of Nokounam, may his sanctity be revered (Session 336)
Preface
Within the vast expanse of Islamic mysticism, the spiritual journey towards human perfection is a voyage traversing the pathways of tazkiyah al-nafs (purification of the soul) and cultivation of ethical virtues. The discourses of Nokounam, may his sanctity be revered, centred upon Manzil al-Sirn, delineate a profound and lucid cartography for this transcendental expedition. This treatise, drawing upon the content of the three hundred and thirty-sixth session, elucidates the concept of Ishrat (peaceful living) alongside the three foundational principles of ilm (knowledge), jd (generosity), and abr (patience), which, like stars in the firmament of spiritual progression, guide the seeker. These principles serve not merely as directives for living within the realm of serenity and intimacy, but as an invitation to re-examine social and religious conduct inspired by the exemplary conduct of the Ahl al-Bayt, peace be upon them.
Part One: Ishrat The Sublime Station of Peaceful Coexistence
The notion of Ishrat, akin to a clear spring within Islamic mysticism, signifies a mode of peaceful living and coexistence grounded in purity, intimacy, and tolerance. This station elevates humanity beyond the carnal and instinctual nature, which at times inclines towards ferocity and violence, towards ethical and mystical perfection. Contrary to animalistic existencewhere beings may seek each others annihilationhuman Ishrat, intertwined with the mystical character, calls for gentleness, generosity, and abstention from inflicting harm. This concept is emphasised within seminal Islamic texts, such as Ul al-Kf, notably in the chapters addressing al-Ishr and al-ayt.
Key Insight:
Ishrat is a mystical station guiding man from bestial instincts towards ethical perfection. By nurturing the mystical character, it culminates in peaceful coexistence founded upon purity and intimacy.
Philosophical Analysis of Ishrat in Islamic Thought
The concept of Ishrat aligns with Islamic philosophical perspectives such as Mulla Sadras doctrine of self-purification. In his works, Mulla Sadra posits that the ultimate goal of man is attainment of the Insn Kmil (Perfect Human), wherein the soul transcends material attachments and progresses towards spiritual perfections. Within this framework, Ishrat can be viewed as a bridge linking the instinctual nature with divine perfection. It also bears resemblance to Aristotelian virtue ethics, albeit grounded firmly within Islamic mystical and theological teachings.
Part Two: Three Fundamental Principles for Attaining Ishrat
To reach the station of Ishrat, three cardinal attributes are introduced: badhl al-jd (generosity), kaff al-adha (abstention from harming others), and taammul al-adha (endurance of harm). These triadic pillars erect the edifice of peaceful living.
Badhl al-Jd: The Fountain of Generosity
Badhl al-jd, denoting generosity, transcends mere material giving. This virtue encompasses love, joy, gentleness, and self-sacrifice towards others. Generosity liberates man from egocentrism and stinginess, directing him towards altruism. Nokounam, may his sanctity be revered, stresses this principle as an invitation to live magnanimously and with munificencenot solely materially but also in the expression of affection and intimacy.
Kaff al-Adha: Refraining from Harm
Refraining from harming others is a principle resonant with the noble prophetic tradition:
The Muslim is the one from whose hand and tongue the Muslims are safe.
This precept deters one from any harmful speech or action, steering one towards behaviours that foster peace and tranquillity within society.
Taammul al-Adha: The Apex of Ethical Virtue
Endurance of harm, as the zenith of ethical conduct, demands profound patience and deep epistemic insight. This virtue elevates man to a station where he responds to evil with good, refraining from revenge or instinctual reactions. This lofty station finds luminous exemplification in the conduct of the Ahl al-Bayt, peace be upon them, notably in the behaviour of Amir al-Muminn, peace be upon him.
Key Insight:
Badhl al-Jd, Kaff al-Adha, and Taammul al-Adha constitute the triad pillars of Ishrat, guiding man from self-centredness to altruism, from harm to peace, and from vengeance to patience.
In summary, these three principleslike jewels set in the crown of mystical progressionguide the seeker towards a life of peaceful coexistence. They are ethical virtues as well as practical pathways to cultivating a society suffused with purity and intimacy, inspired by the conduct of the Ahl al-Bayt.
Part Three: The Conduct of the Ahl al-Bayt, a Paradigm for Ishrat
The exemplary conduct of the Ahl al-Bayt, peace be upon them, serves as a crystalline mirror reflecting the practical embodiment of the principles of Ishrat. Nokounam, may his sanctity be revered, cites the behaviour of Amir al-Muminn and his noble sons, Hasan and Husayn, peace be upon them, as tangible exemplars of generosity and endurance of harm. For instance, during times of illness and need, Amir al-Muminn generously shared his milk with his adversaries and exercised patience in the face of oppression. This conduct not only manifests altruism and generosity but also portrays the upbringing of his children, who treated others with respect and refrained from violence.
Analytical Reflection on the Practical Conduct of the Ahl al-Bayt
These examples epitomise the profound link between mystical progress and ethical praxis. Amir al-Muminns act of sharing milk with the enemy exemplifies altruism and endurance beyond instinctual retaliation, prioritising the welfare of others. This ethos is mirrored in the upbringing of Hasan and Husayn, peace be upon them, who consistently interacted with enemies respectfully and non-violently. Such conduct provides a practical model for realising Ishrat within the social milieu and underscores the significance of ethical training in mystical progression.
Key Insight:
The conduct of the Ahl al-Bayt is a radiant beacon, offering practical guidance towards the realisation of Ishrat through altruism, patience, and avoidance of violence, thereby guiding man to ethical perfection.
In sum, the Ahl al-Bayts conduct constitutes an inexhaustible treasury of practical models for peaceful living, showcasing virtues and serving as a guide for soul cultivation and community construction based upon purity and intimacy.
Part Four: A Critique of Contemporary Social and Religious Conduct
Nokounam, may his sanctity be revered, undertakes a critical examination of the austere and unaffectionate behaviours prevalent among scholars and within religious society. He draws attention to the absence of expressed affection and embraces among the students of Feyzieh Seminary and the non-intimate demeanour in sacred precincts such as the shrine of Lady Masoumeh, peace be upon her, stressing the imperative return to authentic Islamic values. This critique stems from deviations from the principles of Ishrat and mystical ethics, which hinder the actualisation of peaceful living.
Analysis of Socio-Religious Malaises
This critique unveils a profound social and religious malaise: the absence of love, intimacy, and affection among scholars, akin to a dark shadow impeding the fruition of Ishrat. Such behaviours, often accompanied by rigid and inhumane judgments, diverge markedly from the conduct of the Ahl al-Bayt. For an academic audience, this critique resonates with sociological theories of religious solidarity, such as Durkheims views on social cohesion. The emphasis on love and intimacy as cohesive social elements highlights the necessity to reconstruct human relations.
Key Insight:
The lack of love and intimacy in social and religious relationships constitutes a barrier to realising Ishrat, necessitating a return to the conduct of the Ahl al-Bayt and the cultivation of ethical virtues.
This critique of unaffectionate and rigid behaviours within the religious community calls for a re-examination of human relations. By emphasising love and purity, it offers a path towards Ishrat and peaceful coexistence.
Part Five: The Role of Knowledge, Generosity, and Patience in Mystical Conduct
To achieve the triad of badhl al-jd, kaff al-adha, and taammul al-adha, three other foundational attributes are introduced: ilm (knowledge), jd (generosity), and abr (patience). These three qualities, like wings, enable the seeker to soar towards the station of Ishrat.
Ilm: The Guiding Light of the Path
Ilm functions as a luminous beacon, guiding the seeker in discerning the appropriate circumstances for ethical actions. Knowledge empowers man to know when to be generous, when to endure patiently, and when to exercise discipline. Absent knowledge, human deeds risk wastefulness or error. Nokounam, may his sanctity be revered, asserts the indispensability of knowledge not only in religious sciences but also in understanding the self and others.
Jd and abr: Practical Manifestations of Ethical Wisdom
While jd ensures generosity in both material and spiritual realms, abr grounds patience as the foundation for enduring hardship without succumbing to despair or anger. These virtues, synergised with knowledge, actualise the triad of peaceful conduct.
Key Insight:
Ilm, jd, and abr form a tripod of essential qualities, equipping the seeker with wisdom and virtues to attain Ishrat.
Ultimately, knowledge, generosity, and patience converge to form the dynamic apparatus propelling the soul towards mystical and ethical perfection, crystallising the principles of peaceful living.
Conclusion
The profound teachings encapsulated in Nokounams discourse on Manzil al-Sirn reveal a comprehensive vision of the spiritual journey towards Ishrat. This stationembodied by peaceful living, generosity, patience, and avoidance of harmis rooted in the sacred conduct of the Ahl al-Bayt and fortified by the triad of knowledge, generosity, and patience. The treatise further critiques contemporary social and religious conduct, highlighting the pressing need for returning to love and intimacy in human relations.
This synthesis invites scholars and practitioners alike to reconsider their spiritual and social lives, encouraging the integration of mystical ethics with daily interactions. In so doing, the sacred path of the traveller (Sir) is illuminated by the enduring light of peace and purity.
Summary and Critical Reflections on Sections 815
Section 8: The Virtue of Enduring Harm
Endurance of harm, akin to a radiant jewel, elevates the individual to the pinnacle of moral perfection. This virtue, forged through the union of patience and knowledge, provides a pathway towards the realization of ishrat (spiritual delight).
Section 9: A Critique of Material Valuation of Charity
Nokounam, , adopts a critical perspective on the material quantification of charity and virtuous deeds. Employing examples such as the monetary valuation of a years prayers or fasting at negligible sums, he underscores how this approach diminishes the spiritual essence inherent in these acts.
This critique highlights a socio-religious cultural malaise wherein spiritual practices are reduced to mere material commodities. Illustrations such as exchanging a house for a single prayer reveal the distortion of the intrinsic worth of charity. This discourse aligns with religious economic theories and sociological analyses of value systems, emphasizing the imperative to revert to authentic Islamic values.
The material valuation of charity transforms a spiritual gem into a trivial commodity, necessitating a profound reconsideration of authentic Islamic values.
The critique of material valuation calls for the reconstruction of spiritual values within society, offering a conduit for the actualisation of ishrat through charity and virtuous deeds.
Section 10: Generosity and Altruism in Social Relations
Generosity and altruism, like twin wings, enable the individuals ascent towards ishrat within social relations. Nokounam, , through examples such as donating houses or food to the needy, accentuates the critical role these virtues play in fostering peaceful coexistence.
Generosity transcends material giving to encompass self-sacrifice and prioritising others needs. Instances such as feeding workers or gifting property to the impoverished concretise this concept. This perspective resonates with the notion of altruism in mystical texts, notably Al-Ghazalis Kimya-ye Sa'adat, and parallels social psychology theories of prosocial behaviour.
Generosity and altruism cleanse the human heart from egocentrism like a pure spring, guiding it towards harmonious coexistence.
Generosity and altruism, as invaluable treasures, guide social relations towards purity and intimacy, providing a means to actualise ishrat and nurture a community suffused with love.
Section 11: Critique of Oppressive Behaviours in Social Relations
The discourse interprets the hadith Al-Muslim man salim al-Muslimun min yadehi wa lisanihi emphasising that social harm predominantly stems from the powerful (hand) and the learned (tongue). This interpretation acts as a key unveiling the social maladies and underscores the responsibility of religious and political elites.
This critique addresses a socio-ethical affliction wherein human relations suffer under selfishness and injustice. Examples such as inadequate wages or forced hunger among workers illustrate the urgent need for justice and fairness. This section aligns closely with social justice theories.
Oppressive behaviours act as barriers to ishrat, obstructing the realisation of a just and peaceful society.
The critique of oppressive behaviours summons an imperative for justice and equity in social relations, thus facilitating the realisation of ishrat.
Section 12: Practical Conduct as a Means for Moral Education
Practical conduct, like a radiant torch, guides moral education and the attainment of ishrat. Nokounam, , through personal examples such as feeding workers during Ramadan, illustrates how tangible actions can lead to ethical transformation in others.
Practical conduct serves as a crucial pedagogical tool in conveying ethical values. Actions such as providing food and facilities to labourers demonstrate the profound impact of lived behaviours in nurturing souls. This section aligns with social learning theories, notably Banduras framework.
Practical conduct functions as a mirror reflecting ethical values to others, thereby facilitating the attainment of ishrat.
Practical conduct provides a pathway for moral education and the actualisation of ishrat, presenting a model for ethical and social transformation.
Section 13: Critique of Rigid and Inhumane Behaviours among the Ulama
Nokounam adopts a critical stance on rigid and inhumane behaviours among the religious scholars, such as refraining from sincere social interaction or imposing rulings without consideration of circumstances.
This critique exposes a deviation in religious conduct wherein scholars distance themselves from the people, favouring rigid behaviours over compassion. This section correlates with Weberian theories of religious bureaucracy and advocates a return to the conduct of the Ahl al-Bayt (peace be upon them).
Rigid and inhumane behaviours among the ulama constitute an impediment to ishrat, necessitating a return to compassion and intimacy.
The critique of rigidity calls for reconstructing religious relations based on affection and sincerity, thereby offering a route towards ishrat in religious society.
Section 14: The Role of Power and Speech in Causing Social Harm
Nokounams exegesis of the noble hadith Al-Muslim man salim al-Muslimun min yadehi wa lisanihi accentuates that social harm predominantly originates from the powerful (hand) and the scholars (tongue).
This interpretation offers a profound psycho-social insight. The powerful and the scholars, by virtue of their influence, may inflict harm upon others through actions and speech. This section resonates with Foucaults theories of power and underscores the accountability of elites.
Social harm principally emerges from the powerful and the learned, rendering their responsibility vital for the realisation of ishrat.
Emphasising the role of power and speech in social harm, this section calls for the responsible conduct of religious and political elites towards a just and harmonious society.
Section 15: Altruism and Detachment from Desires (Fatm al-Nafs)
Nokounam stresses the concept of fatm al-nafs an al-mashtahiyyat (the detachment of the self from desires) and introduces altruism as an exalted virtue.
Fatm al-nafs, signifying liberation from material attachments, holds a pivotal position in mystical literature. Narratives such as that of Pouria-ye Vali depict altruism as a luminous jewel. This section aligns with positive psychologys theories of altruism.
Altruism and fatm al-nafs emancipate the individual from material attachments, guiding towards ishrat and moral perfection.
Altruism and detachment function as twin wings, enabling the individuals flight towards ethical perfection and ishrat, thereby fostering a society replete with purity and intimacy.
The discourses of Nokounam, , serve as a profound map delineating the mystical path and the attainment of ishrat. Ishrat, like a clear spring, originates from three fundamental principles: knowledge, generosity, and patience, guiding humanity from base animalistic instincts towards ethical perfection. The conduct of the Ahl al-Bayt (peace be upon them), critiques of social and religious behaviours, and the emphasis on knowledge, altruism, and patience collectively offer a guide to constructing a society imbued with purity and intimacy. This work, by elucidating these concepts, constitutes an invaluable resource for scholars and students of Islamic mysticism and ethics. Under the supervision of Sadegh Khademi
