dispelled through seeking forgiveness (istighfr), analogous to cleansing the mirror of the heart. The Prophet Muammad (peace be upon him) frequently sought forgiveness (seventy or one hundred times daily), thereby dispelling this cloud from his heart, much like a gardener washing dust from leaves with pure water. This seeking of forgiveness serves as the principal instrument for dispelling afflictions, obstacles, and objectionseven for the awliy (saints) who have attained exalted spiritual ranks. This is consonant with the noble Qurnic verse فَسَبِّحْ بِحَمَدِ رَبِّكَ وَاسْتَغْفِرْهُ إِنَّهُ كَانَ تَوَّابًا (al-Nar: 3), translated by as: So glorify the praises of your Lord and seek His forgiveness; indeed He is ever accepting of repentance.
Seeking forgiveness not only dispels afflictions but also stabilises the slik amid variable spiritual states (talwn), much like an anchor securing a ship in a storm. The Prophet (peace be upon him) stated: Indeed, it sometimes clouds over my heart, akin to a sky intermittently veiled by dust; yet, through seeking forgiveness, these clouds are removed. For sliks, seeking forgiveness acts as a remedy, the potency of which deepens with ascending spiritual rank. This aligns with the Qurnic injunction وَاسْتَغْفِرْ لِذَنْبِكَ وَسَبِّحْ بِحَمْدِ رَبِّكَ (Ghafir: 55), translated: Seek forgiveness for your sin and glorify the praises of your Lord.
Section Five addressed the pivotal role of seeking forgiveness in alleviating spiritual sorrow. Acting like the cleansing of the hearts mirror or an anchor in a tempest, seeking forgiveness repels afflictions, obstacles, and objections, thereby stabilising the slik. Even the Prophet (peace be upon him) purified his heart from such clouds through frequent seeking of forgiveness. Qurnic references underscore the vital importance of seeking forgiveness as the primary means of dispelling sorrow.
Spiritual sorrow, conceptualised as the sins of conditions (dhunb al-awl), predominantly occurs among those experiencing variable states (ab al-talwn), akin to a bird soaring irregularly in the sky of the spiritual path. These fluctuating states predispose the slik to afflictions, obstacles, and objections, much like soil exposing delicate seeds to the assault of the wind. Nonetheless, even the masters of steadfastness (arbb al-tamkn), who remain fixed in perfection, are not entirely immune to afflictions, although obstacles and objections are rare among them, comparable to a mountain standing firm against the breeze but occasionally shaken by storms. This view is supported by the Qurnic verse إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا (Fuilat: 30), translated as: Indeed, those who say, Our Lord is Allah, and then remain steadfast, emphasising steadfastness.
Divine decrees (muqaddart) are motivating and subject to alteration rather than deterministic, resembling a stream whose course shifts under the guidance of the gardener. The Night of Power (Laylat al-Qadr) establishes the framework for these decrees; however, the sliks actions may transform them, like a painter who crafts a new design with his brush. This absence of compulsion acts as a window inviting the slik to endeavour and submit, thereby diminishing obstacles and objections. This outlook coheres with the Qurnic verse يَمْحَوُ اللَّهُ مَا يَشَاءُ وَيُثْبِتُ (al-Rad: 39), translated: Allah erases what He wills and confirms what He wills, which underscores the possibility of altering Divine decrees.
As the mystics perfection increases, afflictions may persist but obstacles and objections decrease, akin to a light whose approach to zenith diminishes shadows. This diminution results from submission to Divine knowledge, comparable to a tree deepening its roots against the wind. This perspective finds resonance in the Qurnic verse رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ (al-Midah: 119), translated as: Allah is pleased with them, and they are pleased with Him, emphasising mutual satisfaction.
Section Six explored variable states, steadfastness, and Divine decrees in the manifestation of spiritual sorrow. Sorrow is chiefly prevalent among those with variable states, though even the steadfast are not fully exempt. Divine decrees are mutable and motivating, and as perfection increases, obstacles and objections decline. Qurnic references affirm both the potential for altering decrees and the imperative of submission to Divine knowledge.
The chapter on sorrow (uzn) within Manzil al-Sirn delineated the third station (martabah thlithah): taazzun (spiritual sorrow) as an external state stemming from afflictions (imposed trials), obstacles (voluntary conflicts), and objections (resistance to Divine ordinances). Unlike the lower, ego-centric forms of sorrow encountered in the first and second stations, taazzun is confined to external factors owing to the presence and absence of heedlessness. Afflictions act as dust upon the mirror of the heart, impeding the spiritual state; obstacles challenge the course of the path like storms; and objections serve as blades against Divine decrees, the most hazardous barrier of all. Seeking forgiveness functions as the cleansing of the hearts mirror, dispelling these hindranceseven for prophets and saints who are subject to afflictions. As perfection ascends, obstacles and objections diminish, and Divine decrees, as motivating phenomena, remain alterable. This comprehensive analysis, grounded in Qurnic references and scientific structure, offers a profound framework for understanding spiritual sorrow and methods for its removal, constituting a valuable resource for scholars of mysticism and theology.
