the lectures of Nekounam, may his sacred spirit be sanctified (Session 158)
The present volume constitutes a scholarly and specialised rewrite of the lectures delivered by Nekounam, may his sacred spirit be sanctified, during session 158 of the series entitled Manazil al-Sa'irin. This session is devoted to an exposition of the station of Ashfaq, particularly its third degree, within the context of mystical wayfaring.
The station of Ashfaq represents one of the eminent stages in the second section of Manazil al-Sa'irin (The Pathways), situated subsequent to the stations of sorrow (huzn) and fear (khawf). This station engenders a state of persistent concern and vigilance within the soul of the wayfarer, sensitising them to their own existence, spiritual content, and the attainments achieved through their mystical journey. Ashfaq, transcending fear which is oriented towards the future, impels the wayfarer to safeguard current achievements and abstain from spiritual detriments.
This station insulates the wayfarer against both internal and external obstacles, including pride and self-conceit, guiding them towards humility and sincerity. Ashfaq functions like a vigilant sentry, preserving the wayfarer from slips along the path of spiritual progression.
Ashfaq is delineated into three degrees, each representing a phase in the wayfarers spiritual maturation:
These degrees trace the developmental progression of the wayfarer from subjugating the soul to purifying and certifying the heart, and ultimately to preserving the integrity of actions. Each degree constitutes the prerequisite for the next, guiding the wayfarer towards ultimate perfection.
In the initial degree, the wayfarer restrains their soul from transgression and excess. The soul is likened to a wild horse, which the wayfarer disciplines internally and brings under control. This subjugation forms the foundation of mystical progression; without mastery over the soul, advancement to higher degrees is impossible.
An unrestrained soul leads the wayfarer towards passions and excesses, diverting them from the proximity to the Divine. Subjugation of the soul resembles taming a wild steed that carries the wayfarer towards the divine destination.
In the second degree, the wayfarer protects their heart from the afflictions of doubt and suspicion, attaining certainty in the truth. The sound heart is the vessel wherein certainty resides, safeguarding the wayfarer from any doubt in religious, intellectual, and practical matters. This certainty results from the purity and sincerity of the heart, guiding the wayfarer to tranquillity and assurance.
The Holy Quran alludes to this station in Surah Al-Baqarah, verse 260:
وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ أَرِنِي كَيْفَ تُحْيِي الْمَوْتَىٰ ۖ قَالَ أَوَلَمْ تُؤْمِنْ ۖ قَالَ بَلَىٰ وَلَٰكِنْ لِيَطْمَئِنَّ قَلْبِي
s Translation: And when Abraham said: My Lord, show me how You give life to the dead? He said: Do you not believe? He said: Yes, but so that my heart may be at ease.
This verse indicates a certainty that grants complete tranquillity to the wayfarers heart. At this degree, the wayfarer does not entertain doubt in worship (such as uncertainty in prayer), sustenance, or knowledge.
The third degree, which is the principal focus of this section, entails the wayfarer safeguarding their actions and conduct from pride and self-conceit. This degree prevents the wayfarer from falling into the snare of vanity and arrogance, guiding them towards humility and sincerity. Pride is a pernicious affliction that threatens even advanced wayfarers, as it may lead them to attribute their spiritual attainments (subjugation of the soul, sound heart, certainty) to themselves.
The wayfarer at this degree is analogous to a rider mounted upon a tamed horse, carrying a pouch of gold and jewels. The danger of pride lies in their viewing these achievements as their own, thereby incurring arrogance and superiority towards others.
The station of Ashfaq, as a pivotal stage within mystical progression, protects the wayfarer from internal and external afflictions, guiding them towards perfection. Its three degrees commence with subjugation of the soul, progress through purity and certainty of the heart, and culminate in the safeguarding of actions from pride and self-conceit. These degrees constitute an integrated spiritual system whereby each stage is a prerequisite for the next.
Pride (ujb) signifies the self-recognition and attribution of actions and attainments to oneself, even when the wayfarer does not necessarily regard themselves as greater than they are. This self-conceit constitutes a significant flaw in the spiritual journey, for the wayfarer must recognise all as originating from God. Pride is akin to a dark shadow cast upon the light of the wayfarers spiritual accomplishments, distancing them from divine proximity.
At the third degree of Ashfaq, due to the subjugation of the soul and soundness of the heart, the wayfarer is more vulnerable to pride than at any other time. This danger is likened to an ambush lying in wait at the pinnacle of spiritual success.
Pride leads to arrogance and a sense of superiority over others. A wayfarer afflicted by pride may consider themselves superior and engage in conflict with others. Such conflict entails belittling and harming creation, which contradicts the spirit of Islamic mysticism.
The Holy Quran refers to the duty of enjoining good and forbidding evil in Surah Al-Imran, verse 110:
كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنْكَرِ
s Translation: You are the best nation produced [as an example] for mankind; you enjoin what is right and forbid what is wrong.
This verse underscores the divine duty to guide creation with gentleness and benevolence, whereas conflict is indicative of pride and self-conceit.
The wayfarer at the third degree of Ashfaq is likened to a rider mounted upon a tamed horse carrying a pouch of gold and jewels. This analogy illustrates the peril of pride vis--vis spiritual attainments. The wayfarer may attribute the subjugation of the soul, sound heart, and certainty to themselves, leading to arrogance and superiority.
This analogy acts as a mirror, revealing the wayfarers internal vulnerabilities and urging self-vigilance.
Ostentatious behaviours, such as distinctive speech, attire, or conduct that separate the wayfarer from others, are symptoms of pride. A wayfarer afflicted by pride may differentiate themselves from the populace, regarding them with disdain or superiority.
Such behaviours function as a mask concealing the wayfarers sincerity, distancing them from humility and social affinity.
An astonishingly subtle and perilous affliction in mystical conduct is ajab (self-conceit), which prevents the seeker from ascribing spiritual achievements to God. This self-regard culminates in arrogance and conflict with creation, transforming the seekers deeds into a burden. The allegory of the horseman alongside the critique of ostentatious behaviours emphatically underscore the imperative of vigilance against ajab.
Compassion at its third degree compels the seeker to uphold jidd (seriousness) or hadd (divine limits). Some commentators interpret jidd as earnestness in spiritual progress, while others construe hadd as adherence to Gods prescribed boundaries. Both interpretations converge on the necessity of steadfastness in divine principles and the performance of the most excellent deeds.
Jidd resembles a torch illuminating the path of spiritual journeying, whereas hadd acts as a sanctuary safeguarding the seeker from transgression and deviation.
Compassion protects the seeker from frivolity (hazl) and futility (batlat). The seeker must spend their lifetime with seriousness, executing the finest actions. This principle resonates with the words of the Commander of the Faithful (peace be upon him) in Nahj al-Balgha: Take from everything its best
.
Frivolity and futility resemble winds that extinguish the torch of spiritual endeavour, whilst seriousness propels the seeker towards perfection.
At the third stage of compassion, the seeker attributes no action to themselves or others (creatures), perceiving all as originating from God. This outlook is rooted in the doctrine of the Unity of Actions (Tawd al-Afl), shielding the seeker from self-conceit and arrogance.
This station is akin to a gate leading the seeker to absolute monotheism, wherein all good and evil are seen as from God.
Compassion induces the seeker to perceive both good and evil as divine gifts. Even enemies are part of Gods grace and can aid in the purification and strengthening of the seeker. The Holy Quran in Srah l Imrn, verse 110, attests to this principle:
كُلٌّ مِنْ عِنْدِ اللَّهِ
s Translation: All is from God.
Enemies function as hammers striking the anvil of the seekers being, polishing and fortifying them.
The conduct of the Noble Prophet (peace and blessings be upon him and his family), who partook of food and walked in the marketplaces, serves as a paradigm for eschewing self-conceit. The Quran in Srah al-Furqn, verse 7, alludes to this behaviour:
يَأْكُلُ وَيَمْشِي فِي الْأَسْوَاقِ
s Translation: He eats and walks in the markets.
This conduct exemplifies the Prophets humility and affinity with the people, inviting the seeker to abandon any sense of superiority over creation.
At the station of compassion, the seeker treats even sinners with mercy and peacefulness, avoiding conflict with them. The Quran in Srah al-Balad, verse 17, corroborates this:
وَتَوَاصَوْا بِالصَّبْرِ وَتَوَاصَوْا بِالْمَرْحَمَةِ
s Translation: And enjoin patience upon one another and enjoin mercy.
Mercy towards sinners acts as a remedy that heals the ailment of sin and draws the seeker nearer to perfection.
Compassion at its third degree guides the seeker towards seriousness, humility, and the attribution of all things to God. This station protects the seeker from frivolity, futility, and self-conceit, and, by emulating the Prophets communal conduct, invites living amongst the people with sincerity. Compassion towards sinners manifests a sound heart and certitude in the Truth.
Conflict (mukhamah), indicative of self-conceit and superiority, differs fundamentally from enjoining the good and forbidding evil. The latter is a divine duty undertaken with gentleness and goodwill, whereas conflict results in harm and contempt towards creation.
This distinction acts as a line separating guidance from deviation, inviting the seeker to pure intention in enjoining the good.
Demanding or holding expectations from God or creation signals self-conceit and egotism. The seeker ought to emulate the prophets who declared: My reward is with God.
Such demands burden the seeker and hinder spiritual progress.
This critique stresses the necessity of sincerity and avoidance of all forms of demanding.
Enemies resemble purifiers who refine the seeker, directing them toward perfection. This allegory serves as a mirror revealing divine wisdom in both good and evil.
The seeker must perceive even the enemy as from God and respond with compassion.
The critiques presented emphasize the distinction between conflict and enjoining the good, the peril of demanding from God or creation, and the role of enemies in the seekers purification. These analyses guide the seeker toward sincerity, humility, and perceiving all things as divine.
The station of compassion (ishfaq) is a pivotal stage in the mystical path that protects the seeker from the maladies of self-conceit, arrogance, and conflict with creation. Its threefold stages progress from the souls submission to clarity and certainty of the heart, culminating in purity of action and guidance towards the Unity of Actions and humility. Quranic verses such as That my heart may be reassured
and You are the best nation
underscore the importance of certainty, humility, and gentle enjoining of good. The Prophets humble public conduct exemplifies renunciation of self-conceit and sincere communal living. Elegant allegoriessuch as the horseman and the enemy as purifierrender mystical concepts vividly intuitive and heartening.
