Excerpted from the lectures of Nokoonam (may his secret be sanctified) Session 156
In the path of mystical progressionan intricate and winding journey toward the summits of divine gnosisthe seeker, having traversed preliminary stages and foundations, arrives at the gateways of self-proximity (Qurb-e-Nafsi). These portals, eloquently depicted in the venerable text Manzil al-Sirn by Khwaja Abdullah Ansari, constitute degrees that guide the human soul toward divine nearness. The Chapter of Compassion (Bb al-Ishfq), being the third station among these portals, functions as a delicate bridge between fear and awe, inviting the seeker into profound contemplation of a particular and conscious fear. This chapter, analysed with precision and depth in the lectures of Nokoonam (may his secret be sanctified), not only explicates the inner states of the seeker but also, through reference to the luminous verses of the Holy Quran, unveils the elevated meaning of this station from a transcendent perspective.
Mystical progression is akin to a journey wherein the seeker advances from the darkness of the self toward the divine lights. Having passed the foundations and preliminaries, which serve as the steadfast pillars of this journey, the seeker reaches the portals of self-proximity. According to Nokoonam (may his secret be sanctified), these portals comprise ten stations, phases that liberate the soul from material bonds and lead it toward existential proximity to the Truth. The Chapter of Compassion, as the third station following sorrow (al-Huzn) and fear (al-Khawf), plays a pivotal role on this path. This chapter places the seeker on the threshold of entering deeper degrees, a space not yet fully penetrated but immersed in spiritual bewilderment. This bewilderment acts as a mirror reflecting the past and future before the seekers eyes, compelling reflection upon ones own states.
Prior to entering the Chapter of Compassion, the seeker has passed through two stations: sorrow and fear. Sorrow is a grief emanating from reflection upon the past and what has been lost or accomplished (m sbaqa). Fear, conversely, is like a shadow cast upon the seekers heart by anxiety about the future and what may transpire (m sayti). These two states, akin to wings, guide the seeker toward self-awareness and reflection on the spiritual path. Nokoonam (may his secret be sanctified) emphasises that sorrow and fear prepare the ground for entering compassion because the seeker, in confronting these two, attains an inner anxiety that readies him to comprehend the subtleties of compassion.
Compassion (Ishfq), according to the lectures of Nokoonam (may his secret be sanctified), is a particular and refined fear that differs from general fear. Unlike general fear, which is a broad and encompassing state, compassion is delicate, focused, and conscious, arising from awareness of divine grandeur or the consequences of ones actions. This fear is not merely a form of obsessive anxiety or pure distress (khawf lafsdah), but a state accompanied by rational attention and mindful consideration. In other words, compassion functions as a lamp illuminating the darkness of the soul, guiding the seeker from heedlessness toward spiritual awakening.
In the revered Manzil al-Sirn, Khwaja Abdullah Ansari defines compassion as: The chapter of compassion is a perpetual caution accompanied by mercy.
This implies that compassion is a continuous vigilance linked with compassion and kindness toward the self. The definition emphasises safeguarding the soul against spiritual perils, as if the seeker acts as a guardian preserving the sanctity of his existence. However, Nokoonam (may his secret be sanctified) critiques this definition, proposing instead that compassion should be defined not by mercy but by attention (rational and spiritual regard for divine grandeur). This critique serves as a key unlocking the conceptual door of compassion, elevating it from a mere emotional state to a higher, transcendent condition.
Although compassion is a specific fear, it is distinct from awe (khushyah), which is the subsequent station in Manzil al-Sirn. Awe is a fear arising from the recognition of divine majesty and glory, accompanied by reverence. In contrast, compassion is defined through attention to a grand reality, yet without emphasis on reverence. Nokoonam (may his secret be sanctified) describes compassion as perpetual caution accompanied by attention, not reverence. This distinction elucidates the different levels of fear in mystical progression. Compassion is like a breeze that leads the seeker toward the profound sea of awe.
The Holy Quran, as a resplendent gem, is the primary source of mystical knowledge. Nokoonam (may his secret be sanctified) elucidates the meaning of compassion through reference to its luminous verses. In the Quran, the term مُشْفِقُونَ appears in five verses combined with the preposition min (from/of), indicating attention to a particular matter (such as the Resurrection, divine punishment, or deeds). These verses are:
However, the verse emphasised in the Chapter of Compassion is distinct: قَالُوا إِنَّا كُنَّا قَبْلُ فِي أَهْلِنَا مُشْفِقِينَ
[: "They said, 'Indeed, before, we were apprehensive in our families.']
We were in terror). This verse, appearing in Srah al-r (Verse 26), employs the preposition f and conveys a declarative state within Paradise, rather than connoting attention or mercy.
Nokounam, , meticulously critiques the commentators of Manzil al-Sirn, including almasn, for their failure to distinguish between Quranic verses. These commentators insufficiently accounted for the difference between the prepositions min and f within the verses addressing the mushfiqn. Whereas verses employing min indicate attentiveness to a particular subject, the verse with f depicts a declarative state in Paradise. This critique acts as a beacon illuminating the path towards returning to the Noble Quran and stresses the necessity of meticulous Quranic exegesis for comprehending mystical concepts.
Ishfq concerning the self refers to the seekers anxiety regarding misguidance, obstinacy, or deviation of their own soul. This state, encapsulated by the expression lest, functions as an alarm awakening the seeker from heedlessness. To quote Nokounam, , this lest reflects the seekers doubt and awareness of spiritual perils that prevent obstinacy or misguidance. This type of Ishfq functions as a guardian standing at the gates of the soul, forestalling the intrusion of spiritual afflictions.
Ishfq regarding deeds pertains to the seekers concern over their deeds being incomplete, unacceptable, or erroneous. This state prevents the seeker from arrogance and false assurance and compels rigorous scrutiny of their actions. Nokounam, , stresses that except for the elect who attain certainty, the seeker ought not to hastily reach assurance but should persist in cautious contemplation. This form of Ishfq resembles a mirror reflecting the faults of deeds back to the seeker.
Ishfq with respect to creation refers to the seekers concern for creatures affliction with Divine punishment. This state reflects the seekers social and spiritual responsibility, moving them from self-centredness towards benevolence for others. To cite Nokounam, , this form of Ishfq invites the seeker to compassion and empathy for creation, as if the seeker were a shepherd anxious over the misguidance of their flock.
Nokounam, , offers a compelling analogy to elucidate the concept of dwm al-adhar (constant vigilance): if a snake or scorpion is behind a glass barrier, the seeker neither fears nor exercises caution; however, if this barrier is removed, continual vigilance arises. This caution stems from attentiveness to danger and forms the basis for compassion towards the self. This analogy acts as a metaphorical engraving of the truth of Ishfq upon the seekers heart, guiding them to spiritual awareness of perils.
In Nokounams lectures, the soul is likened to a rebellious horse resisting taming. The seeker resembles a rider who must skilfully and decisively tame this horse. If the rider lacks expertise, the horse will overthrow them; conversely, with authority, the soul is subdued and obedient on the path of truth. This analogy serves as a mirror reflecting the imperative of soul purification and control over base desires.
The self, according to Nokounam, , is like a vessel in which challenges and hardships are contained. If these trials lead to elevation and spiritual proximity, they become constructive for the soul; yet, if they result in burden and punishment, they prove destructive. The soul resembles land that, through sowing hardship, may bloom into a garden of perfection or fall into a pit of misguidance.
Excessive caution and fear of challenges act as a cage that confines and restricts the soul. Nokounam emphasizes that the seekers soul must unfold like an umbrella to acquire capacity for spiritual growth. This critique serves as a warning, urging the seeker to abandon cowardice and passivity and embrace courage and the acceptance of spiritual challenges.
The Divine saints, at elevated stations of spiritual journeying, function as protectors who absorb hardships on behalf of others. This self-sacrifice is like a precious jewel whose radiance reflects Divine compassion and love within the hearts of creation. Nokounam regards this state as the pinnacle of the saints spiritual perfection, whereby through bearing calamities, they shield others from harm.
The night is portrayed as a stage where the seeker rises to struggle against the self and Satan. The verse قُمِ اللَّيْلَ (s translation: Rise by night) emphasises the necessity of vigilance and steadfastness during night. Nokounam considers night a time for spiritual exertion and confrontation with obstacles, as if the seeker is led through darkness by the light of gnosis towards the Truth.
The chapter on Ishfq constitutes a station guiding the seeker from sorrow and fear towards reverential awe. By emphasising a particular, conscious fear, it invites reflection upon the self, deeds, and creation. The critique of Khwja Abdullh Anr and commentators indicates the significance of returning to the Quran for precise exposition of mystical concepts. Quranic verses, through stressing attention to the Truth, Resurrection, and deeds, elevate the meaning of Ishfq beyond mere compassion to a loftier state. The threefold gradations of Ishfq (concerning self, deeds, and creation) demonstrate the breadth of this notion across individual, practical, and social spheres. The presented analogies, such as the snake and scorpion or the untamed horse, articulate the essence of Ishfq in a lucid and appealing manner. Ultimately, this chapter guides the seeker from heedlessness and conservatism towards courage and embracing spiritual challenges, to unfold their capacity to receive Divine lights like an open umbrella.
