of Nekounam , Session 202
The revered treatise Manzil al-Sirn, authored by Khwja Abdullah Ansr, stands as one of the paramount works within Islamic mysticism, elucidating the spiritual stages of mystical wayfaring. Among these, the chapter dedicated to Rajhope or expectationholds a particularly pivotal position in the itinerary of the spiritual traveller (sir).
Raj, signifying hope in Divine mercy, complements the equally essential principle of khawf (fear of God), together forming the twin wings that enable the sir to soar towards the Absolute Truth (al-aqq al-Tal). The objective herein is to present a comprehensive, systematic, and academic exposition of Raj, emphasising its balance with khawf, critically assessing mystical deviations, and delineating its rightful station within the framework of Sharah.
Within Islamic mysticism, Raj denotes the hopeful expectation of Divine mercy and forgiveness. However, such hope, if entertained in isolationwithout concomitant khawfincurs a profound defect known as raunat. The term raunat, as understood by mystics, implies a fixation upon carnal desires and indulgence in the appetites of the self (nafs), diverting the seeker from the ultimate goal of spiritual uprising towards God (qiym bi-llh).
Hope alone, analogous to one wing of flight without its counterpart, fear, not only incapacitates the spiritual ascent but propels the sir toward self-centeredness and the imposition of personal desires upon the Divine.
Despite its intrinsic shortcomings when isolated, the attribute of Raj is extolled within scriptural sources, notably the Holy Qurn and the Prophetic tradition. Its principal merit lies in mitigating the bitterness of Divine punishment within the heart of the believer. This hope acts as a refreshing breeze, tempering the intensity of fear and preventing the sir from falling into the abyss of despair.
So that you do not grieve over what has escaped you, nor rejoice excessively in what has been given to you.
(l Imrn 3:153; )
This verse underscores the necessity of maintaining a balance between fear and hope. While hope rescues the seeker from hopelessness, it must not culminate in arrogance or false pride.
A salient distortion in the comprehension of Raj is the inclination of certain mystics to prefer Divine torment and separation over union and well-being. This tendency, observable in Tlemceni's commentary on Manzil al-Sirn, reifies Divine punishment as a mystical goal, with its enjoyment interpreted as a sign of perfection.
This viewpoint, aptly termed mystical sadism, conflicts fundamentally with the tenets of authentic Islamic mysticism. The legitimate mystical path is founded upon submission to Divine will, not upon the pursuit of punishment as an end.
A paradigmatic example of such deviation is a poem wherein the mystic professes:
I love You not for reward, but I love You for Your punishment.
This verse, glorifying the enjoyment of Divine chastisement instead of union, is rejected within Islamic mysticism. Authentic mysticism is anchored in love and hatred for God alone; any yearning for punishment as an objective reveals deviation from the spiritual path. Such poems function as broken mirrors, reflecting a distorted image of mystical truth.
Tlemcenis commentary on Manzil al-Sirn has faced critique due to its endorsement of such deviations. Conversely, Kashanis commentary offers a more balanced approach, rectifying these errors and providing an interpretation harmonious with Sharah principles. Kashani, an erudite mystic, selectively expunged those portions incompatible with orthodox Islamic mysticism, thereby presenting a purer and more lucid perspective.
Mystical perfection is embedded in the balance between khawf (fear) and raj (hope). Fear alone engenders despair and despondency, whereas hope alone fosters arrogance and delusion. The seeker must attain a state wherein these dual sentiments coexist in equilibrium, like two scales perfectly balanced, thus revealing the truth.
This equilibrium is indicative of comprehensive gnosis (marifah) and advancement towards the station of contentment (ri) and submission (taslm).
The inception of the mystical journey entails a transcendence of the self and liberation from its passions. The ultimate aim of the mystics is qiym bi-llhthe uprising toward Godnot qiym bi-nafsthe uprising for the self. Such renunciation resembles the emancipation of a bird from the cage of the self, enabling flight towards the heavens of truth.
Through this liberation, the seeker attains purity and sincerity in connection with the Divine, avoiding any imposition of personal desires upon God.
The essence of Islamic mysticism resides in the principle "I am pleased with whatever my Beloved is pleased with." This complete surrender to Divine decree, be it of prosperity or adversity, well-being or affliction, signifies mystical perfection.
Like a leaf in the wind, the seeker must yield to the current of Divine will, eschewing any unilateral desire for either well-being or suffering.
Excessive hope breeds arrogance or a false sense of security. Such a condition, prior to assuredness of Divine mercy and entrance into Paradise, is fraught with peril. The Qurn issues a stern admonition:
Have they felt secure from the plan of God? No one feels secure from the plan of God except the losers.
(Al-Arf 7:99; )
This verse enjoins the seeker to maintain fear alongside hope to avoid heedlessness and deviation.
Islamic mysticism finds meaning solely within the confines of Sharah. Any deviation, including the pursuit of punishment or deriving pleasure from separation, contradicts religious principles. Sharah functions as a guiding light illuminating the path of spiritual journeying; without it, mysticism inevitably descends into the darkness of psychological and spiritual aberrations.
Divine saints, particularly the Immaculate Imams (alayhim al-alm), function as intermediaries of grace in the guidance of spiritual wayfarers. However, this guidance must remain strictly within the framework of justice and the Shariah; it must never serve as a justification for sin nor lead to neglect of the consequences of one's actions. The Imams, akin to luminous stars shining in the celestial sphere of the Shariah, illuminate the path of truth for the seeker.
The phrase "Bismillhir-Ramnir-Ram" constitutes a comprehensive criterion wherein Ramniyyah (divine power and justice) and Ramiyyah (mercy and compassion) are held in perfect equilibrium. This expression serves as a mirror reflecting the essence of religion, revealing the delicate balance between fear and hope, justice and mercy. This principle summons the spiritual wayfarer to a full acceptance of Divine Will, advocating avoidance of both excess and deficiency.
The chapter of raj (hope) in Manzil al-Sirn presents a dual attribute: it encompasses both perfectionmitigating the bitterness of divine punishmentand imperfectionmanifested in recklessness and the imposition of carnal desire. The equilibrium between hope and fear constitutes the key to the perfection of spiritual conduct. Critique of deviations such as mystical sadism and a proclivity towards seeking punishment underscore the paramount importance of adherence to the Shariah. Islamic mysticism is fundamentally predicated upon submission to the Divine Will and transcendence of the nafs (ego).
