the Lectures of Nokounam, May his Sanctity be Preserved (Session 326)
The station of altruism, akin to a lofty summit within the mystical path, guides the seeker towards the negation of the self and the sacrifice in deference to both Divine and human rights. This exalted station, meticulously elucidated in the 326th session of Nokounams discourses, portrays altruism as a voluntary and ethical virtue arising from an inclination towards noble morals, the restraint of the base self, and the reverence of Divine and human rights.
In the mystical path, altruism constitutes an existential state wherein the seeker is emancipated from carnal attachments and whose aspiration is directed towards the veneration of the rights of the Truth. As delineated in the lecture, this station signifies the binding of ones endeavour to the Divine Truth and affection for it, such that the seekers heart is inattentive to any other than Him. Altruism is likened to a stream springing forth from the source of revering Divine rights, flowing into the ocean of detachment and freedom. This definition regards altruism not merely as an external act but as an inner transformation that guides the seeker to sever ties with all but the Truth and commit wholly to Divine rights.
Altruism rests upon three fundamental pillars: reverence of rights (tam al-uqq), disdain of avarice (maq al-sha), and inclination towards noble ethics (raghbat f makrim al-akhlq). Reverence of rights serves as the foundation encompassing commitment to Divine and human rights; disdain of avarice functions as a shield protecting the soul from stinginess and selfishness; while inclination towards noble ethics acts as a guiding light leading the seeker towards exalted human virtues. These pillars constitute the rungs of a ladder elevating the seeker from self-centeredness towards altruism and Divine proximity.
Reverence of rights entails honouring both Divine and human entitlements, obliging the seeker to adhere to them. This pillar is akin to the root of a tree from which altruism draws sustenance. Nevertheless, reverence of rights alone is insufficient for actualising altruism, as altruism demands generosity and volition beyond mere legalistic obligations.
Disdain of avarice refers to the control of carnal desires and enmity towards stinginess, which constitutes the principal impediment to altruism. This pillar serves as the bit restraining the unruly self, directing the seeker towards relinquishing ones own rights for others. Mastering avarice paves the way for orientation towards moral virtues and the realisation of altruism.
Inclination towards noble ethics denotes the aspiration towards the highest degrees of moral virtues, such as generosity and compassion. This pillar stands as a summit upon which the seeker, having freed themselves from selfishness, attains perfect altruism. This yearning eradicates carnal desires and fosters readiness to concede ones rights to others.
The commentators exposition places reverence of rights as the principal foundation, followed by disdain of avarice and inclination towards noble ethics. This arrangement resembles a structure whose base is built upon juridical obligations. However, the lecture critiques this ordering, arguing that reverence of rights alone does not culminate in altruism. Rather, altruism is a voluntary virtue emanating from the inclination towards noble ethics and the control of avarice. This critique acts as a beacon illuminating the correct path of spiritual progress.
The lecture posits that inclination towards noble ethics ought to precede other pillars, for this inclination eradicates carnal desires and creates the ground for controlling avarice and revering rights. This yearning is like a breeze that sweeps away the dust of selfishness from the seekers heart, guiding them towards altruism. This ordering presents altruism as the fruit of a moral and voluntary process.
Reverence of rights, conceived as a container of juridical duties, cannot alone realise altruism because altruism requires generosity and volition that transcend obligatory duties. This critique, sharp as a blade, dispels illusions surrounding the concept of altruism and reveals it as an ethical virtue rather than a mere legal duty.
Reverence of rights is not confined solely to Divine rights but also encompasses the rights of fellow human beings. This comprehensiveness resembles a mirror reflecting both Divine and human dimensions. The lecture emphasises that the commentators limitation of rights to the rights of the Truth diminishes this comprehensive notion. Rights include aqq Allh (the right of God), aqq al-ns (the right of people), and even aqq al-nafs (the right of the self), each bearing distinct significance within the mystical path.
The rights of people are, in certain respects, prior to the rights of God due to the needs of individuals and the possibility of their unforgiveness. Divine rights may be pardoned owing to Gods inherent abundance, yet human rights may remain unforgiven because of human necessity. This primacy serves as a caution, urging the seeker to pay particular heed to the rights of fellow beings. For instance, dedicating coins in supplication for Imam Hussain (peace be upon him) pertains to the domain of Divine rights, whereas a servants need for food or clothing falls within the domain of human rights, where altruism manifests more prominently.
The right of the self entails attention to the purification and cultivation of virtues within the soul. This right resembles a seed which, through purification and avoidance of vices, ripens within the seekers being. Mastery over avarice and the inclination towards noble ethics constitute pathways to actualising the right of the self, thereby drawing the seeker nearer to altruism.
The lecture references a hadith attributed to the Divine Address to Prophet Moses (peace be upon him), stating: "Empty your heart for Me and the rights of the creation." This hadith shines like a luminous beacon elucidating the paramount importance of focusing the heart on God alongside the rights of His servants. The addition of "wa Huquq al-Khalq" underscores the comprehensiveness of rights and their inseparable connection with altruism.
The lecture highlights divergences in manuscript versions of this hadith and critiques certain renditions that separate or connect "wa Huquq al-Khalq" differently to the phrase "Farigh Qalbaka Li." The connected version, which considers the rights of creation as an integral component of the Divine injunction, aligns more harmoniously with the concept of altruism. This critique functions as a rigorous scholarly enquiry that distinguishes authentic meaning from textual corruptions.
يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ وَأُمِّهِ وَأَبِيهِ وَصَاحِبَتِهِ وَبَنِيهِ
Translation : The Day when a person will flee from his brother, and his mother, and his father, and his spouse, and his children. (Holy Quran, Surah Abasa, verses 34-36)
This verse employs vivid imagery depicting the Day of Resurrection, thereby emphasising the critical importance of fulfilling the rights of the people. On that Day, a human being flees even from the closest of kin due to outstanding debts, illustrating the profound gravity of Haqq al-Nas (the rights of others).
The lecture enumerates the hierarchy of creditors on the Day of Resurrection as brother, mother, father, spouse, and children, stressing the peril of incurring debts to them. This sequence serves as a schematic representation delineating the emotional proximity and corresponding responsibilities toward these relations. The brother appears foremost, due to closeness and possible rivalry, while children are mentioned last, reflective of their profound emotional bond.
Aversion of the self (shahh al-nafs), regarded as a major moral vice, constitutes the principal barrier to altruism. This vice functions as a dam, obstructing the flow of altruism within the seekers inner being. Mastery over this aversion, through conquering selfishness and the desire to preserve personal interests, directs the seeker toward relinquishing ones own rights in favour of others.
The inclination towards moral excellence acts as the primary motivator of altruism. It liberates the seeker from base desires and propels them towards sublime human virtues. This inclination is akin to a blossoming flower in the garden of self-purification, whose fragrance diffuses the spirit of altruism throughout the seekers soul.
Morality, defined as the regulation of base desires and acquisition of general virtues, differs from moral excellence, which encompasses the highest degrees of virtues. This distinction resembles gradations of light emanating from the illumination of morality to the radiant brilliance of moral excellence. The seeker attains morality through controlling the aversion of the self and reaches complete altruism through the yearning for moral excellence.
The commentators restriction of rights solely to Huquq al-Haqq (the rights due to God) diminishes the comprehensive scope of the concept of rights. The lecture stresses that rights encompass Haqq Allah (right of God), Haqq al-Nas (right of people), and Haqq al-Nafs (right of the self). Narrowing the term to a single dimension contradicts the very nature of altruism. This critique serves as a reflective mirror, returning the full breadth of rights against the commentators distortions.
The employment of the term Muqt al-Shahhdenoting enmity towards miserlinesshas been critically examined, with the suggestion to replace it with the control of aversion of the self. This critique functions as a refreshing breeze, clearing away the harshness from the notion of altruism and steering it towards self-purification.
The commentators emphasis on Tazm al-Huquq as the foundation of altruism reduces it to a legalistic obligation. The lecture rebukes this perspective, affirming altruism as a voluntary virtue emanating from the yearning for moral excellence. This critique acts as a key that unlocks the doors of the true nature of altruism.
The station of altruism within the spiritual stages of the traveller (manzil al-sirin) functions as a gateway guiding the seeker from selfishness toward the relinquishment of ones rights to others. This station, founded upon three pillarsveneration of rights, control of aversion of the self, and yearning for moral excellencecharts the course of the spiritual journey from juridical obligations to voluntary virtues. The critique of the commentators proposed sequence and the emphasis on prioritising the yearning for moral excellence elevate altruism as the outcome of an ethical and inward process. Quranic verses such as Yawm Yafurru al-Maru min Akhihi and the hadith "Farigh Qalbaka Li wa Huquq al-Khalq" accentuate the significance of the rights of people and their intrinsic connection with altruism. The rights of others, due to the needs of servants, in some respects precede the rights of God and call for particular attention from the seeker. The critique of the commentators views, underscoring the comprehensiveness of rights and self-purification, presents altruism as a virtue blossoming in the light of moral excellence and control over the aversion of the self. This treatise, grounded in the lectures of Nekounam , offers practical methodologies for actualising altruism and directs the seeker toward self-purification and divine proximity.
Supervised by: Sadegh Khademi