the Lectures of Nokounam, (Session Thirty-Six Introduction Section 36)
Preface
The Manzil al-Sirn, like a blazing torch, illuminates the path of the wayfarers along the mystical journey. The ethical section (awm al-akhlq), as a pivotal stage subsequent to the badyt (beginnings), abwb (gates), and mumalt (transactions), guides the seeker from a nafs-centred existence towards the heart, facilitating the acquisition of virtuous habitual qualities. This segment, relying on the expositions of Nokounam, , explicates the transformation process from nafs (selfhood) to qalb (heart) through ten ethical attributes.
The ethical section commences with the invocation, Bismillhir-Ramnir-Ram, and articulates its objective thus: فَتَخَلَّصَ الْعَقْلُ مِنْ شَوْبِ الْوَهْمِ بِنُورِ الشَّرْعِ، لِيَسْتَعِينَ بِهِ عَلَى إِحْسَاسِ الْمَلَكَاتِ الْفَاضِلَةِ فِي النَّفْسِ الَّتِي هِيَ الْأَخْلَاقُ
Thus the intellect is purified from the admixture of illusion through the light of the Law, to assist in the perception of the virtuous faculties within the soul which constitute the morals. This phrase delineates the process by which reason is emancipated from the tumult of imagination with the aid of the illumination of the Shariah, enabling the seeker to apprehend the virtuous qualities inherent in the self. The ethical section serves as a bridge transporting the wayfarer from nafs-centrism to the heart, wherein intellect, illumined by the Shariahs light, is freed from the darkness of illusion and steered towards the perfection of certainty.
The ethical section succeeds the badyt (initial stages of self-purification), the abwb (entry into the heart), and the mumalt (removal of hindrances and surrender to the Truth). The badyt address the preliminary cleansing of the nafs; the abwb signify the threshold of entry into the heart; and the mumalt culminate in complete surrender. This surrender is not coercive but an expansive, loving state consciously chosen by the seeker, akin to a bird soaring towards the Divine on wings of love.
The ethical section comprises ten moral traits: patience (abr), contentment (ri), gratitude (shukr), modesty (ay), sincerity (idq), altruism (thr), generosity (sakh), good disposition (khuluq asan), humility (tawu), and spiritual chivalry (fatwat). These attributes function as a ladder, elevating the seeker from patience amid adversities to spiritual chivalry as the pinnacle of moral perfection. Each attribute signifies a phase in the nafs's transformation toward the heart, guiding the seeker to purity and serenity.
The chapter on ethics embodies the transition from nafs-centrism to the heart. The heart is the locus of unification and warmth, whereas the nafs is the domain of dispersion and coldness. The heart is likened to a mirror reflecting divine light, whilst the nafs remains scattered and disturbed under the dominion of illusion. The ethical section elevates the nafs from this fragmentation towards the unity of the heart, as though the seeker is guided from the darkness of the nafss cave into the radiance of the heart.
Theological ethics merely adorn the nafs superficially, beautifying its outward appearance. In contrast, epistemological mystical progression extracts the nafs from its nafs-centrism and guides it towards the heart. This journey resembles a voyage from the superficial shell of the nafs to the essence of the heart, where qualities such as patience, contentment, and spiritual chivalry become manifest.
Ultimately, the mumalt culminate in surrender, and the inception of the ethical section begins with patience: فَيَصْبِرُ عَلَى الْمَكَارِهِ وَعَنِ الْمُشْتَهَيَاتِ
He endures hardships and abstains from desires. Patience is the initial moral attribute exercised by the seeker when confronted with adversities (makrih) and carnal pleasures (mushtahiyt). Endurance of desires is more arduous than tolerating hardships, as the proclivity toward comfort destabilises the nafss readiness. For example, in fasting, the mere intention to invalidate the fast nullifies it, since patience and restraint are thereby forfeited.
The seekers patience arises from cognizance of Divine wisdom and will: لِعِلْمِهِ بِأَنَّ مَا يَجْرِي عَلَيْهِ مُقْتَضَى حِكْمَةِ اللَّهِ وَإِرَادَتِهِ وَلَيْسَ لَهُ إِلَّا مَا قَسَّمَ اللَّهُ لَهُ
Because he knows that what befalls him is the decree of Gods wisdom and will, and that he possesses nothing except what God has apportioned to him. This knowledge distances the seeker from fatalism and inclines him toward active, conscious acceptance of Divine destinies, standing firm as a rock amidst the waves of predestination.
Through endurance, the seeker guides the nafs toward patience until reaching contentment with what is decreed and ordained: فَيَتَحَمَّلُ عَلَى النَّفْسِ بِالصَّبْرِ حَتَّى يَبْلُغَ حَدَّ الرِّضَا بِمَا قَدَّرَ وَقَضَى
. Endurance here denotes the prudent and gentle management of the nafs, akin to soothing a playful child with melody and leniency to prevent its rebellion. For instance, in performing the night prayer, the seeker should not abruptly undertake eleven units but gradually accustom the nafs to this act.
Contentment emerges as the fruit of patience and gradual acceptance of Divine decrees: فَيَرْضَى بِمَا قَدَّرَ وَقَضَى
. This acceptance is not born of constraint but of expansiveness and love, as though the seeker has nestled serenely in the embrace of Divine destiny. God is Love itself, not a tyrant; hence, contentment is a loving state that directs the seeker toward the heart.
At the stage of gratitude, the seeker regards even affliction as a blessing: وَيُعَدُّهُ نِعْمَةً وَإِنْ كَانَ بَلَاءً
. This perspective stems from profound insight into Divine wisdom, akin to the utterance of Lady Zaynab (peace be upon her): مَا رَأَيْتُ إِلَّا جَمِيلًا
I have seen nothing but beauty. This state references the Quranic verse: قَلِيلٌ مِنْ عِبَادِيَ الشَّكُورُ
(Srah Saba, 34:13), highlighting the seekers spiritual perfection.
The seeker attains modesty before God as a consequence of beholding the Truth: يَسْتَحْيِي مِنَ اللَّهِ أَنْ يَسْأَلَهُ غَيْرَ مَا فِيهِ وَمَا يَتَعَدَّدُ بِذَلِكَ
. Modesty manifests the awareness of Gods presence and vision, as though the seeker feels shame before the Divine Light to ask for anything other than what God has ordained. This modesty leads the seeker toward sincerity and devotion.
Sincerity constitutes the central attribute of the ethical section, manifesting in earnestness (jidd), exertion (jahd), and covenant (ahd): فَيَصِيرُ صَادِقًا فِي الْجِدِّ وَالْجَهْدِ وَالْعَهْدِ
. Earnestness denotes steadfastness; exertion signifies active endeavour; and covenant indicates Divine commitment. Sincerity shines like a jewel amid the ethical attributes, guiding the nafs from its frivolities toward the heart.
Through mastery over the nafs, the seeker attains altruism: فَيُؤْثِرُ مَعَ خَصَاصَتِهِ
. Altruism arises from freedom from selfish fear, whereby the seeker, having satiated the nafs from attachments, gives generously to others even in privation. This trait resembles a tree bearing the fruits of generosity and expansiveness.
By overcoming fear, the seeker perceives poverty and wealth as equal: لِتَسَاوِي الْغِنَى وَالْفَقْرِ
. Generosity is the outcome of detachment from worldly attachments, as though the seeker remains as tranquil as a lake unaffected by any waves, whether of abundance or lack.
Through a good disposition, the seeker experiences expansiveness with others: وَيَلْزَمُهُ الْخُلْقُ مَعَ الْخَلْقِ لِأَنَّهُ يَرَاهُمْ فِي سِرِّ الْقَدَرِ
. This openness results from perceiving people within the secret of Divine decree, as though the seeker beholds all as manifestations of the Truths reflection in the mirror of destiny, thus abstaining from contention and strife.
The seeker pardons others faults: بَلْ يَعْذِرُهُمْ فِي السَّيِّئَةِ
. This characteristic indicates universal guardianship and love, wherein the seeker, instead of reproach, offers justification like a compassionate mother for others errors. Tradition holds that the inability to excuse others sins reflects weakness in oneself rather than in them.
Indeed, the believers are but brothers, so make settlement between your brothers.
Surah Al-Hujurat, Verse 10
Without the underpinning of love and brotherhood, the act of enjoining good lacks efficacy; love, metaphorically, is akin to fertile soil wherein the seed of reformation germinates and flourishes.
He humbles himself with them for the sake of God by bestowing kindness and enduring injury.
Humility resembles an ocean, conveying blessings to the shores of others while harboring afflictions in its profound depths. As Ibn Sina (Avicenna) eloquently states:
His sorrow dwells within his heart, yet his glad tidings shine upon his countenance.
He reaches the station of chivalry by the purity of the heart from the attributes of the soul.
Chivalry represents the zenith of ethical excellence, whereby the heart is cleansed of egotistic traits and attains purity, as though the seeker is a polished mirror reflecting the divine light.
For the purification of the heart, the complete removal of obstructions, and the return to the authentic innate nature.
This return is the outcome of the comprehensive elimination of the souls hindrances, as though the seeker comes back to the pristine spring of firah. In the words of Jesus (s, peace be upon him):
That you would return your soul to purity as you received it from Me pure.
