Manzil al-Sirn: Reflections on Compassion and Its Degrees

the lectures of Nekounam Session 157

Introduction: An Exordium to the Concept of Compassion in Mystical Path

Within the realm of Islamic mysticism, compassion (ashfq) holds an exalted station as one of the pivotal stages of spiritual wayfaring (sulk). This rank, explicated in the 157th session of Nekounams series Manzil al-Sirn, signifies a profound dedication and continual vigilance in the preservation and rectification of the self, ones actions, and the created beings. Compassion serves as a guiding lamp illuminating the travellers path through the valleys of self-purification and nearness to the Divine, rescuing them from the precipices of egoism and heedlessness.

Part One: The Concept of Compassion and Its Threefold Degrees

Definition of Compassion and Its Three Principal Levels

Linguistically, compassion denotes fear accompanied by care and attentiveness; in Islamic mysticism, it refers to the seekers deep concern for the rectification of the self, deeds, and spiritual responsibilities towards Gods creation. This rank unfolds across three main levels: compassion for the self, compassion for the deed, and compassion for the creation. Each of these levels functions as a step guiding the wayfarer towards the pinnacle of Divine proximity.

Compassion for the Self: This level is devoted to the purification and taming of the nafs from base qualities such as arrogance, pride, and selfishness. The wayfarer at this stage resembles a gardener who removes the weeds of the soul so that the garden of Divine knowledge may blossom.
Compassion for the Deed: This level concerns itself with diligence in performing valuable acts and abstaining from futile ones. Futile deeds are like seeds sown in the fertile soil of lifes span but bear nothing but regret.
Compassion for the Creation: This level entails the wayfarers responsibility towards Gods creation and efforts to prevent their falling into Divine chastisement. The seeker here resembles a shepherd who safeguards the flock of creation from the cliffs of misguidance.

Key Point: Compassion acts as a shield that protects the wayfarer against the temptations of the soul, futility of actions, and punishment of creation, guiding them towards unity and Divine proximity.

Challenges in Purifying the Self on the Path of Compassion

Purification of the self is among the most arduous phases of the spiritual journey, confronting the wayfarer with manifold challenges. Fundamental questions arise at this rank: How can the soul be liberated from obstinacy and rebellion? How can the precious life-span avoid wastage? And how can creation be safeguarded from Divine chastisement? These inquiries act as a mirror revealing the seekers weaknesses and shortcomings, beckoning continual vigilance and exertion.

Key Point: Purifying the self is akin to excavating a mountain barehanded, achievable only through persistent contemplation and compassion.

The Objective of Compassion at the First Level

The aim of compassion at the initial level is to attain a subdued soul, optimal utilisation of time, and responsibility towards creation. A tamed soul resembles a horse freed from rebellion, walking serenely on the path of Truth. This serenity is not merely inward but also leads to social and spiritual repose.

Key Point: Compassion at the first level functions as a key that unlocks the souls fetters, guiding the wayfarer towards peace and Divine proximity.

Characteristics of the Tamed Soul

The tamed soul is cleansed from base attributes such as darkness, opacity, arrogance, pride, and selfishness. Divine Prophets, as perfect exemplars, embody souls free from every defect and impurity (ghill). The wayfarer, through compassion, eradicates these traits and steers the soul towards luminosity and knowledge.

Key Point: The tamed soul is like a polished mirror reflecting Divine light without any veil.

The Role of Compassion in Preventing Futility of Actions

Compassion safeguards the soul from entrapment in multiplicity (division and dispersion) and alienation (distance from the Truth). The compassionate seeker preserves their deeds from futility and prevents the wastage of precious lifespan. This diligence acts as a shield protecting the wayfarer from worldly temptations and fruitless acts.

Key Point: Compassion functions as a filter that removes futile deeds from the seekers life, directing them towards lasting and Divine acts.

The Danger of Futile Actions

Futile deeds are those performed without sincere intention and Divine purpose, producing nothing but regret. The seeker must be wary lest all their efforts be deemed fruitless on the Day of Reckoning. The question, After all this running, what has become of it? acts as an alarm prompting self-revision.

Key Point: Futile deeds resemble bubbles glistening on waters surface, bursting at the slightest breeze.

Part Two: Knowledge, Purification, and the Hardness of the Heart

The Danger of Hardness of Heart Resulting from Knowledge without Purification

Knowledge devoid of purification of the soul not only fails to lead to luminosity but may engender hardness of heart. Such hardness is like a stone seated upon the seekers heart, depriving them of spiritual gentleness and illumination. This peril is especially pronounced among those engaged in scholarship, study, and ijtihd.

Key Point: Knowledge without purification is a double-edged sword that may bring forth darkness and hardness instead of light.

Analogy of Plaster and Cement

To elucidate the effect of knowledge and purification, a beautiful simile is offered: knowledge without purification is like plaster mixed with water and applied to a wall, yet it crumbles under the rain. Conversely, knowledge coupled with purification resembles plaster blended with cement, resilient against the rain. This metaphor aptly demonstrates the necessity of combining knowledge with self-purification.

Key Point: Knowledge with purification is a structure founded upon the firm pillars of faith and sincerity, enduring the storms of temptation.

The Danger of Residues of Knowledge

Knowledge may sometimes be accompanied by residues such as pride, arrogance, and self-exaltation, which, instead of illumination, result in darkness and hardness. These residues resemble rust settling upon the mirror of the heart, preventing it from reflecting Divine light.

Key Point: Residues of knowledge are like dust upon the hearts mirror, hindering the radiance of gnosis.

The Role of the Holy Quran in Removing Hardness

Recitation and contemplation of the Holy Quran, as the Divine Word, play an unparalleled role in alleviating hardness of heart. Studying lengthy works (e.g., in rhetoric) without abundant Quranic recitation may result in hardness. The Quran is like crystal-clear water that cleanses the hearts residues and illumines it.

Key Point: The Holy Quran is an elixir that frees the heart from hardness, bestowing luminosity and gentleness.

Part Three: The Second Degree of Compassion and Its Subdivisions

Compassion for Time, Heart, and Certainty

The second degree of compassion divides into three subdivisions: compassion for time, compassion for the heart, and compassion for certainty. This rank represents a higher stage of the path wherein the seeker attends not only to their deeds but also to the management of time, the purity of the heart, and the firmness of certainty.

Compassion for Time: This level involves the optimal utilisation of time and prevention of its wastage. Time is a precious capital to be expended on the path of goodness and Divine proximity.
Compassion for the Heart: This level is dedicated to preserving the purity and luminosity of the heart. The heart is the axis of the seekers existence, which must be kept free from all hindrances and ailments.
Compassion for Certainty: This level concerns maintaining and managing certainty against doubts and temptations. Certainty is a gem that requires deep vigilance for its preservation.

Key Point: The second degree of compassion is like a bridge guiding the wayfarer from the reform of deeds towards the management of time, heart, and

Risk of False Certainty

False certainty and excessive self-confidence may culminate in deviation and even apostasy. An illustrative case is cited wherein an individual, due to false certainty regarding their selection by the Imam Mahdi (may Allah hasten his reappearance), chose otherwise and consequently fell into disbelief. Compassionate vigilance over certainty safeguards the seeker from this peril.

Key Insight: False certainty resembles a mirage that leads the seeker astray in the desert of delusion, ultimately to destruction.

Distinction between Vigilance over Time and Action

Vigilance over time pertains to the management of the temporal container (as the receptacle), whereas vigilance over action is directed towards the content of deeds themselves. Time functions as the vessel of action, with its significance becoming more pronounced in the secondary stage of the spiritual journey.

Key Insight: Vigilance over time is akin to managing a vessel that contains the valuable contents of ones actions.

Risk of Non-Sincere Actions

Actions devoid of pure intention not only lack spiritual merit but may also engender hardness of heart, malevolence, or arrogance. The seeker must, with vigilant compassion, avoid this hazard and perform all deeds solely for Lillhi Rabbil lamn (for Allah, Lord of the Worlds).

Key Insight: Non-sincere deeds resemble spoiled fruit that, instead of nourishing the soul, poison it.

Section Four: The Heart, Certainty, and Tranquillity in the Spiritual Path

Vigilance over the Heart and Certainty

Vigilance over the heart is concerned with preserving its purity and illumination, while vigilance over certainty involves maintaining and managing conviction in the face of doubts and temptations. The heart and certainty constitute two fundamental pillars of the spiritual path, necessitating a deeper contemplation than mere care over actions and time.

Key Insight: The heart and certainty are like two wings that enable the seeker to soar in the heavens of gnosis.

The Invocation of the Mystics

The prayer Wa afal bi m anta ahluhu wa l tafal bi m an ahluhu expresses the seekers complete submission to the Divine Will. This supplication epitomises utmost humility and detachment from self-centeredness, guiding the seeker towards a divine station.

Key Insight: The invocation of the mystics rises from the depths of the seekers soul, directing them towards the boundless grace of the Divine.

Reflection on the Verse of Knowledge of Certainty

The noble verses 5 and 6 of Srah Takthur in the Holy Quran state:

لَكَالَّا تَعْلَمُونَ عِلْمَ الْيَقِينِ * لَتَرَوُنَّ الْجَحِيمَ

: Indeed, you will come to know with certainty of knowledge. Then you will surely see the Hellfire. This verse underscores the paramount importance of Ilm al-Yaqn (knowledge of certainty) and confrontation with the reality of Hell. Vigilance over certainty preserves the seeker from heedlessness and entrapment in Divine punishment, guiding them to profound comprehension of the truth.

Key Insight: Knowledge of certainty is like a lamp that dispels the darkness of heedlessness and leads the seeker toward truth.

Hazard of Wasting Time

Any action not undertaken for Lillhi Rabbil lamn constitutes a waste of time, even if outwardly it appears as worship. Time resembles a stream which, if not directed towards goodness, will devolve into a swamp of futility.

Key Insight: Wasting time is like a sin that squanders the capital of ones life and hinders the seeker from their goal.

Analogy of Worthless Items in Barzakh (The Intermediate Realm)

An illustrative analogy is provided: worldly possessions and deeds devoid of pure intention are like defective and worthless items in Barzakh, lacking any value. This metaphor highlights the necessity to focus on spiritual and sincere actions.

Key Insight: Worldly deeds without sincerity are like flawed burdens discarded in the passage of Barzakh.

Distraction and the Principle of Lillhi Rabbil lamn

Distraction (dispersal and multiplicity) obstructs the spiritual path. The true attainment is that which is performed solely for Lillhi Rabbil lamn and remains enduring within the seekers being. All that is other than God leads to futility and dispersal.

Key Insight: Distraction is like a tempest driving the ship of the spiritual journey towards cliffs of otherness, whereas Lillhi Rabbil lamn is the anchor of tranquillity.

The Heart and Its Continuous Movement

The seekers heart is akin to an engine constantly propelling towards the Truth. This movement persists both in wakefulness and sleep and must not be halted by obstacles such as doubts and temptations.

Key Insight: The heart is like a star shining in the sky of the spiritual path, and no impediment should extinguish its light.

Certainty and Its Preservation

Certainty is a state that must be protected from interference by apparent causes and the destruction of doubts. The seeker must avoid tasabbub (reliance on external causes) and strengthen their certainty through trust in God.

Key Insight: Certainty is like a precious gem concealed within the shell of trust, shielded from the reach of doubts and external causes.

Tranquillity as the Ultimate Attainment

The ultimate aim of the spiritual journey is to attain tranquillity and repose through union with the Truth (unity with God). This tranquillity is akin to a secure shore that the seeker reaches after traversing the turbulent sea of the path.

Key Insight: Tranquillity is like a crown placed upon the seekers head, signifying their success in traversing the spiritual path.

Section Five: Achievements of the Spiritual Journey and Distraction

The Genuine Achievement of the Spiritual Journey

The genuine achievement of the spiritual journey is the deed performed for Lillhi Rabbil lamn that remains enduring within the seekers essence. This achievement is like a jewel preserved in the eternal Divine treasury, safeguarded from decay.

Key Insight: The attainment of the spiritual path is like a light radiating from the seekers heart, eternally enduring in the sky of gnosis.

Distraction and Its Danger

Distraction, meaning multiplicity and otherness, constitutes the primary obstacle to the spiritual journey. The seeker must avoid dispersal and focus solely on God, performing all deeds for the Divine. Distraction is like darkness that extinguishes the light of unity from the seekers path and traps them in scattering.

Key Insight: Distraction resembles darkness that extinguishes the light of unity in the seekers spiritual path and ensnares them in dispersion.

Analogy of a Picnic and Worthless Items

Another analogy is presented: a seeker preparing for the journey through Barzakh who carries defective and insincere deeds is like one packing incomplete and useless equipment for a mountain picnic. This analogy demonstrates the necessity of sincerity and meticulousness in ones actions.

Key Insight: Actions lacking sincerity are like defective equipment that are of no use during the journey through Barzakh, placing the seeker in difficulty.

Summary

This treatise, based upon the lectures of Nokounam (may his sacred secret be sanctified) in session 157 of Manzil al-Sirn, elucidates the concept of Ishfq and its ranks. Ishfq, as a pivotal station in the spiritual journey, is explicated in two main levels and six subdivisions (vigilance over the self, action, character, time, heart, and certainty). Each level presents its unique challenges and solutions, guiding the seeker towards self-purification, optimal utilisation of time, and preservation of certainty. The intention Lillhi Rabbil lamn stands as the essence of all deeds and is central to all stages of the journey; without it, even acts of worship lose their value. The Quranic verses, particularly the verse on knowledge of certainty, emphasise the importance of vigilance and maintaining conviction. Tranquillity, as the ultimate attainment of the spiritual path, arises from union with the Truth and avoidance of distraction.

Under the Supervision of Sadegh Khademi