Excerpted from the Lectures of Nokounam, may his sanctity be revered (Session 323)
Preface
The chapter of Al-Bb al-Ithr in the venerable treatise Manzil al-Sirn represents one of the exalted stations within the mystical journey of spiritual wayfaring, whereby the seeker is summoned to prioritise others over oneself in matters pertaining to wealth, rights, and needs. This station, which was expounded upon with meticulous precision and profundity in the three hundred twenty-third lecture, epitomises a stage in which the soul of the seeker is liberated from avarice and stinginess, advancing resolutely towards the unity of intention and divine love. Altruism therein functions as a mirror reflecting the radiance of benevolence and self-sacrifice, whilst the seeker, at this station, resembles a breeze that, without expectation of recompense, diffuses the fragrance of love throughout the expanse of existence.
Section One: Conceptualisation and Degrees of Altruism
Definition of Altruism
Linguistically, altruism denotes the preference of another over oneself concerning a possession that belongs to the altruist. In mystical terminology, altruism is an act consciously and voluntarily undertaken by the seeker, wherein one relinquishes ones own wealth or right to another, akin to a tree that selflessly bestows its fruits upon passersby without expectation. When such an act is performed willingly and joyfully, it is termed
asan (commendable); when undertaken reluctantly, it remains
a (valid), though it lacks complete spiritual excellence. This distinction is rooted in the innate benevolent disposition of humanity, inclined naturally towards good, though sometimes constrained by reluctance or necessity, thereby distancing it from heartfelt consent.
Key Point: Altruism is the preference of another over oneself in matters of personal wealth or rights, which, if done with willing consent, is deemed asan, and if done reluctantly, remains a.
Degrees of Altruism
Within the mystical path, altruism is categorised into three degrees: firstly, the a altruism, performed out of reluctance and necessity; secondly, the asan altruism, accompanied by wholehearted consent and willingness; and thirdly, the ubb altruism, carried out through love for God and His Messenger, representing the highest echelon of altruism. These gradations illustrate the seekers progression from overcoming the souls greed to attaining the unity of intention and divine love, as though traversing from the rocky terrains of the nafs to the verdant gardens of divine affection.
Altruism and the Greed of the Self (Nafs)
The greed of the self, or
shah al-nafs, constitutes the natural human inclination to preserve personal interests, referenced in the Noble Quran in the verse:
And those who restrain their souls greedthose are the successful. (Al-ashr: 9, translated by ). Altruism is the act through which the seeker curbs this greed by preferring another over oneself. Such restraint may be exercised with reluctance or with pleasure; regardless, it signifies a spiritual struggle, analogous to a warrior who, with the sword of faith, conquers the dragon of avarice upon the battlefield of the soul.
Key Point: Altruism necessitates the restraint of the greed of the self, affirmed by the verse And those who restrain their souls greed, which promises felicity to its practitioners.
Distinction between asan and a Altruism
The asan altruism is an act undertaken with genuine heartfelt consent and a sincere intention for goodness and amelioration of conditions, such as selling ones house to purchase a larger residence. Conversely, the a altruism is performed reluctantly and out of necessity, for instance, selling ones home to finance a childs medical treatment. Both types are legally valid, yet the asan altruism carries greater spiritual merit, as it aligns with good intention and inner satisfaction; it is as if the asan altruism blossoms like a flower in the garden of the heart, whereas the a altruism stands like a tree bearing fruit amidst the storm of need.
Section Two: Legal and Ethical Boundaries of Altruism
Altruism and Personal Ownership
Altruism is permissible solely regarding possessions or rights belonging to the individual personally. The gifting of others property, such as that of ones spouse or children, under the guise of altruism, is erroneous and legally impermissible. This restriction underscores the paramount importance of upholding justice and respecting the rights of others, as if altruism were a bridge sustained only by the pillars of right and equity.
Key Point: Altruism is only permissible concerning ones own possessions and rights; gifting others propertyeven with benevolent intentis improper.
Distinction between Ownership and Right of Disposition
Ownership of an object does not necessarily confer the unrestricted right of disposition over it. An individual may own something yet, due to legal or religious restrictions, lack the authority to transfer or use it at will. This distinction invites the seeker to exercise prudence in spiritual decisions, akin to a mariner navigating with the compass of Divine Law.
Invalidity of Disposing Others Rights
One of the common pitfalls in acts of benevolence is the transfer or gifting of property or rights belonging to others. Such actions, even if motivated by goodwill, do not constitute altruism and are rejected both legally and ethically. This point emphasises the necessity of awareness regarding social and familial responsibilities, as though the seeker must act like a vigilant gardener, guarding the sanctity of others rights.
Legitimacy of Altruism Concerning Ones Own Property
The altruistic giving of ones own wealth or rights to otherssuch as donations to a mosque or a scholaris entirely permissible and beyond reproach. Especially when performed with pure intention for the sake of Gods pleasure, such acts possess lofty spiritual value, comparable to a lamp that the seeker takes from their home to illuminate the darkness of the mosque.
Section Three: Altruism in Daily Life and Spiritual Practice
Practical Examples of Altruism
Altruism manifests in everyday life through simple, quotidian acts. Lending a book to a guest for study, or offering ones prayer spot during pilgrimage to Imam Reza (peace be upon him) to a scholar or an elderly person, exemplify altruistic gestures that reflect the seekers spirit of self-sacrifice and humility, as though these deeds were droplets of sincere rain nourishing the soil of the heart.
Key Point: Altruism in everyday contexts, such as lending books or offering ones prayer place, signals a spirit of sacrifice and sincerity.
Altruism in Pilgrimage and Worship
Yielding ones place during pilgrimage to Imam Reza (peace be upon him) to a scholar or an elderly person exemplifies altruism within worship. If performed reluctantly, this act is a, but if willingly, it is regarded as asan. This example embodies humility and respect towards others within the sacred context of worship, akin to a star scattering the light of modesty across the sky of pilgrimage.
Altruism in Response to Others Needs
The seeker may relinquish something belovedsuch as food or clothingto another deemed more deserving. Even if undertaken reluctantly, such an act is valid and indicative of moral growth, resembling a river that, despite its thirst, flows towards the plains of others.
Altruism Amid Personal Need
The highest form of altruism occurs when one, despite personal need for a possession or right, bestows it upon another. This altruism, arising from triumph over the selfs greed under difficult circumstances, bears superior spiritual merit, as if the seeker were a candle that burns itself in the darkness of need to illuminate others.
Key Point: The finest altruism transpires when the seeker, even amid personal need, relinquishes their wealth or right to another.
Section Four: Altruism and the Unity of Intention (Tawd al-Qasd)
ubb Altruism and the Perfection of Faith
The
ubb altruism, performed out of love for God and His Messenger, constitutes a prerequisite for the perfection of faith. The Noble Quran affirms this in the verse:
And those who believe are stronger in love for God. (Al-Baqarah: 165, translated by ). This form of altruism elevates the seeker to the station of divine affection, like a bird that, with wings of love, soars towards the heavens of God.
Key Point: ubb altruism, inspired by love for God and His Messenger, is a condition for the perfection of faith and is confirmed by the verse And those who believe are stronger in love for God.
Selflessness and Detachment
Selflessness as a Means to Purify Aspiration and Sever Attachments
Selflessness (Altruism) facilitates the spiritual traveller (Slik) in purifying their resolve, severing worldly attachments, and attaining the unification of intention and divine love. This practice, by emancipating the seeker from material dependencies, guides them towards unity in Divine affection, akin to a rivulet freed from stones joining the ocean of Tawd (Divine Unity).
Selflessness and Certainty in What is with God
True faith is instilled within the heart of one who holds greater certainty in what resides with God than in what is in their possession. This certainty forms the foundational basis of selflessness, as the spiritual seeker trusts divine promises more than worldly possessions, comparable to a merchant who sells earthly treasure in anticipation of heavenly riches.
Key Point: Genuine faith arises from certainty in what lies with God, thereby reinforcing the virtue of selflessness.
Selflessness and the Primacy of the Prophet
The Holy Quran emphatically asserts in the exalted verse النَّبِيُّ أَوْلَىٰ بِالْمُؤْمِنِينَ مِنْ أَنفُسِهِمْ (Al-Azb: 6), translated by as The Prophet is more worthy of the believers than themselves, underscoring the primacy of the Prophet (peace be upon him) over the believers. Demonstrating selflessness towards the Prophet and the Divine authorities signifies consummate faith, resembling a soldier sacrificing his very life for his commander.
Section Five: Critique of Narrations and Mystical Experiences
Critique of Spurious Narrations
Certain narrations ascribed to the Caliphs, such as the purported hadith wherein Umar is claimed to have expressed greater love for the Prophet than for himself, are spurious and fabricated. This critique highlights the necessity for discernment and rigorous authentication (Ilm al-Rijl) in the evaluation of narrations, analogous to a sieve separating dross from pure ore.
Key Point: Fabricated narrations, such as those falsely attributed to Umar, lack credibility and should not be relied upon.
Mystical Experience and Patience
The account of persistent visits to the domicile of an absent mystic exemplifies the paramount significance of patience and sincerity on the spiritual path. Such patience is itself a form of selflessness, whereby the seeker sacrifices time and energy without expectation of recompense, akin to a pilgrim unafraid of hardships en route to the Beloved.
Striving in the Pursuit of Knowledge
The endeavour to attend a masters lesson amid arduous conditions, such as snow and rain, exemplifies selflessness in the quest for knowledge and spirituality. This altruism manifests the deep commitment of the seeker to the spiritual objective, akin to a mountaineer who endures rugged cliffs to reach the summit of gnosis.
Key Point: Effort under harsh circumstances to acquire knowledge constitutes a form of selflessness, reflecting the seekers profound dedication.
The Allegory of the Cat and the Dog
The cat, distinguished by its delicacy in consuming only carrion, stands in symbolic contrast to the dog, which consumes both the living and the dead. This allegory serves as a reminder to the seeker to act with discernment and purity in spiritual choices, analogous to a painter who, with a delicate brush, depicts the visage of truth.
The Value of Lived Experience
Treatises such as Fu al-ikam possess less weight when compared to the experiential knowledge of mystics. The parable of the mouse and the cat, functioning as a mystical metaphor, reveals the profundity of gnosis, much like a mirror reflecting the truth of existence more vividly than books.
Section Six: Selflessness and the Role of Women in Mysticism
Women and the Vitality of the Cosmos
Women, as manifestations of the vital life-force of the cosmos, play an essential role in the discourse on selflessness. However, such selflessness must be enacted within the bounds of Sharah, much like a jewel that attains value when enclosed in the shell of divine law.
Key Point: Women represent manifestations of the cosmos vitality, yet their selflessness ought to observe the framework of divine law.
Selflessness within the Sharah Framework
Selflessness, including that of women, must be performed while adhering to the limits prescribed by Sharah. This underscores the importance of equilibrium between pure intention and observance of divine ordinance, comparable to a garden that preserves its beauty through order and regulation.
Section Seven: Conclusion and Final Reflections
The chapter Bb al-Ithr in Manzil al-Sirn constitutes a pivotal station in the mystical journey, inviting the seeker to prefer others over oneself in matters of wealth and rights. This station, encompassing the three gradations of selflessness a (correct), asan (good), and ubb (loving) traces the spiritual progress from mastery over the stinginess of the self to the attainment of the unity of intention and divine love. Quranic verses such as وَمَن يُوقَ شُحَّ نَفْسِهِ فَأُوْلَٰئِكَ هُمُ الْمُفْلِحُونَ and النَّبِيُّ أَوْلَىٰ بِالْمُؤْمِنِينَ مِنْ أَنفُسِهِمْ emphasise the significance of selflessness and the primacy of divine and prophetic love. Examples including the relinquishment of a book or a pilgrimage place depict selflessness in quotidian life. The critique of spurious narrations reinforces the necessity of scrupulous examination of religious sources, whilst mystical experiences, such as patience amidst adversity, affirm the importance of sincerity on the spiritual path. Selflessness is thus a gateway unlocked by the key of sincerity, guiding the seeker towards the gardens of Tawd and divine affection. This analysis presents Bb al-Ithr as a precious jewel within the constellation of Islamic mysticism, which, through certainty, sincerity, and sacrifice, paves the path to ultimate truth.
Supervised by diq Khdami
