the Lecture Series of Nokounam, may his sanctity be exalted (Session 325)
This volume constitutes a refined and scholarly redaction of Lecture Number 325 in the esteemed series Manzil al-Sirn, delivered by the late Nokounam (may his sanctity be exalted). It is dedicated specifically to the chapter on Al-Ithr (altruism). This lecture, with its profound emphasis on the concept of altruism and the conditions requisite for its realization through three pivotal attributes namely Tam al-uqq (the veneration of divine rights), Miqt al-Sha (the abhorrence of miserliness), and al-Raghba f Makrim al-Akhlaq (the aspiration towards noble virtues) elucidates this spiritual station within the framework of mystical progression.
Altruism, conceived as a praiseworthy perfection, guides the seeker from egocentrism towards self-sacrifice and sincerity, acting as a vital bridge to the ultimate truth of divine unity (Tawd).
In this work, every detail of the original lecture and its attendant analysesas documented in the appended referenceshas been scrupulously preserved. Moreover, the inclusion of semantic linkages and comprehensive elucidations serves to enrich the intellectual content. The critique of a self-serving definition of altruism, the examination of the term Miqt al-Sha in contrast to the Quranic phrase Yq Sha Nafsahu, and the analysis of the impact of a culture of violence on mystical thought constitute the principal thematic pillars of this treatise, all rigorously explored through Quranic verses and mystical concepts in a scientific and systematic manner.
The chapter on altruism represents the sixth station within the fourth divisionnamely Akhlq (ethics)in the hierarchy of spiritual progress delineated by Manzil al-Sirn. It follows the initial stages (Badyt), the chapters on transactions (Abwb), dealings (Mumalt), and the chapters dedicated to patience, contentment, gratitude, modesty, and truthfulness. This placement reflects the gradual ascent of the seeker from rudimentary levels towards the summit of ethical perfection, wherein altruism constitutes one of its paramount pinnacles.
Altruism functions as a conduit, directing the wayfarer from self-regard to selflessness and sincerity, serving as a prelude to entry into loftier stages such as the principles (Ul), stations (Awiya), and states (Awl).
Altruism, understood as the preference of another over oneself, is explicated in the Noble Qur'an by the verse:
And they prefer others over themselves, even though they are in privation. (Srah al-ashr, 59:9; )
This attribute is classified into three degrees, the first of which, due to its egocentric conditions, is distant from genuine altruism. In this initial degree, altruism is contingent upon three stipulations:
Such conditions reduce altruism to a limited and self-interested act, as if the seeker, like a cautious gardener, only prunes those branches that will not damage the root of the tree.
True altruism, however, manifests under conditions of khaah (extreme need), where the seeker, akin to a devoted mother, gives away the sole morsel of food to another despite their own hunger. This degree necessitates endurance of deprivation and sacrifice, and it is distinct from infq (giving from surplus).
The initial definition of altruism, premised upon restrictive conditions such as the avoidance of harm and the non-wastage of time, is fundamentally self-interested and incompatible with the spirit of true altruism. Altruism may be likened to a gateway through which the seeker passes from egocentrism towards selflessness and sincerity; however, these conditions act as locks, preventing the door from opening fully.
For instance, if the seeker gives their bread to another yet remains anxious about their own hunger, such an act is infq (charity), not genuine altruism. True altruism entails that the seeker prioritizes another even in the presence of personal need, even if this results in hunger or deprivation.
This critique finds corroboration in the aforementioned Quranic verse (Surah al-ashr, 59:9), which alludes to the altruism of the Ansar towards the Muhajirun manifesting selflessness at the peak of need. This degree indicates the seeker's transcendence from egocentrism towards divine sincerity and satisfaction.
These examples serve as mirrors reflecting the distinction between altruism (sacrifice amid need) and charity (giving from surplus). Altruism is akin to a flower blossoming in the soil of scarcity, whose fragrance suffuses the spiritual path with nobility.
The chapter on altruism, as the sixth station within the ethical division, guides the seeker from self-centeredness towards sacrifice and sincerity. The first degree's definition, due to its self-centered stipulations, falls short of true altruism and aligns more closely with charity. Genuine altruism arises under severe need, requiring endurance of deprivation, as exemplified by the Quranic verse from Surah al-ashr (59:9) and practical illustrations such as lending a book or bread in necessity. This degree directs the seeker towards the pinnacles of sincerity and divine satisfaction.
The realisation of altruism is facilitated by three essential attributes, the foremost of which is Tam al-uqq the veneration of divine rights. This attribute signifies magnifying the rights of God and apprehending the truth that all possessions and blessings are from the Divine. The seeker, akin to a gardener sowing divine seeds in the soil of their being, comprehends that these blessings belong to the Truth and may thus be entrusted to others.
For example, when the seeker gives their bread to another, it is not from the standpoint of ownership but from the intention that God has entrusted this blessing to them, which they now entrust to another. Such an act embodies the veneration of divine rights. This attribute acts as a luminous radiance dispelling the darkness of selfishness and guiding the seeker towards genuine altruism.
The second attribute, Miqt al-Sha, signifies enmity towards miserliness and restraint of selfish greed. This quality liberates the seeker from the captivity of the nafs and egocentrism, directing them towards self-sacrifice. However, the employment of the term Miqt (hostility) in opposition to the Quranic phrase Yq Sha Nafsahu And whoever restrains his soul from covetousness, they are the successful (Srah al-ashr, 59:9, ) has been subject to critique. Miqt, connoting violence and enmity, conflicts with the compassionate spirit of the Quranic discourse.
The Qur'an advocates control and taming of the soul rather than enmity or annihilation. The seeker is likened to a skilled rider, who holds the reins of the soul to guide it towards good rather than to destroy it. This critique stems from the influence of a historically violent culture, which will be examined in due course.
The third attribute, al-Raghba f Makrim al-Akhlaq, denotes the aspiration towards the highest inner virtues (khulq) as opposed to outward conduct (adab). Makrim represent the zenith of inner qualities guiding the seeker towards nobility and sincerity. This aspiration functions as a wind propelling the ship of spiritual progress towards the shore of perfection. The seeker, through this yearning for noble character, distances themselves from egocentrism and steps towards sacrifice and altruism.
The distinction between khulq and adab in this attribute is crucial: khulq refers to the inner essence and qualities, while adab relates to external behaviour. Aspiring to noble inner virtues elevates the seeker towards a transcendent interiority where altruism manifests.
The sequential arrangement of the three attributes (Tam al-uqq, Miqt al-Sha, and Raghba) has been questioned. Should the aspiration towards noble virtues, as an internal motive, precede? Or does the veneration of divine rights, as a foundational theistic principle, take precedence? What then of the position of hostility towards miserliness?
This query resembles a key unlocking the logic of their ordering. It is plausible that aspiration, as an initial motivator, comes first; followed by the veneration of divine rights as a cognitive basis; and finally, hostility towards miserliness as the removal of an inner obstacle. Nevertheless, the text abstains from a definitive verdict, inviting instead deeper reflection.
Altruism is actualised through three distinct attributes: Tazm al-Huqq (Reverence for Rights), Maqt al-Su (Detestation of Miserliness), and Raghibah il Makrim al-Akhlaq (Aspiration towards Noble Ethics). Tazm al-Huqq constitutes the theistic foundation of altruism, recognising all blessings as ultimately belonging to the Divine. Maqt al-Su, despite its harsh linguistic connotation, fundamentally emphasises self-discipline rather than enmity towards the self. Finally, Raghibah il Makrim represents the inner impetus for attaining dignity and sincerity. The critical analysis of the order and nature of these attributes invites the spiritual seeker to contemplate the logic underpinning the spiritual path. Collectively, these three qualities appear as metaphorical wings, enabling the aspirant to soar towards the celestial realm of altruism and self-sacrifice.
The term Maqt al-Su (enmity towards miserliness), when juxtaposed with the Quranic phrase Wa man yuqa a-nafsahu faulika humu-l-muflihn (Quran 59:9), has been critically examined for its aggressive semantic undertones. The Quran advocates for the regulation and taming of the nafs (self), likening the spiritual seeker to a compassionate shepherd who guides rather than battles his flock. This critique traces its origins to a historically violent cultural milieu, which has influenced even eminent mystics such as Khwaja Abdullah Ansari.
This harsh linguistic approach acts as a shadow obscuring the illuminating mercy inherent in the Quranic message. Instead of hostility, the seeker must subdue the self and direct it towards good. This perspective aligns closely with the conduct of the Ahl al-Bayt (the Pure Imams), who engaged their adversaries with love and benevolence.
The violent ethos propagated by Umayyad and Abbasid rulers distanced mysticism from mercy and love, polluting it with hostility and aggression. This culture resembles a festering wound upon the Islamic societal body, afflicting even the great mystics. For example, Khwaja Abdullah Ansari, whose spiritual lineage traces back to Imam Ali (peace be upon him), employed the term Maqt, incongruous with the Quranic ethos of mercy.
This influence is akin to a malignant infection inflicted by the scourges of history, demanding a curative intervention. The proposal to establish a metaphorical hospital to treat this malady is an exhortation to reconstruct mystical culture grounded in compassion and kindness rather than violence and enmity.
The inculcation of violence, exemplified by notions such as Maqt al-Su or suffocating the enemy, results in the proliferation of hostility. Such education plants seeds of rancour within the seekers heart, alienating him from love and dignity. For instance, teaching a child to strike an enemy generalises hostility, which may extend even to those closest to him. The spiritual path demands nurturing through love and self-control, not antagonism and violence.
This critique functions as an invitation to cleanse the hearts mirror from the dust of hatred and enmity. The seeker ought to cultivate the flowers of affection within the garden of his soul, carefully avoiding the thorns of aggression.
The enemy sometimes serves as a form of resistance akin to training equipment, motivating the seekers progress towards perfection. For example, advancements in military technology often arise through rivalry with adversaries, while failures in agriculture and economics may stem from lack of competition. The enemy functions as a weight that strengthens the spirits muscles, provided the encounter is marked by love and wisdom rather than enmity and annihilation.
This viewpoint acts as a light dispelling the shadows of enmity. The seeker should harness the presence of the enemy not for destruction, but for growth and refinement.
The critique of the term Maqt al-Su alongside the influence of a violent historical culture directs mysticism back towards the Quranic mercy and the conduct of the Imams. Violent language and the creation of enemies distance the seeker from love and dignity, whereas the enemy may become a means of spiritual perfection. Mysticism must flow like a pure spring, nourished by love and kindness, cleansed from the wounds inflicted by history. This section calls the seeker to reflect upon reforming mystical culture and spiritual education.
The Islamic society is likened to a body wounded by the lashes of historyrulers, caliphs, and colonial powers. These wounds have rendered even saints and scholars hardened and afflicted. The proposal to establish a hospital to heal this condition is a call to reconstruct Islamic culture upon foundations of compassion and mercy. This affliction is comparable to an infection embedded by historical oppression, necessitating profound treatment.
This critique aligns with sociological analyses of Islamic societies, where historical violence has hindered spiritual and social growth and calls for reform by returning to the Imams exemplary conduct.
Hasan Sabbah, emblematic of religious violence (killing with the intention of piety), is criticised for propagating a negative image of Islam that contradicts the conduct of the Imams, who treated even their enemies with kindness. This critique acts as a warning to the seeker to purify mysticism from violence and orient it towards love and dignity.
Hasan Sabbah resembles a fire that, under the guise of religion, has burned the harvest of humanity and tainted Islams reputation globally. Mysticism must act as a cool breeze that extinguishes this fire, replacing it with compassion.
Subsidies, conceived as aid to the impoverished, are interpreted as indicators of economic and cultural weakness. The budget belongs to all and must not be sanctified or obscured under religious pretences (such as attributing it to the Imam Mahdi). This critique serves as an invitation towards self-sufficiency and reform of the economic culture to liberate society from dependency on subsidies.
Sanctifying the budget acts as a veil concealing the truth of cultural poverty. The seeker must move with clarity towards self-reliance and dignity.
A jest by a scholar towards a baker (contrasting halal and haram bread) resulted in offence, as the baker perceived it as an insult. This example demonstrates the necessity for respect and avoidance of offensive humour. Such jest acts like an unintentional blade that wounds the heart and distances the seeker from love.
This critique calls for adherence to propriety and respect within religious circles to prevent broken hearts and foster love instead of insult.
A mystic residing in a corrupt milieu (Jamshid Street) feared the violence of scholars and the righteous, finding the heartfelt repentance of sinners more sincere. This mystic resembled a pure spring flowing amid the swamp of corruption, valuing the honesty of sinners as a precursor to repentance and spiritual progress rather than the hypocrisy and violence of scholars.
This perspective functions as a mirror reflecting the hypocrisy and aggression among scholars and elevates the sincerity of sinners as an essential foundation for repentance and spiritual wayfaring.
Social and historical critiques portray the Islamic society as wounded by the lashes of history, necessitating healing through love and mercy. Religious violence, subsidies, cultural poverty, insulting humour, and hypocrisy among scholars are obstacles distancing mysticism from its truth. The mystic in a corrupt setting, by valuing sinners sincerity, invites the reconstruction of mysticism upon love and dignity. This section guides the seeker towards reforming Islamic culture and returning to the Imams path.
The book Manzil al-Sirn: On Altruism and Its Ranks profoundly elucidates the chapter on altruism, guiding the seeker from egocentrism towards self-sacrifice and sincerity. True altruism manifests under conditions of acute need and is enabled by the three attributes of reverence for rights, detestation of miserliness, and aspiration to noble ethics. The critique of selfish definitions of altruism, the term Maqt al-Su, and the violent historical culture directs mysticism towards Quranic mercy and the Imams conduct. Examples of altruism (such as giving a book or bread in times of need) clarify its distinction from mere charity. Reflection upon the order of these attributes invites contemplation on the logic of the spiritual journey. The enemy, as a catalyst for perfection, and social critiques (subsidies, religious violence, insulting humour) serve as calls to reconstruct mystical culture based on love and mercy. This book functions as a luminous beacon illuminating the path of spiritual wayfaring, guiding the seeker towards the truth of Divine Unity and annihilation in God.
Supervised by Sadegh Khademi
