Excerpts from the Lectures of Nokounam, May His Sacred Spirit Be Sanctified (Session 276)
The mystical journey (sulk) resembles a voyage by which the seeker is guided from the darkness of the self (nafs) towards the Divine Light. Along this path, spiritual stations (maqmt) serve as rungs of a ladder, elevating the soul towards perfection and proximity to God. The seminal treatise Munaal al-Sirn by Khwja Abdullah Ansri offers a profound cartography of this journey, encompassing stages from the initial beginnings to the ultimate truth. Within this framework, the station of ethics (maqm al-akhlq), as a pivotal passage, directs the seeker from outward transactions to the inner refinement of the soul. In session 276, Nokounam, may his spirit be sanctified, provides a deeply analytical and critical exposition of this station, drawing upon the Holy Quran, sacred traditions (adth), and mystical analyses.
The section of ethics, constituting the fourth stage of mystical progress in Munaal al-Sirn, encompasses ten chapters (abwb): patience (abr), contentment (ri), gratitude (shukr), modesty (ay), truthfulness (idq), altruism (thr), good character (khuluq), humility (tawu), chivalry (fatwah), and spiritual expansiveness (inbis). These chapters function as successive levels, guiding the seeker from endurance of hardships towards inner spaciousness and spiritual joy. Patience, as a firm foundation, invites the seeker to accept Divine decree; contentment leads one to rejoice in God's will; gratitude teaches appreciation of blessings; modesty fosters shame and humility before God and creation; truthfulness establishes sincerity in intention and action; altruism promotes self-sacrifice and prioritising others; good character ingrains virtuous behaviour; humility distances the seeker from pride; chivalry bestows nobility and freedom of spirit; and expansiveness brings about a soulful openness and absence of inner sorrow.
The mystical progress outlined in Munaal al-Sirn divides into four stages: beginnings (badyt), chapters (abwb), transactions (mumalt), and ethics (akhlq). The beginnings constitute the initial phase involving awakening (yaqah), repentance (tawbah), self-accountability (musabah), asceticism (riyah), and spiritual audition (sam). This stage is strenuous and arduous, akin to a rigorous training. The chapters stage is lighter, characterised by states such as sorrow (uzn), fear (khawf), humility (khu), detachment (zuhd), piety (wara), devotion (tabattul), hope (raj), and longing (raghbah), which free the seeker from material attachments. The transactions stage involves the seekers spiritual interaction with God, entailing sincerity (ikhl), vigilance (murqabah), and soul-refinement (tadhb al-nafs). The section of ethics, as the culmination of these stages, concentrates on cultivating exalted virtues, inviting the seeker to amend internal dispositions.
The chapters stage acts as a refreshing breeze, relieving the seeker from the fatigue of the beginnings. States such as sorrow, fear, and detachment serve as instruments of lightening the soul, liberating it from material bonds. In the transactions stage, the seeker faces spiritual trials (mukft) akin to molten fire, purging the souls impurities. These trials constitute tests that prepare the seeker for entry into the section of ethics.
Mystical progress resembles physical and intellectual training. Just as an athlete alternates exertion and rest to strengthen the body, the seeker prepares the spirit for subsequent trials through asceticism and relief. Similarly, a student preparing for an examination balances intense study with rest to conserve energy. Such equilibrium is indispensable in the mystical path.
Entry into the section of ethics requires the seekers complete submission to the Divine Will. Submission functions as a key that unlocks the doors of ethics to the seeker. This submission is accompanied by hardship because it necessitates renunciation of self-interest and total acceptance of Divine decree. At this stage, the seekers focus shifts from external deeds towards rectification of inner qualities.
Say, Nothing will befall us except what Allah has decreed for us; He is our protector. And upon Allah let the believers rely.
(Quran, Surah At-Tawbah, 9:51)
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This noble verse introduces submission as the acceptance of Divine Will, which guides the seeker towards ethical refinement.
Patience (abr), the first chapter of ethics, represents a steadfast foundation inviting the seeker to consciously endure hardships and accept Divine commandments. The text likens the seeker to a wily bird trapped in a snare that must endure patiently, emphasising the indispensability of patience. Conversely, the foolish bird (symbolising the heedless self) resists hardship and perishes.
Through patience, the seeker gains noble value akin to a precious partridge, whereas the heedless soul resembles inexpensive domestic pigeons that collapse under trials. Patience surpasses passive endurance; it denotes active and conscious acceptance of Divine Will, serving as the bedrock for cultivating other ethical virtues.
Within the section of ethics, the seeker advances from patience to contentment, gratitude, modesty, truthfulness, altruism, good character, humility, chivalry, and ultimately spiritual expansiveness. This gradual progression resembles a journey from enduring hardship to attaining inner joy. Expansiveness (inbis), as the culmination of this journey, denotes a state of souls spaciousness and absence of inner sorrow. This state differs from outward joy (bushrah), which may coexist with inner grief, whereas expansiveness manifests purity and firmness of the inner self.
The seeker confronts escalating trials along this path. These trials, like scorching fire, purify the souls impurities, steering the seeker toward complete refinement. Expansiveness signifies arrival at a station where the seeker is entirely aligned with Divine decree, exhibiting no resistance to Gods will.
The section of ethics distinguishes between ethics (akhlaq)the internal qualities such as patience, truthfulness, and humilityand etiquette (adab)the external behaviours like respect and good manners. These two aspects correspond to the inner and outer dimensions of the human being, complementing one another. Their harmonious integration is essential in the mystical journey.
The commentator of Manzil al-Sirn emphasises that ethics is the resultant outcome of heartfelt transactions with the Divine. These transactions, conducted with sincere intentions, engender malkt (stable dispositions) within the soul, which consequently lead to the spontaneous emanation of praiseworthy actions without the necessity for deliberation. These dispositions, unlike natural habits, arise from conscious volition and persistent practice.
The nurniyyat (illumination) of the soul, deriving from sincere transactions with God, reveals moral qualities within the soul. These qualities exist potentially in all human beings; however, it is this illumination borne of spiritual refinement that actualises them. This illumination functions akin to a lamp that illuminates the inherent virtues concealed within the soul.
The mystical journey stresses the integration of sharyah (exoteric laws), arqah (esoteric path), and aqqah (attainment of the Divine Essence). These three elements are analogous to the stream, river, and ocean collectively present within every act of spiritual progression. The sharyah functions as the walnuts shell, protecting the arqah and aqqah. Absent the sharyah, the arqah deviates, and the aqqah becomes unattainable.
The analogy of the sharyah as a walnuts shell vividly underscores the criticality of preserving it. A walnut devoid of its shell, much like a path without the sharyah, degenerates into refuse and may even cause harm. The sharyah is a prescribed script that accompanies the seeker until the arrival of certainty.
And worship your Lord until there comes to you the certainty.(Srah ijr, 15:99)
Translated by
This noble verse underscores the necessity of maintaining adherence to the sharyah throughout the spiritual journey. The sharyah, arqah, and aqqah, functioning as inseparable components, guide the seeker towards perfection.
The commentator of Manzil al-Sirn cites verses 5 to 7 of Srah Al-Lail to elucidate the category of ethics:
As for he who gives and fears [Allah],(Srah Al-Lail, 92:57)
And believes in the best [reward],
We will ease him toward ease.
Translated by
These verses emphasise generosity, piety, and the affirmation of goodness. Nonetheless, the critique posits that these verses pertain primarily to transactions (exchanges) rather than to ethics, which centres upon intrinsic qualities. Giving, owing to its external nature, aligns more closely with transactions. Furthermore, the term yusr (ease) within this context is incongruent with the hardships and trials characteristic of the ethical category, as the seeker in this stage confronts challenging tests and tribulations.
The category of ethics constitutes a ladder by which the seeker ascends from submission towards inner expansion. This stage, encompassing ten chapters, invites the aspirant to cultivate moral virtues. The distinction between akhlaq (ethics) and adab (decorum) emphasises the necessity of harmonising the inner and outer dimensions. Ethics, as the heritage of transactions, derive from the souls illumination and engender spiritual dispositions. The integration of sharyah, arqah, and aqqah stresses the indispensability of maintaining the sharyah throughout all phases of the spiritual journey. The critique concerning the Quranic verse reflects scholarly precision in analysing mystical concepts.
The station of ethics serves as a wing that propels the seeker along the mystical path towards Divine proximity. The ethical category, through its ten chapters, guides the aspirant from patience to expansion, summoning him towards self-purification and the cultivation of moral virtues.
Supervised by Sdiq Khademi
