the Lectures of Nekounam, may his sanctity be preserved (Session 324)
The station of altruism (thr) represents one of the exalted ranks within the spiritual journey of Islamic mysticism, wherein the seeker prioritises love for God Almighty and His Noble Messenger (peace be upon him) above all personal interests and carnal desires. This station, akin to a precious gateway within the ocean of gnosis, guides the seeker towards the perfection of faith. In the 324th lecture of the Manzil al-Sirn series, Nekounam (may his sanctity be preserved) elucidates this lofty rank and, adopting a critical perspective, examines a tradition attributed to one of the Companions.
This particular tradition, transmitted with numerous contradictions and ambiguities across various sources, provides an opportunity to explore the criteria for the authentication of traditions and the indispensable role of impartiality in religious adjudication.
Altruism, like a jewel embedded within the crown of spiritual conduct, not only instils love for the Prophet of God (peace be upon him) in the heart of the seeker but also summons him to self-sacrifice on the path of truth. This station finds a firm Quranic foundation in the noble verse:
وَالَّذِينَ آمَنُوا أَشَدُّ حُبًّا لِلَّهِ
(Surah al-Baqarah, 2:165; : And those who believe are stronger in love for Allah.)
Moreover, authentic traditions introduce altruism as one of the conditions for the perfection of faith. Nonetheless, certain traditions attributed to the Companions, due to lack of authentic chains of transmission and textual contradictions, not only fail to serve this station but also engender misapprehensions of its true nature. In this treatise, leaning upon the lectures of Nekounam, we shall critically assess these narrations and elucidate the principles underlying altruism.
A tradition narrated in some Sunni sources purports that the Prophet Muhammad (peace be upon him) declared to Umar ibn al-Khab: Your faith will not be complete unless you love me more than yourself.
In response, Umar initially affirms his love for the Prophet above his family, wealth, and children, yet exempts himself. Upon the Prophets insistence on love surpassing the self, Umar proclaims, I now love you more than myself.
Some versions of this narration stage dramatizationssuch as the Prophet taking Umars handpresenting it as a unique distinction conferred upon him. However, Nekounams lecture critically interrogates this narration and, citing the absence of reliable isnd (chain of transmission) and multiple contradictions, concludes that it is fabricated and devoid of credibility.
This narration, like a shattered mirror, offers a distorted image of the truth. Its contradictions not only undermine its authenticity but also caution the seeker to rely solely on sound transmitters in the path of knowledge. Nekounam stresses that seekers should approach traditions with impartiality, eschewing sectarian biases.
A primary cause for discrediting this tradition is the existence of multiple, conflicting versions. In some reports, the word al-n (now) is ascribed to the Prophet, who is quoted as saying, Now it is too late,
implying rejection of Umars faith despite his declaration of love. In other versions, the same term is ascribed to Umar, who says, Now I love you more than myself,
signalling the completion of his faith. Such contradictory branches stemming from a single trunk indicate manipulation and fabrication.
Furthermore, the variations in wordingsuch as additions of waladahu wa wlidahu (his child and his parent) or al-ns ajman (all people collectively) in some sourcesfurther diminish the narrations credibility.
Sunni sources including a Muslim, a al-Bukhr, Ibn Mjah, and Musnad Amad report this narration with differing wording. This diversity, sometimes accompanied by dramatizations of a close dialogue between the Prophet and Umar, not only impairs the narrations authenticity but also reveals political and sectarian motives behind its fabrication. Nekounam highlights that a narration beset with such inconsistencies cannot serve as a valid criterion for understanding the station of altruism.
Nekounam explicitly states that the principal motive behind fabricating this narration was to exaggerate the status of Umar ibn al-Khab among the Companions. This endeavour, present in some Sunni compilations, due to the lack of reliable isnd and textual contradictions, failed to accomplish its intended purpose and instead led to the narrations discreditation. The fabrication of traditions, akin to sowing corrupted seeds in the soil of truth, yields no fruit but rather leads audiences astray.
The history of Islam testifies that, following the burning of hadith compilations during certain caliphates, extensive fabrication of traditions emerged aiming to revive the Prophets Sunnah. These fabrications, often politically and financially motivated, resulted in the production of traditions devoid of credible transmission chains. Nekounam wittily remarks on the ease of fabricating traditions, self-describing as a fabricator of hadith, thereby illustrating that forgery is a simple yet unethical endeavour. This approach invites the audience to critically reflect on the authenticity of traditions.
The critique of the tradition attributed to Umar ibn al-Khab underscores the imperative of rigorous isnd and textual scrutiny in the acceptance of hadith. Due to multiple contradictions and the absence of a sound chain of transmission, this narration is classified as fabricated and cannot underpin the comprehension of the station of altruism. Nekounams lecture, emphasising justice and abstention from sectarian prejudice, guides the seeker towards truth-seeking. Altruism, as a jewel upon the path of spiritual conduct, is comprehensible solely through authentic traditions and the Quranic corpus.
The station of altruism is firmly grounded in the noble Quranic verse:
وَالَّذِينَ آمَنُوا أَشَدُّ حُبًّا لِلَّهِ
(Surah al-Baqarah, 2:165; : And those who believe are stronger in love for Allah.)
This verse introduces love for God as an essential condition for the perfection of faith. At the station of altruism, this love must be so profound that the seeker sacrifices his very self upon the path of God and His Messenger. Nekounam, referencing this verse, regards altruism as a rank wherein love for the Prophet (peace be upon him) is privileged above all carnal attachments.
Divine love, like a pure, flowing spring, quenches the seekers heart and guides him towards self-sacrifice in the edification of truth.
Another tradition, reported in some sources, narrates that the Prophet (peace be upon him) stated: The faith of a person is not complete unless he loves me more than his family, wealth, children, and self.
Though this tradition highlights the significance of love for the Prophet, due to textual contradictions among various sources, it lacks sufficient authenticity. Nonetheless, the concept of love for the Prophet, deeply rooted in the Quran and authentic traditions, constitutes a foundational pillar of the station of altruism.
Nekounam, underscoring this principle, invites the seeker to contemplate genuine love. Love for the Prophet illuminates the pathway in the spiritual night, liberating the seeker from worldly attachments. This love, however, must be so deep and unwavering as to warrant even the sacrifice of the self. The lecture, while referencing the attributed tradition, demonstrates that even if the narration is fabricated, the concept of love for the Prophet therein alludes to this sublime truth.
Faith resembles a nascent sapling, planted in an instant but necessitating continual care and endurance to flourish and bear fruit. Similarly, love, although sparked in a moment, attains maturity solely through consistent action and steadfastness. Nekounam, through this allusion, invites the spiritual seeker to contemplate the quality of their love and warns that self-sacrifice without enduring love is untenable.
The station of self-sacrifice, intimately connected with divine love and the love of the Prophet (peace be upon him), constitutes a rank that guides the seeker toward the perfection of faith. This station, grounded in the Noble Quran and authentic narrations, holds a lofty status; however, spurious reports cannot aid its comprehension. Nekounams discourse, emphasizing persistent love and avoidance of bigotry, directs the seeker toward the veracity of this spiritual rank.
A foundational principle elucidated in the discourse is the necessity of equity in religious adjudication. Nekounam, referencing the hadith "La dn liman l insf lahu" (There is no religion for one who lacks equity), underscores that even when confronted with forged narrations, one must not deny the genuine virtues of individuals. Equity, like a beacon in the darkness of prejudice, illuminates the path of truth and restrains the seeker from premature judgment. This principle holds significance not only in the critique of narrations but also in engagements with persons and movements. The discourses mention of the narration attributed to Umar demonstrates that although this narration might be fabricated, his initial affection for the Prophet may be considered a relative virtue. Nonetheless, owing to the absence of reliable chains of transmission, this virtue cannot underpin doctrinal reasoning.
The discourse strongly advocates detachment from sectarian bias, urging the seeker to evaluate truth and falsehood independently of Shiite or Sunni affiliations. Prejudice acts as a veil clouding the hearts mirror, obstructing clear perception of reality. Nekounam, by alluding to the sectarian divergences within Islam, insists that the appraisal of narrations must rely on scientific and evidential criteria rather than sectarian preconceptions. This approach guides the seeker towards intellectual freedom on the spiritual path. Through critique of the narration attributed to Umar, the discourse illustrates that both undue glorification and denigration, in absence of reliable documentation, lead to misguidance. Truth emerges solely under the illumination of equity and meticulous scholarly examination.
Equity and truthfulness constitute the twin wings that enable the seekers ascent along the spiritual journey. Nekounams discourse, by emphasising these principles, demonstrates that the critique of narrations must be conducted with scholarly rigor and free from bigotry. Such an approach not only preserves the authenticity of religious teachings but also guides the seeker toward a deeper comprehension of the truth.
The station of self-sacrifice, akin to a summit in the mystical path, beckons the seeker towards the perfection of faith and love for God and His Messenger. Discourse number 324 from Manzil al-Sirn not only examines this exalted station through critique of the narration attributed to Umar ibn al-Khab but also elucidates the scientific and ethical standards requisite for narrational criticism. Given the lack of authentic chains and textual contradictions, this narration is deemed spurious and inadequate as a foundation for understanding self-sacrifice. Nevertheless, the concept of love for the Prophet, firmly rooted in the Qurn and reliable narrations, continues to shine luminously on this path. Equity, truthfulness, and freedom from prejudice stand as three torches illuminating this way. Nekounam urges seekers to rely solely on authenticated sources when engaging with narrations and to abstain from sectarian biases. Ultimately, self-sacrifice finds its true meaning not in fabricated reports but in enduring love and sincere devotion to the Divine Presence.
