the lectures of Nekounam, may his sacred spirit be sanctified (Session 374)
This treatise constitutes a methodical and scholarly rearticulation of Lecture Number 374 from the series entitled Manzil al-Sirn, which is dedicated to explicating the concept of expansion as the pinnacle of moral virtues in the trajectory of mystical progression and spiritual wayfaring. Through profound and analytical engagement with mystical texts and the Quranic revelations, this work offers a dual-dimensional redefinition of expansion in its ethical and ontological aspects, while critically examining erroneous interpretations and presenting a novel, systematic approach.
Manzil al-Sirn, a monumental composition within Islamic mysticism, categorises the stages of spiritual wayfaring into distinct chapters, among which the section on akhlaq (moral virtues) stands as one of the most crucial. Within this domain, expansion occupies the terminal station, succeeding virtues such as patience, contentment, gratitude, modesty, sincerity, altruism, humility, disposition, and chivalry. This station represents a summit, attained only after traversing the arduous valleys of preceding virtues, wherein the wayfarer engages with both creation and the Creator with openness and liberality.
The hierarchical order is akin to a tree whose roots begin with patience and whose branches extend through the various moral virtues until culminating in the fruit of expansion. Expansion is not merely the zenith of character traits but serves as a bridge guiding the wayfarer towards the foundational stages (usul) such as determination and certainty, and further towards the ultimate stages (awadiyyah) of spiritual journeying. Contrary to mechanics, where the chassis forms the foundational frame upon which components like the horn and lights are mounted, in mysticism the journey commences from the outward components (such as patience and contentment) and culminates in the chassis of principles, symbolising the wayfarers growth from a fragile bud to a steadfast trunk.
The lecture utilises the metaphor of the chassis in mechanics to elucidate the essential difference between mechanical and mystical processes. In mechanics, the chassisa firm foundationis constructed first, upon which other parts are assembled. Conversely, in mysticism, the wayfarer initiates from outward virtues such as patience and contentment and gradually arrives at the chassis of principles. This process resembles the growth of a tree, developing organically from a delicate shoot into a robust trunk, devoid of any mechanical segmentation.
This metaphor accentuates the dynamic and organic nature of mystical wayfaring. Unlike mechanical components that remain distinct and separable (iron chassis, glass windshield, sheet metal panels), the stages of the mystical journey integrate progressively and holistically. Expansion, as the concluding station of virtues, presupposes the acquisition of prerequisite ethical traits; without them, it is akin to a building devoid of a chassis, inevitably prone to collapse.
Expansion is defined across three tiers: moral expansion (pertaining to interaction with creation), ontological expansion (pertaining to relation with the Divine), and the ultimate truth of expansion which encompasses both dimensions. Moral expansion denotes openness and liberality in dealings with others, whereas ontological expansion signifies spiritual emancipation before God and freedom from material attachments. The truth of expansion is the synthesis of these two, leading the wayfarer to consummate perfection, like a light radiating from the heart towards both creation and the Creator.
Moral expansion is characterised by the absence of separation from others due to selfish stinginess (annan al nafsik) or greed for personal gratification (shaan al aik). The wayfarer must behave with generosity and openness towards the people of God, imparting their own goodwhether knowledge, wealth, or spiritual stateto them. This state resembles a garden whose fruits are freely offered without selfish reservation.
Moral expansion culminates in the concept of wa-tastarsilu lahum f falik (freely and unstintingly bestowing ones bounty upon others). Istirsl denotes unconditional generosity whereby the wayfarer imparts all material and spiritual possessionsknowledge, wealth, or spiritual statesto others. This attribute resembles pouring crystal-clear water from a vessel that never empties, perpetually replenished by the spring of sincerity.
The lecture recounts an anecdote of a wayfarer who visited a mystic intending to give all his possessions (money, car, clothing) away. The mystic, however, who had confined himself to theoretical study and eschewed practical generosity, refused this offering, clinging instead to his antique books. This episode reflects the harm caused by attachment to materialities and intellectual isolation.
Moral expansion is contingent upon two essential conditions: wa-al-ilmu qim (steadfast knowledge) and wa-shuhduka al-man dim (perpetual spiritual witnessing). Steadfast knowledge implies unwavering adherence to sound intellect and unadulterated Shariah, while perpetual witnessing refers to the continual spiritual connection with God. These two conditions serve as the pillars that uphold the edifice of expansion.
The lecture emphasises that expansion must not be performative or transient, like actors feigning faith while inwardly devoid of belief. True expansion is enduring and born of sincerity, like a light shining continuously rather than a flame that flickers briefly.
The lecture delivers a candid critique regarding the inappropriate selection of Quranic verses by Khwajah Abdullah Ansari and his commentators in their explications of expansion. These selections appear akin to random divination, neglecting the contextual and semantic coherence of the verses, which has resulted in a distortion of the concept of expansion. For instance, certain commentators mistakenly attribute verses more aligned with majesty or estrangement to the notion of expansion.
This critique underscores the imperative for rigorous hermeneutical methodology in interpreting religious and mystical texts. The Quran resembles a vast ocean, each wave flowing within a contextual and semantic substratum; inappropriate extraction of verses is comparable to severing a wave from this ocean, thereby distorting its essence. The lecture advances corrective measures by proposing verses appropriately aligned with both moral and ontological expansion.
Employing a satirical example, the lecture describes a person who arbitrarily opened the Quran and named his children after the suras encountered, such as Midah or Baqarah, highlighting the pitfalls of unmethodical use of the Quranic text. This anecdote acts as a mirror reflecting the folly of divinatory approaches to textual usage. The Quran, as a guide, demands diligent study and systematic interpretation, not superficial or random referencing.
This critique accentuates the necessity of reverence for the Quran and the application of scientific hermeneutics. Random selection of verses is tantamount to cutting a branch from the tree of knowledge, which, without roots, withers and fails to bear fruit.
The lecture presents a tangible example of expansion of character through the figure of a devout official prior to the revolution. This individual, who inscribed upon his door the words Entry without hijab is prohibited
, embraced simplicity and piety, deliberately refraining from using a personal automobile to avoid any potential injustice. Such conduct appears as a pristine spring, originating from the heart of faith, flowing outward to benefit humanity.
During a journey to Tehran, this official intervened in defence of seminarians who faced disrespect from a driver; with resolute authority, he reprimanded the offender. This episode functions as a mirror reflecting expansion of character manifested through the defence of religious values and protection of the oppressed.
The concept of expansion is intrinsically challenging; it is likened to constructing a room without a chassis (framework), to which the chassisrepresenting foundational principlesmust be subsequently appended. This metaphor underscores the complexity and necessity of acquiring essential ethical prerequisites to attain expansion. Without firm foundations of patience, contentment, and other virtues, the seeker cannot reach this pinnacle; the structure collapses without a solid base.
The lecture emphasises that spiritual progression, analogous to the gradual growth of a tree, requires perseverance and endurance. A seeker aware of the journeys hardships from the outset might be deterred, yet by taking incremental steps, maturation occurs, eventually culminating in expansion.
Drawing upon a narration from Imam Jafar al-diq (alayhi al-salm), the lecture accentuates the criticality of brotherhood and generosity in expansion of character. The Imam stated: if a person possesses two garments while another has none, one should give a garment to the other. When his student remarked that such a person does not exist, the Imam responded with sorrow: Fayna al-ukhuwwa? (Where is brotherhood?)
This narration serves as a key that unlocks the door to expansion of character, stressing the indispensability of empathy and charity.
This account resembles a light that dispels the darkness of selfishness and miserliness. Expansion of character manifests in acts of benevolence toward the needy and active societal engagement; its absence signifies a lack of fraternity and brotherhood.
The lecture references a scholar who, having distributed all his wealth to others, passed away indebted. This figure metaphorically embodies a sun that radiates unconditional generosity to the community, whose debt was eventually settled by another after his demise. The episode highlights the paramount importance of magnanimity and selflessness in expansion.
This exemplar functions as a mirror revealing the grandeur of expansion of character. By imparting goodness to others, the seeker attains not only moral perfection but also nearness to the Divine.
The lecture critiques a mystic who regarded his antique books as inviolable treasures, refusing to part with them. Such conduct is incongruous with expansion, which necessitates liberation from attachments and unconditional generosity. This incident serves as a cautionary admonition liberating the seeker from the chains of materialism.
Attachment to physical objects, such as antique books, is akin to a shackle restraining the seeker from soaring toward expansion. Expansion of character manifests in relinquishment and emancipation from egocentrism.
Expansion must neither be performative nor transient, akin to actors portraying believers while inwardly lacking faith. The lecture recounts a midnight test, underscoring the necessity for the persistence of expansion. If the seeker responds with anger to a disruptive midnight call, expansion is absent, comparable to a flame extinguished by the wind.
This trial functions as a touchstone assessing the sincerity and steadfastness of the seeker. Genuine expansion perseveres invariably, even during difficult and unforeseen moments, flowing from the heart of faith.
The lecture illustrates the absence of expansion with two concrete examples. First, a student knocking on what was presumed a schools door at midnight was met with abusive anger, revealing the hosts lack of expansion; this behaviour resembled a storm that agitates rather than a breeze that gently opens the spirit.
Secondly, a pilgrim who gave money to a religious authority but received insults accusing him of supporting oppression exemplifies another manifestation of absent expansion. This conduct functions as a mirror exposing incompatibility with openness and gratitude. Expansion of character manifests in respect for others, even amid disagreement.
The lecture critiques the use of Sads verse (When a limb aches, the whole body suffers) at the United Nations, highlighting the exploitation of humane concepts for unethical purposes. This organisation, rather than aiding the people, serves the interests of the powerful, resembling a stable that manipulates noble slogans to deceive the masses.
This critique underscores the importance of sincerity in expansion of character. Expansion is expressed through selfless service to humanity, not through the exploitation of humanitarian slogans for personal gain. The poem is akin to a flower blossoming in the garden of truth, but in the hands of the powerful, it becomes a tool of deception.
Expansion of character is defined by two characteristics: tasahum bi-khulqik
(generosity of disposition toward people) and tadahum bi-tawik
(letting go of oneself before the community). These qualities are like two wings that enable the seeker to soar towards benevolent interaction with others. Generosity appears in noble and flexible behaviour, while relinquishing the self entails abandoning egocentrism and embracing others.
These traits instruct the seeker to dwell among the people, to bear their sorrows, and to impart goodness to them, much like a spring that abundantly quenches all through generosity.
Expansion, as the summit of moral virtues, guides the seeker from self-centeredness toward service to humanity. This virtue is characterised by openness, generous overflow, and continual spiritual insight, necessitating firm knowledge and perpetual vision. The lecture, by critiquing erroneous interpretations and presenting appropriate Quranic verses, redefines expansion in its dual dimensions: character and truthfulness, as a light radiating from the seekers heart towards both creation and Creator.
Concrete examplesfrom the faithful official to the indebted scholardemonstrate the practical manifestation of expansion in everyday life. These behaviours serve as mirrors reflecting the grandeur of expansion of character in simplicity, piety, and unconditional generosity.
Manzil al-Sirn, in lecture number 374, provides an analytical and critical approach to explicate the concept of expansion as the pinnacle of moral virtues. This work critiques improper selection of verses and traditional interpretations, redefining expansion within three tiers: character, truth, and the essence of expansion itself, emphasizing the imperative of precise hermeneutics in the exegesis of sacred texts. Expansion of character, marked by generosity, magnanimous overflow, and continual spiritual insight, directs the seeker toward service to humanity and proximity to God. The cited practical examples and the narration of Imam diq (alayhi al-salm) highlight the centrality of brotherhood and generosity in expansion. This work resembles a meticulously cultivated garden, where each branch invites the reader to profound reflection upon mystical concepts.
Supervised by Sadegh Khademi
