of Nokounam, (Session 408)
The present work constitutes a comprehensive rewriting and analytical exposition of Lecture No. 408 from the Manzil al-Sirn series, delivered by Nokounam, , focusing principally on the concept of adab within the context of mystical spiritual journeying (salk). This treatise defines adab as the preservation of boundaries through cognizance of harm and aggression, while critically examining manifestations of impropriety such as prying, backbiting, and slander. It thus serves as a rigorous guide for wayfarers advancing along the path of spiritual perfection.
Adab represents the external manifestation of ethics, which itself originates from the innate virtues of the heart and soul. Ethics (akhlaq) denote the internal qualities inherent to the human being, which become apparent in practical conductnamely, adab. To illustrate, ethics may be likened to a spring located deep within the essence of existence, whilst adab is the rivulet flowing therefrom. The quality of a persons ethics can therefore be discerned by observing their conduct, that is, their adab.
Adab is defined as the preservation of boundaries with cognisance, as the original text states: Al-adab ifu al-addi bayna al-ghulww wal-jaf li-marifati arar al-udwn
. This definition introduces adab as a measured conduct, which, through awareness of the limits pertaining to objects and persons, avoids excess (ghulww) and deficiency (jaf). The spiritual traveller, endowed with this knowledge of limits, regulates their behaviour, eschewing exaggeration or negligence in judgment and action. For example, a person exhibiting adab articulates the goodness or badness of an individual within its true measure, neither elevating virtue to the heavens nor relegating vice to hell. Conversely, one devoid of adab fails to observe such limits in judgment, drifting from knowledge by resorting to excess or deficiency.
Adab constitutes the outward expression of ethics and measured behaviour that, by means of an awareness of boundaries, abstains from extremes of excess and deficiency. This concept acts as the key that opens the doors of mystical journeying, guiding the wayfarer towards balanced and spiritual conduct.
Cognisance of the harm caused by aggression is an essential prerequisite for the preservation of boundaries. The original text emphasises: Fainna ifa al-addi l yata't ill liman arafa al-adda wa arar al-taadd wal-udwn
. Only he who recognises the limits and is aware of the detriment resulting from transgression and hostility can maintain adab. Aggression signifies exceeding the divine and human limits, which entails severe spiritual and social consequences. A person devoid of knowledge resembles a scribe who fails to write upon the line, whose pen soars to heights and sinks to depths erratically, and such disorder alienates him from the path of truth. Knowledge, by contrast, functions as a ruler that keeps the pen of behaviour aligned upon the proper course.
Impropriety, that is, the transgression of limits, incurs four fundamental consequences:
These consequences form a chain by which the improper wayfarer is dragged from the summit of sincerity to the abyss of oppression. The idqn, due to their faultless sincerity, occupy a lofty station; thus, expulsion from their ranks signals spiritual degradation.
And whoever transgresses the limits of Allah they are the wrongdoers. (Surah Al-Baqarah, 2:193; )
This verse explicitly associates impropriety with oppression, presenting transgression of boundaries as an act of injustice.
Cognisance of the harm caused by aggression guides the wayfarer towards maintaining boundaries and adab, whereas improprietythrough violation of limitselicits divine wrath, estrangement from proximity, expulsion from the truthful, and ultimately oppression. This segment portrays adab as a shield against spiritual deviations.
The text identifies prying (tajassus), backbiting (ghbah), and slander (tahmh) as the most egregious manifestations of impropriety. Prying forms the root of these unethical behaviours, leading to backbitingspeaking ill of othersand slanderwrongfully attributing faults. These three vices act as destructive blights corrupting the garden of human existence.
And do not spy or pry. (Surah Al-Hujurat, 49:12; )
This Quranic injunction condemns prying as the highest degree of impropriety and transgression, infringing upon others privacy and indicating a lack of true knowledge.
An inquisitive person is hollow and decayed.From a psychological perspective, intrusion signifies an existential vacuum, whereas an active mind is engrossed in spiritual and intellectual pursuits.
On the journey from lessons to home, I harbour a myriad of thoughts; should anyone interrupt me, I fail to register it.
This personal experience indicates that an engaged mind remains distant from intrusive tendencies, contrary to an idle mind prone to inquisitiveness.
The text emphasises the necessity of measured conduct through a comparison of the monkeys and oxs behaviours: One ought to behave like a dignified ox, not like a curious monkey.
The ox, with its composed and steady demeanour, symbolises decorum, whereas the monkey, characterised by restlessness and prying, embodies incivility. This allegory presents composed conduct as the epitome of politeness, and intrusive behaviour as its antithesis.
The text censures the commentator for failing to provide concrete instances of incivility: You stated that an impolite person is oppressivewell then, provide examples! Speak of intrusion, gossip, and slander.
This critique underscores the imperative to elucidate mystical concepts with tangible examples, thereby rendering notions of politeness and incivility palpable for the audience.
Intrusion, gossip, and slander act as pernicious afflictions, deeply rooted in incivility, which by transgressing limits, divert the spiritual seeker from the path of Truth. The critique of intrusive conduct alongside the allegory of the monkey and ox highlights the significance of measured behaviour and the avoidance of idleness. This section portrays politeness as a luminous force dispelling the darkness of incivility.
The text critiques exaggeration in behaviour and appearance, including the use of oversized turbans and upward-curving beard lines, linking excess to arrogance: Is this elevation of status or arrogance? Write plainly.
This critique regards excess as an indication of self-superiority and a distancing from humility, a disposition incompatible with politeness. For instance, large turbans in earlier times symbolised not humility, but arrogance. Upward-curving beard lines, rather than signifying humility, demonstrated ostentation. Politeness, conversely, manifests through humility and measured conduct.
Through the allegory of syrup, injection, and pill, the text stresses the necessity of presenting religion in a manner that is appealing and digestible to society: How can religion be fashioned into a pill that people will willingly consume?
Religion must be people-centred rather than alienating, so as to leave a profound spiritual impact. This allegory indicates that improper presentation of religion is akin to a bitter syrup that induces vomiting, whereas a correct approach resembles a pill that is readily accepted.
The critique of excess and arrogance, alongside the emphasis on presenting religion attractively, underscores the pivotal role of politeness in societal interaction. Politeness is instrumental not only in individual behaviour but also in the articulation of religion to the masses, guarding against cultural deviations and arrogance.
Lecture number 408 of Manzil al-Sirn delineates politeness as the preservation of limits coupled with knowledge of harm and transgression. By critiquing exemplars of incivility such as intrusion, gossip, and slander, it offers a balanced framework for mystical conduct. The text, through its emphasis on measured behaviour and the avoidance of oppression, guides the seeker towards divine proximity and sincerity. The allegories of the ox and monkey, the critique of excess and arrogance, and the insistence on an appealing presentation of religion reveal the profound spiritual and social dimensions inherent in the text. Supervised by Sadegh Khademi
