of Nokounam, (Session 215)
The venerable work Manzil al-Sirn, authored by the illustrious Khwaja Abdullah Ansari, stands among the most distinguished treatises in Islamic mysticism, elucidating the stages of spiritual journeying with profound and penetrating expression. The chapter entitled Riyah, as one of the foundational stations within this text, invites the seeker to meticulousness and governance on the path of mystical progress. This exposition, Session 215 of Nokounams lectures, undertakes a comprehensive and detailed examination of the chapter of Riyah. The concept of Riyah, encompassing both theoretical attention and practical management in the domains of the limbs, the inner faculties, and the heart, is analysed from a scholarly perspective.
Riyah, linguistically signifying precision, vigilance, and preservation, acts as a vigilant guardian over the treasury of the seekers deeds, states, and dispositions. Within the mystical pathway, this concept synthesises two facets: the theoretical (attention and meticulousness) and the practical (control and management). Attention serves as a luminous beacon illuminating the path of spiritual progression, guiding the seeker to an awareness of both their inner and outer transformations. Management functions as the helmsman who steers the vessel of the seekers deeds and states through the tempestuous sea of the nafs towards the Divine destination. These two attributes render Riyah an essential characteristic of the journey, without which the traveller succumbs to dispersion and neglect.
To attain the rank of Riyah, two fundamental conditions are requisite: attention and meticulousness, alongside management and control. A heedless seeker resembles a traveller who wanders in darkness, oblivious to their destination. Similarly, a seeker devoid of management and order is like a gardener who abandons his saplings, depriving them of fruition. These conditions manifest solely in individuals possessing inner resolve and discipline. Those lacking precision and resolve cannot attain this station, for Riyah is a spiritual abode necessitating cognisance and regulation.
The lecture categorises the chapter of Riyah into three levels: Riyat al-Aml (observance of deeds), Riyat al-Awl (observance of states), and Riyat al-Aqwt (observance of times). However, a critique is raised regarding the latter denomination, proposing instead Riyat al-Qulb (observance of hearts) or Riyat al-ift (observance of attributes), given that time merely serves as a vessel for action and state, and cannot denote an independent and exalted station. These levels resemble the rungs of a ladder guiding the seeker from outward forms to inward realities, and ultimately to the essence:
This hierarchical structure portrays the mystical journey as an orderly and gradual expedition, commencing from outward acts, reaching inward conditions, and culminating in the preservation of the heart and innate qualities.
According to the lecture, Riyah is divided into three kinds sensory (iss), psychic (nafs), and intellectual or heart-centred (aql or qalb) each corresponding to a dimension of the seekers being:
This classification directs the spiritual path from exteriority to interiority, culminating in the exalted station of the hearts governance over the nafs.
Riyah divides into two forms: psychic (related to the self) and external (related to others). Psychic Riyah pertains to self-guardianship in the dimensions of limbs, inner faculties, and heart. External Riyah refers to attention and respect towards others, objects, and the surrounding environment. A seeker neglecting objects such as shoes, books, or their dwelling is distant from the station of Riyah. For instance, one who soils their shoes, damages a book, or defiles their environment exhibits signs of negligence. Such disregard acts as a shadow that dims the light of the spiritual journey.
The lecture employs a novel metaphor, equating negligence with disrespect towards objects. For example, a person who places their shoes improperly or prays the funeral prayer upon them demonstrates disregard for the sanctity of objects and will be held accountable on the Day of Judgment. This perspective originates from practical monotheism (tawd), which regards reverence for creation as indicative of respect towards the Creator.
Riyah bifurcates into active (practical) and inherent (essential) types. Active Riyah comprises the observances of limbs, inner faculties, and heart attained through effort and discipline. In contrast, inherent Riyah refers to exalted traits such as infallibility and purity exclusive to the friends of God. These traits are like jewels bestowed by God within the souls of His saints, producing those who are infallible and possess aspiration and mastery. Conversely, negligence and laxity impede the attainment of Riyah, leaving the seeker scattered and feeble.
The lecture substantiates Riyah as a faith-based attribute, characteristic of the believers, through Quranic references. The verse
فَمَا رَعَوْهَا حَقَّ رِعَايَتِهَا (Srat al-add, 57:27)
translated by as They did not observe it with due observance illustrates the negligence of many humans in fulfilling the Divine right of observance. Conversely, the verse
وَالَّذِينَ هُمْ لِأَمَانَاتِهِمْ وَعَهْدِهِمْ رَاعُونَ (Srat al-Muminn, 23:8 & Srat al-Marij, 70:32)
And those who are to their trusts and their promises attentive introduces Riyah as an eminent trait among the faithful. These verses bifurcate Riyah into the psychic dimension (covenant) and the external dimension (trusts).
Furthermore, the verse
لَهُمْ قُلُوبٌ لَا يَفْقَهُونَ بِهَا وَلَهُمْ أَعْيُنٌ لَا يُبْصِرُونَ بِهَا (Srat al-Arf, 7:179)
They have hearts wherewith they understand not, and eyes wherewith they see not accentuates the distinction between potential and actualised capacities in humans. Although all possess hearts and intellects, only those with Riyah actualise these faculties. This verse acts as a mirror reflecting the failure of the negligent before their own eyes.
Guardianship (Riyah) constitutes the very origin of the spiritual path and serves as the foundational principle for the attainment of Unity (Tawd). In the absence of guardianship, the Unity of the seeker remains frail and incomplete. Unity stands as a summit that can only be conquered through the order and awareness derived from diligent guardianship. The seeker who is scattered in both deeds and states is inherently incapable of achieving a concordance of vision and action. Guardianship, by instituting discipline within the faculties of the limbs, the heart, and the inner self, directs the seeker towards both practical and theoretical Unity. This relationship functions as a bridge, conveying the seeker from dispersion to unity.
Opposed to guardianship stands negligence and laxity, which operate as an impediment obstructing spiritual advancement. Negligence denotes inattentiveness and a lack of commitment to both theoretical and practical duties. The seeker who succumbs to negligence resembles a farmer who abandons his land without sowing or tending and consequently is deprived of the harvest. Negligence manifests across various facets of life, ranging from disregard for objects such as shoes, books, or ones dwelling, to the failure to discharge spiritual obligations. This heedlessness distances the seeker from the station of guardianship.
The studied discourse critiques the title Guardianship of Times due to its incongruity with the antecedent levels (actions and states). Time functions merely as a container for action and state, incapable of denoting an autonomous and elevated spiritual rank. Instead, the titles Guardianship of Hearts or Guardianship of Attributes are proposed, as the heart and attributes signify a higher station than that of states. This critique operates as a key unlocking conceptual coherence within the structure of the Manzil al-Sirn (Stations of the Wayfarers).
Guardianship of others (ghayr) pertains not solely to interpersonal relations but equally encompasses respect for objects and the environment. The discourse employs an original metaphor whereby neglect of objects signals spiritual weakness. For instance, an individual who soils their shoes, defaces their books, or damages their dwelling is distanced from the station of guardianship. Such neglect resembles a dust settling upon the mirror of the seekers heart, impeding the reflection of the Divine Light. Conversely, a seeker endowed with guardianship treats objects and the environment as divine trusts.
The discourse stresses that guardianship is a particular attribute of the faithful, attainable solely through the illumination of faith. The verse
وَالَّذِينَ هُمْ لِأَمَانَاتِهِمْ وَعَهْدِهِمْ رَاعُونَ
(Srah al-Muminn, verse 8; Marij, verse 32; translated by Fldwand: And those who are faithful to their trusts and their covenants) demonstrates that guardianship is an emblematic quality of the faithful, distinguishing them from others. Faith acts as a light that illuminates the path of guardianship, rescuing the seeker from negligence and dispersion.
Supervised by: Sdeq Khdemi
