of Nokounam, (Session 234)
The Manzil al-S'irn, an unparalleled and deeply mystical treatise by Khwja Abdullah Ansari, shines forth as a radiant beacon illuminating the spiritual journey of mystics and seekers of truth. This work, through the meticulous exposition of the stages of spiritual progression, provides a profound and precise guide for attaining lofty spiritual stations. The present section, the 234th lecture (Persian calendar), addresses the second stage of sincerity, centred on al-khajal min al-amal maa badhl al-majhd the shame before ones deeds despite exerting utmost effort. This stage calls the seeker to a sense of humility concerning the deficiencies of their actions, the inward witnessing of the deed as ultimately performed by God, and the attribution of success solely to the boundless divine generosity.
Sincerity (ikhl) is the purification of ones action from any element other than God, constituting the very essence of the mystical path. This station enjoins the seeker to act purely for God, free from ostentation, self-conceit, and desire for reward. Sincerity comprises three levels, of which the second shame before the deed despite exerting effort emphasises humility before Divine Majesty, the awareness of the selfs imperfection, and the attribution of success to Gods generous grace. This level summons the seeker to profound humility in the presence of Divine Greatness and to consciousness of ones spiritual inadequacy.
The second stage of sincerity guides the seeker to an acute awareness of the imperfection of their own deed. This shame does not arise from despair, but from knowledge of Gods transcendence and the souls incapacity to attain that perfection. Despite employing their utmost effort, the seeker perceives their deed as insignificant before Divine perfection, and thus feels shame.
One of the complexities of sincerity lies in the paradox of action: abstaining from action leads to sin and transgression, while performing actions without awareness may result in ostentation and self-centeredness. The value of action lies not in its quantity, but in the accompanying knowledge (marifa). Knowledge acts as the key to the treasure of sincerity, safeguarding the deed from spiritual defilements.
The first stage of sincerity, a prerequisite for the second, involves three fundamental conditions: firstly, the non-recognition of the deed as one's own, to avoid ostentation and self-conceit; secondly, the avoidance of seeking reward, so that the action may remain pure for God alone; thirdly, the dissatisfaction with one's deed, stemming from awareness of its imperfection. These conditions stand as pillars supporting the edifice of sincerity, guiding the seeker toward humility and self-awareness.
In the second stage of sincerity, the seeker, despite applying all possible effort and energy (badhl al-majhd), feels ashamed of their deed. This shame arises from cognisance of the souls imperfection and impotence before Divine Majesty. The commentator elucidates this concept with an apt simile: like a debtor who, after gathering all his possessions, remains unable to repay his debt and is ashamed of this incapacity.
This shame is a sign of knowledge. The seeker, despite their utmost endeavour, recognises the insignificance of their action before Divine perfection. The Noble Quranic verse
And do not impose upon us a burden like that which You imposed upon those before us (Al-Muddaththir 74:6, trans. Fooladvand: Do not impose your favour for you have done much)
emphasises refraining from self-glorification through deeds.
Though the deed originates from God and is pure in itself, it becomes tainted and deficient within the imperfect vessel of the seekers soul, like pure water poured into a saline desert becoming brackish. The commentator explicates this concept with two beautiful similes: firstly, a mirror that distorts a beautiful visage due to its own defect; secondly, clear water rendered salty by the saline soil.
This imperfection pertains to the seekers soul, not the divine act itself. With this awareness, the seeker feels shame before their deed and does not ascribe it to themselves. This principle shines like a lamp illuminating the path of Divine Unity in action.
The seeker must ascribe the deed to God alone, and through inward witnessing perceive God as the true Agent. To ascribe the act to oneself is ostentation and shirk (polytheism). The Holy Quranic verse
And you did not throw when you threw, but Allah threw (Al-Anfal 8:17, trans. Fooladvand: You did not throw when you threw, but God threw)
elucidates the reality that God is the true doer.
The commentator illustrates this with the analogy of an archer: the seeker is like one who releases the arrow, but the act of shooting is attributed to God. If the seeker claims the action as their own, they fall into shirk and ostentation. This principle underscores the necessity of inner witnessing and avoidance of self-conceit.
The seeker must refrain from attributing the deed to their outward self and instead perceive it as emanating from the inward reality, namely God. This witnessing demands vigilance in abandoning self-conceit and recognising God as the true agent. The commentator stresses that the seeker must see the Hand of God rather than the Servant of God. This principle highlights the importance of inward witnessing and eschewing superficiality in the spiritual journey.
When the help of Allah comes and the victory, and you see the people entering Allahs religion in multitudes (An-Nasr 110:1-2, trans. Fooladvand)
, God cautions the Prophet (peace be upon him) that even at the height of victory, he must glorify God and abstain from self-conceit. This verse underscores the necessity of repentance and humility before God.
The success of an action stems not from the seekers merit but from Gods boundless generosity. Attributing success to personal merit contradicts sincerity and leads the seeker to a stance of entitlement towards God. The Quranic verse
He guides whom He wills (Al-Baqarah 2:213, trans. Fooladvand: He guides whom He wills)
affirms that guidance and success arise solely from Divine will and generosity.
The commentator employs a beautiful simile: success is like pure water flowing from the spring of Divine generosity, and the seeker is but the vessel. If the seeker claims this success as their due, it is tantamount to turning Divine grace back upon oneself and moving away from sincerity.
Claiming entitlement from God, even by those performing virtuous deeds, indicates ignorance and a violation of sincerity. The commentator critiques those who, after mourning rituals in Ashura, expect forgiveness from Imam Hussain (peace be upon him), revealing their lack of knowledge and recognition of the souls imperfection.
The adage al-muflis f amnillh (the bankrupt is under Gods protection) shows that the seeker must see themselves as bankrupt and indebted, not as a claimant. This principle acts as a mirror reflecting the truth of the soul, preventing arrogance and self-glorification.
Ostentation performing deeds to be seen by others rather than for God is a consequence of ignorance and lack of intellect. The wise seeker, cognisant of their souls imperfection and Divine Majesty, avoids ostentation. The commentator relates the example of a child praying in the mosque with pure intent, who falls into self-conceit through Satans whisperings, illustrating that ostentation stems from ignorance.
Ostentation is like a veil of dust settled upon the mirror of the seekers heart, preventing the reflection of Divine light. The seeker, through knowledge of Divine greatness and the triviality of their deed, is freed from this veil.
Marifaha profound cognisance of the selfs deficiency alongside the grandeur of the Divinedelivers the seeker from hypocrisy and self-conceit. The commentator, invoking the anecdote of a child in a mosque who, upon witnessing the majesty of the angels, felt ashamed of their own deeds, demonstrates how true marifah annihilates hypocrisy. The noble Qurnic verse:
"يُسَبِّحُ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ" (Surah Al-Jumuah 62:1)
"Whatever is in the heavens and whatever is on the earth glorifies Allah."
as translated by emphasises the Divine Majesty and the insignificance of human action.
This verse invites the spiritual wayfarer to glorify God and eschew self-conceit. Marifah acts as a key that unlocks the fetters of hypocrisy and brings the seeker closer to sincerity.
God dispenses His blessings according to His boundless generosity rather than any human merit. The commentator elucidates this reality with the example of individuals who, despite apparent unworthiness, attain power or wealth. The sacred verse:
"بِيَدِهِ الْخَيْرُ" (Surah Al-Imran 3:26)
"Goodness is in His hand."
unequivocally affirms that blessings originate from the will and generosity of God.
This generosity is akin to rain that falls without measure upon the earth, quenching all creatures. The seeker must perceive blessings as emanating from Divine generosity, not personal worthiness.
The seeker must refrain from judging how Divine blessings are distributed. The commentator, citing examples of those seemingly unworthy yet recipients of Divine generosity, clarifies that such blessings are contingent upon Divine will rather than outward merit. This principle underscores humility and avoidance of envy or judgement.
For instance, the story of a prisoner who, despite harsh circumstances, courageously defended their belief, exemplifies Divine generosity bestowing courage and strength. Such generosity is like a precious gem housed within an unassuming vessel.
The seeker, fully aware of the selfs deficiencylikened to a barren, salty landis nevertheless commanded to exert utmost effort to comply with Divine command. They must perform the act yet attribute its imperfection to their own self, and its perfection solely to God. The commentators simile of pure water in a barren land elucidates this duty: the seeker must strive, fully recognising that the acts deficiency originates in their self.
The seeker is obliged, with earnestness and the utmost exertion, to obey the Divine command, whilst attributing the actions efficacy to God. This principle highlights the balance between endeavour and humility. The commentator references the verse:
"وَمَا رَمَيْتَ إِذْ رَمَيْتَ وَلَٰكِنَّ اللَّهَ رَمَىٰ" (Surah Al-Anfal 8:17)
"And you did not throw when you threw, but it was Allah who threw."
to demonstrate that the seeker must, despite maximal effort, attribute the act ultimately to God.
This compliance serves as a bridge, guiding the seeker from the deficiency of the self towards Divine perfection.
All creatures, including the infallible, are insignificant before Divine Magnitude. The commentator, alluding to angels who glorify God incessantly, reveals that even pure human deeds are negligible before God. The sacred verse:
"يُسَبِّحُ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ" (Surah Al-Jumuah 62:1)
"Whatever is in the heavens and whatever is on the earth glorifies Allah."
corroborates this reality.
By beholding this grandeur, the seeker distances themselves from self-conceit and hypocrisy, turning wholly to Gods glorification.
The commentator recounts a childhood memory in a mosque, demonstrating how even in youth, awareness of Divine greatness can shield the seeker from hypocrisy and self-conceit. The episode wherein the child, witnessing the grandeur of the angels, felt shame for their own actions, provides a profound lesson: marifah eradicates hypocrisy and directs the heart towards sincerity.
The commentator critiques ignorance and stinginess through the story of Mulla Nasruddin and his donkey. Due to ignorance and miserliness, Mulla Nasruddin fails to utilise his donkey correctly and is reproached by others. This tale symbolises the seeker who, hindered by ignorance and self-conceit, cannot purify their actions.
This principle serves as a caution, deterring the seeker from ignorance and stinginess in the spiritual path and inviting them towards marifah and sincerity.
The seeker must abstain from self-conceit regarding their actions, recognising that all capacitiesfrom conception to time and placeare manifestations of Divine grace. The commentator, referring to the verse:
"إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ" (Surah Al-Ahzab 33:33)
"Indeed, Allah intends to remove impurity from you, O People of the Household."
illustrates that even the infallible attribute Divine grace to Gods generosity, not to their own merit.
The second station of sincerity in the Manzil al-Sirn invites the seeker to feel shame for the imperfection of their deeds, to witness the act as emanating from God, and to ascribe success to Divine generosity. This station, emphasising knowledge of the selfs deficiency and Divine grandeur, restrains the seeker from hypocrisy, self-conceit, and entitlement. Qurnic verses such as "وَمَا رَمَيْتَ إِذْ رَمَيْتَ وَلَٰكِنَّ اللَّهَ رَمَىٰ" and "يُسَبِّحُ لِلَّهِ مَا فِي السَّمَاوَاتِ" provide a lucid framework for understanding this station. Marifah is the key that unlocks the lock of hypocrisy, drawing the seeker closer to sincerity. Complete effort, humility, and inner witnessing guide the seeker so that their deed becomes a pure gem accepted before the Divine Presence.
