of Nokounam , Session 238
Mystical conduct (sulk) constitutes a journey that guides the seeker towards Divine proximity. Refinement (tahdhb), akin to a blazing furnace, purges the spirit from carnal impurities. Tahdhb al-Khidmah, the initial stage in this path, cleanses the act of service to the Truth or the spiritual guide from the contaminations of doubt, habit, and weakness of resolve. This lecture, drawn from the discourse of Nokounam (may his sanctity be everlasting), emphasises the arduous nature of this process by likening refinement (tahdhb) to torment (tadhb), regarding it as a necessary prelude to spiritual purification and sanctification.
The term tahdhb, derived from the root dhahaba meaning to purify, denotes a process through which service is cleansed from the psychological and spiritual toxins, leading to takhlees (refinement or attaining purity) and tat-hir (complete purification). This process is metaphorically compared to torment or affliction, analogous to the cooking of a chicken within a fiery pot, requiring the endurance of hardship to achieve ripeness. Refinement demands service that is pure and free from ignorance, habit, and feeble determination.
Refinement resembles a furnace wherein the seeker is subjected to the fire of hardships, thereby liberating the soul from its carnal dross. This torment entails resistance against the egos knowledge, habitual tendencies, and weakness of capability. The analogy of cooking a chicken in a pot exemplifies the necessity of enduring suffering to attain spiritual maturity. The Noble Quranic verse elucidates:
And verily, We tested those before them.(Quran, Al-Ankabt 29:3)
This verse underscores the indispensability of rigorous trials for the refinement of faith, highlighting the inherent difficulty of spiritual training.
The initial stage, tahdhb al-khidmah, comprises three essential conditions: avoidance of ignorance and doubt (l tukhalijh jahlah), exemption from habitual influence (l tusawwiquh dah), and steadfastness of resolve unaffected by weakness of ability (l taqif indah himmah). These conditions target the principal obstacles in the purification of service, preparing the seeker for unadulterated mystical progression.
The seeker must eschew vacillation and scepticism in the service rendered, for doubt operates as a devastating storm that immobilises and derails the journey of spiritual advancement. Doubt induces anxiety and deflects service from the path of rectitude and perseverance. Consider the example of an athlete or footballer who, after a single defeat, loses morale; this illustrates the destructive impact of doubt. The Holy Quranic verse states:
Indeed, it is only Satan who frightens his allies.(Quran, l Imrn 3:175)
This verse reveals that doubt stems from satanic whisperings. The seeker must overcome this barrier through certainty and trust in the spiritual guide.
Service must not be governed by the impulses of carnal habit, even when such habits appear virtuous. The seeker is enjoined to execute the guides commands without the interference of personal desires or ingrained tendencies. Habit, albeit well-intentioned, constitutes an obstacle as the cause of action ought to be the Divine command or the instructors directive rather than the souls inclination. For instance, a person who seeks to assist only within their sphere of interest demonstrates the influence of habit. The Quranic injunction proclaims:
Say: Indeed, my prayer, my sacrifice, my living, and my dying are for Allah, Lord of the worlds.(Quran, Al-Anm 6:162)
This verse emphasises the imperative to act solely for the sake of God, transcending habitual proclivities.
The seeker must not falter in service due to perceived incapacity or fatigue by declaring I cannot. Their resolve ought to be as steadfast as a mountain, enduring adversity unwaveringly. The example of one who abandons the path because of hardship signifies this hindrance. The Quran asserts:
And when the matter is resolved, if they were truthful to Allah, it would be better for them.(Quran, Muhammad 47:21)
This verse stresses the necessity of perseverance in action.
Doubt not only halts the seekers progress but also agitates and diverts them from the course of rectitude and steadfastness. Analogous to a sportsman who loses spirit after conceding a single goal, doubt annihilates resistance. The Quranic verse affirms:
And whoever associates others with Allah has certainly gone far astray.(Quran, An-Nis 4:116)
It is demonstrated that hesitation inevitably leads to deviation and estrangement from the Truth.
Habits of the nafs, even when inherently virtuous, constitute a source of corruption for the seeker (slik), as they obstruct actions performed in strict adherence to the mentors commands. Contrary to the perspective of ulamsn, who permits virtuous habits, the commentator emphatically asserts that the seeker must liberate themselves from all forms of habitual behaviour. For instance, an individual who refrains from lying merely out of habit illustrates that habit alone is insufficient for spiritual progression. This principle underscores the necessity of emancipation from the nafs in the path of spiritual discipline.
Halting ones exertion and being satisfied with the completed actakin to stopping midway on the pathdeprives the seeker of abundant good. The example of an individual who, upon performing an act, complacently declares Alamdulillh, it suffices, exemplifies this peril. The Noble Quranic verse:
emphasises the imperative of perseverance on the path until perfection is attained.
The acceptance of the spiritual guide necessitates certainty. Once the seeker embraces the guide, doubt must not arise, for such hesitation following acceptance ruins ones spiritual lifetime. The example of a person departing from the teachers lesson due to disrespect or doubt illustrates the gravity of certainty. The Noble Quranic injunction:
underscores the necessity of unconditional obedience to the divine mentor.
Common virtuous behaviour, such as refraining from falsehood, does not suffice for true spiritual discipline. Spiritual progression demands action grounded in prescribed instruction rather than habit or desire. The example of one who refrains from lying solely out of habit demonstrates that the path transcends mere common ethics. The Noble Quranic verse:
affirms the necessity of sincerity in all actions.
Common charitable acts, such as aiding the needy, may possess intrinsic goodness, yet without pure intention, they lack the virtue of the agent and thus hold no true value in spiritual progression. An example is an individual who assists others for ostentation; although beneficial outwardly, such deeds are insufficient for the seeker. The Noble Quranic verse:
emphasises the indispensability of pure intention.
Though arduous, purification constitutes the necessary precursor to sanctification and spiritual refinement. For novices, this process is painfully burdensome; yet for the belovedwho are attached by love to Godit becomes sweet. The metaphor a bloody wound, if not healed, at least soothed illustrates the sweetness of affliction in the elevated stages of the path. The Noble Quranic verse:
highlights the guidance granted after enduring hardship.
Purification acts like a scourge, cleansing the seeker from ignorance, habit, and feeble resolve. The example of fasting during Ramadanmarked by thirst and hardshipillustrates the painful nature of purification. Such difficulty i
