of Nokounam, (Session 409)
Mystical progression (sulk irfn) constitutes a journey by which the wayfarer is guided from the external appearances of the cosmos to the inner reality of Truth. Along this path, etiquette (adab) functions as a radiant lamp, directing the heart and form of the seeker towards balance and perfection. The lecture of session 409 from the compendium Manzil al-Sirn concentrates on the chapter of etiquette, elucidating its threefold hierarchy and its pivotal role in regulating the emotions and conduct of the mystic.
Etiquette is akin to a golden standard, embodying the observance of due measure in behaviour, speech, and judgment. This concept, epitomised in the verse Keep measure, for measure is good
, restrains the wayfarer from excess and deficiency alike. Excessive praise of the Prophet, or undue condemnation of the adversary, as well as scant speech in regard to truth or falsehood, both amount to breaches of etiquette. The practitioner of the path is thus enjoined to uphold equity and justice in judgment, expressing virtues and faults with fairness and free from exaggeration or denial.
Etiquette functions as a precise scale that safeguards the seekers heart from prejudice and partiality. Rooted in rationality and ethics, this principle not only governs mystical progress but also promotes reform and justice within social relations. Equity constitutes the essence of etiquette, compelling the wayfarer towards empathy and just appraisal of others, as exemplified by the noble hadith: Make yourself a balance between you and others
(اجعل نفسک میزاناً بینک وبین غیرک).
In the context of mystical progression, etiquette is stratified into three levels, the first of which encompasses three categories: restraining fear from transforming into despair, restraining hope from devolving into complacency, and restraining joy from degenerating into recklessness. These tiers, like sturdy pillars, regulate the emotions of the seeker to preserve them from deviation along the path.
The primary level of etiquette functions as a bridge conveying the seeker from emotional tumult to the shore of tranquillity and perfection. Mastery over fear, hope, and joy transforms the seekers heart into the motivating engine of progression, safeguarding them against despair, negligence, and heedlessness. This regulation manifests not only inwardly but also externally in the seekers behaviour.
Fear, in the first level of etiquette, denotes carefulness and tranquillity in movement rather than terror or recklessness. The seeker must possess fear; however, this fear must not culminate in despair: Prevent fear from exceeding into despair
(منع الخوف أن یتعدى إلى الإیاس). Recklessness resembles a madness that leads the seeker astray, while despair acts as a dam that halts their progress.
Fear serves as an exact brake regulating the seekers advance, preventing both recklessness and despair. An apt metaphor illustrates this: the seeker is like one hammering a nail applying care and deliberation so as neither to harm their hand nor to misalign the nail. Despair is analogous to refraining from marriage out of fear that the child might become an adversary, a stance at odds with faith and etiquette that impedes the seekers movement.
Hope (raj), the expectation of Divine mercy, propels the seeker forward, yet must not transform into complacency (amn): Restraining hope from emerging into complacency
(حبس الرجاء أن یخرج إلى الأمن). Complacency, akin to uttering Go, Father; God is Generous
, steers the seeker towards incivility and irresponsibility.
Hope resembles a sail that propels the ship of spiritual progress, whereas complacency drives it onto the rocks of sin and impropriety. Instances such as unjust judgments or traders who seize others wealth under the pretext of It is no harm
exemplify the perils of complacency. Moderate hope obliges the seeker to commitment and responsibility towards the Shariah and the rights of others.
Joy, a sign of the seekers spiritual vitality, must be controlled to prevent its degeneration into recklessness (jarah): Restraint of joy from transforming into recklessness
(ضبط السرور أن یضاحي إلى الجرأت). Excessive joy, manifesting in dancing and restlessness, signals weakness of the self and lack of etiquette.
Joy resembles a clear spring revitalising the seekers heart, but recklessness turns this spring into a destructive flood. Loud shouting or breaking objects in the grip of joy indicates a lack of self-control. The seeker, through measured joy, preserves their dignity and composure, steering clear of impropriety.
The first level of etiquette, like a sturdy tripod, regulates fear, hope, and joy within the seekers heart. This regulation protects the seeker from despair, negligence, and recklessness, guiding them towards equilibrium and perfection. Etiquette, with its emphasis on emotional regulation, offers a systematic framework for mystical progression.
Equity shines as a radiant gem in the crown of etiquette, directing the seeker towards justice and empathy in judgment. Were injustice to vanish from humanity, the world would be reformed. The noble hadith Make yourself a balance between you and others
summons the seeker to place themselves in the position of others and judge fairly.
Equity functions as a clear mirror, revealing virtues and faults without exaggeration or denial. This principle not only applies to mystical progress but also plays a foundational role in social reform. The seeker, through equity, eschews prejudice and oppression, advancing towards justice and perfection.
Scientific fields sometimes suffer from two afflictions: failure to critique (cowardice) or unwarranted criticism (unfairness). Equity lies in the precise articulation of strengths and weaknesses. The seeker must identify and express these with fairness and justice, neither avoiding critique nor resorting to exaggeration or unfairness.
Fair criticism resembles clear water that dispels stagnation and prejudice within academic fields. Absence of critique leads to stagnation and complacency, while needless criticism results in injustice and destruction. The seeker, observing etiquette and equity, contributes to both their own and societys scientific and moral advancement.
Equity, as the pulsating heart of etiquette, guides the seeker towards justice and reform in judgment and conduct. This principle assumes a pivotal role not only in mystical progress but also within scientific and social spheres. The seeker, by embodying equity, shines as a brilliant star illuminating the path of perfection and justice.
The believer, as stated in the hadith The believer is cheerful and radiant
(المؤمن بشٌّ بشاش), must exhibit joy and vitality. Even in companionship, one must not succumb to lethargy and sorrow, for The Remaining (Truth) is the Reality
(الباقي هو الحق). The believers joy stems from reliance upon God and contentment with Divine decree.
Joy is a precious gem within the believers heart, shielding them from lethargy and spiritual weakness. The metaphor of the seeker dancing beneath the sword epitomises the pinnacle of courage and spiritual vivacity. This joy neither contradicts companionship nor indicates frivolity, but rather signifies perseverance and faith.
Weeping constitutes an emotional catharsis and a sign of spiritual vitality, whereas lethargy and sorrow do not accord with the etiquette of the believer. Tears, like an inward laughter, bring forth vivacity and do not impede progress, while lethargy drags the seekers soul into stagnation.
Weeping and joy, akin to two inseparable brethren, sustain the vitality and dynamism of the seeker's heart. Weeping, much like a spring rain, rejuvenates the spirit; conversely, stagnation, akin to a dark swamp, engulfs the seeker in inertia. The virtue of adab (spiritual etiquette) lies precisely in maintaining balance between these two states.
Music genres such as rap and rock, akin to potent remedies for a lethargic society, extricate the populace from fear and inertia, propelling them towards protest and social mobilization. These musics, with diligent compassion, dispel fear from people's hearts and guide them towards pillars of justice and equity.
Traditional Iranian music, exemplified by the modes of Mahur, Dashti, and Homayoun, is imbued with melancholy and lamentation, hindering social progress. By propagating a spirit of inertia, it fails to engender the requisite vitality and dynamism within society.
Traditional singers and eulogists engage in forms of lamentation (rawzeh-khani) which promote weeping. If this approach culminates in stagnation, it contradicts mystical etiquette. An exemplar is the influential lamentations of Marzieh, which manifest the emotional potency of music; yet her deviation reveals the dangers inherent in lack of guidance.
The commentator, in elucidating the first degree of adab, employed negative formulations such as: "preventing fear from exceeding despair, restraining hope from entering complacency, and regulating joy from transforming into audacity." This approach might have been affirmative, for instance: "fear without despair" or "hope without complacency."
The seeker, like a vehicle equipped with ABS brakes, must meticulously control their fear, hope, and joy. This regulation protects them from deviation and extremism, guiding them toward balance.
Despair of Divine mercy constitutes the gravest disrespect: "Indeed, despairing of Allahs mercy is the worst of manners." Such despair conflicts with monotheism and hope, impeding the seekers spiritual progression.
The Holy Quran states: "And My Mercy encompasses all things" (Surah Al-Araf, 7:156) and "Do not despair of the mercy of Allah" (Surah Az-Zumar, 39:53). These verses condemn despair and encourage hope.
The Sacred Tradition (Hadith Qudsi) states: "My mercy precedes My wrath." This tradition highlights Divine mercys primacy and invites the seeker to avoid despair.
The erroneous view holds that a disciple must experience fear whereas the spiritual master should not. Imam Ali (peace be upon him), more than anyone, upheld fear and caution. Fear is a sign of piety and etiquette, obligatory for allincluding the saints.
Comprehension of vocabulary, such as the term "measure", is essential for grasping adab. The seeker must realise that "measure" does not signify mere moderation but rather a criterion for balance and proportion. Ignorance of vocabulary breeds misunderstanding and deviation.
Seminaries and universities falter in understanding terms like "measure". Scientific seminaries, despite their millennia-old heritage, ought to better embrace linguistics to elucidate religious and mystical texts precisely.
Manaazel al-Saireen (Session 409), by explicating the chapter of adab, offers a systematic framework for mystical progression. Adab, as a golden standard, guides the seeker towards balance in fear, hope, and joy, protecting them from despair, heedlessness, and recklessness. Justice, the essence of adab, reforms social and spiritual relations, and the believers joy signifies faith and perseverance. The critique of traditional music, seminaries, and mystical text composition unveils the spiritual and social profundity of this lecture. Quranic verses and traditions, emphasising Divine mercy, invite the seeker to hope and eschew despair. This text, by providing a comprehensive and critical perspective, stands as a valuable resource for researchers in the domains of mysticism, theology, and ethics.
Supervised by: Sadegh Khademi
