the Lectures of Nekounam (may his sanctity be preserved), Session 223
The esteemed work Manzil al-Sirn authored by Khwja Abdullah Ansr, shines as a luminous beacon illuminating the path of spiritual wayfarers within the mystical discipline of Islamic asceticism. The chapter entitled Bab al-urma, one of the pivotal stations in this magnum opus, addresses the observance of sanctity and the magnification of Divine commands and prohibitions, guiding the seeker towards a sincere and unadulterated worship. The lecture delivered in session 223 by Nekounam, with profound eloquence and depth, elucidates the hierarchical stages of respect (urma) and underscores the paramount significance of sincerity in devotion alongside abstention from egocentric motives.
In Islamic mysticism, the term urma denotes the observance of sanctity and reverence towards Divine commands and prohibitions, which functions as a vessel facilitating the abandonment of sin and the fulfilment of obligatory duties. This station directs the spiritual traveller towards complete submission to the Divine Will and a form of worship purified from selfish inclinations. The lecture categorises Bab al-urma into three degrees, with the first degree encompassing three stages: Tam al-Amr (the magnification of the Divine commands), Tam al-Nah (the reverence of the Divine prohibitions), and urma nafs (self-respect or abstention from conflict with the self). This tripartite classification functions as a ladder elevating the seeker from self-centredness to God-centredness. urma serves as a spiritual shield protecting the wayfarer from the afflictions of the ego and leading to a state of pure devotion.
The initial degree of urma comprises three ranks: Tam al-Amr, Tam al-Nah, and urma nafs, each delineating a particular phase within the spiritual journey. Tam al-Amr refers to the exaltation of Divine obligations, which the seeker must uphold not out of compulsion or fear of punishment, but owing to the majesty of the Truth itself. This stage is likened to a gardener who cultivates the saplings of obligations with love and reverence. Tam al-Nah indicates abstinence from sin motivated by the magnification of the Divine right rather than animosity towards the self or dread of retribution; it resembles a mirror in which the heart is cleansed from the dust of egotistical motives. urma nafs pertains to worship performed devoid of any desire for reward or public recognition, directing the seeker toward sincerity of intention.
The initial section expounds the concept of urma alongside its threefold hierarchical stages within the first degree. Serving as the vessel for abandoning sin and performing duties, urma guides the wayfarer towards a sincere worship centred on the Divine Majesty. The levels of Tam al-Amr, Tam al-Nah, and urma nafs represent progressive phases wherein the seeker disengages from selfish motives and advances towards total submission to the Truth. This foundation permits a profound comprehension of the characteristics and effects of urma within the mystical path.
Tam al-Amr signifies the reverence and exaltation of Divine obligations due to the grandeur of the Truth, not out of compulsion or fear of punishment. The lecture stresses that the seeker ought to perform obligations with a pure and affectionate motivation rather than a mechanical sense of duty or dread of penalty. This approach transmutes worship from a mechanical act into a sublime and loving deed. For instance, the lecture highlights the significance of prayer: without its prescribed times, many would neglect its observance. This stipulation functions like a ledger God has established for neglectful servants, ensuring timely performance of obligations. Tam al-Amr thus directs the seeker to fulfil Divine commands with love and reverence for the Truth.
Tam al-Nah refers to avoidance of sin motivated by reverence for the Divine right rather than fear of punishment or enmity with the self. The lecture clarifies that abstinence due to fear constitutes an internal conflict with the ego which fails to attain the station of true urma. In such a case, the self pursues its desires, and reason restrains it merely from apprehension of retribution. This internal struggle resembles a battle that diverts the seeker from sincerity in worship. Real urma in abstaining from sin is achieved when the seeker refrains out of love and reverence for the Divine, not from fear or egotistical contention. This stage resembles the cleansing of the hearts mirror from the dust of selfish motives.
urma nafs designates worship performed without any desire for reward or public acclaim. The lecture underscores that worship motivated by the expectation of recompense degrades the seeker to the rank of a hired labourer. The analogy of a worker who ceases work upon non-payment illustrates the distinction between pure and egotistical worship. The genuine seeker worships solely for God and due to His grandeur, not to acquire reward or attract attention. This stage is akin to a flower blossoming in the garden of servitude, flourishing solely for the pleasure of the Divine.
The lecture accentuates the imperative of avoiding ri (showing off) in worship. Worship conducted to be seen by others impedes attainment of true urma. The example of memorising the Quran solely for the pulpit demonstrates that if the motive is to attract attention, worship ceases when circumstances alter. The seeker must eschew all motives directed towards anyone other than God. Ri is like a veil of dust settling upon the hearts mirror, obstructing the reflection of Divine light. Pure worship is performed exclusively for magnifying the Truth, irrespective of others observation.
The lecture emphasises that worship grounded in fear of punishment or desire for reward predisposes the seeker towards ri. Impure motives pave the way for ostentation because the seeker seeks personal benefit. Conversely, in true urmawhere worship is solely for reverence of the Divineri is impossible. This logical progression resembles a chain linking the degrees of urma. The friends of God, focusing exclusively on the grandeur of the Truth, are immune to ostentation, whereas others, bound to their egoistic desires, are easily drawn towards it. This analysis reveals a fundamental distinction between pure worship and egotistical worship.
The second part investigates the features and consequences of the degrees of urma, namely Tam al-Amr, Tam al-Nah, urma nafs, and the avoidance of ri. These stages liberate the seeker from egotistical motives such as fear, greed, and ostentation, guiding them towards a pure worship focused on the Divine Majesty. Concrete examples, such as the hired worker or the memorisation of the Quran for the pulpit, clarify the difference between sincere and egotistical worship. This section presents urma as a sublime station where the seeker attains purity and complete submission to the Truth.
The lecture regards worship motivated by fear of punishment or expectation of reward as a branch of worship of the ego. Such worship degrades the seeker to the level of egotistical desires and prevents attainment of genuine urma. The example of a scholar who maintains his beard for appearance or personal gain illustrates that such actions do not constitute true urma but rather seek selfish benefits. This form of worship is like a transaction wherein the seeker pursues personal profit rather than Divine satisfaction. Pure worship is performed solely out of reverence for the Divine majesty and fulfilment of the rights of servitude.
The lecture stresses that worship driven by fear of punishment constitutes a form of hostility towards God because the seeker seeks self-preservation rather than reverence of the Truth. This hostility resembles a struggle that prevents submission to the Divine Will. The lecture substantiates this concept by referencing Quranic verses: Wa huwa f al-khim ghayru mubn (Zukhruf: 52) And he is in a dispute not manifest (translated by ), and H antum huli jdal'tum anhum f al-ayt al-duny fa-man yujdilullha anhum yawma al-qiymah (Nis: 109) Behold, these are those whom you defended in the life of this world, so who will argue with Allah for them on the Day of Resurrection? (translated by ). These verses illustrate the contention and hostility toward God occasioned by concentration on egotistical benefits.
The lecture discourse considers worship performed on account of modesty as insufficient. Although modesty may prevent sin, it remains an egoistic motive and thus cannot lead to true sanctity. A poetic example referring to shyness illustrates that modesty, if it replaces the reverence due to the Divine Truth, obstructs attainment of genuine sanctity. Such worship resembles a veil donned by the seeker to preserve personal dignity rather than to please the Divine. True sanctity is attainable solely through an exclusive focus on Divine grandeur and the fulfilment of the rights inherent in servitude.
The lecture elucidates the concept of sanctity through concrete exemplifications. A lover who executes the beloveds command regardless of consequence epitomises true sanctity, borne from love and veneration of the Divine Truth. Conversely, a driver who serves solely out of fear or greed exemplifies impure worship. The example of a driver behaving cautiously in the presence of his master but neglecting duties in his absence epitomises worship motivated by egoistic impulses. These illustrations function as mirrors clearly delineating the distinction between sincere and egoistic worship.
Section Three addresses the egoistic motives that impede attainment of true sanctity. Worship founded on fear, greed, or modesty distances the seeker from genuine sanctity owing to its focus on personal desires. Quranic verses, such as those concerning quarrel and contention, explicate this concept by emphasising conflict with God driven by egoistic motives. Concrete exampleslike the conduct of the lover and the driversharpen the distinction between pure and egoistic worship. This section presents sanctity as a station wherein the seeker is liberated from egoistic constraints and advances towards sincerity in worship.
The lecture insists that veneration of the Divine must arise from intrinsic Divine grandeur and the rights of servitude, rather than fear or greed. The seeker must recognise God as the sublime Master and himself as the humble servant. This recognition elevates worship to a level of purity and sincerity. The lecture articulates this notion clearly:
Because the humble servant must not oppose the great Master; rather, he ought to obey Him in fulfilment of the rights due to His grandeur and the obligations of servitude.
This statement functions as a key unlocking the gates of sincere worship, guiding the seeker towards complete submission to the Divine.
The lecture invites the seeker to free himself from egoistic motives such as fear, greed, and ostentation. Worship performed out of fear of punishment relegates the seeker to the station of the bad servant, who seeks Gods forgiveness whilst contending with the ego. This condition is akin to captivity, imprisoning the seeker within the cage of carnal desires. In contrast, pure worship leads to spiritual freedom, wherein the seeker thinks solely of Divine pleasure. This liberation resembles the flight of a bird freed from the cage of the ego, soaring in the heavens of servitude.
Section Four examined the role of Divine grandeur in sanctity and the imperative of liberation from egoistic motives. Veneration of the Divine grounded in His intrinsic grandeur and fulfilment of servitude rights elevates worship to a sublime level. Freedom from egoistic motives releases the seeker from the selfs shackles, guiding him towards pure and sincere worship. This section introduces sanctity as a station where, through recognition of Divine grandeur and complete submission to the Truth, the seeker attains purity in worship.
The lecture of session 223 of Manzil al-Sirn elucidates the chapter of sanctity (al-urma) and its gradations, revealing the exalted status of this station in the mystical path. Sanctity, as a vessel for abandoning sin and fulfilling obligatory duties, liberates the seeker from egoistic motives such as fear, greed, and ostentation, directing him towards worship that is pure and centred on Divine grandeur. The threefold primary stages of sanctityveneration of the command, veneration of the prohibition, and sanctity of the selfoutline the evolutionary steps of the spiritual journey. Concrete examples, including the behaviour of the lover and the driver, illuminate the distinction between sincere and egoistic worship. Quranic verses such as those concerning dispute and contention underscore the necessity of liberation from egoistic motives and concentration on Divine veneration.
Supervised by SSadegh Khademi
