the Lectures of Nekounam, may his secret be sanctified (Session 236)
The seminal work Manzil al-Sirn by Khwaja Abdullah Ansari, akin to a resplendent beacon, illuminates the path of mystical progression and elucidates the stations and stages of seekers of the Truth with a profound and concise articulation. Within the lectures of Nekounam, may his secret be sanctified, notably in Session 236, the station of tahdhb (purification) is explored as a stage surpassing that of sincerity (ikhl) through a scholarly and mystical lens. This station, explicated with reference to the sacred verse فَلَمَّا أَفَلَ قَالَ لَا أُحِبُّ الْآفِلِينَ
(al-Anm: 76, transl. : When it set, he said: I do not love those that set), constitutes a passage for the comprehensive purification of the seekers entire being from polytheism and ephemeral attachments.
The station of tahdhb, presented as a stage succeeding sincerity in the book Manzil al-Sirn, is elucidated through the divine verse فَلَمَّا أَفَلَ قَالَ لَا أُحِبُّ الْآفِلِينَ
(al-Anm: 76). This verse, recounting part of the epistemic journey of the Prophet Abraham, peace be upon him, signifies the negation of attachment to perishable entities and directs attention towards the enduring Divine Essence. Tahdhblike the polishing of the mirror of the seeker's existenceprepares it for the reflection of the light of Truth. This station transcends sincerity, which centres on purifying the deed, by encompassing the holistic rectification of knowledge, character, etiquette, and action.
While ikhl (sincerity), as a preceding station, focuses on cleansing the action from any traces of the non-Divine, tahdhb assumes a broader scope, encompassing all dimensions of the seeker's being. If sincerity resembles the act of pruning a branch of the tree of existence, then purification is akin to rectifying the roots, stem, and leaves of this tree; it undertakes a comprehensive cleansing of knowledge, character, etiquette, and deed. Though this distinction is not explicitly articulated in the original text or its commentary, it is self-evident to the mystics and signals the gradual progression of the path from concentrating on the deed to an all-encompassing refinement of existence.
The three principal characteristics of sincerity are: first, the exclusion of self-observation in the deed (ikhraj ruyat al-amal min al-amal), whereby the seeker does not regard their action and avoids self-consciousness; second, shame from the deed (khajal min al-amal), so that even when performing a virtuous act, the seeker experiences humility and embarrassment; and third, detachment from the deed (khal min al-amal), where the seeker does not attribute the action to themselves but considers it as from God. These qualities serve as stages polishing the action to purge it from all carnal inclinations.
Unlike sincerity which is solely concentrated upon the deed, tahdhb comprises the rectification of knowledge, character, etiquette, and action. Knowledge, as the foundation of monotheistic cognition, constitutes the basis of purification; character entails the reformation of the inner self and ethical disposition; etiquette relates to the external manifestation of conduct within divine proprieties; and action results from the amalgamation of these three components. This breadth resembles a river that originates from the source of knowledge, flows through the valleys of character and etiquette, and ultimately pours into the ocean of action.
The suggested sequence for purification (ilm, khuluq, adab, amal) is introduced as a psychological and mystical progression. This sequence serves as a map charting the path of spiritual journeying from the inception of knowledge to the culmination in action. Nevertheless, the commentator occasionally lapses into an inconsistent ordersuch as adab, khuluq, amal, ilmwhich has been subject to critical scrutiny.
The value of an action is not inherent in the action itself, but contingent upon the accompanying knowledge. This principle resembles the valuation of a precious gem, which derives worth not from its outward weight but from its authenticity and purity. In the spiritual marketplace, some actslike goldpossess intrinsic value, whereas otherslike a manuscriptderive worth from their provenance. Monotheistic knowledge, akin to the signature of the master upon this manuscript, confers value and authenticity upon the deed.
For instance, the two-unit prayer of the Commander of the Faithful, peace be upon him, deemed superior to the entire world (thaqalayn), is valued not for the number of prostrations or bows but by his exalted knowledge. This prayer resembles a light radiating from the mirror of his cognition, illuminating the world. This example demonstrates that without knowledge, an acteven if apparently perfectlacks spiritual profundity.
The commentators proposed order of purification (ilm, khuluq, adab, amal) suffers inconsistency, at times presenting incorrect sequences such as adab, khuluq, amal, ilm or adab, amal, khuluq, ilm. Such disorder resembles a flawed map leading the seeker astray. The correct sequenceplacing knowledge first, character second, etiquette before action, and action lastdraws a logical and psychological pathway. Knowledge functions as a spring irrigating character; character is the soil in which etiquette grows; and etiquette is the blossom yielding the fruit of action.
This critique highlights the importance of structural coherence in the mystical path. The commentator, at times inattentive to the psychological order, presents concepts that may cause misunderstanding. Correcting this order is akin to polishing a mirror that reflects the truth of purification without distortion.
The laypersons, due to their lack of knowledge, focus on the position of the speaker, whereas the elite, relying upon knowledge, attend to the content of the speech. This principle is encapsulated in the dictum انْظُرْ إِلَى مَا قَالَ وَلَا تَنْظُرْ إِلَى مَنْ قَالَ
(Consider what is said, not who said it). The lay resemble passersby attending to the caravans appearance, while the elite are like guides who behold the destination and its essence. This distinction accentuates the primacy of knowledge in purification, for the seeker must transcend appearances and attend to the truth of the deed.
Character pertains to the inner disposition and moral essence of the individual, whereas etiquette refers to the external presentation of conduct observing divine proprieties. Character is like a spring flowing from the depths of existence; etiquette is a rivulet channeling this spring towards others. Character may exist without etiquette, but etiquette without character resembles an empty shell devoid of meaning. For instance, a seeker lacking sincerity inwardly cannot exhibit genuine etiquette outwardlylike a tree withered at its roots and barren in its branches.
Action is the resultant fruit of knowledge, character, and etiquette. Knowledge is the seed planted in the soil of character; character is the earth in which the seed grows; etiquette is the gardener nurturing this sapling to blossom. Action is the fruit borne of this process. This relationship aligns with the noble hadith al-aml bin-niyyt (Actions are by intentions), for intention, rooted in knowledge and character, determines the value of the deed.
فَلَمَّا أَفَلَ قَالَ لَا أُحِبُّ الْآفِلِينَ
The noble verse فَلَمَّا أَفَلَ قَالَ لَا أُحِبُّ الْآفِلِينَ
(al-Anm: 76) forms the foundation of the discourse on purification. This verse reflects the repudiation by Prophet Abraham, peace be upon him, of attachment to perishable entities and his focus on the enduring Divine Essence. The phrase لَا أُحِبُّ الْآفِلِينَ
is an explicit declaration rejecting any love for transient existents and guides the seeker toward the love of the Absolute.
لَا أُحِبُّ الْآفِلِينَserves as a beacon illuminating the path of purification from polytheism to Divine Unity.
وَإِذْ قَالَ إِبْرَاهِيمُ لِأَبِيهِ آزَرَ أَتَتَّخِذُ أَصْنَامًا آلِهَةً ۖ إِنِّي أَرَاكَ وَقَوْمَكَ فِي ضَلَالٍ مُبِينٍ
وَكَذَٰلِكَ نُرِي إِبْرَاهِيمَ مَلَكُوتَ السَّمَاوَاتِ وَالْأَرْضِ وَلِيَكُونَ مِنَ الْمُوقِنِينَ
فَلَمَّا جَنَّ عَلَيْهِ اللَّيْلُ رَأَىٰ كَوْكَبًا ۖ قَالَ هَٰذَا رَبِّي ۖ فَلَمَّا أَفَلَ قَالَ لَا أُحِبُّ الْآفِلِينَ
وَلَمَّا رَأَى الْقَمَرَ بَازِغًا قَالَ هَٰذَا رَبِّي ۖ فَلَمَّا أَفَلَ قَالَ لَا يُحِبُّ الْآفِلِينَ
وَلَمَّا رَأَى الشَّمْسَ بَازِغَةً قَالَ هَٰذَا رَبِّي هَٰذَا أَكْبَرُ ۖ فَلَمَّا أَفَلَتْ قَالَ يَا قَوْمِ إِنِّي بَرِيءٌ مِّمَّا تُشْرِكُونَ
إِنِّي وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ السَّمَاوَاتِ وَالْأَرْضَ حَنِيفًا ۖ وَمَا أَنَا مِنَ الْمُشْرِكِينَ
This sequence narrates the epistemic journey from attachment to visible celestial bodies to the detachment from all perishable forms and the declaration of exclusive devotion to the Creator, symbolizing the process of tahdhb (purification) in the seeker's spiritual voyage.
The station of tahdhb, elaborated upon in the lectures of Nekounam and rooted in the mystic text Manzil al-Sirn, marks a profound passage in the seeker's journey. It demands a purification that surpasses mere sincerity by encompassing the holistic refinement of knowledge, character, etiquette, and action. It is a turning point where the seeker repudiates all perishable attachments (لَا أُحِبُّ الْآفِلِينَ
) and directs their love and devotion exclusively toward the Eternal Divine Essence.
By navigating the stages of tahdhb with attentiveness to the psychological order and the integration of the internal and external dimensions of purification, the seeker advances toward the ultimate goal of unity with the Divine. The Quranic verses recounting the epistemic journey of Prophet Abraham serve as an eternal guidepost, inviting the pilgrim of the inner path to embark on the noble quest of self-purification and spiritual illumination.
These verses, akin to a celestial chart, delineate the epistemological progression of Prophet Ibrahim (peace be upon him) from the repudiation of polytheism and idolatry to the attainment of certitude in monotheism. The phrase "نُرِي إِبْرَاهِيمَ" (We showed Ibrahim) signifies divine guidance that instills knowledge into his heart, thereby elevating tahdhib (spiritual refinement) as a knowledge-centred process of purification.
Some might infer from the phrase "هَٰذَا رَبِّي" ("This is my Lord") that Prophet Ibrahim (peace be upon him) harboured doubts concerning monotheism. This supposition is unequivocally refuted, as he was in a state of certainty from the outset, as corroborated by the verse "وَلِيَكُونَ مِنَ الْمُوقِنِينَ" (Al-Anm: 75). The expressions "هَٰذَا رَبِّي" are employed argumentatively to guide his people rather than to express his own genuine belief. This pedagogical technique resembles a teacher adopting the vernacular of the students to direct them toward the ultimate truth.
Supporting Quranic evidence, such as the verse "وَإِذْ قَالَ إِبْرَاهِيمُ لِأَبِيهِ آزَرَ أَتَتَّخِذُ أَصْنَامًا آلِهَةً" (Al-Anm: 74) and the phrase "يا قوم" in verse 78, indicate that Ibrahim (peace be upon him) addressed his community, adopting their linguistic framework in an empathetic attempt to guide them. This method functions as a bridge leading the seeker from error toward truth.
Through his dialectical reasoning with his people, Prophet Ibrahim (peace be upon him) demonstrated exemplary propriety. This etiquette emanates from his profound knowledge and noble character and is manifest in his argumentative references to the star, moon, and sun. His approach resembles that of a skilled gardener delicately planting the sapling of truth in the soil of his community, nurturing it until it bears fruit.
Tahdhib, signifying the purification of the self from polytheism, is unattainable without knowledge. The verse "إِنِّي وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ السَّمَاوَاتِ وَالْأَرْضَ حَنِيفًا ۖ وَمَا أَنَا مِنَ الْمُشْرِكِينَ" (Al-Anm: 79) epitomizes this purification, wherein the seeker, by negating polytheism and directing full attention to the Creator, attains the station of monotheistic certainty. This station is analogous to a summit reached after traversing the valleys of shirk and worldly attachments.
Some might misinterpret the verse "إِنِّي وَجَّهْتُ وَجْهِي" as indicating that Prophet Ibrahim (peace be upon him) sought guidance. This misunderstanding is erroneous since the verse is a declarative statement expressing his firm resolve and intention to turn wholeheartedly towards God, rather than a supplication for guidance. This declaration is comparable to a lovers proclamation of devotion, whose heart has been fully surrendered, obviating the need for any request.
Similarly, the verse "لَئِنْ لَمْ يَهْدِنِي رَبِّي لَأَكُونَنَّ مِنَ الْقَوْمِ الضَّالِينَ" (Al-Anm: 77) does not denote a plea but rather affirms the divine guidance already bestowed upon him. This expression is like the gratitude of a servant conscious of the Lords benevolence.
Certain common ethical exhortations that focus solely on outward actions, such as weeping and lamentations without due attention to knowledge, fail to engender genuine spiritual refinement. Such approaches resemble water poured upon stone, leaving no lasting effect. Knowledge, conversely, functions as a continual charger that keeps the seekers existence illuminated, whereas action devoid of knowledge is like a light extinguished by a passing breeze.
Some mistake mere accumulation of superficial information for true knowledge and arrogantly limit themselves to their narrow understanding. This misconception is akin to a beggar who mistakes his handful of small coins for immense treasure. True knowledge is monotheistic understanding that purifies the seekers being from polytheism and ego. This knowledge functions as a key that unlocks the hearts locks and paves the path of spiritual refinement.
Ikhlas (sincerity) concerning actions manifests instantaneously, like a spark illuminating in a moment. In contrast, tahdhib (spiritual refinement) develops gradually in the realm of habitual cultivation, akin to a river slowly carving its course toward the sea. This distinction parallels the difference between inzal (sudden revelation) and tanzil (gradual revelation) of the Quran. While ikhlas purifies the moment of action, tahdhib encompasses the progressive reformation of knowledge, character, etiquette, and practice.
Tahdhib, as a station broader than ikhlas, represents a gradual process of purifying knowledge, character, etiquette, and action. This station, grounded upon monotheistic knowledge, liberates the seeker from polytheism and ephemeral attachments and guides them towards certainty. The commentators critique of the incorrect conceptual sequencing underscores the importance of the psychological structure in spiritual progress. Knowledge is the spring that nourishes every facet of refinement; without it, action is devoid of spiritual value.
The station of tahdhib in the Manzil al-Sirn operates as a passage guiding the seeker from practical sincerity toward comprehensive purification of the being. This station, grounded in the verses of Srah Al-Anm notably the verse "فَلَمَّا أَفَلَ قَالَ لَا أُحِبُّ الْآفِلِينَ" emphasises the repudiation of polytheism and attentiveness to monotheistic knowledge. Tahdhib is a knowledge-centred process encompassing knowledge, character, etiquette, and action that logically guides the seeker towards divine unity. The commentators critique regarding improper conceptual sequencing highlights the crucial role of psychological structure in the spiritual path. Knowledge serves as a torch illuminating the path of refinement; without it, action is but a shadow devoid of light. These principles, akin to a celestial map, guide the seeker toward the destination of truth and shield them from cognitive deviations.
