The esteemed book Manazel al-Sairin (The Stages of the Traveller) by Khwaja Abdullah Ansari is among the eminent works of Islamic mysticism, which, with profound insight and precision, delineates the stages of the seekers journey towards God. Among these, the chapter on Ihsan (benevolence) stands as a pivotal part of this work, exploring the quality of worship and the internal states of the traveller. The current lecture, which is 456th session of Nekounams teachings, is dedicated to expounding the third lesson of the chapter on Ihsan. This lecture, by focusing on the states of worship, the inner thoughts, and the criteria for determining their validity, provides a comprehensive guide for the mystic.
Thoughts, as internal mental states, play a fundamental role in the mystical journey. These states, which sometimes gently breeze over the heart of the seeker, and at other times surge like a violent storm, possess an inherent power that cannot be eradicated through mere repetition of invocations or denial. The divine thought (khater rahmani), free from any worldly desires, persists due to its connection to divine truth. Not only does it endure, but with repetition, it grows stronger and more influential. This thought, akin to divine light, guides the heart of the seeker towards the Truth, free from any self-centered or pleasure-seeking motives. Key Point: The divine thought, owing to its lack of worldly desires and connection to divine truth, serves as a criterion for distinguishing genuine mystical states. This thought directs the heart towards the Truth and, with repetition, gains boundless strength. In contrast, thoughts tainted by carnal desires or self-centered motives, while impactful in the moment, lack permanence and spiritual value. This distinction is akin to the difference between a pure spring that flows from the earths depths and a stream that, muddied, dazzles the eye only momentarily.
Thoughts are divided into four categories ir origin and influence on the seeker: divine, angelic, satanic, and carnal. The angelic thought (khater malaki), which encourages good and discourages evil, is an intermediary state that guides the seeker towards righteous actions. The satanic thought (khater shaytani), by inciting disobedience and opposition to divine commandments, leads the heart towards misguidance. The carnal thought (khater nafsani), which is driven by worldly desires and pleasures, becomes an obstacle to spiritual ascension. Ultimately, the divine thought, which surpasses the angelic in purity and connection to the Truth, occupies the highest station. This classification serves as a map, revealing the various paths the seeker may encounter. The divine thought, like a brilliant star, guides the seeker towards the Truth; the angelic thought, like a wise guide, encourages good; the satanic thought, like a hidden trap, lies in ambush; and the carnal thought, like a deceptive mirage, leads the seeker astray.
The second degree of the chapter on Ihsan pertains to the states of worship of the seeker. These states, which arise from the inner quality of worship, are divided into two categories: divine (Rabubi) and non-divine (non-Rabubi). The divine states are those that direct the seeker towards the Truth and divine lordship, while the non-divine states, stemming from the ego or satanic influences, prevent nearness to God. These states act like mirrors reflecting the inner quality of worship. Divine worship, akin to a breeze, carries the soul towards the celestial realms, while non-divine worship, like a heavy burden, drags the heart towards the earth.
The recognition of worship states can be achieved through three methods: two intellectual (scientific and epistemic) and one indicative (sign-based). The scientific method is based on conformity with divine law (Shariah); the epistemic method is rooted in the knowledge of the true deity; and the indicative method focuses on observable signs, both external and internal. The intellectual methods, being grounded in legal and rational principles, offer greater precision, while the indicative method, due to its simplicity, is more accessible for beginner seekers. These methods are like three golden keys that open the doors to the truth of worship. Knowledge is like a key that unlocks the door of Shariah; epistemic understanding is a key that opens the door to the knowledge of the deity; and signs are keys that guide the seeker on their path.
The outward and inward signs, such as the psychological and spiritual effects of worship, can serve as indicators for distinguishing between divine and non-divine states. The states arising from the right side are typically divine, whereas those from the left side are considered false. These signs act as guiding lights for the novice traveller on the spiritual path, shining brightly in the darkness. These signs are akin to stars that shine in the sky of the heart of the seeker, guiding them towards the path of truth. The seeker must gaze attentively at these stars to avoid the peril of misguidance.
Worship should generate positive spiritual states, such as nearness to God and spiritual vitality. Materialistic feelings or exhaustion are signs of imperfection in worship. The seeker must examine their condition and draw spiritual benefit from their worship as one would from a sweet fruit. These states are like the fragrance of a flower rising from the garden of worship. If this fragrance invigorates the soul, the worship is divine; however, if it conveys weariness and materiality, the worship is flawed.
An act of worship such as fasting, which should be a source of blessing and spiritual elevation, if accompanied by laziness, indicates a flaw in intent or knowledge. The Noble Quran in the verse "Fasting has been prescribed for you as it was for those before you, that you may attain taqwa" (Al-Baqarah: 183) emphasizes the goal of attaining piety through fasting. Laziness prevents the achievement of this goal. This flawed worship is like a spring that, instead of offering clarity, spreads murkiness. The seeker must purify their intention and knowledge so that their worship, like a crystal-clear spring, nourishes the soul.
When uncertain about their condition, the seeker must seek assistance from a master or sincere companions. Sincere companions are the true companions on the spiritual path who, with honesty and wisdom, guide the seeker. This assistance is like leaning on a sturdy staff that steadies the seeker on the uneven path of spirituality. The master and companions are like lantern-bearers who, in the darkness of the path, provide the seeker with the light of guidance. Without this light, the seeker will fall into the pitfalls of temptation.
Seeking refuge and assistance from God is the ultimate and most crucial method for safeguarding the seeker against the whispers of Satan. The Noble Quran in the verse "I seek refuge with Allah from the accursed Satan" (An-Nahl: 98) underscores the importance of seeking refuge in God. This refuge is like a shield that protects the heart from the arrows of temptation. The key point is that seeking refuge in God, like a solid fortress, shields the seeker from the onslaught of satanic whispers. This seeking refuge is the final and strongest bastion against falsehood. Seeking assistance is like grasping a divine rope that leads the seeker from the whirlpools of the self to the shore of salvation.
Divine success manifests in various forms and may appear as awakening, admonition, or blessings. This success is like rain that falls upon the seeker, sometimes as mercy and sometimes as a scourge, but in all cases, it is for their benefit. This diversity is like the various colours in the canvas of divine wisdom, each depicting beauty and perfection in its own unique way.
The divine wisdom in the training of servants transcends human comprehension and may appear in unexpected forms. Sometimes, blessings serve as tools for testing, and sometimes hardships are a means for awakening. This wisdom is like an ocean, whose depth is hidden from human sight. This training is like the hands of a gardener who, through both gentle caresses and pruning, guides the tree of the seekers existence towards perfection.
The blessings of God may sometimes be used as instruments of testing or punishment. The seeker must remain vigilant and avoid heedlessness in the face of these blessings. As stated in the Quran, God is the best of planners, and sometimes through blessings, He may obscure the path for the seeker. These blessings are like leeches that, while seeming to caress, may suck the vital blood from the human spirit. The seeker must, with insight, recognise this danger and remain thankful.
The third lesson of the chapter on excellence from *Makalat al-Sairin* offers a profound elucidation on the states of worship and the reflections of the traveller. By categorising reflections into divine, angelic, satanic, and egoic, and introducing three methods of discernment (scientific, gnosis-based, and indicative), this lesson provides comprehensive guidance for seekers. The emphasis on aligning worship with the Sharia, recognising the true object of worship, and paying attention to outward and inward signs are foundational principles. Worship without knowledge or Sharia-compliance not only proves ineffective, but may even strengthen the ego or lead to deviation. The seeker must rectify their state through reliance on knowledge, gnosis, the master, sincere companions, and seeking Gods assistance to remain safeguarded from satanic temptations. This text, with its scientific and mystical perspective, provides a clear path toward divine worship and closeness to the Truth.
