Discourses of Nekounam
Session 375
Expansion (Inbis), akin to a soul-refreshing breeze in the realm of mysticism, is a spiritual station guiding the seekers heart toward openness and human nobility. This exalted virtue, masterfully and profoundly articulated in the 375th discourse by Nekounam (qds), is not merely an inner disposition, but a foundational social and divine principle that summons the seeker toward noble interaction with creation and nearness to the Truth.
Key Insight: Like water, expansion embraces all of creation indiscriminately and calls the seeker to tolerance and openness toward diversity.
This analogy is rooted in the noble verse of the Holy Qur'an:
And We made from water every living thing. Will they not then believe?
(Surah al-Anbiya, 21:30)
Water, as the origin of life, symbolizes openness and universality. It stands in contrast to fire, which is divisive and aggressive, and wind, which is unstable and tumultuous. Expansion guides the seeker toward a state of humility and endurance, in which no individual is excluded from the circle of love and dignity due to deficiency or difference.
The discourse identifies three levels of expansion, the first of which is the social level concerning interaction with others. At this level, the seeker abstains from isolation due to arrogance or a desire for personal ease. As stated in the text, expansion entails that the seeker "not abandon the company of others nor seclude himself from them on account of niggardliness toward his own soul or in order to preserve his own dignity."
This principle invites the seeker to humility and companionship, even in challenging circumstances. Expansion acts as a torch that dispels the darkness of arrogance and isolation, illuminating the path for human and social connection. The expansive seeker stands beside the people with an open heart, distancing himself from haughtiness or attachment to comfort.
In the realm of social interaction, expansion encourages the seeker to engage in conversation and companionship with all social groupsvirtuous or sinful, poor or wealthy. The discourse emphasises that the expansive seeker must speak with people, even about mundane topics like bicycle prices or the state of the market, in order to dissolve fear and hesitation in himself and others. As the text affirms, "Start speaking. No matter who it isthe storyteller, the carpentereven if they are good or bad, an addict or a drum player."
Key Insight: The expansive seeker, with humility and openness, engages all social classes in conversation, dispelling fear and hesitation from hearts.
This feature portrays expansion as both a social and human virtue. The seeker is like a gardener who waters every plant regardless of type or colour, contributing to the flourishing of society with love and humility. Such engagement not only reduces social distances but also strengthens human bonds.
The discourse criticises the arrogance and seclusion adopted by some scholars and mystics, deeming these behaviours contrary to expansion. For instance, the story of Naser al-Din Shahs meeting with Haji Sabzevari is recounted, wherein the latters silence is interpreted as arrogance. Similarly, behaviours like abstaining from public meals or avoiding dialogue with people are condemned as signs of superiority.
These criticisms are grounded in psychological and social analysis. Silence and seclusion, especially in the presence of others, may reflect pride or an unwillingness to interact. In contrast, expansion mirrors the light of humility and openness, calling the seeker to sincere companionship with the people.
The discourse invokes the Prophet Muhammads (pbuh) conduct as a model of expansion. The Prophet dined with the people, walked in the markets, and dealt with all segments of societyfrom the humble to the hostilewith openness and compassion. This practice aligns with the Quranic verse:
Say: I am only a human being like you, to whom it is revealed.
(Surah al-Kahf, 18:110)
The Prophet, like a radiant sun, shed the light of love and humility upon all people. This model guides the expansive seeker to discard formalities and engage with others in a heartfelt and sincere manner.
A prominent trait of expansion is the ability to endure the ill-temper and rudeness of others. The discourse emphasises that the expansive seeker remains unmoved by peoples misconduct and views them with composure and openness. As the text states, "Whatever people do, the expansive seekers heart is not disturbed, nor does his perspective change."
Key Insight: Forbearance in the face of others' ill-temper is a sign of the seeker's inner stability and expansive heart.
This attribute presents expansion as the zenith of virtues in the course of mystical progression. The mystic imbued with expansion resembles a tree that, even amidst drought, offers its fruits to the creation, selflessly sacrificing for the sake of others.
The lecture critically examines the definition of Fadl (virtue or surplus) as expressed in the original text, understood merely as excess. It emphasises that expansion transcends the mere act of dispensing surpluses. As the text articulates, Fadl is an excess beyond the measure of need; whereas expansion is the giving of that which pertains exclusively to oneself, even if the seeker requires it. This critique elevates expansion as a sublime and sagacious virtue wherein the mystic relinquishes self-interest to prioritise the welfare of creation.
These exemplars portray expansion as a bridge uniting hearts, even guiding adversaries towards truth. The mystic inspired by these great figures engages in generous and prudent interaction with creation.
The lecture, grounded in the noble Quranic verse:
وَلَا تَكُونُوا خَصِيمًا لِلظَّٰلِمِينَ
(Hd: 113; : And do not be hostile to the oppressors.)
clarifies that this injunction, as interpreted by the lecture, does not imply alliance with the oppressors, but rather abstention from enmity and rancour towards them. The expansive mystic, with a pure heart free of malice, treats even adversaries with compassion and humility. As the text asserts, The believer does not become an enemy even with a disbeliever; for he is a servant of God.
This trait identifies expansion as a celestial virtue. The seeker is likened to a mirror that reflects the divine light of love upon all creation, avoiding hostility and dispute which are signs of feeble faith.
The lecture, referring to the Prophet Muhammads (peace be upon him) acceptance of the polytheists into Abu Sufyans house, exemplifies expansion in practice. The Prophet (peace be upon him), through openness and affection, facilitated the guidance of the polytheists and proclaimed amnesty to those seeking refuge there, thereby avoiding hostility and conflict. This conduct manifests expansion and wisdom in dealings with enemies.
The lecture critiques enmity and malice, even against enemies, insisting that the expansive seeker must purify their heart of rancour. As the text metaphorically states, If a dog barks, the believer does not bark, for the difference lies in love and openness. This critique is reinforced by a quatrain of Khayyam:
I do evil and you do not; what then is the difference between you and me?
which underscores the paramountcy of love and abstention from hostility.
The lecture stresses that expansion must not transgress the limits prescribed by Sharia. As the text states, The expansive seeker, in jest and kindness of soul, does not exceed the bounds of Sharia. This principle presents expansion as a balanced and sagacious virtue that honours divine ordinances through wisdom and insight.
This characteristic portrays expansion as a brook flowing within the bed of Sharia, endowing creation with vitality through wisdom and composure.
The lecture criticises certain flawed religious edicts, such as those concerning Wahdat al-Wujud (Unity of Existence) or novel issues, highlighting that a jurist who lacks proper understanding of the subject cannot issue valid rulings. As the text illustrates, How can a jurist who does not know white spirit (alcohol) issue a fatwa on the Unity of Existence? The expansive seeker, endowed with profound insight, acts as their own jurist, discerning legal bounds with wisdom. This critique underscores the critical importance of subject matter expertise in issuing fatwas. The expansive seeker is likened to a sage who, through knowledge and insight, distinguishes truth from falsehood and refrains from baseless decrees.
By citing the Prophets saying, أَنَا أَمْزَحُ وَلَا أَهْزَأُ (I jest but do not behave frivolously), the lecture elucidates expansions alignment with Sharia. This hadith reflects the Prophets openness and affection in interacting with creation without disrespect or transgression of divine law.
The station of expansion among the stages of the seekers (Manzil al-Sirn) stands as a summit directing the mystic towards boundless horizons of openness of heart and human dignity. This virtue manifests in noble interaction with creation, endurance of malevolence, avoidance of hostility, and observance of legal limits. The lectures of Nekounam (may his sacred spirit be sanctified), with profound language and deep insight, have eloquently explicated this station and provided guidance for researchers and seekers of the Path of Truth.
