Altruism in Mystical Conduct: An Analysis of the Degrees of Altruism in Manzil al-Sirn

of Nekounam, (Session 322)

Introduction

The chapter of Al-Ithr (Altruism) in Manzil al-Sirn by Khwja Abdullah Ansr stands as one of the most profound discourses within Islamic mysticism. It elucidates the station of altruism as both an attribute of perfection and simultaneously possessing deficiency in the higher stages of spiritual wayfaring. Altruism, akin to a resplendent jewel, liberates the seekers heart from carnal attachments and guides them towards sincerity and submission before the Divine Presence.

This exalted station, substantiated by the noble Quranic verse:

وَيُؤْثِرُونَ عَلَىٰ أَنفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ
(Srah al-ashr, 59:9; : And they prefer others over themselves, even though they are in need.)

is presented as a criterion for measuring purity of intention and liberation from egotistical avarice. The lectures of Nekounam, , delivered during the three hundred and twenty-second session, provide a scholarly and mystical analysis of this concept, employing rigorous critique, concrete exemplifications, and an exposition of the stages of wayfaring, thereby illuminating the theoretical and practical dimensions of altruism.

Part One: The Essence of Altruism and Its Status in Mystical Wayfaring

Definition of Altruism and Its Quranic Foundation

Altruism, understood as preferring another over oneself whilst being in a state of personal need, is a perfect attribute that the Holy Quran defines with the verse:

وَيُؤْثِرُونَ عَلَىٰ أَنفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ
(Srah al-ashr, 59:9; : And they prefer others over themselves, even though they are in need.)

This verse refers explicitly to the altruism manifested by the Anr towards the Mujirn, who, despite their own need, preferred others above themselves. Altruism involves takh (the allocation of something exclusively to another) and ikhtiyr (acting out of volition).

Altruism, like a blazing torch, leads the wayfarer from the darkness of egotistical greed to the light of sincerity. This attribute necessitates the possession of wealth or a proprietary right, personal need (khaah), and voluntary action.

Key Point: Altruism is the preference of another over oneself despite personal need, actualised through allocation and volition.

Distinction between Atharah and Usrah

The lecture pays meticulous linguistic attention to distinguishing between atharah (with a ) and usrah (with a sn):

Atharah (with ): meaning preference, selection, and being chosen, arising from possession and capability, aligning with the mystical notion of altruism.
Usrah (with sn): connoting hardship, frailty, and difficulty, indicative of poverty and weakness.

This distinction, like a clear mirror, separates the essence of altruism from deficiency and weakness. Atharah, as the quintessence of altruism, guides the seeker towards spiritual perfection, whereas usrah signals spiritual stagnation.

Conditions for the Realisation of Altruism

Altruism is actualised when three conditions converge:

The seeker possesses something which he needs (khaah).
He gives this to another despite his own need.
The action is performed voluntarily, not under coercion or compulsion.

If a person does not possess anything, or possesses multiple items and gives one away, or acts under compulsion, altruism is not realised. Like a natural flower, altruism blossoms solely in the soil of need, volition, and purity.

Summary of Part One:
Altruism, as an attribute of perfection, holds a special status in mystical wayfaring through the preference of another over oneself whilst in need. The Quranic verse exemplifies this through the conduct of the Anr. The distinction between atharah and usrah clarifies altruisms essence, setting it apart from spiritual frailty. The conditions of altruismneed, allocation, and volitiondistinguish it from mere external actions. The forthcoming discussion will examine the perfection and deficiency within altruism.

Part Two: The Perfection and Deficiency of Altruism in Mystical Wayfaring

The Perfection of Altruism

Altruism, regarded as khalq mamd (a praiseworthy character), is an esteemed virtue within wayfaring that summons the seeker to prefer others over oneself. This attribute, at the lower stages of wayfaring (law and path), is regarded as commendable and indicative of sincerity and freedom from egotistical greed. Altruism, like a divine breeze, cleanses the seekers heart from carnal attachments and guides him toward nearness to God.

The Deficiency in Altruism

Despite its perfection, altruism in the higher stages of wayfaring is accompanied by deficiency. Should the seeker regard himself as owner or master of the act, such selfhood leads to shirk (polytheism). The lecture, referencing the discussions of the chapter of veracity (bb al-idq) in its third section, emphasises that the self-assertion of agency and claim to ownership and volition obstructs the realisation of divine unity of actions (tawd al-afl).

Altruism, though outwardly praiseworthy, if accompanied by egoism, is like a structure without foundation that collapses under divine trials.

Key Point: Altruism is a praiseworthy attribute at lower levels, yet in the higher stages, claims of ownership and volition by the ego render it defective.

Critique of Legal Ownership

The lecture challenges the commentators insistence on legal ownership as a prerequisite for altruism. Altruism does not necessitate legal ownership; exclusive right (such as a reserved place to sit in a mosque or shrine) suffices. An example is relinquishing ones seat in the shrine for another, illustrating altruism without legal ownership. This critique extends altruism into intangible realms such as time and benefit, consistent with the practical conduct of the saints.

Summary of Part Two:
At the lower levels of mystical conduct, altruism is a commendable attribute leading to sincerity. However, in the higher stations, the egos claim of ownership and volition introduces deficiency. The critique of legal ownership expands altruism to non-material domains. The subsequent section will analyse the degrees of altruism and differentiate voluntary from coerced altruism.

Part Three: Degrees of Altruism and the Distinction Between Volition and Coercion

Degrees of Altruism in Wayfaring

Altruism occupies different stations within the stages of wayfaring:

Law (Shar): Altruism as a voluntary act is commendable and congruent with Islamic jurisprudence.
Path (arqah): Altruism is a praiseworthy character that guides the seeker towards sincerity and submission.
Truth (aqqah): At this station, owing to the absence of ego and selfhood, altruism in the conventional sense is meaningless; the seeker perceives only the action of the Divine.

These stations function as the rungs of the ladder of wayfaring, leading the seeker from external acts to annihilation in the Divine.

Distinction Between Voluntary and Coerced Altruism

The lecture distinguishes between voluntary altruism (aw) and coerced altruism (ikrh):

Voluntary (aw): Altruism performed with free will and pleasure, considered commendable (both legally and mystically). For instance, willingly relinquishing ones seat in the shrine with delight.
Coerced (ikrh): Altruism arising from necessity (not compulsion), which is valid but not commendable. For example, selling ones house to fund a childs treatment.

Voluntary altruism, like a fragrant flower, perfumes the seekers heart with sincerity, whereas coerced altruism, like a sturdy building, is valid but devoid of the fragrance of perfection.

Key Point: Voluntary altruism, performed with choice and delight, is commendable; coerced altruism, though valid, lacks the excellence of sincerity.

Innate Disposition of the Self in Altruism

Altruism attains perfection when it becomes a malqah an ingrained, habitual disposition within the nafs (self). The nafs must be both tamed and submissive, such that in performing commendable actions, it does so effortlessly and with genuine pleasure, devoid of any habitual compulsion or burden (kalfa). This principle is elucidated through the paradigm of jurisprudential reasoning (fiqhah)the malqah of legal deductionwhere the absence of deficiency is identified as an ingrained disposition that enables the agent to deduce rulings with authority and facility. Similarly, altruism must emanate from a position of volitional power and self-governance.

Summary of Section Three

Altruism is commendable both in the domains of shar (divine law) and arqah (spiritual path), yet its essence differs fundamentally due to the presence or absence of the nafs. The distinction between volition and compulsion bifurcates altruism into two categories: asan (good) and a (correct). The innate disposition of the self transmutes altruism into a habitual attribute. Subsequently, this treatise will proceed to a critique of pleasure and selfhood within altruism.

Section Four: A Critique of Pleasure and Selfhood in Altruism

Critique of Pleasure in Altruism

The experience of pleasure derived from altruism, while indicative of sincerity and a pristine self in the lower stages, is regarded as a deficiency at the higher levels of spiritual reality, where the nafs and its delights are entirely absent. The discourse emphasises that at the pinnacle of spiritual ascent, the salik (wayfarer) acts solely for God, without regard to any pleasure or displeasure arising within the self. Pleasure, analogous to a shadow beneath the sun, is acceptable in the lower stages but must be extinguished at the summit of spiritual progression to enable the act of the salik to connect purely with the Divine Light.

Key Point: Pleasure in altruism is a mark of perfection at the lower stages, but in the loftier stages, it signifies selfhood and is thus a defect.

Critique of Selfhood in Altruism

The assertion of ownership and volitional agency within the self obstructs the realisation of the tawd al-afl the unity of divine actions. The discourse, referencing the chapter on sincere truthfulness, underscores that the salik must relinquish self-agency entirely. Altruism tainted by egoism culminates in shirk (associating partners with God). The wayfarer must perceive God alone as the sole possessor and agent. Selfhood, acting as a dark veil, deprives the seeker of the light of divine unity and reduces altruism to a self-centred act.

Concrete Exemplifications of Altruism

Abstaining from ones seat in the sanctuary: A voluntary altruism grounded in a legitimate right of exclusivity, accompanied by pleasure and volition. Selling ones home for a childs medical treatment: A reluctant altruism, which is valid but not meritorious. Insistence on paying the khums (religious tax): A voluntary altruism, suffused with pleasure and volition, signalling sincerity.

These examples serve as mirrors, reflecting the broad spectrum of altruism from reluctant to voluntary forms.

Summary of Section Four

Pleasure and selfhood in altruism are acceptable at lower stages, yet constitute imperfections at higher stages. The practical examples clarify the gradations of altruism. The next section will analyse the sha (stinginess) of the self and its relationship to altruism.

Section Five: Stinginess of the Self and Altruism

Stinginess of the Self and Success

And whoever is protected from the stinginess of his soulthose are the successful.
(Srah al-ashr, 59:9; Translated by )

This verse indicates the inherent presence of stinginess (selfish greed) within the nafs, yet the successful are those who restrain it. Altruism, by governing stinginess, leads to success. Stinginess, akin to a consuming fire, inclines the seeker towards attachment; however, its restraint through faith and sincerity paves the path to felicity.

Key Point: Altruism that restrains stinginess leads to success, but complete success demands the annihilation of the self.

Critique of Stinginess of the Self

The discourse views stinginess as the natural thirst and greed of the nafs which must be subdued by faith and detachment. Through altruism, the wayfarer emancipates from self-attachments and nears divine proximity. This view coheres with practical mysticism that calls the seeker to engage in spiritual struggle against the self.

Degrees of Success

Success derived from altruism is realised in the lower degrees (paradise), while the higher degrees (Gardens of Eden or eternal felicity) require total self-annihilation. The discourse explicates this distinction with reference to Qurnic verses. Success is akin to a sweet fruit attainable at lower stages; however, the eternal fruits of the highest levels are only gathered through complete self-annihilation.

Summary of Section Five

Stinginess of the self obstructs altruism; its restraint results in success. Degrees of success correspond to levels of spiritual progression, from paradise to the Gardens of Eden. The following section will critique commentators expressions and the states experienced on the spiritual path.

Section Six: Critique of Commentators Expressions and Spiritual States

Critique of the Phrase asanun aqqatan

The discourse critiques the commentators phrase kna asanan sharan wa arqatan wa aqqatan, arguing that at the level of ultimate truth, neither the nafs nor selfhood subsist; hence, altruism in its conventional sense is negated. Altruism is commendable in shar and arqah, but in aqqah (reality), it bears a different connotation. This critique, illuminating the intricate interpretive challenges of mystical texts, serves as a guiding beacon.

Key Point: Altruism, due to the absence of the self at the level of reality, is not to be understood in the conventional sense; thus, the phrase asanun aqqatan is inaccurate.

Critique of Malik f al-aqqah Lillh

If ownership in reality belongs solely to God, altruism is precluded because altruism presupposes the wayfarers ownership or exclusive right. The discourse deems this phrase incompatible with the definition of altruism. This critique, like a patient key, opens the doors of mystical meanings while simultaneously constraining altruism within defined parameters.

States in Spiritual Progression

In the states (awl), the seeker is likened to one suspended between earth and heaven, devoid of agency. God raises and lowers them until selfhood is relinquished. The discourse employs a mystical metaphor to describe states as a phase wherein the seeker acts in complete submission to God. States, like an infinite ocean, engulf the seeker and carry them to the shore of surrender.

Summary of Section Six

The critique of commentators expressions underscores the necessity for terminological precision in mystical discourse. The states represent a phase wherein the seeker abandons selfhood. The final section will offer a comprehensive conclusion.

Comprehensive Conclusion

The chapter on altruism in Manzil al-Sirn portrays altruism as a radiant gem within the constellation of mystical progression. This attribute, by prioritising the other over the self in need, guides the seeker from stinginess of the self to sincerity and surrender. The noble Qurnic verses

And they prefer others over themselves, even though they were in privation,
and
And whoever is protected from the stinginess of his soulthose are the successful.
(Srah al-ashr, 59:9)

define altruism as a criterion for success. Altruism, in the domains of shar and arqah, is a praiseworthy character, yet in ultimate reality it assumes a different meaning due to the absence of self. The distinction between voluntary and reluctant altruism divides it into asan and a categories. The critique of commentators phrases highlights their incongruence with the stages of spiritual progression. Concrete examples such as relinquishing a seat or selling a house illustrate the broad spectrum of altruism. Stinginess of the self is subdued through altruism, leading to success, although complete felicity demands self-annihilation. The states culminate in complete surrender. Mysticism, likened to a brid