the Lectures of Nokounam Session 232
This volume constitutes a rigorous and profound scholarly redaction of the lectures delivered by Nokounam explicating the chapter on Ikhl (Sincerity) from Manzil al-Sirn, the esteemed treatise authored by the venerable Khwajah Abdullh Ansr, a mystic of the fifth Islamic century. This work elucidates the concept of Ikhl as deliverance from all that is other than God, a consequence of reverence towards the Divine Truth. Sincerity is depicted as a radiant light that cleanses the travellers heart from the darkness of polytheism and carnal desires, guiding him towards perfect monotheism.
In Islamic mysticism, Ikhl signifies the worship devoted purely to God Almighty, free from any extraneous, non-divine motive. This concept is articulated in the Holy Quran in the sublime verse: أَلَا لِلَّهِ الدِّينُ الْخَالِصُ (Srah Zumar, 39:3). As translated by : "Be aware that the religion, pure and sincere, belongs solely to God." Sincerity is the direct fruit of reverence for the Divine Truth; when the seeker recognises Gods grandeur and majesty, he purifies his worship exclusively for Him. Pure religion entails humility, submission, and complete abasement before God, without sharing it with any being or motive.
Linguistically derived from the root kh-l-, meaning to become pure and free, sincerity is defined as liberation from all that is other than God. This liberation is a demanding process that detaches the seeker from worldly attachments, carnal appetites, and everything except God Almighty. Ikhl is likened to crystal-clear water that removes any sediment of the ego which would defile its purity.
Reverence for the Divine Truth entails recognising the majesty and greatness of God and serves as the fertile ground upon which sincerity in worship grows. When the seeker acknowledges God as the sole object of worship and supreme authority, he shares no other being or motive in his devotion. This relationship resembles that of a root and its fruitful branch: reverence for the Divine Truth is the root from which sincerity, as a flourishing branch, springs forth. The lecture stresses that sincerity is the natural outcome of the chapter on reverence, for honouring God purifies worship from any trace of extraneous motives.
أَلَا لِلَّهِ الدِّينُ الْخَالِصُ
(s translation: "Be aware that pure religion belongs solely to God," Zumar 3)
This exalted verse from the Quran underscores the necessity of purity in worship, affirming that religion is solely for God, admitting no partners.
أَلَا لِلَّهِ الدِّينُ الْخَالِصُ provides a lucid framework for this concept, emphasising the imperative to cleanse worship from any form of polytheism.Sincerity is a weighty and arduous endeavour, requiring complete detachment from created beings, carnal pleasures, and all that is other than God. The lecture regards sincerity as a verbal noun indicating an intensification in meaning, necessitating continual effort. This process is likened to peeling away a thick layer of skin from the nafs, separating the seeker from his attachments. For instance, worship performed without anticipation of any worldly or otherworldly reward exemplifies perfect sincerity, attainable only by the God-fearing saints.
Due to the souls entanglements, it is exceedingly difficult for a human to be entirely freed from the other-than-God. This difficulty resembles climbing a lofty summit where each step demands overcoming psychological and spiritual barriers. The lecture highlights that sincerity, owing to its intricate psychological and metaphysical nature, constitutes one of the principal challenges in the mystical journey.
Faith does not coexist with outright disbelief, yet it may coexist with latent polytheism. The lecture categorises faith into degrees: faith tainted with subtle polytheism remains faith, albeit impure. For example, a believer possessing 95% faith and 5% polytheism is still a believer, yet his faith lacks full purity. Pure faith, devoid of polytheism, is found only among the divine elect, such as the infallibles.
Polytheism acts as sediment in the pure water of faith, which, even in small amounts, contaminates its purity. Should these sediments increase, they transform into sludgemanifest polytheism. This analogy depicts the pure waters vulnerability to egoistic impurities: despite remaining water, it loses its purity.
إِنَّ اللَّهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ
(s translation: "Indeed, God does not forgive associating partners with Him," An-Nis 4:48)
This sacred verse from the Quran accentuates Gods intolerance of polytheism, indicating that even minimal association negates the purity of faith.
Owing to separation from God and the limitations of human existence, man resorts to the Divine near onessuch as prophets, saints, and the infalliblesfor succour. These near ones serve as lifeboats and lamps of guidance, directing the seeker towards God. The lecture references the tradition "Al-usayn is the ship of salvation and the lamp of guidance," elucidating the role of the infallibles as guides towards monotheism.
However, some, incapacitated in seeking aid from the near ones, turn to objects of worship such as the sun, moon, or idols, attempting thereby to approach God. This tendency resembles seeking light in darkness but arriving at a mirage rather than the guiding lamp.
مَا نَعْبُدُهُمْ إِلَّا لِيُقَرِّبُونَا إِلَى اللَّهِ زُلْفَىٰ
(s translation: "We worship them only to draw us nearer to God," Zumar 39:3)
This sublime verse from the Quran reveals that some, out of ignorance, resort to the other-than-God; however, such invocation leads to polytheism.
The lecture classifies humanitys objects of worship historically into four categories:
This categorisation functions analogously to a map delineating the pathways that diverge from the doctrine of Tawd (Divine Unity). God is the pinnacle of Truth; however, due to epistemic weakness, certain individuals incline towards the close angels (Muqarrabn), celestial entities (Haykil), or carnal desires (u al-nafsn). The lecture, referencing the Quranic verse اتَّخَذَ إِلَٰهَهُ هَوَاهُ (al-Jthiyah: 23; s translation: He took his desire as his god), identifies inclination towards carnal desires as a form of shirk (polytheism).
The infallibles, such as the Ahl al-Bayt (peace be upon them), serve as guides leading to God rather than objects of worship themselves. Nevertheless, the ignorance of some transforms them into impediments to Tawd. For instance, proclamations such as L ilha ill usayn or L ilha ill Al emerge from misunderstanding the station of the infallibles. This deviation resembles a traveller who, rather than following the guide, mistakenly venerates the guide as the destination itself.
The lecture stresses that the infallibles are servants of God and His true worshippers. They illuminate the path of Tawd as lamps, yet due to ignorance, some mistakenly deify them. This misguidance results in shirk and obstructs sincerity (ikhl).
Intercession through the Muqarrabn, including the infallibles, constitutes a means to divine guidance, yet the ignorance of some turns these guides into obstacles for Tawd. The categorisation of deities illustrates the routes of deviation from sincerity and emphasises the critical need to comprehend the correct station of the Muqarrabn. Quranic verses such as مَا نَعْبُدُهُمْ إِلَّا لِيُقَرِّبُونَا provide a clear framework for proper intercession.
God exhibits exceptional sensitivity towards shirk, considering it an unforgivable sin. The lecture, citing the verse إِنَّ اللَّهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ, emphasises that shirk constitutes a violation of Tawd and sincerity. God demands worship solely for Himself and accepts no partners in worship. This sensitivity resembles the vigilant gaze of a master who tolerates no intrusion upon his property.
The lecture introduces shirk as the principal impediment to sincerity. Even subtle forms of shirk, such as ostentation (riy) or arrogance, alienate worship from its purity. This principle functions as a cautionary reminder urging the seeker to vigilantly guard their intention and actions.
The opening verses of Srah Zumar furnish a lucid framework for sincerity. The lecture references several pivotal verses:
This verse functions like an official proclamation from God, establishing the Qurn as the definitive document of guidance.
This verse represents the divine injunction to the Prophet (peace be upon him) to worship with pure sincerity, underscoring Gods self-sufficiency in worship.
This verse highlights the necessity of sincerity in worship and avoidance of any intermediaries other than the true guide.
These verses act as beacons illuminating the path of sincerity, warning the seeker against shirk and deviation. The lecture, by analogy to formal proclamations, presents these verses as divine documents mandating pure worship for God alone.
Gods acute sensitivity to shirk reflects the paramount importance of sincerity in worship. The verses of Srah Zumar, by emphasising pure worship and forbidding shirk, provide a clear framework for spiritual conduct. This section invites the seeker to continuously guard their intention and actions while reaffirming Gods self-sufficiency in worship.
Tawd and sincerity are progressive processes requiring intentional agency and sustained effort. The lecture regards Tawd as conforming to the tafl verbal form, which, unlike the tafaul form, does not occur instantaneously. This process is likened to the transition from the single-edged letter t to the double-edged d in the word tawd, metaphorically represented by ulfqr a bifurcated sword symbolising the difficulty and gradual nature of the path to Tawd.
This analogy resembles an ascent of a treacherous mountain: each step demands exertion and overcoming obstacles. Tawd is akin to a precious gem attained through patience and progressive spiritual training, leading the seeker from shirk to complete sincerity.
Individuals who err in sincerity through ignorance, such as those who deify the infallibles, require guidance and education rather than confrontation and discord. The lecture characterises these individuals as well-meaning, emotional, and affectionate, who, out of unawareness, utter phrases like L ilha ill usayn. Guidance acts like water that dissolves ignorance and leads the seeker towards correct understanding.
This principle is an invitation to wisdom and moderation in responding to deviations. The lecture, employing the analogy of mentoring an ignorant disciple, emphasises the importance of teaching and guidance over confrontation.
Tawd and sincerity are gradual endeavours requiring patience, exertion, and guidance. The analogy of ulfqr illustrates the arduous nature of this path, while the role of guidance functions as a lamp that rectifies deviations. This section highlights the critical importance of nurturing and directing the seeker on the path to sincerity.
This volume, through the redaction of the lectures of Nokounam on the chapter of Ikhl from Manzil al-Sirn, elucidates sincerity as liberation from non-divine entities and the corollary of divine sanctity. Ikhl constitutes the essence of Tawd, freeing the seeker from shirk and carnal inclinations and guiding them towards pure worship. The verses of Srah Zumar, analogous to divine proclamations, illuminate this path and stress Gods sensitivity to shirk. The infallibles serve as guides towards Tawd, yet ignorance can transform them into barriers to sincerity. Tawd and sincerity are gradual processes demanding guidance and persistent endeavour.
Supervised by Sadegh Khademi