the Lectures of Nokounam, may his secret be sanctified (Session 184)
Within the mystical compendium Manzil al-Sirn authored by Khwja Abdullh Ansr, the station of war stands as a pivotal locus in the spiritual path, conferring a distinguished rank whereby the travellers heart is purified from the taint of non-divine attachments. This station, manifested across the tripartite realms of Sharah (Divine Law), arqah (the Path), and aqqah (the Reality), guides the seeker towards sincerity and proximity to the Divine. In the 184th session of Nokounams lectures, may his secret be sanctified, a profound and critical examination is undertaken to rescue the concept of war from historical distortions and mystical deviations. It is defined as the purification of the heart from attachment to the prohibited within the triadic domains. War, within this perspective, transcends mere abstention from legal prohibitions to encompass caution vis--vis doubtful matters and the selfless sacrifice of permissible things for the sake of Divine nearness, always under the overarching shadow of Sharah.
In the mystical framework of Manzil al-Sirn, war is delineated as the cleansing of the heart from defilement arising from attachment to the prohibited, as expressed: Indeed, war is the purification of the heart from the defilement of attachment to that which is prohibited in the Sharah, arqah, or aqqah.
This definition designates war as an intrinsic quality of the soul that liberates the seekers heart from all forms of clinging to anything other than God, thereby directing it towards purity in servitude. The concept of prohibition herein is not limited solely to the legal prohibitions in Sharah but extends to doubtful matters in arqah and even permissible acts which, in truth, the seeker sacrifices for Divine proximity.
| Key Insight: War entails purifying the heart from attachment to the prohibited within Sharah, doubtful matters within arqah, and permissible acts within aqqah, thereby guiding the seeker to sincerity in servitude. |
The analogy of a garden and its weeds elucidates this concept vividly: the seekers heart resembles a garden wherein war acts as the gardener, uprooting the weeds of attachments so that the blossoms of Divine knowledge may flourish. This purification, within each realm, is executed with reference to Sharah, for Sharah, as the covenant of religion, constitutes the authentic document and legitimacy for every mystical act.
The determination of what is lawful (all) and prohibited (arm), whether within Sharah, arqah, or aqqah, resides exclusively within the jurisdiction of Sharah, which is grounded in the Book (Qurn) and the Sunnah (Prophetic Tradition). Even the mystic who attains the highest degrees of knowledge cannot issue rulings on the lawfulness or prohibition of matters without recourse to Sharah. This authority is akin to a deed of ownership that attests to the possession of a house; without such a document, no claim regarding lawful or prohibited matters is valid. The mujtahid, as the expert of Sharah, bears the responsibility of issuing such legal rulings, and if the mystic is not a mujtahid, he must adhere to the mujtahids determinations.
| Key Insight: The authority to determine lawful and prohibited matters rests with Sharah Qurn and Sunnah; the mystic cannot issue rulings without reference to Sharah. |
The metaphor of a house and its deed beautifully clarifies this authority: Sharah acts as the deed that guarantees ownership of the religion, and without it, every mystical act is like a house without documentation devoid of validity. This outlook is in harmony with the principles of Shiite jurisprudence, which defines ijtihd on the basis of authentic religious sources.
The mujtahid is the specialist in determining what is lawful and prohibited, and if the mystic is not a mujtahid, he must comply with the mujtahids directives. Cooperation between the mystic and the mujtahid ensures a balance between mysticism and Sharah. The mystic may, within arqah and aqqah, invite the seeker to exercise caution or self-sacrifice, but cannot issue any ruling contrary to Sharah. For instance, a mystics counsel to the seeker to avoid doubtful matters is permissible, whereas inventing practices such as the so-called Prayer of Unity without legal basis is invalid and an innovation.
| Key Insight: If the mystic is not a mujtahid, he must obey the mujtahid; any ruling within arqah and aqqah must conform to Sharah. |
The analogy of a butcher and a physician explicates this collaboration: the mystic is like a butcher offering the flesh of knowledge, while the mujtahid is like a physician who ensures its religious soundness. This interaction guarantees the authenticity of mystical progress.
War is an intrinsic attribute of the soul that purifies the heart from non-divine attachments. The authority of Sharah in delineating lawful and prohibited matters guarantees the authenticity of this station. The cooperation between mystic and mujtahid maintains the paths correctness. The analogies of the garden, deed, and butcher illuminate these concepts with elegance.
Sharah, arqah, and aqqah constitute the triadic realms of mystical progress, respectively likened to water, river, and sea. Sharah is the container of the phenomenal world and the foundation of rulings; arqah is the intermediary realm characterised by caution and recommended acts; and aqqah is the realm of the hereafter, the stage of self-sacrifice and Divine proximity. Within Sharah, permissibility predominates: Everything is lawful for you; everything is pure for you; everything is permitted for you.
Within arqah, the seeker is exhorted to avoid doubtful matters and perform recommended acts; and within aqqah, the seeker is encouraged to sacrifice permissible things for others.
| Key Insight: Sharah constitutes the foundation of rulings, arqah the stage of caution, and aqqah the degree of self-sacrifice that guide the seeker to Divine proximity. |
The metaphor of water, river, and sea clarifies these gradations: Sharah is like water that gives life; arqah like a river flowing toward the sea; and aqqah like the boundless sea in which the seeker is submerged in Divine proximity.
In Sharah, war pertains to abstaining from legal prohibitions. The prohibited is forbidden for all, and refraining from it is a collective duty. Sharah, as the architect of religion, establishes the framework of rulings, and every Muslim is obligated to avoid the prohibited.
| Key Insight: War in Sharah entails abstention from legal prohibitions, a universal duty grounded in the Book and Sunnah. |
The analogy of a fortress and its guardian elucidates this: the seekers heart is akin to a fortress guarded by Sharah, which prevents the entry of the prohibited.
Within arqah, war is directed towards caution vis--vis doubtful matters and adherence to recommended acts. Doubts are those issues concerning the lawful or prohibited whose status is uncertain. Sharah permits engagement with doubtful matters; however, the seeker in arqah exercises caution by avoiding them. For instance, if one is uncertain whether a debt amounts to four or six tomans, Sharah obliges payment of four, but the seeker, exercising caution, pays six.
| Key Insight: War in arqah involves avoidance of doubtful matters and performance of recommended acts, safeguarding the heart from potential contamination. |
The metaphor of the sea and its waves clarifies this stage: the seeker is like a sailor who avoids the waves of doubt so that the ship of the heart may reach the shore of Truth.
In aqqah, war pertains to the self-sacrifice of permissible things for the sake of Divine proximity. The seeker relinquishes even what is lawful for the benefit of others. This stage aligns with the Qurnic verse: يُؤْثِرُونَ عَلَىٰ أَنْفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ (Al-ashr: 9). : They prefer others over themselves, even though they are in privation. Self-sacrifice exemplifies war in aqqah, marking the perfection of sincerity and purity in the heart.
| Key Insight: War in aqqah is the pinnacle of purity: self-sacrifice of permissible things for Divine proximity and sincere servitude. |
The metaphor of the sea and shore captures this stage: the seeker, having reached the sea of Truth, sacrifices even permissible treasures upon the shore of Divine presence.
The station of war manifests distinctly within the triadic realms of Sharah, arqah, and aqqah, progressively refining the seekers heart from avoidance of prohibited acts, through caution in doubtful matters, to the ultimate self-sacrifice of permissible things. The analogies of water, river, sea, fortress, and sailor render these gradations vivid and accessible.
The elucidation provided by Nokounams lectures serves as a corrective to common misunderstandings regarding war, emphasizing its grounding in Sharah and the indispensability of legal authority. It is a vital guide to ensuring that mystical progression remains within the legitimate bounds, protecting seekers from innovation and deviation. War as the purification of the heart ensures that the seekers journey is sincere, lawful, and ultimately transformative.
Certain dervishes, lacking jurisprudential knowledge, compose practical treatises and issue religious rulings. This practice, due to its absence of reference to the Shariah, is misleading and characterized by insincerity and malice. Authoring such treatises necessitates profound jurisprudential and methodological expertise, a qualification exclusive to the mujtahid.
| Key Point: Treatises authored by non-mujtahid dervishes are misleading; only a mujtahid possesses the competence to issue valid religious rulings. |
The analogy of the mechanic and the automobile clarifies this critique: the Shariah is akin to a mechanic who ensures the soundness of the vehicle of religion, whereas the non-expert dervish resembles a driver who, lacking expertise, damages the car.
The claim by some mystics that, due to the annihilation of the self (fan al-nafs), touching a non-mahram (unlawful person to touch) is permissible is erroneous and contrary to the Shariah. Even a corpse cannot be washed by a non-mahram, let alone a living person. This assertion stems from ignorance of the Shariah and leads to misguidance.
| Key Point: Touching a non-mahram, even under the pretext of annihilation of the self, is prohibited and contradicts the Shariah. |
The parable of the mirror and dust elucidates this critique: mysticism devoid of the Shariah is like a dust-covered mirror that fails to reflect the light of truth and culminates in misguidance.
Unsubstantiated ascetic practicessuch as invented dhikr (remembrances) or peculiar rituals performed in the bathare worthless and occasionally demonic. A humorous anecdote is narrated wherein an individual, under the guise of asceticism, recited dhikr beneath the shower. Such acts, lacking foundation in the Shariah, are misleading. The Infallible Imams (a) introduced authentic asceticism, such as supererogatory prayers (nawafil) and transmitted supplications.
| Key Point: Unsubstantiated ascetic practices, including invented remembrances, are misleading; reliance must be placed upon authentic religious traditions. |
The analogy of the path and the wrong way clarifies this critique: unsubstantiated asceticism is like a misguided path that diverts the traveller from the path of truth, whereas authentic traditions represent a smooth road leading to the destination.
Mystical deviations, such as innovations, unsanctioned treatises, unlawful practices, and fabricated asceticism, derive from the absence of adherence to the Shariah. Critiquing these deviations emphasizes the necessity of preserving the Shariah as the covenant of religion. The analogies of the garden, mechanic, mirror, and path vividly illuminate these critiques.
The self-sacrifice of the Infallible Imams (a) constitutes an exalted example of piety in its truest sense. The Quranic verse يُؤْثِرُونَ عَلَىٰ أَنْفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ (Al-Hashr: 9), translated by as And they prefer others over themselves even though they are in need, affirms the concept of altruism. For instance, the distribution of heavenly provisions by the Ahl al-Bayt (a) without contravening the Shariah is exemplified by the descent of manna and quail.
| Key Point: The altruism of the Imams (a) is a paradigm of true piety that leads to divine nearness without conflicting with the Shariah. |
The parable of the star and the sky clarifies this concept: the self-sacrifice of the Imams (a) is like stars shining in the firmament of truth, guiding seekers on the path to divine proximity.
The self-sacrifice of the Imams (a) never conflicted with the Shariah. This altruism was not born of negligence towards divine ordinances but stemmed from sincerity and divine closeness. The conduct of the Ahl al-Bayt (a) exemplifies a balance between mysticism and Shariah.
| Key Point: The self-sacrifice of the Imams (a) harmonizes with the Shariah and arises from sincerity and divine proximity. |
The parable of the river and the shore elucidates this concept: altruism is like a river flowing within the bed of the Shariah, reaching the shore of truth.
The altruism of the Imams (a) represents a sublime example of genuine piety consonant with the Shariah. Their conduct serves as a model for seekers on the path to divine proximity. The parables of the star and river eloquently illuminate these concepts.
The Shariah, as the covenant of religion, is the authentic document legitimizing every mystical act. Undermining the Shariah is akin to burning the deed of ones home, thereby invalidating ownership. Mysticism without the Shariah leads to misguidance and is characterized by insincerity and malice.
| Key Point: The Shariah is the covenant of religion; without it, mysticism inevitably leads to misguidance. |
The parable of the treasure and its guardian clarifies this concept: the Shariah is like a guardian protecting the treasure of mystical religion, and without it, the misguided plunder the treasure.
Many misguidances in mystical sects, including dervish and qalandar groups, stem from the weakening of the Shariah. These deviations, due to lack of reliance on the Book and Sunnah, culminate in malice and insincerity. The Shariah is the architect of religion who determines the framework of spiritual conduct.
| Key Point: Weakening the Shariah in mysticism results in misguidance and malice, for the Shariah is the architect of religion. |
The analogy of the pillar and the tent elucidates this critique: the Shariah is like the pillar of the tent of religion; without it, the tent collapses and the seekers wander lost in the desert of misguidance.
The Shariah is the covenant of religion and the guarantor of the authenticity of mysticism. Undermining it leads to misguidance. The parables of the treasure and pillar beautifully demonstrate this necessity.
The station of piety (wara) in Manzil al-Sirn purifies the seeker from non-divine attachments and directs them towards sincerity in servitude. Wara, in the Shariah, entails abstention from prohibitions; in the path (arqah), caution regarding doubtful matters; and in the reality (aqqah), altruism regarding the permissible. The Shariah, as the covenant of religion, holds the authority to determine rulings, and every ruling in the path and reality must accord with it. Critiquing mystical deviationsincluding innovations, unauthenticated treatises, unlawful acts, and fabricated asceticismunderscores the necessity of preserving the Shariah. The altruism of the Imams (a) exemplifies the highest form of true piety, corroborated by the verse يُؤْثِرُونَ. The parables of the garden, covenant, sea, tree, mirror, star, and treasure eloquently explicate these concepts. Wara is a dynamic and responsible attribute guiding the seeker toward divine proximity and spiritual elevation.
| Supervised by Sadegh Khademi |
