the Lecture Series of Nokounam, (Session 321)
Altruism shines forth like a radiant jewel in the celestial firmament of the mystical journey, manifesting the sincerity and truthfulness of the seeker who, on the path to divine proximity, prioritises others above the self. This exalted virtue, introduced as an advanced stage of spiritual progression in the venerable treatise Manzil al-Sirn by Khwajah Abdullah Ansari, is not merely an internal attribute; rather, it constitutes a vital social necessity for the realisation of justice and cohesion within the Islamic community. This essay, synthesising the content of the lecture and detailed analyses, presents altruism as a bridge between truthfulness and justice, employing a refined lexicon and scholarly structure. Utilising Quranic verses, critical appraisals of exegetes perspectives, and historical and sociological exemplars, altruism is introduced as a comprehensive quality that adorns the seekers being with the light of veracity.
In its linguistic sense, altruism denotes the preference of another over oneself; however, in the mystical terminology, it is an attribute blossoming within the soil of sincerity of heart and purity of intention. This virtue invites the seeker to a form of self-sacrifice that, even amidst hardship and personal need, places others before ones own self. Altruism is not merely an outward deed, but the inner manifestation of truth and faith that liberates the human being from selfishness and the greed of the ego.
Within the systematic path delineated in Manzil al-Sirn, altruism follows the station of truthfulness and is introduced as the sixth stage within the section of ethics (db). This position, occupying either the thirty-sixth or thirty-eighth rank of the journey, signifies the gradual advancement of the seeker from the preliminary stages (Badyt) to the more elevated ethical stations (Akhlaq). Altruism, as one of the noble virtues, only attains its genuine meaning in the presence of truthfulness; for without truth, every sacrifice risks degenerating into mere ostentation or being tainted by non-divine motives.
Disposition (Khuluq) refers to the inner nature and the intrinsic aspect of the individual, whereas training (Tarbiya) relates to external conduct and social etiquette. Altruism, as an inner attribute, belongs to the domain of disposition and is distinct from outward decorum. This distinction portrays altruism as a luminous spark deep within the seekers essence, originating from a sincere heart and incapable of reduction to mere formal behaviours.
The system of spiritual progression in Manzil al-Sirn is divided into four principal parts: Badyt (Beginnings), Abwb (Gates), Mumalt (Transactions), and db (Ethics). Each part comprises ten stations, each with three degrees, summing to ninety ranks in total. The db section, the fourth part, commences with patience and continues with satisfaction, gratitude, modesty, and truthfulness. Altruism, as the sixth station of this section, succeeds truthfulness (the thirty-fifth station or ranks one hundred and five to one hundred and seven). This numerical placement locates altruism at the thirty-sixth or thirty-eighth rank in the spiritual journey, evidencing the continuity of the stages and underscoring truthfulness as its foundation.
Translation : And they prefer others over themselves, even though they themselves are in need.
This verse defines altruism as the preference of others above oneself, even in conditions of acute need (khasa). The term khasa denotes deficiency and dire necessity; thus, altruism in such circumstances signifies the pinnacle of faith and sincerity.
The aforementioned verse was revealed within the context of the support provided by the Anr (Helpers) to the Mujirn (Emigrants) in Medina. The emigrants, having forsaken their homes and properties in Mecca, were warmly welcomed by the helpers. Despite their own needs, the helpers housed the emigrants and shared their possessions with them. This conduct exemplifies a prominent model of altruism in the early Islamic community and is presented in the lecture as a practical exemplar of the mystical path.
The verse on altruism follows a discourse concerning war spoils and their equitable distribution within Surah Al-Hashr. Previous verses emphasise the prevention of wealth accumulation by a privileged few:
Translation : So that it does not become a [source of] power among the rich from among you.
In this framework, altruism emerges as a social principle to realise justice and avert class stratification. This principle plays a role not only in material distribution but also in fostering spiritual solidarity among community members.
Translation : What the Messenger gives you, take it; and what he forbids you, abstain from it.
This verse emphasises the necessity of actively accepting that which the Prophet bestows. Taking here is not from a stance of mendicity but from a position of right and dignity. The lecture underscores that the people must assert their rights with self-respect in relation to the Prophets guidance, rather than remain passively expectant.
Truthfulness, positioned at ranks one hundred and five to one hundred and seven within the spiritual journey, constitutes the foundation of altruism. Absent truthfulness, altruism devolves into a superficial deed lacking spiritual merit. The lecture insists that genuine altruism emanates solely from a truthful heart; any sacrifice devoid of such sincerity may become contaminated by non-divine intentions such as deception or seeking approval from others.
Authentic altruism is accompanied by pure intention and inner truthfulness, whereas superficial altruism may be performed under insincere motives. For instance, giving food or wealth to another with deceit or greed in mind does not qualify as altruism. This distinction elevates altruism as a sublime virtue that manifests exclusively in the light of sincerity.
The term khasa in the altruism verse signifies severe need or deprivation. Altruism amid khasawhen the seeker is personally in needbears the highest value. The lecture offers a vivid metaphor, describing altruism as a fruitful tree flourishing in the desert of need, blossoming under adversity.
The lecture refers to early Islamic instances of altruism, such as companions who would give their garments to others so they might pray in the mosque, despite their own need for them. These actions not only evidence profound faith but also serve as practical exemplars for seekers on the mystical path. In such cases, altruism functions as a clear, pure stream cleansing society from selfishness.
Altruism requires mastery over the self and restraint of greed. The concluding verse of Surah Al-Hashr elucidates this truth:
Translation : And whoever restrains his souls greed, those are the successful.
The term yq, meaning to restrain or to brake, signals the necessity of controlling personal desires in the practice of altruism. The lecture employs an elegant simile, likening the nafs (self) to a wild horse that, if left unbridled, plunges into the abyss of selfishness. Altruism, by reining this steed, guides the seeker towards salvation.
Altruism, by subduing the self and controlling greed, directs the seeker towards salvation. The Quranic verse And whoever restrains his souls greed (wa man yuqash-shu nafsahu) underscores the imperative of restraining the ego. The lecture elucidates this reality with sublime metaphors, rendering the concept explicit and comprehensible. This section lays the groundwork for examining altruism within a social context.
Altruism, as a fundamental social principle, impedes the accumulation of wealth and the consequent emergence of class disparities. The lecture, citing the verse So that it may not become a wealth monopoly among the rich among you (kay l yakna dlatan baynal aghniyi minkum), emphasises that even the Prophet Muhammad (peace be upon him and his progeny) must not hoard wealth, but rather allocate it to those in need. Altruism, akin to a pure, flowing spring, disseminates resources throughout society and prevents the concentration of wealth in the hands of a select few.
The lecture criticises the culture of mendicancy and passive expectation, stressing that the term take what the Messenger has given you (m tkumul rasl fakhudhhu) in the Quranic text connotes the dignified claiming of ones rightful due, not supplication or begging. This critique delineates altruism from mendicancy and underscores the preservation of human dignity within social interactions. Altruism is an act arising from self-respect and faith, whereas begging stems from weakness and passivity.
The lecture, exemplified by the relationship between Akhund Khorasani and Aqa Zia Iraqi, explicates altruism in the transmission of knowledge. The students active reception of knowledge encourages the teacher to continue instruction, embodying a reciprocal dynamic that exemplifies altruism within the scientific domain. This example extends altruism beyond material possessions into the realm of knowledge and understanding.
Altruism, as a social principle, reinforces justice and solidarity within society. The critique of mendicancy culture highlights the necessity of preserving dignity, and the teacherstudent relationship illustrates altruism in the domain of knowledge. This section presents altruism as a comprehensive attribute encompassing both individual and social dimensions.
The lecture critiques the incomplete utilisation of Quranic verses in the text Manzil al-Sirn. Khwja Abdullah Ansr, by quoting a portion of the verse on altruism without providing its contextual and historical background, fails to present a comprehensive analysis. This criticism emphasises the necessity of fully presenting the verses, with attention to their surrounding textual context and the circumstances of revelation, to avoid distortion or misunderstanding.
The altruism verse was revealed within the context of the distribution of spoils and the support provided by the Ansr to the Muhjirn. The lecture stresses that without due attention to this context, the verses meaning cannot be fully conveyed. The Ansrs altruistic sacrifice of their possessions and resources exemplifies a practical model of justice and solidarity that must be accounted for in the interpretation of the verse.
The critique regarding the use of Quranic verses underscores the importance of scholarly precision in citation. Presenting verses completely, considering context and historical background, reveals their profound meanings. This critique facilitates a more accurate elucidation of altruism within mystical practice.
Altruism, like a golden bridge, connects the mystical path to social justice. The sincere seeker, by prioritising others over himself, attains divine proximity and simultaneously guides society towards purity and solidarity. The lecture presents altruism as a precious gem that purifies existence from selfishness and adorns society with the light of justice.
The lecture, emphasising the necessity of preserving altruism within society, recommends that individuals with sincere intent and dignity prioritise others over themselves. Eradicating the culture of mendicancy and fostering a spirit of dignified claim to rights lay the foundational infrastructure for the propagation of altruism. A society adorned with altruism flourishes as a fruitful garden, cultivating ethics and spirituality.
Altruism, as a comprehensive attribute, amalgamates spiritual practice and justice. The lectures recommendations stress the necessity to strengthen altruism and remove its societal impediments. This section portrays altruism as the pathway to realise a noble and spiritually adorned society.
This treatise, grounded in Lecture 321 by Nokounam (may his sanctity be preserved), explicates altruism as a precious gem within the mystical path and an indispensable requisite for social justice. Altruism, flourishing within the soil of sincerity, directs the seeker to self-sacrifice under conditions of need and safeguards society against wealth accumulation and class disparity. The Quranic verses, especially the verse of altruism in Surah Al-Hashr, manifest the profound interconnection of this virtue with faith, justice, and mastery over the self. The critique of incomplete Quranic citations stresses scholarly exactitude, while historical and social exemplars, such as the altruism of the Ansr and the teacherstudent relationship, demonstrate its practical application. Altruism shines forth as a radiant beacon, illuminating the path of spiritual journey and the quest for justice, heralding a noble and truth-adorned society. Supervised by Sadegh Khademi
