Scholarly Exegesis of Bb al-urma and Hostility towards the Truth from Manzil al-Sirn
of Nokounam, (Session 224)
Introduction: A Scholarly Exposition of Bb al-urma and Hostility towards the Truth
Manzil al-Sirn, authored by the venerable Khwja Abdullah Ansr, stands as a magnum opus within Islamic mysticism. It delineates the stages of spiritual progression with meticulous order and precision, comprising one hundred stations (manzil) and three hundred sub-stations. This treatise functions as a spiritual ladder, guiding the seeker from the rudimentary foundations of knowledge towards the pinnacle of spiritual perfection. Among its significant sections, Bb al-urmathe third station within the transactions (mumalt)emphasises the observance of Divine boundaries and the veneration of Gods sanctities. In his 224th lecture, Nokounam eloquently elucidates this chapter and undertakes a profound analysis of the concept of hostility towards the truth, drawing upon Quranic verses to explore the human-divine relationship through the prism of Divine sanctity and the perils inherent in disputing the truth.
Part One: The Structure of Manzil al-Sirn and the Position of Bb al-urma
The Overall Structure of Manzil al-Sirn
The text Manzil al-Sirn adopts a methodical framework, segmenting the spiritual journey into three principal divisions: Badyt (Beginnings), Abwb (Chapters), and Mumalt (Transactions). The Badyt comprises ten stations, each containing three sub-stations, focusing on the foundational principles of the path. The Abwb encompasses ten chapters addressing the intermediate stages of the journey. Finally, the Mumalt, as the locus of reward, action, and acquisition, incorporates stations such as adherence, vigilance, sanctity, sincerity, refinement, steadfastness, reliance, delegation, and submission. This architecture serves as a precise map illuminating the seekers trajectory and averts dispersion within the spiritual quest.
The structural design of Manzil al-Sirn offers a methodological framework for spiritual cultivation, wherein each phase is a prerequisite for the subsequent one, and the Mumalt represent the consummate stage epitomising the seekers practical commitment.
This hierarchical division reflects a gradual and systematic approach to mystical progress, transitioning from the cognition of fundamentals (Badyt) to practical adherence (Mumalt). It resembles a cultivated garden where the seeker treads carefully, plucking each flower (station) with precision to achieve spiritual perfection.
The Position of Bb al-urma within the Mumalt
Bb al-urma, constituting the third station among the Mumalt, underscores the preservation of Divine sanctity and the exaltation of Gods inviolable limits. This chapter itself divides into three sub-stations, each explicating a distinct aspect of adherence to Divine boundaries. The notion of urma entails maintaining the limits ordained by God, encompassing both the observance of obligatory commands and abstention from prohibitions.
At this juncture, urma functions as a sanctified boundary shielding the seeker from the pitfalls of sin and directing him towards practical piety. It highlights the centrality of operational commitment to the Shariah within the mystical journey.
Part Two: The Degrees of Divine Sanctity and the Motivations for Worship
The Degrees of Divine Sanctity
Bb al-urma delineates three degrees, with the highest being the reverence of God solely for His intrinsic essencedevoid of fear of punishment, desire for reward, or ostentation. This degree epitomises pure servitude in which the seeker venerates God for His inherent majesty.
Divine reverence resembles a flower blossoming in the garden of sincerity, guiding the seeker towards spiritual consummation, whilst worship born of fear or desire stems from self-centeredness.
This distinction elucidates the divergence between intrinsic and extrinsic motivations in worship. Pure worship originates from knowledge and love of God, whereas worship motivated by fear or reward is anchored in egocentric and utilitarian impulses.
Worship Out of Reluctance and Fear of Punishment
Human worship may arise from two incentives: (volition and inclination) or ikrh (compulsion and fear). Worship performed solely from fear of punishment is, in essence, worship of the self rather than God. In such a state, the individual seeks salvation from torment, neglecting the sanctity of the Divine.
This form of worship is akin to a shadow cast upon the light of authentic servitude. Instead of surrendering to God, the individual becomes entangled in self-interest, distancing himself from the higher stations of the spiritual path.
The Two Categories of Gods Servants
Servants of God bifurcate into two groups: those whose obedience stems from Divine sanctity and abstention from opposing God, and those who act from fear of punishment or hope of reward. The former tread the path of pure servitude.
This dichotomy mirrors a reflective surface delineating pure servitude from servitude rooted in personal gain. The first group, through Divine knowledge, avoids opposition, while the second operates under external incentives.
Distinction Between Divine Sanctity and Fear of Punishment
Refraining from opposition to God can arise either from Divine sanctity or fear of retribution. Divine sanctity is a pure act based on cognition of God, whereas fear of punishment is an egotistical, self-centered act.
Divine sanctity is like a clear spring emanating from knowledge and sincerity; fear of punishment resembles a quagmire that engulfs one in self-centeredness.
This distinction underscores the primacy of intention in deeds. Divine sanctity signals knowledge and sincerity, while fear of punishment culminates in egotism, diverting one from genuine servitude.
Part Three: Hostility and Disputation with the Truth
Exalting the Self Instead of God
When a person exalts his own self instead of venerating God, this act constitutes hostility towards the truth. Self-exaltation denotes egocentrism that alienates the individual from genuine servitude.
Such hostility functions as a veil obscuring the reality of servitude and ensnares the person within self-centeredness. Self-exaltation obstructs attaining the ranks of submission and sincerity.
The Inner Conflict between the Self and God
One who acts out of fear of punishment wrestles with an internal conflict between the self and God. His self inclines towards sin, yet fear compels obedience. This discord signifies a lack of purity.
This inner turmoil is like a storm disturbing the seekers spiritual tranquility. Instead of yielding to God, the individual struggles with his self, impeding the attainment of Divine reverence.
Freedom of the Self in the Absence of Fear of Punishment
Without the fear of punishment, the self tends toward rebellion and transgression. This inclination manifests a deficiency in Divine reverence and the ascendancy of the commanding self (nafs al-ammrah).
The commanding self is akin to a wild horse galloping unchecked toward the abyss of sin without Divine reins. The disciplining of the self and fortification of Divine knowledge remain the sole means to restrain this rebellion.
Hostility Due to Inability to Overcome the Self
Failure to control the self propels a person into hostility with God. Conversely, if one subdues his self, he might attain apparent peace with God; however, such peace does not necessarily derive from Divine sanctity.
Inability to master the self acts as a chain drawing the individual toward enmity with the truth, whereas self-discipline forms a bridge toward submission and servitude.
This dynamic demonstrates the critical importance of spiritual training. Absent self-discipline, a person either confronts God antagonistically or reaches a superficial and insincere peace devoid of spiritual value.
Hostility Due to Actions Driven by Self-Interest
Acts performed solely to avert personal harms lack Divine sanctity. Such deeds, rather than exalting God, serve the interests of the self.
This kind of action casts a shadow over the light of servitude. Actions aimed at repelling self-inflicted harms bear no spiritual merit and cannot elevate the individual to exalted stations in the spiritual path.
Part Four: Qurnic Foundations and Elucidation of Hostility towards the Truth
Translation : "Is one who is nurtured in ornaments, while he is in clear dispute (with truth)?"
This verse alludes to individuals whose hostility is veiled and obscure, as if concealed behind hypocrisy or lack of clarity. Such opacity signals weakness in their stance and misguidance vis--vis the truth.
Translation : "Behold, it is you who disputed for them in the life of this world, so who will dispute with God for them on the Day of Resurrection?"
This verse references the defence of traitors in worldly life, indicative of misguidance, as no one will dare engage in such dispute with God on the Day of Judgement. It underscores the grave dangers of hostility with the truth.
The Two Types of Hostility towards God
Hostility towards God manifests in two forms: selfish hostility (arising from personal desires) and non-selfish hostility (acting on behalf of others). Both obstruct attainment of pure servitude.
Hostility towards the truth is akin to a tempest shattering the vessel of servitude, regardless of whether this hostility stems from the self or as a proxy for others.
Analytical Discourse on Hostility and Divine Servitude
Analysis: The Two Manifestations of Hostility as Deviations from Servitude
These two types of hostility epitomise a deviation from the path of servitude. In such states, the human being, rather than submitting, stands in opposition to the Divine command, an attitude that inevitably culminates in loss and detriment both in this worldly existence and the Hereafter.
Exegetical Interpretation of the Phrase فِي الْخِصَامِ غَيْرِ مُبِينٍ
The phrase في الخصام غير مبين, as cited in Surah Az-Zukhruf, denotes an ambiguity or lack of clarity within hostility, which may be interpreted as hypocrisy or an obscured stance. This characteristic serves as an indicator of spiritual frailty and misguidance.
This ambiguity acts metaphorically as a veil that conceals the true intention of the individual. In this state, the person is not only in contention with God but also lacks transparency in their own hostility, thereby compounding their deviation and confusion.
Section Five: Factors Contributing to Hostility Against the Truth
Intensification of Hostility in Advanced Age
With advancing age and the improvement of material or social circumstances, some individuals, rather than expressing gratitude, engage in opposition against God, attributing the blessings they receive solely to themselves.
This hostility may be likened to a shadow that obscures the light of thankfulness. Instead of recognising the Divine hand in their blessings, individuals regard themselves as the sole proprietors, thereby engaging in conflict with the truth.
Historical Example of Hostility Towards God
A historical example is provided by seminary students who, after enduring years of hardship, oppose the Divine command to propagate the religion due to previous difficulties. They hold God accountable for their sufferings.
This example functions as a mirror reflecting the error of attributing adversities to God. Instead of submission, such individuals engage in disputation with the truth through superficially plausible reasoning.
Superficial Logic in Hostility Toward God
Those who engage in hostility against God often advance a superficial rationale to justify their behaviour; however, this logic fundamentally stems from a deficiency in true knowledge of the Divine.
The superficial logic of hostility acts as a mask that conceals ignorance of Divine wisdom, ultimately leading the individual away from the path of servitude.
This reasoning arises from an excessive focus on material difficulties and a disregard for Divine wisdom. Consequently, the individual perceives only their tribulations, neglecting the encompassing role of God in all affairs.
Divine Ownership Over All Matters
Recognition that all affairs emanate from God serves as a deterrent to hostility against Him. This cognizance guides the individual toward submission and reverence before the Divine.
This knowledge resembles a beacon that dispels the darkness of self-centeredness. By understanding Divine ownership, one abstains from contesting the truth and attains the station of sincere submission.
Section Six: The Role of Dhikr in Repelling Hostility and Afflictions
The Significance of Tawhidic Dhikr and Istighfar
The phrases لَا إِلٰهَ إِلَّا الله and أَسْتَغْفِرُ الله are introduced as two pivotal invocations instrumental in repelling calamities and hardships, thus preserving the individual from hostility toward God.
Tawhidic dhikr and istighfar function metaphorically as two wings enabling the soul to soar from the abyss of enmity toward the heavens of servitude.
The remembrance of Divine Oneness brings one closer to Divine knowledge, while seeking forgiveness purifies one from sins. Together, these two invocations protect the individual from contention with God.
The Function of Dhikr in Repelling Afflictions and Difficulties
These invocations play a fundamental role in repelling afflictions, purifying the soul, and maintaining both spiritual and physical well-being. Perseverance in these dhikrs situates the individual firmly on the path of submission and Divine reverence.
These dhikrs act as a shield, guarding one against the calamities of this world and the Hereafter. Their continual practice cleanses the heart from the contamination of sin and guides the individual toward spiritual health.
The Impact of Dhikr at the Moment of Death
Constant engagement with the dhikr لَا إِلٰهَ إِلَّا الله and أَسْتَغْفِرُ الله throughout life serves to prevent hostility against God at the moment of death, guiding the soul towards submission.
These invocations are akin to a luminous light illuminating the path of the traveller at the threshold of death. Habitual recitation enables the individual to approach God with serenity at the final moment.
Section Seven: Pure Submission and Servitude
Complete Submission to the Divine Command
Absolute submission to the Divine command signifies pure servitude, whereby the individual entrusts all aspects of their existence to God.
إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَs Translation: Say: Verily, my prayer, my sacrifice, my life, and my death are all for Allah, the Lord of the Worlds.
Complete submission is metaphorically a gate that opens to the garden of pure servitude, barring any hostility against the truth.
This verse epitomises the zenith of servitude in which the entire being is devoted to God. Such submission prevents all forms of contention with the truth.
The Danger of Hostility at the Moment of Death
At the hour of death, the individual may become hostile towards God due to lack of submission. This hostility arises from neglecting Divine knowledge and the dominance of the commanding self (nafs al-ammara).
The moment of death functions as a mirror reflecting the reality of ones servitude. Absence of submission propels the individual into hostility against the truth, whereas knowledge and submission lead to tranquility.
Summary: Divine Sanctity as a Shield Against Hostility Toward the Truth
The chapter Al-Hurma in Manaazel al-Sa'ireen, emphasises the veneration of Divine sanctities and avoidance of hostility against the truth, offering a comprehensive guide to spiritual wayfaring. This chapter, drawing on Quranic verses from Surahs Az-Zukhruf and An-Nisa, underscores the imperative of Divine reverence based on Gods intrinsic essence rather than fear of punishment or hope for reward.
Hostility toward God, whether originating from the self or on behalf of others, distances the human being from the path of pure servitude, resulting in loss both here and hereafter. The invocations لَا إِلٰهَ إِلَّا الله and أَسْتَغْفِرُ الله serve as spiritual instruments that protect from afflictions and guide towards submission and pure servitude.
