Excerpted from the Lectures of Nekounam, may his sanctity be revered (Session 186)
Within the mystical framework of Manzil al-Sirn by Khwaja Abdullah Ansari, the station of War assumes a pivotal role in the spiritual journey and conduct. This station functions as a critical bridge connecting the asceticism practiced by the general populace and the spiritual progression of the disciples. It purifies the heart of the seeker from the defilements of non-divine attachments and guides them towards sincerity in servitude. The 186th session of Nekounams lectures, with profound and meticulous insight, explicates the first stage of War through three principal propositions: avoidance of reprehensible acts (ijtinb al-qabi), augmentation of virtuous deeds (tawfr al-asant), and safeguarding of faith (iynat al-mn). The analogy of War as a gardener who eradicates the weeds of attachments, or the preservation of faith as the dam preventing the seepage of corruption, beautifully elucidates these concepts.
In the mystical system of Manzil al-Sirn, War is defined as the final station of asceticism for the common people and the first station of asceticism for the disciple. This definition situates War within two distinct spheres: the common sphere, referring to ordinary individuals who limit themselves to the external observance of legal injunctions, and the spiritual sphere, which constitutes a metaphysical stage for disciples at the commencement of asceticism. This duality characterises War as a bridge linking the general public with the realm of spiritual striving. In the common sphere, War entails abstention from prohibitions and doubtful matters, whereas in the spiritual sphere, it serves as a foundational basis for transcendence, guiding the seeker towards purity and sincerity.
| Key Point: War is the final stage of asceticism for the general public and the initial stage for the disciple, purifying the heart from non-divine attachments. |
The analogy of War as a bridge extending from the shore of the general populace to the island of spiritual striving lucidly clarifies this status: the common folk remain on the shore of jurisprudential rules, whereas the disciple, by crossing this bridge, advances towards spiritual perfections.
The common sphere denotes those who, without entering the domain of spiritual striving, suffice with the external adherence to religious ordinances. Herein, War is restricted to abstention from prohibitions and disliked acts, aiming primarily at preserving the external aspect of religion. Conversely, the spiritual sphere encompasses a realm wherein the seeker, with the intention of sincerity and divine proximity, regards War as the inaugural step of asceticism. This distinction introduces War within the spiritual hierarchy as a station that guides the seeker from the superficial to the profound.
| Key Point: The common sphere refers to external compliance with religious rulings, whereas the spiritual sphere pertains to the seeker's spiritual elevation; War functions as a bridge between these two realms. |
The metaphor of the common sphere as a tranquil shoreline and the spiritual sphere as the profound sea of gnosis clarifies this distinction: the common folk remain on the shore, yet the seeker ventures into the depths of the sea.
The commentator critiques the concept of qishr qishr (layer upon layer) in Misbah, interpreting it within the common sphere as indicative of heedlessness. In this view, qishr denotes superficiality and inattentiveness to spiritual profundity. Within the spiritual sphere, this concept transforms into lab lab lab, which signifies three distinct stages of War. This critique underscores the qualitative disparity between the common folk and spiritual striving, demonstrating that War in the spiritual context evolves from common heedlessness towards knowledge and awareness.
| Key Point: The concept of qishr qishr in the common sphere implies heedlessness, whereas in spiritual striving it transforms into the threefold stages of War (lab lab lab). |
The analogy of qishr as a shell that empties the fruit of gnosis from within, and lab as the kernel that constitutes the source of spiritual life, beautifully elucidates this critique.
War, as the final stage of asceticism for the general public and the initial stage for the disciple, constitutes a bridge guiding the seeker from the exterior observance of rules towards the interior depths of gnosis. The differentiation between the common and spiritual spheres, along with the critique of the concept of qishr, highlights the significance of awareness and knowledge in spiritual striving. The metaphors of the bridge, sea, and kernel vividly illuminate these notions.
The first stage of War is divided into three principal propositions: avoidance of reprehensible acts (ijtinb al-qabi), augmentation of virtuous deeds (tawfr al-asant), and safeguarding of faith (iynat al-mn). These three elements respectively constitute the phases of purification, augmentation, and consolidation within the spiritual journey. Avoidance cleanses the seekers heart from ugliness; augmentation encourages the increase of good deeds; and safeguarding protects faith from deficiency and corruption.
| Key Point: The first stage of War comprises avoidance of reprehensible acts, augmentation of virtuous deeds, and safeguarding of faith, forming the phases of purification, increase, and consolidation. |
The analogy of these three elements to a gardener who initially eradicates weeds (avoidance), then plants beneficial seeds (augmentation), and finally protects the garden from pests (safeguarding), elegantly explicates this structure.
Ijtinb al-qabi denotes the seekers avoidance of all forms of spiritual, moral, and existential ugliness and corruption: "the avoidance of reprehensible acts for the preservation of the soul." This concept relates War to abstaining from prohibitions and doubtful matters (disliked acts), and serves as the foundational basis for spiritual purity. Avoidance preserves the soul from assimilation with the openly sinful (fujjr) and proximity to the inwardly corrupt (fusq).
| Key Point: Avoidance of reprehensible acts preserves the soul from ugliness, prohibitions, and doubtful matters, and protects it from assimilating with the openly sinful and approaching the inwardly corrupt. |
The analogy of avoidance to a shield protecting the seekers heart from the arrows of defilement clarifies this concept: by avoidance, the seeker safeguards the fortress of the soul from the onslaught of ugliness.
The text distinguishes between munsabah al-fujjr (external assimilation with the openly sinful) and muqrabat al-fusq (inward proximity to the corrupt). Munsabah refers to the outward aspect, while muqrabat pertains to the inward dimension. For instance, a person may appear outwardly sinful but remain inwardly pure, or conversely, have an outwardly pure appearance while inwardly corrupted. This distinction emphasises the necessity of purity in both external and internal dimensions.
| Key Point: Munsabah al-fujjr denotes external assimilation, while muqrabat al-fusq denotes internal proximity; the seeker must avoid both. |
The analogy of munsabah as a shadow cast upon the exterior and muqrabat as a root growing inward clarifies this distinction: the seeker must avoid both shadow and root of defilement.
Tawfr al-asant signifies the amplification of virtuous deeds and acts of righteousness: "the augmentation of obligatory and recommended good deeds, both in quantity and quality." This encourages the seeker to exceed the minimum righteous acts and pursue the increase of obligatory and voluntary practices. Augmentation constitutes a spiritual discipline that restrains the soul from rebellion and compels submission.
| Key Point: Augmentation of virtuous deeds motivates the seeker to increase obligatory and recommended acts and serves as a spiritual discipline to overcome the souls rebellion. |
The metaphor of augmentation as a stream whose increasing flow irrigates the soil of the heart clarifies this concept: through the increase of good deeds, the seeker fertilises the garden of the soul.
Ordinary individuals frequently adhere to virtuous deeds but, due to lethargy, material interests, or negligence, refrain from pursuing augmentation. For example, a person who believes their "account of rewards is full" neglects to increase good deeds and settles for the minimum. This behaviour indicates a deficiency of knowledge and spiritual maturity.
| Key Point: The ordinary person, due to lethargy or negligence, refrains from augmenting good deeds and settles for the minimum righteous acts. |
The analogy of the ordinary person to a farmer who is content with sparse seeds elucidates this issue: without augmentation, the soil of their heart never achieves full fruition.
The text provides practical examples such as increasing Quranic recitation from twenty to forty verses, charity from ten to thirty monetary units, or performing prayers with quality and serenity, illustrating that augmentation requires overcoming the souls resistance and persistence. These acts compel the soul to submission and prevent its rebellion.
| Key Point: Practical augmentation examples include increasing Quran recitation, charity, and quality of prayer, requiring persistence against the souls resistance. |
iynat al-mn entails the preservation of the seekers faith from diminution, corruption, or loss. This stage demands vigilance against internal and external factors that threaten spiritual health: doubts, innovations, immoral inclinations, or heedlessness. The metaphor of faith as a radiant lamp within the heart encapsulates this station. Just as a lamp requires protection from wind and darkness, so too does faith require safeguarding from all corrupting influences.
| Key Point: Safeguarding faith demands vigilance against internal and external threats, preserving the inner lamp of faith from corruption or loss. |
This stage involves spiritual awareness, remembrance, and adherence to sound knowledge and practice.
The first stage of War, as expounded by Nekounam, forms a foundational pillar in the spiritual journey. Its tripartite structureavoidance of reprehensible acts, augmentation of virtuous deeds, and safeguarding of faithserves as an indispensable guide for seekers transitioning from external adherence to profound spiritual realization. The illuminating metaphors and detailed distinctions clarify its pivotal role in purifying, increasing, and consolidating the souls connection with the Divine. War, in this context, emerges as both a station and a dynamic process essential for any wayfarer on the path of spiritual ascent.
| Key Point: Halting at acts of benevolence and settling for minimal effort signifies the rebellion of the ego and constitutes an obstacle to the spiritual progress of the seeker. |
The analogy of halting in acts of benevolence to a traveller who stops midway elucidates this critique: without perseverance, the seeker will never reach the destination of divine proximity.
iynat al-mn denotes the safeguarding of faith from deficiency, contamination, and deviation: وَصِيَانَةُ الْإِيمَانِ عَمَّا يَنْقُصُهُ وَيُشِينُهُ. This concept identifies faith as the spiritual capital of the seeker, which must be protected from internal harms such as hypocrisy, arrogance, and selfishness. Preservation maintains the purity of benevolence and virtues, thereby ensuring spiritual integrity.
| Key Point: iynat al-mn protects faith from hypocrisy, arrogance, and selfishness, thereby securing the spiritual well-being of the seeker. |
The simile of preservation as the sealing of a dam preventing the leakage of impurities clarifies this notion: faith, akin to a treasure, remains safeguarded from devastation through preservation.
The text rejects the concept of taarruj (excessive scrupulousness) as part of the definition of war (piety), emphasising that the Islamic form of war in its primary degree is confined to abstention from prohibitions and doubtful matters: أَيْ الوَرَعُ الشَّرْعِيُّ الْمَذْکُورُ فِي الدَّرَجَةِ الْأُولَى. This critique opposes the simplification of war as mere avoidance of all reprehensible acts and underscores adherence to the Sharah.
| Key Point: Islamic war in its primary degree is restricted to refraining from prohibitions and doubtful matters; there is no place for excessive rigidity within it. |
The analogy of taarruj to a heavy burden that impedes the seekers progress elucidates this critique: Islamic war facilitates the path rather than obstructing it.
The first degree of war, through the triad of avoidance, augmentation, and preservation, portrays the seekers progressive journey from purifying the self, through the multiplication of benevolence, to the safeguarding of faith. Avoidance cleanses the heart from ugliness; augmentation cultivates it with benevolence; and preservation protects faith from detriment. The metaphors of a shield, a stream, and a dam elegantly illuminate these concepts.
Benevolence and knowledge, when unguarded by preservation, lead to arrogance, pride, and selfishness. For example, a scholar who becomes conceited due to his knowledge or virtuous deeds loses preservation and consequently is hindered in the spiritual path. The text exemplifies this danger with the account of a scholar who hoped for the death of others to assert his own authority.
| Key Point: Benevolence and knowledge without preservation result in arrogance and pride, obstructing the seekers spiritual progress. |
The metaphor of arrogance as a fire consuming the treasure of benevolence vividly conveys this peril: without preservation, benevolence transforms from light into darkness.
The text warns against individuals imposing self-made obligations, such as onerous vows, upon themselves. Such actions may engender pride, selfishness, or exhaustion, thereby disrupting preservation. Obligations must be aligned with the Sharah to lead to spiritual perfection.
| Key Point: Self-imposed obligations lacking conformity with the Sharah lead to pride or fatigue and disrupt preservation. |
The analogy of self-imposed obligations to a burden that bows the seekers shoulders elucidates this critique: only Sharah-sanctioned obligations pave the way to perfection.
Preservation accompanies humility, affection, and kindness. The text references the humble scholar, the late Mr. Elahi, who avoided arrogance by greeting children, believing that the virtue of his greeting would accrue to him. This conduct signals self-preservation and spiritual maturity.
| Key Point: Humility in preservation shields the seeker from arrogance and guides towards spiritual maturity. |
The simile of humility as a breeze that cleanses the dust of arrogance from the heart clarifies this concept: the humble seeker resembles a tree that bends before storms but does not break.
The text criticises scholars who act with a dignified yet arrogant demeanour. Such behaviour indicates a lack of preservation and impedes human connection. The story of a scholar distressed by the lack of welcome in a city illustrates this absence of preservation.
| Key Point: Arrogant behaviour of scholars signals a lack of preservation and obstructs both human interaction and spiritual progress. |
The metaphor of arrogant behaviour as a wall dividing the scholar from the people explicates this critique: the humble scholar acts as a bridge of connection, whereas the arrogant constructs a barrier of pride.
Deviations in the spiritual path, such as arrogance, self-imposed obligations, and arrogant behaviour, stem from a deficiency in preservation. Humility, as a hallmark of preservation, protects the seeker from these obstacles. The metaphors of fire, heavy burden, breeze, and wall illuminate these concepts with eloquence.
The text emphasises that each title in Manzil al-Sirn is divided into three stages, each stage into three degrees, collectively forming nine hundred stations (10 chapters, 100 sections, 300 titles, 900 stations). This systematic structure reveals the depth and precision of Khwja Abdullh Ansrs mystical elucidation of the spiritual path.
| Key Point: Manzil al-Sirn, with its triadic and nonadic structure, comprises 900 stations, demonstrating the systematic nature of mystical progression. |
The metaphor of this structure as a building with 900 columns, each supporting a pillar of knowledge, elucidates this system: every station constitutes a column that fortifies the edifice of spiritual progress.
The systematic architecture of Manzil al-Sirn, with its triadic and nonadic divisions, attests to the profound mystical insight of this work. This structure serves as a comprehensive guide for seekers on the path to perfection. The architectural metaphor beautifully illustrates this concept.
The station of war in its initial degree, as the final station of asceticism for the masses and the first for the disciple, purifies the seeker from non-divine attachments and guides towards sincerity in servitude. This station, through the triadic propositions of avoidance of reprehensible acts, augmentation of virtuous deeds, and preservation of faith, constitutes the stages of purification, growth, and consolidation within the spiritual journey. Avoidance protects the heart from defilements; augmentation enriches it with benevolence; and preservation maintains faith against deficiency and hypocrisy. Critiques of concepts such as excessive rigidity, arrogance, and self-imposed obligations stress the importance of conformity to the Sharah and humility. Practical examples, including increased Qurnic recitation and the humble conduct of scholars, underscore the significance of augmentation and preservation in spiritual practice. The systematic structure of Manzil al-Sirn guides seekers along this path. The metaphors of bridges, seas, gardens, shields, streams, dams, and edifices vividly elucidate these concepts. Islamic war culminates with the invocation اللَّهُمَّ صَلِّ عَلَىٰ مُحَمَّدٍ وَآلِ مُحَمَّدٍ, directing the seeker towards spiritual perfection.
| Supervised by Sadegh Khademi |
