of Nokounam, May His Sanctity Be Preserved (Session 278)
The chapter on patience (abr) occupies an unparalleled and foundational position within the edifice of mystical wayfaring (salk) as articulated in the seminal work Manzil al-Sirn by Khwja Abdullah Ansr. This station, meticulously examined in the twenty-seventh session of Nokounams lectures, does not construe patience merely as the passive endurance of hardships; rather, it defines it as the conscious self-restraint (khwishtan-dr) in the face of latent inner unrest (jaz kmin) and refraining from complaint to others (<em)shakw il al-ghayr), while simultaneously positing complaint before the Divine Presence (shakw il Allh) as an inseparable constituent of this virtue. Patience, in this paradigm, is likened to a crucible which purifies the soul of the wayfarer from spiritual impurities and guides them toward loftier stations in their mystical journey.
In Manzil al-Sirn, patience is defined as abs al-nafs an jaz kmin an al-shakw that is, the holding back of the soul from latent inner agitation (jaz kmin) by refraining from complaint to others. This definition portrays patience not as a passive endurance, but as an active and conscious mastery over the soul which prevents the manifestation of inner turbulence in speech or conduct. The jaz kmin refers to the concealed inner turmoil that dwells within the wayfarer's soul but remains unexpressed outwardly by virtue of self-restraint. Such restraint acts as a protective shield, safeguarding the wayfarers heart from spiritual disorder and thereby establishing firmness upon the path of wayfaring.
And We will surely test you with something of fear and hunger and a loss of wealth and lives and fruits, but give good tidings to the patient.
(Qur'an, al-Baqarah 2:155; )
This noble Quranic verse establishes patience as an eminent attribute in confronting divine trials, one that leads the wayfarer to divine glad tidings.
The core of patience is abs al-nafs, or self-restraint, signifying the control of the soul amid pressures and inner disturbances. This self-restraint transcends mere suppression of emotions, involving a deliberate and aware management of the nafs that prevents the outward expression of inner agitation in speech or behaviour. The patient wayfarer is akin to a gardener who protects the sapling of his soul from spiritual storms, steering it towards perfection with steadfast will. Such mastery demands insight and continuous practice to maintain composure and steadfastness in the face of hardship and adversity.
As the foundational pillar of patience, self-restraint prevents restlessness and inner turmoil, leading the wayfarer toward spiritual assurance. It forms a bridge whereby the seeker crosses from inner turbulence to divine tranquillity.
Patience gains meaning only where latent inner unrest exists but is kept from manifesting outwardly by self-restraint. In the absence of such inner turmoil, the wayfarers state transitions to contentment (ri) or gratitude (shukr), stations higher than patience itself. Jaz kmin is like a concealed fire within the wayfarers heart, subdued by self-control to prevent its flames from appearing externally. This unrest signals the wayfarers confrontation with divine trials, whereby patience becomes the instrument to overcome these challenges.
The distinction between patience and contentment lies in the presence of this unrest. Contentment denotes a state devoid of inner disturbance and complete acceptance of divine decree, while patience implies wrestling with inner turmoil and mastering it through self-restraint.
Patience is characterised by four essential qualities that distinguish it from other psychological states:
These four pillars function as the robust foundation of patience, rendering it a comprehensive and multifaceted station. Adherence to these precepts distances the seeker from arrogance and polytheism (shirk), drawing them nearer to unity and humility. The absence of any one attribute results in the incompleteness of patience and exposes the wayfarer to pride or dependency on others.
In Manzil al-Sirn, patience is consciously defined as self-restraint before latent unrest (jaz kmin) and the abstention from complaint to others. This station is delineated by four cardinal attributes (self-restraint, inner unrest, complaint to the Truth, and avoidance of complaint to others) which guard the wayfarer from impatience and dependency on creation. The Quranic verse wa lanabluwannakum (2:155) presents patience as a distinguished attribute for confronting divine trials. Patience acts as an alchemical agent purifying the wayfarers soul from spiritual turbulence and leading them towards higher levels of the mystical path.
Complaint to God does not contradict patience; indeed, it is an inseparable element of it. Such complaint manifests the wayfarers humility and invocation of the Divine Presence, protecting them from arrogance and self-conceit. The patient seeker is like a weary traveller in a desert, seeking refuge in the pristine spring of Gods mercy, liberating their heart from anxiety through complaint to the Truth. The absence of complaint to God signals pride or self-deception, distancing the seeker from humility and Divine connection.
Indeed, I only complain of my suffering and my grief to Allah.
(Qur'an, Yusuf 12:86; )
This noble verse demonstrates the prophetic example of Jacob (Yaqb), who perfected his patience in grief over the separation from Joseph through sincere complaint to God.
Complaint to others denotes dependency on creation and represents a deviation from the station of patience, incompatible with mystical wayfaring. Such complaint functions as a binding knot, entangling the wayfarer with created beings and diverting their trust from the Divine. The patient wayfarer, by abstaining from complaint to others, directs their heart exclusively toward God and frees themselves from reliance on outward causes. This avoidance reflects practical monotheism, maintaining steadfastness on the path.
The distinction between complaint to God and to others lies in the direction of the heart: complaint to the Truth directs the heart toward Divine Light, while complaint to others plunges it into the darkness of dependency.
The prophets, especially Job (Ayyb) and Jacob (Yaqb), stand as eminent exemplars of patience who perfected their stations by complaining to God alone and refraining from complaint to others. Job, amidst suffering and torment, turned to the Divine and declared:
Indeed, Satan has afflicted me with hardship and torment.
(Qur'an, d 38:41; )
God praised Jobs patience and continual return to Him (tawbah):
Indeed, We found him patient, an excellent servant. Indeed, he was one repeatedly turning back [to Allah].
(Qur'an, d 38:44; )
Similarly, Jacob, in his sorrow over Josephs separation, complained solely to God, manifesting his patience. The prophets conduct serves as a luminous beacon, inviting the wayfarer to emulate these noble archetypes.
Complaint to God is an inseparable element of patience that protects the wayfarer from pride and self-deception, leading them toward humility and reliance. Conversely, complaint to others breaches patience and signifies polytheism and dependence on creation. The prophets, exemplified by Job and Jacob, model perfect patience by directing their complaint solely to the Truth and refraining from complaint to others. Quranic verses such as innam ashk bathth and inn wajadnhu biran affirm these principles. With this distinction, patience serves as a ladder elevating the wayfarer from the darkness of dependency to the light of Divine Unity.
Patience entails humility and self-restraint before inner unrest, while pride entails denial of inner turmoil and arrogance toward divine trials. Pride rejects complaint even to God, while patience includes humble complaint to the Truth. Thus, patience preserves the wayfarer from self-conceit and polytheism.
Contentment is a station higher than patience, characterised by the absence of inner unrest (jaz kmin). When the wayfarer attains contentment, their soul is tranquil and free from complaint, manifesting full acceptance and gratitude for divine decree. Patience remains necessary during the period of inner unrest; contentment is its culmination.
Patience, as articulated in Manzil al-Sirn, is a profound and multi-dimensional station in the spiritual journey, encompassing conscious self-restraint, latent inner unrest, complaint to God, and avoidance of complaint to others. It purifies the soul, preventing spiritual turbulence and guiding the wayfarer toward humility, reliance, and ultimately Divine Unity. The patient seeker emulates the prophets examples, especially Job and Jacob, thereby traversing the path from the darkness of inner turmoil to the illumination of contentment and divine proximity.
Contentment ( رضا ) signifies a transcendence beyond mere patience ( صبر ). At this exalted stage, the seeker experiences an utter absence of internal unrest, embracing the divine decree with complete harmony. Whereas patience is conventionally understood in the presence of inner agitation, contentment represents a state wherein such turmoil is wholly replaced by acceptance and genuine satisfaction.
The contented seeker resembles a tranquil sea, unruffled by any waves of distress, firmly anchored in the wisdom of divine providence. Such a soul relinquishes all complaint, even when it might be deemed justified, owing to their unwavering trust in divine wisdom.
This nuanced distinction clarifies the station of patience within the spiritual path. Patience represents an initial phase, wherein the seeker still contends with latent egotistical unrest, whereas contentment marks a loftier stage characterized by perfect serenity and surrender.
The concealment of distress (katm al-jaz)the suppression of inner turmoilis an indispensable requisite of patience. Any manifestation of distress, whether verbal, behavioural, or even private, constitutes a breach of patience. The patient seeker is likened to a precious gem concealed within its shell, safeguarding the unrest of the soul from all revelation, even in solitude.
This concealment signifies complete mastery over the self, shielding the seeker from impulsiveness and inner chaos.
Manifesting distresseven absent any complaint to othersnullifies patience. For instance, preferring a soothing syrup over an injection due to an inability to endure pain exemplifies an expression of distress that contravenes patience. The seeker must consistently veil all perturbations, however minor, without exception.
Expressions of distress divide into three modalities:
This taxonomy delineates the scope of patience with precision. The seeker must abstain from all manifestations of distresseven privatelyto attain authentic patience. Such concealment acts as a veil, hiding inner turmoil from both others and oneself.
Complaint directed inwardly (shakw il al-nafs)internal lamentation or private restlessnessconstitutes another form of distress expression that nullifies patience. The patient seeker does not reveal unrest even in the innermost layers of the soul but exercises full mastery to restrain distress. This concealment resembles a fire hidden beneath ashes, whose flame never escapes.
This condition elevates patience to a profoundly demanding station, requiring ongoing purification of the self and rigorous training. The seeker must refrain from even self-complaint in solitude to perfect patience.
The commentator of Manzil al-Sirn defines patience as the restraint of the soul from manifesting distress by complaining to others, a definition that restricts distress expression solely to complaint to others and thus lacks comprehensiveness. The original definition proposes the restraint of the soul from complaint about latent distress, positioning complaint as the primary axis and latent distress as a secondary attribute, thereby conveying the concept of patience with greater precision. This order clarifies the relationship between complaint and latent distress and eliminates ambiguity.
The critique emphasises the importance of linguistic exactitude in articulating mystical concepts. The proposed definition acts as a clear mirror reflecting the reality of patience without distortion and guiding the seeker to deeper understanding.
Patience is realised under specific conditions: self-restraint, the presence of latent distress, avoidance of complaint to others, and complaint exclusively to God. The absence of any of these conditions invalidates patience:
These conditions define patience precisely and restrictively, compelling the seeker to observe them with insight and discipline to avoid the pitfalls of false steadfastness or shirk.
Tlemcens definition of patience, limited to restraint of the soul from dislike and refraining the tongue from complaint, is incomplete as it focuses only on patience in adversity and neglects crucial aspects such as concealing distress and complaint to God. This definition approximates false steadfastness and lacks comprehensiveness. The original definition, encompassing the four attributes of patience, is more encompassing and precise.
The critique underscores the necessity of comprehensiveness in defining mystical terms. Patience is a profound ocean that cannot be confined to a mere shoreline.
