the lectures of Nokounam, may his sacred spirit be sanctified (Session 164)
The Chapter on Khush in Manzil al-Sirn constitutes a pivotal station in the spiritual journey, guiding the seeker towards a softened heart, insight into the soul's deficiencies, and liberation from egocentrism. The second stage of this chapter, which is the subject of analysis and elucidation herein, emphasises a deeper perception of the souls imperfections alongside vigilance and watchfulness against its afflictions. This stage portrays the seekers heart as molten iron, which, with every spiritual strike, becomes more pliant and prepared for refinement.
The second stage of Khush begins with the seekers insight into the souls shortcomings. This insight results from the softness of heart, which arises from the spiritual heat of Khush. The heart, ordinarily likened to cold, hard iron, is molten within the crucible of Khush, rendered receptive to the blows of refinement. At this stage, the seeker becomes aware of their souls deficiencies and, with vigilance and watchfulness, awaits the emergence of maladies and afflictions. This concentrated anticipation is akin to the observation of a star in the night sky or the precise aiming of an archer, both requiring intense focus and meticulous care.
| Key Point: Insight into the souls deficiencies constitutes the axis of the second stage of Khush, guiding the seeker towards identifying and rectifying both spiritual and practical shortcomings. |
This insight is profoundly connected to self-knowledge within Islamic mysticism. The seeker, who in a state of absence of Khush loses themselves in material attachments, turns within the sphere of Khush towards the deeper layers of their own existence. This process is eloquently illustrated through the metaphor: the seekers heart, like iron heated in the spiritual furnace, becomes softer and more malleable with every strike of the Divine hammer.
Softness of heart is among the most distinguished characteristics of the second stage of Khush. This softness results from spiritual heat which expels coldness and hardness from the soul and renders it ready for correction. The soft heart is like fertile soil wherein the seed of insight is planted, bearing the fruits of self-awareness and soul refinement. This state is strengthened through divine remembrance and spiritual exercises, leading the seeker towards the deepening of Khush.
Vigilance and watchfulness denote a focused anticipation and precise observation of the souls deficiencies, which form the principal pillars of the second stage of Khush. At this stage, the seeker endeavours daily to identify and remedy a particular soul defect. This process is elucidated by a verse from the Holy Quran:
إِنَّ رَبَّكَ لَبِالْمِرْصَادِ (Al-Fajr: 14)
: Surely your Lord is watchful.
This verse alludes to the Lords exact and concentrated observation, which the seeker must emulate in meticulously discerning the souls shortcomings. Vigilance is likened to an archers expectancy who, with one eye closed and complete focus, aims at the target. Watchfulness resembles the observation of a star in the heavens, demanding patience and precision.
| Key Point: Vigilance and watchfulness signify a concentrated anticipation and precise observation of the souls afflictions, steering the seeker towards identifying and eliminating their spiritual deficiencies. |
The seekers dreams within the realm of Khush serve as mirrors reflecting their souls and psyches maladies. Unwholesome or negative dreams indicate the souls afflictions, whereas spiritual dreamssuch as visions of a mosque or the recitation of the Quransignify spiritual progress. This perspective aligns with modern psychological theories regarding the role of dreams in self-awareness. In Islamic mysticism, spiritual dreams are regarded as divine signs that guide the seeker towards soul refinement.
By recognising the souls deficiencies, the seeker endeavors to remedy them, which consequently leads to the rectification of their actions. Practical weaknesses and shortcomings are rooted in spiritual ailments. This relationship is beautifully elucidated through the metaphor: the soul is like a root nourishing the branches and leaves of ones deeds; if the root is sound, the branches will likewise flourish. Reforming the soul thus results in improved actions, guiding the seeker towards practical perfection.
| Key Point: Reformation of the soul is the foundation for the rectification of action, as practical weaknesses stem from spiritual shortcomings. |
The afflictions affecting actions include weakness of will, lack of necessary conditions, and scattering of intention, all of which have their root in the souls afflictions. Scattered intention is akin to frayed ropes that prevent the seekers ascent to the summit of perfection. Unity of intention is a prerequisite for success in every spiritual endeavour; the seeker must focus upon a single aim, avoiding dispersion and fragmentation. This viewpoint is reinforced by critiques of non-unified pedagogical approaches which lead to dispersal of focus and intention, thus hindering Khush and soul reformation.
The humble seeker perceives the virtues of others while discerning their own deficiencies, contrary to ordinary individuals who behave inversely. This attribute is a mark of humility and modesty, shielding the seeker from arrogance and hypocrisy. Recognising others virtue is like a light illuminating the darkness of the soul, guiding the seeker towards inner rectification.
| Key Point: Recognition of others virtue fosters humility and aids the seeker in overcoming pride, thereby facilitating spiritual purification. |
| Key Point: Recognising the virtue of others is a manifestation of the seeker's humility, which serves as a safeguard against arrogance and hypocrisy. |
Requesting prayers from others signifies the humility of the seeker and an admission of ones own incapacity to resolve internal spiritual struggles unaided. This act functions as a bridge, connecting the seeker with others in a spiritual communion and guiding them away from egocentrism towards God-centredness. Within Islamic culture, the plea for prayers embodies humility and reflects a profound belief in the efficacy of others supplications.
At the second degree of devotion (khushu), the seeker perceives the breeze of annihilation, which denotes the reception of spiritual states, the joy of worship, and liberation from material attachments. This condition accompanies a purified heart and profound humility, steering the seeker towards divine unity (tawhid) and emancipation from the sedimentations of the ego. The breeze of annihilation resembles a refreshing wind that cleanses the dust of self-interest from the heart, preparing the seeker to receive the divine lights.
| Key Point: The breeze of annihilation is a spiritual state that frees the seeker from selfishness and directs them towards divine unity. |
Submission (khudu) is an external attribute of devotion, manifested through the behaviour and humility of the seeker. In contrast, devotion (khushu) is an inward state that softens the heart and inclines the seeker towards God-centredness. Submission acts as a shell encompassing the kernel of devotion, presenting its outward expression.
Absolute renunciation of the selfs rights amounts to self-inflicted harm and is only commendable when motivated by rational and spiritual incentives such as altruism or leniency. This critique emphasises the importance of balance within the spiritual journey. Abandoning the selfs rights is akin to severing a branch from the tree of existence; such an act is permissible only when it contributes to the growth of other branches.
Confession of others virtue must be grounded in criteria and discernment, rather than unconditional and unfounded declarations. This perspective underscores realism in the evaluation of oneself and others. Unconditional admission resembles being lost in a sea of false humility, which diverts the seeker from the path of truth.
Forgetting ones own virtue does not signify negligence, but rather liberation from self-praise. Likewise, the purification of the self should not culminate in self-glorification. This principle is illuminated by a verse from the Holy Quran:
وَلَا تُزَكُّوا أَنفُسَكُمْ ۖ هُوَ أَعْلَمُ بِمَنِ اتَّقَىٰ (النجم: ۳۲)
Fooladvands Translation: And do not purify yourselves [as if you are righteous]; He is most knowing of who is truly God-fearing.
| Key Point: Forgetting ones own virtue signifies freedom from self-praise, and purification of the self must not lead to self-adulation. |
The second degree of the chapter on devotion (khushu) within the spiritual stations (manazil al-sa'ireen) guides the seeker towards profound insight into the imperfections of the self, vigilance against its corruptions, and deepening of heartfelt humility. Features of this degree include a softened heart, recognition of others virtues, elimination of hypocrisy and arrogance, and the perception of the breeze of annihilation, all of which direct the seeker towards divine unity and liberation from selfishness. Mystical critiques underscore the significance of balance and discernment in the spiritual path, inviting the seeker to continual reflection in the refinement of the self. This analysis, supported by Quranic verses and mystical concepts, provides a lucid roadmap for spiritual progress.
