Excerpted from the Lectures of Nokounam Session 406
The Bab al-Adab (Gate of Etiquette) constitutes one of the foundational stations within the spiritual journey delineated in Manzil al-Sirn. It serves as a pivotal portal guiding the seeker towards equilibrium and the observance of divine limits in relation to existence. This station, with its emphasis on adherence to Shariah injunctions and proportionality in conduct, occupies a distinguished position in the disciplining of the nafs (self) and the attainment of proximity to the Divine. Within this paradigm, adab transcends mere external politeness or amiability; it embodies the observance of justice and proportionality across all facets of life, thereby safeguarding the seeker from both excess and deficiency.
Within the mystical framework of Manzil al-Sirn, adab is defined as the protection of Divine boundaries, as articulated in the sublime verse: And those who guard the limits ordained by Allah (Quran, Srah al-Tawbah 9:112; translation). This definition intimately ties adab to the observance of Shariah rulings in interaction with all creatures. Adab functions as a measure and scale directing the seeker toward behaviour commensurate with the status of each existent, preventing both exaggeration and diminution.
These Divine limits refer to Shariah prescriptions embedded in the Quran and the Sunnah of the Infallibles (peace be upon them), which define the modalities of interaction with each existent. They form the very foundation of mystical etiquette, preventing the seeker from encroaching upon the rights of creatures.
Intrinsic to its essence, adab signifies the observance of proportionality in dealings with creatures and objects. Such proportionality guards against both excess (ghul) and deficiency (tafr), assigning each entity its rightful station. Put differently, adab resembles a harmonious melody that preserves equilibrium and order within human and divine interactions.
This balance manifests not only in human interactions but also in dealings with animals, plants, and even lifeless objects. The courteous seeker behaves towards each entity according to its inherent dignity and refrains from all forms of disproportion.
The prevailing popular conception of adab is often confined to notions of affability, cheerfulness, and sweet speech. Such a perception, however, is closer to mere buffoonery than genuine etiquette. Mystical adab transcends superficial manners and is fundamentally predicated upon respecting the rights of each being in accordance with its stature. This critique serves as a mirror reflecting the superficiality in understanding true adab.
Adab is a gem that shines in the depth of measured and just conduct, not in frivolous laughter or ostentatious kindness.
Even in dealings with the Prophet Muhammad, peace and blessings be upon him and his pure progeny, and the Immaculate Imams, adab requires reverence that is neither excessive nor insufficientcommensurate with their true rank. The Prophet himself cautioned: Do not exaggerate in my praise as the Christians exaggerated in their praise of Christ; say, He was a servant of Allah and His Messenger (L tutarrn kam atarr al-nar al-mas). This utterance illuminates the path of etiquette in regard to the Divine saints.
Historical instances such as the Christians exaggeration concerning Jesus and the Nasriyyahs excesses exemplify the impoliteness born of extremism. Adab resides in the precise recognition of the saints rank and the avoidance of both extremes.
Adab entails the fulfilment of each creatures due rights, from humans to animals and plants, in accordance with its inherent dignity. This observance flows like a rivulet sustaining justice across all interactions. The well-mannered seeker neither belittles nor excessively elevates any being.
This principle pervades all domains of life, from ones relationship with God to ones conduct towards a mere stone. The Quran even admonishes regarding the earth: Do not walk arrogantly upon the earth (Srah al-Isr 17:37; translation). This verse identifies pride as a form of impoliteness toward the earth and other creatures.
Etiquette in greeting and reverence lies in proportionality. Excessive prostration, such as an exaggerated bowing, is not etiquette but rather engenders illusions of superiority in others, constituting impoliteness. Adab is akin to a gentle breeze conveying respect with simplicity and dignity.
Respect towards the poor and weak is commendable, whereas flattering the arrogant fosters delusions of grandeur and is considered impolite. Adab manifests in honoring the deprived while refraining from sycophancy towards the proud.
Extravagance in religious affairs, such as exorbitant expenditures on domes and shrines in the presence of the poor, epitomises gross impoliteness. Such conduct resembles pouring pure water into a barren desertwasted rather than quenching the thirsty.
Unnecessary formalities, such as lavish dinners for scholars or frequent wardrobe changes during ceremonies, likewise amount to impoliteness and wastefulness. Adab demands avoidance of such displays and attention to the needs of the destitute.
Neglecting the poor and hungry in society is a blatant example of impoliteness and imbalance. Adab is like the sun whose radiance of justice shines upon all, especially the deprived. Impoliteness manifests in disregard for this fundamental principle.
Unjust distribution of resources, such as the revenues of sacred shrines in the presence of the poor, amounts to impoliteness and oppression. Adab requires equitable allocation of wealth to the needy and eschewal of ostentation.
Attributing martyrdom to victims of incidents, such as accidents, without valid Shariah basis is both impolite and irresponsible. This behaviour is akin to composing a metrically flawed poem that disrupts the order and harmony of jurisprudential rulings.
Adab demands meticulousness and proportionality in judgements and refraining from leniency in legal matters.
Adab encompasses the regulation of the limbshands, feet, eyesand abstention from actions disapproved by the Shariah. The limbs are instruments which, in the hands of the seeker, must be employed on the Divine path.
Key Point: The adab of the limbs consists in abstaining from unlawful actions and directing the faculties of the body towards divine pleasure.
The disciplined wayfarer preserves his limbs from sin, dedicating them in the service of nearness to God.
The adab of the tongue entails refraining from unbecoming speech and utterances marred by ill intent or malignancy. The tongue resembles a pen which ought to write with sincerity and for the sake of God alone, not to demean or exalt others unjustly.
Key Point: The adab of the tongue is manifest in pure speech and the avoidance of harmful or inappropriate utterances.
Courteous speech is like a flower whose fragrance of sincerity permeates the atmosphere of human interaction.
The adab of the heart requires maintaining it free from evil thoughts, suspicion, and mischief. The heart is akin to a mirror that must remain untainted by the dust of impurities. Upon the incursion of an unseemly thought, adab commands immediate repentance.
Key Point: The adab of the heart lies in its purification from vile thoughts and prompt seeking of forgiveness for inner lapses.
Instantaneous repentance functions as a broom, sweeping away the dust of sin from the surface of the heart and preparing it to receive the divine light.
Adab originates from awareness of Gods constant supervision, as stated in the sublime verse:
And Allah is ever, over all things, an Observer (Quran, al-Ahzab 33:52, ).
This consciousness acts as a torch illuminating the path of adab.
Key Point: Adab results from cognisance of divine supervision, guiding the seeker towards equilibrium in conduct.
The wayfarer, mindful of Gods perpetual presence, abstains from all forms of impropriety, both apparent and hidden.
Adab preserves the delicate balance between ghuluww (excessive exaggeration) and jaf (injustice). Given that ghuluww leads to calamitous harms such as misguidance and deviation, it is more detrimental than jaf. Adab acts as a bridge that safeguards the seeker from these two pitfalls.
Key Point: Adab is the preservation of moderation between excess and injustice, thereby preventing deviation and oppression.
The Quran explicitly forbids excessiveness in religion, as expressed in the verse:
Say, O People of the Scripture, do not exceed limits in your religion beyond the truth (Quran, al-Midah 5:77, ).
This injunction underscores the necessity of proportionate conduct in religious affairs.
Modern jurisprudential treatises suffer from inefficacy and obsolescence, failing to delineate divine boundaries within contemporary issues. This ineffectiveness resembles a dim lamp unable to illuminate the darkness of novel challenges.
Key Point: Traditional jurisprudential manuals lack the necessary efficacy due to their failure to explicate divine limits in present-day matters.
Adab lies in understanding the exigencies of the present age and responding aptly to contemporary needs. Dynamic jurisprudence is akin to a flowing stream, linking sacred rulings with emerging realities.
Adab manifests in prioritising obligatory dutiessuch as providing dowries for daughtersover supererogatory acts like performing Umrah journeys in times of poverty. Such prioritisation resembles a scale weighing social justice.
Key Point: Adab necessitates the prioritisation of social obligations over religious supererogations in conditions of scarcity.
Indulgence in extravagances under the guise of religion, for instance, costly Umrah pilgrimages amid widespread poverty, constitutes impropriety and a deviation from balance.
The chapter on Adab within the spiritual stations of the seeker constitutes a gem that guides the aspirant towards balance, justice, and sincerity in interpersonal dealings. This station, substantiated by Quranic verses such as
And those who guard the limits set by Allah
and
Say, O People of the Scripture, do not exceed limits in your religion beyond the truth
, emphatically calls for adherence to divine boundaries, avoidance of exaggeration and injustice, and safeguarding of sacred ordinances.
Adab transcends mere outward politeness, manifesting through mastery over the limbs, tongue, and heart, along with immediate repentance for inner faults. The critiques expounded hereinfrom contemporary extravagance to neglect of the impoverished and inefficacy of traditional jurisprudenceunderscore the imperative of dynamic jurisprudence and equitable distribution of resources. The seeker at this station is summoned to uphold balance and justice in all facets of life, thus liberating themselves from impropriety and attaining nearness to God.
