Scientific Rearticulation of Bab al-urma from Manzil al-Sirn
the Lectures of Nokounam, (Session 221)
Introduction: An Exordium to the Scholarly Elucidation of Bab al-urma
The seminal work Manzil al-Sirn by Khwja Abdullah Ansr stands as one of the paramount masterpieces of Islamic mysticism, wherein the spiritual path is meticulously delineated through a systematic framework comprising one hundred manzil (stations) and three hundred subsidiary stations. This treatise serves as a profound and precise guide for the seekers (salikn) of the path to ultimate truth, occupying an eminent place amidst mystical literature. Within this corpus, the chapter entitled Bab al-urmapositioned among the stations of mumalt (spiritual transactions)holds particular significance due to its emphasis on adherence to Divine boundaries and the veneration of Gods sanctities.
Section One: The Structural Architecture of Manzil al-Sirn and the Position of Bab al-urma
Overall Structure of Manzil al-Sirn
The Manzil al-Sirn is architected through a rigorous tripartite division of the stages of spiritual progression: Badyt (Beginnings), Abwb (Chapters), and Mumalt (Transactions). The Badyt comprises ten stations, each containing three subsidiary stations, focusing primarily on foundational principles of the spiritual journey. The Abwb consists of ten chapters that lead to the intermediate stages of advancement. The Mumalt, functioning as the vessel of accountability, action, and acquisition, encompasses stages such as Riyat (observance), Murqaba (vigilance), urma (sanctity), Ikhl (sincerity), Tahdhb (refinement), Istimah (steadfastness), Tawakkul (trust), Tafw (delegation), and Taslm (submission). This structural design operates analogously to a ladder, guiding the seeker from rudimentary stages to the pinnacles of spiritual perfection.
Key Insight: The structural design of Manzil al-Sirn provides a methodologically sound framework for spiritual cultivation wherein each stage constitutes a prerequisite for the subsequent one, with the Mumalt representing the culminating phase that epitomises the practical commitment of the seeker.
Analytical Commentary: This taxonomy manifests a systematic and gradualist approach to mystical progression that transitions from cognitive apprehension of fundamentals (Badyt) towards practical adherence (Mumalt). The framework acts as a precise cartographic guide, illuminating the seekers trajectory while precluding dispersion or disarray in spiritual practice.
The Position of Bab al-urma within the Mumalt
Bab al-urma, as the third station among the Mumalt, accentuates the observance of Divine sanctities and the exaltation of Gods inviolable boundaries. This chapter itself is subdivided into three subsidiary stations, each explicating an aspect of adherence to the Divine limits. The concept of urma (sanctity) denotes preservation of Divine boundaries through compliance with obligatory commands and abstention from prohibitions.
Analytical Commentary: In this context, urma functions as a protective precinct that shields the seeker from transgressing into the realm of sin and directs them towards practical piety. It underscores the centrality of tangible commitment to sharah within the mystical itinerary, as if the seeker treads a sacred garden wherein the boundaries must be scrupulously honoured.
Section Two: Qurnic Foundations and Explication of the Concept of Sanctity
s Translation: That is [the command], and whoever honours the sanctities of Allah it is best for him with his Lord. And the cattle are made lawful for you except what is recited to you [in the Quran].
This verse radiates like a luminous beacon, emphasising the paramount importance of revering Divine sanctities and proclaiming that such reverence yields spiritual benefit and grace before God. The explicit mention of the permissibility of cattle, save for specific prohibitions, elucidates the principle of permissibility within Islamic law.
The Principle of Permissibility (Iba) in Islamic Sharah
Contrary to the misconception held by some who construe religion as a corpus of restrictions, the Qurn principally establishes permissibility of actions except where explicit prohibitions exist. This principle is elegantly embodied in the phrase وَأُحِلَّتْ لَكُمُ ٱلْأَنْعَامُ (the cattle have been made lawful for you).
Key Insight: The principle of permissibility presents religion as an expansive ocean with relatively few islands of prohibition, thereby averting unwarranted fear or undue limitation among adherents.
Psychologically, this principle acts like a liberating breeze that alleviates the human spirit from the oppressive weight of unnecessary constraints. Sociologically, it cultivates positive motivation in individuals and mitigates alienation from religious adherence.
Exegesis of the Passive Construction in أُحِلَّتْ
The employment of the passive voice أُحِلَّتْ (have been made lawful) instead of the active أَحْلَلْتُ (I have made lawful) signifies the independence of Divine legislation from the personal volition of God. This linguistic choice denotes that the permissibility of matters is embedded in the inherent order of creation.
From a theological standpoint, this verbal form reflects the autonomy of Divine rulings, portraying the lawful status of things as dependent not on a subjective act of will but on an intrinsic cosmic order. It implies the universe inclines naturally towards goodness and permissibility.
Distinction between armt and Shair
armt (sanctities) refer to inviolable rights encompassing obligatory commands and prohibitions, whereas Shair (rites) denote positive acts of worship such as circumambulation and the rites of af and Marwa. This distinction reveals two complementary dimensions of religious practice: avoidance of prohibitions and observance of affirmative deeds.
This dichotomy functions like the dual wings of a bird enabling the seekers flight toward the celestial heights of gnosis: sanctities protect from descent into spiritual failure, while rites propel toward transcendence.
s Translation: That is [the command], and whoever honours the symbols of Allah indeed, it is from the piety of the hearts.
This verse portrays the exaltation of Divine symbols as a flower blossoming from the garden of hearts piety. Here, taqw (piety) not only signifies refraining from sin but connotes spiritual fortitude and steadfastness in the path of righteousness.
Section Three: Piety and Positive Psychology in Mystical Progression
Explication of the Concept of Taqw
Taqw denotes the strength and resilience against temptations and the preservation of Divine sanctities, as accentuated in verse 32 of Srah al-ajj. Those who honour Divine rites manifest greater psychological and moral robustness.
Key Insight:Taqw operates as a shield protecting the seekers heart from the arrows of temptation, directing them towards psychological fortitude and ethical elevation.
Analysis: Taqwa from the Perspective of Positive Psychology
Taqwa, viewed through the lens of positive psychology, functions as an intrinsic force that fortifies the will and character towards benevolence. This attribute guides the spiritual seeker towards psychological well-being and transcendent spiritual excellence.
Critique of the Negative Perspective in Religious Propagation
An excessive emphasis on prohibitions (manhiyat), rather than the promotion of affirmative virtues, engenders a negative societal atmosphere. This approach, instead of reinforcing positive motivations, arouses fear and repulsion among individuals and occasionally provokes obstinacy and deviation, particularly among the youth.
Analysis: This critique functions as an alarm bell, highlighting the urgent need to reconsider methods of religious pedagogy and propagation. The focus on prohibitions seems to cast a heavy shadow over the sunlight of religion, thereby impeding the blossoming of positive incentives.
Positive Psychology in the Holy Quran
The Holy Quran, by emphasising affirmative aspects, consciously avoids a negative outlook and encourages the reinforcement of positive behaviours. This characteristic renders the Quran a psychologically affirmative text that underscores hope, benevolence, and growth.
Analysis: The Holy Quran resembles a clear spring whose flowing positive discourse invigorates the human soul. This approach harmonises with positive psychology and fosters constructive motivations within individuals.
Section Four: The Universality of Divine Mercy and Critique of Erroneous Exegeses
The Universality of Divine Mercy in the Verses
The pronoun man in the verse wa man yuaim (and whoever honours) is general and encompasses all individuals, including non-believers. This universality denotes the all-encompassing nature of Divine Mercy, which preserves even the most minute acts of goodness before God.
Key Point: Divine Mercy is akin to an infinite sky under which no act of goodness, however insignificant, remains unseen or unvalued by God.
Analysis: From a theological perspective, this concept resembles a light that casts radiance upon Divine Justice and boundless Mercy. Even those outside the sphere of faith, upon performing a righteous deed, partake in Divine recompense.
Explication of the Phrase inda Rabbihi
The phrase inda Rabbihi (with his Lord) signifies the safeguarding of good by God, even for those deficient in faith or practice. God is likened to a sagacious treasurer who preserves every good deed.
Analysis: This expression functions as a Divine promise that directs the despondent hearts towards hope. God retains even the smallest good as if within an eternal treasury, reserved for its possessor.
Critique of Erroneous Interpretation of Qawl Zour
The misinterpretation of Qawl Zour as music or singing has been critically addressed. The term denotes falsehood, not music, and such a misreading distorts religious rulings and engenders unnecessary prohibitions.
Analysis: This critique acts like a mirror, reflecting the critical importance of precise exegesis of sacred texts. Erroneous interpretation veils the truth and obstructs accurate comprehension of religious injunctions.
Section Five: The Role of the Prophet Muhammad (PBUH) and His Methods of Propagation
The Prophets (PBUH) Positive-Oriented Method of Propagation
The Prophet Muhammad (peace be upon him), by emphasising affirmative statements such as Ql l ilha ill Allh tufli (Say: There is no deity but God, and you shall prosper), propagated a positive-oriented approach. This method effectively attracted hearts and instilled positive motivation among followers.
Key Point: The Prophets (PBUH) invitation to l ilha ill Allh serves as a key that unlocks hearts and opens the path of salvation for all.
Analysis: This approach is akin to a gentle breeze that tenderly guides hearts towards the truth. The Prophet (PBUH), by accentuating positives, sowed seeds of hope and benevolence within his followers hearts.
Comparison Between the Prophet (PBUH) and Other Prophets
Over a span of twenty-three years, the Prophet Muhammad (PBUH), through a positive-oriented approach, profoundly influenced history, whereas other prophets faced comparatively greater challenges. This efficacy was the fruit of his affirmative methodology.
Analysis: This comparison sheds light upon the superiority of the Prophets (PBUH) pedagogical methods. His affirmative speech and generous conduct guided history towards goodness and salvation.
Section Six: Legal Elucidation of Sanctities and Priority of Obedience
Sanctities as Obligatory Rights to be Observed
The commentator defines sanctities (armt) as obligatory rights to be respected, whose veneration constitutes a Divine duty. These rights underpin spiritual conduct and adherence to Shariah.
Analysis: Sanctities serve as pillars upon which the edifice of spiritual conduct firmly rests. Observing these rights directs the seeker towards perfection and Divine proximity.
The Primacy of Obedience in Divine Rights
The foremost obligatory right is obedience to God, which forms the foundation for respecting sanctities. This obedience marks the inception of spiritual journeying and signifies commitment to Divine commandments.
Key Point: Obedience to God functions as a key unlocking the gates of Divine sanctities for the seeker, guiding him towards Divine closeness.
Analysis: Obedience resembles a root that stabilises the tree of spiritual progress. This principle leads the seeker towards practical and heartfelt commitment to Shariah.
Conclusion: Divine Sanctities as the Key to Spiritual Conduct
The chapter on sanctities, by stressing the veneration of Divine sanctities and symbols, offers a comprehensive framework for mystical practice. Drawing upon verses from Srah al-ajj, it underscores the necessity of respecting Divine limits and strengthening heartfelt piety. The principle of permissibility (ibah), positive orientation in religion, and the universality of Divine mercy stand as prominent themes within this text. The critique of the negative approach in religious propagation alongside the emphasis on positive psychology manifest Khwaja Abdullah Ansaris profound insight into religious and social matters.
