of Nokounam, May His Soul Rest in Peace (Session 328)
The Bab al-Ithar (Chapter of Altruism) constitutes one of the eminent stations within the mystical path of Khwaja Abdullah Ansari in his venerable treatise Manzil al-Sirn. It is dedicated to the exalted rank of Itharthe preference of divine satisfaction over the gratification of others. Situated within the fourth section of the work, which focuses on ethical deliberations, this station invites the seeker, from a monotheistic perspective, towards the annihilation in the pleasure of God (fana fi rida Allah) and liberation from the ego and otherness.
The present lecture, the 328th session of Nokounam , offers a critical and profound exposition of the second degree of altruism, juxtaposing the commentators interpretation against the balanced viewpoint of the Khwaja himself. The text employs rich metaphors such as a journey through the garden of gnosis and the refinement of the soul in the furnace of trial, thereby nurturing the conceptual understanding while rigorously avoiding redundancy and oversimplification.
The chapter of altruism is located within the fourth division of Manzil al-Sirn, which concerns ethics, and represents one of the highest stations on the mystical journey. Within this mystical system, altruism manifests in two degrees:
The second degree, which constitutes the focal point of the present lecture, elevates altruism from the psychological to the ontological plane, wherein the seeker seeks nothing beyond the satisfaction of God and attains emancipation from selfhood and otherness. Khwaja Abdullah Ansari defines this station with dignified and monotheistic phrasing: Ithar rida Allah taala ala rida ghayrih
that is, the choice of Gods satisfaction over that of others, even if accompanied by great trials and tribulations.
The commentator of Manzil al-Sirn, in interpreting the phrase He chooses that which is in it the satisfaction of God, even if the world becomes displeased with him
, construes altruism as the choice of Gods satisfaction even when opposed by the entire cosmos. Rather than guiding the seeker to the tranquillity of divine unity, this interpretation propels one toward unrest and confrontation with the world. Nokounam deems this viewpoint harsh, impulsive, and pathologicalrooted in the violent culture propagated by the monarchs and caliphs of both Arab and non-Arab realms.
Such a culture has estranged mysticism from the mercy and compassion exemplified in the conduct of the Prophets and Imams, steering it instead toward psychological disturbance and turmoil. Khwaja, as a consummate mystic, elucidates altruism with a balanced and monotheistic perspective, whereas the commentatorunduly influenced by a violent societal contextinterprets it as confrontation with the cosmos. This divergence stems from the fundamental distinction between the arif (mystic) and the alim (scholar): the former grounded in experiential gnosis and spiritual practice, the latter often erudite yet potentially lacking mystical experience. Consequently, the commentators violent cultural milieu biases his understanding, leading to fanaticism and crisis.
Even if the world is displeased with him
The phrase even if the world is displeased with him
, interpreted by the commentator as opposition from the entire cosmos to the seeker, is regarded by Nokounam as both pathological and illogical. Such an interpretation implies conflict with all creationfrom angels to plantsmany of which themselves manifest Gods satisfaction. The companions of the Prophets, such as Ammar, Salman, Abu Dharr, and Miqdad, exemplify those aligned with Gods pleasure and in harmony with the Prophets rather than in opposition.
This interpretation stands at odds with Quranic logic, which views God as the Lord of the worlds whose mercy encompasses all things (My mercy extends over all things, Surah Al-Araf, 7:156). Divine satisfaction is accompanied by love and guidance, not enmity toward creation.
Nokounam attributes the violence inherent in the commentators interpretation to the cultural legacy of monarchs and caliphsboth Arab and non-Arabwhose influence pervaded religious domains and afflicted mysticism. This legacy promulgated pernicious doctrines such as waging war against the world, thereby inflicting social violence and deep wounds. Historical violencefrom royal whips to colonial dominationhas rendered the Islamic society psychologically afflicted and unrestful. This malaise manifests in quotidian behaviour, from familial disputes over trivial sums to harsh attitudes of clerics towards the people, undermining social cohesion.
To remedy this affliction, the establishment of a hospital for the scholars has been proposed, wherein ninety-five percent require inpatient care and five percent outpatient treatment. This metaphor highlights the imperative of cultural and spiritual reform in the Islamic society, commencing with the scholars themselves. Mysticism, as a subtle science, must return to mercy and compassion akin to the conduct of the Imams and avoid violence.
The commentators assertion that the Prophets and their followers waged war against the entire world for the sake of Gods satisfaction constitutes a slander. Nokounam considers this claim inconsistent with the Prophets conduct, which involved confrontation not with the general populace but rather with the leaders of disbeliefthat is, the arrogant oppressors and opportunists. Ordinary people, such as Abu Dharr, Salman, and Ammar, aligned themselves with the Prophets and embodied divine satisfaction. The Prophets message, as exemplified by Prophet Muhammads statement Say, there is no god but God, and you shall prosper
, was grounded in guidance and love, not enmity with the world.
Some Prophets, such as Noahaccused of invoking Lord, leave not upon the earth any dweller of the disbelievers
(Surah Nuh, 71:26)have been mischaracterised as violent. However, these instances represent moments of extreme hardship or personal grief (e.g., loss of a child) rather than normative prophetic conduct. Generally, the Prophets called to guidance and mercy, as Jesus (peace be upon him) prayed: O God, guide Your servants as You will.
The Imams, particularly Amir al-Muminin (Ali), provide exalted examples of love and compassion. They even aided their enemies and rulers, as narrated: Were it not for Ali, Umar would have perished.
This conduct is fundamentally incompatible with the harsh interpretation of the commentator. The Imams sincerely and kindly guided even their opponents and refrained from destruction. Such gentleness and love must serve as a paradigm for scholars and seekers to liberate society from violence.
God subjects His saints to trials through their enemies so that:
This trial acts as a furnace refining gold from impurities, leading the seeker to existential perfection. The Prophets and saints did not contend with the general populace but opposed the leaders of disbelief, a small, arrogant minority. Most people, termed nas (the people) in the Quran (Surah Al-Baqarah, 2:13), sided with the Prophets, while the foolish and the leaders of disbelief were the minority.
Violence in the conduct of some scholarssuch as quarrels over trivial sumshas led to public cynicism towards religion. Nokounam illustrates this with the parable of a mystic residing in Jamshid Street (a centre of corruption), who found more sincerity and supplication among sinners than hypocrisy among some scholars. This mystic feared the violence of the righteous and scholars but discovered love and entreaty amidst the sinners. This parable underscores the imperative of returning to love and compassion.
Violence in religious educationsuch as labelling others as infidelshas alienated people from faith and negatively impacted social institutions like marriage. Scholars must exemplify gentleness and generosity, as exhorted in the Quran: And exhort one another to patience and exhort one another to mercy
(Surah Al-Balad, 90:17). Harsh conduct diminishes trust in religion, whereas love strengthens intimacy and purity.
Nokounam emphatically calls for a return to love and compassion akin to the conduct of the Prophets and Imams. This entails:
True altruismchoosing Gods satisfaction above allleads not to conflict but to love and harmony with creation. This altruism fosters social cohesion, peace, and spiritual perfection.
Altruism is not a war against the world; it is the highest station of love and mercy, whereby the soul is freed from egoism and united in divine satisfaction.
The Bab al-Ithar invites the seeker to transcend selfhood and otherness, embracing the highest station of divine love and satisfaction. This station should be understood through the balanced, merciful lens of Khwaja Abdullah Ansari, not through the violent, pathological lens of cultural fanaticism. The journey to God is one of love, compassion, and patient endurancequalities exemplified by the Prophets and Imams and urgently required in contemporary Islamic society.
May the seekers of truth be guided beyond fanaticism to the luminous path of mercy and unity.
