of Nekounam, (Session 410)
Manzil al-S'irn stands as a monumental treatise delineating the stages of mystical progression, serving as a comprehensive guide for seekers traversing the path of Truth. Among its pivotal stations, the Bab al-Adab (The Chapter of Adab) constitutes a vital locus wherein the seeker is enjoined to observe the divine bounds and maintain equilibrium in both outward conduct and inner disposition. The four hundred and tenth session of these lectures meticulously expounds the concept of adab through the prism of balance between khawf (fear of God) and raj (hope in Divine mercy), thus elucidating this spiritual station.
The lecture commences with the sacred invocation, Bismillhir-Ramnir-Ram
(In the name of God, the Most Gracious, the Most Merciful, ), and defines adab as the observance of measure and balance in conduct and judgment. Like a precise scale, adab safeguards the wayfarer from excess (ghul) and deficiency (taqr). This equilibrium in mystical progression culminates in the harmonisation of khawf and raj.
This definition aligns with the Qur'anic moderation paradigm. The sublime verse Wa-kadhlika jaalnkum ummatan wasaan
(Al-Baqarah 2:143; : And thus We have made you a just community) emphatically underscores the indispensability of moderation across all facets of life.
Adab manifests in spiritual progression as the maintenance of equilibrium between khawf and raj. Khawf denotes the fear that restrains the seeker from transgression, yet it must not engender despair. Conversely, raj signifies hopeful reliance upon Gods mercy, which must not devolve into recklessness or audacity. The seeker, endowed with adab, embarks on the path as a cautious traveller who entrusts himself to God while preserving vigilance.
The metaphor of walking upon water elegantly encapsulates this concept: the seeker treads carefully to avoid plunging into the whirlpool of recklessness or the quagmire of despair.
The initial section established adab as the observance of equilibrium and delineated the respective roles of khawf and raj within the spiritual journey, thereby providing a theoretical framework for comprehending this mystical station. Adab invites the seeker towards consonance in both external actions and internal states.
The lecture categorically identifies recklessness as a quintessential manifestation of poor adab. Recklessness emerges from excessive hope (raj) coupled with heedlessness of Gods limits. The reckless individual flagrantly transgresses divine bounds through acts such as backbiting, slander, and various sins that harm others. This condition disrupts the orderly course of the spiritual path, akin to a negligent driver disturbing the flow of traffic.
The analogy of an inconsiderate mechanic elucidates this notion: one who performs their duties carelessly or causes harm, through recklessness, departs from adab and embraces misguidance.
This admonition resonates with Quranic warnings against audacity. The sublime verse L ya'manu makru Allhi ill al-qawmu al-khsirn
(Al-Arf 7:99; : No one is safe from the stratagem of God except the losers) cautions profoundly against recklessness.
The novice seeker must exercise control over his raj to avoid reaching the state of amn (recklessness and negligence). This regulation forestalls audacity against God and His creation and preserves adab in conduct. The lecture employs a humorous metaphor likening recklessness to a vehicle without a fuel tank, careening heedlessly and causing damage.
This principle aligns with Qur'anic injunctions against heedlessness, as in the verse Wa-l takn kalladhna nas Allha fa-anshum anfusahum
(Al-ashr 59:19; : And be not like those who forgot God, so He made them forget themselves), highlighting the peril of negligence.
The second section elucidated recklessness as a form of poor adab and emphasised the necessity of regulating raj, thereby clarifying this stations role in upholding divine bounds. Recklessness propels the seeker away from the path of Truth.
The lecture regards despair (ys) loss of hope in Gods mercy as the gravest form of poor adab (aswa al-adb), for it contravenes Divine command. The sacred verse L taqna min ramatillh
(Az-Zumar 39:53; : Do not despair of Gods mercy) emphasises the prohibition of despair. Despair engenders passivity, self-destruction, and even apostasy.
The metaphor of a compulsive individual who, fearing impurity, succumbs to illness and death, vividly illustrates this concept: despair acts like a quagmire engulfing the seeker and hindering spiritual progress.
The discourse posits that despair is more reprehensible than audacity, categorising despair as an explicit violation of Divine command, whereas audacity is viewed as a transgression of prescribed limits. This viewpoint, however, invites critical scrutiny. Audacity, on account of numerous associated sinssuch as murder and oppressionis demonstrably more deleterious than despair, which is considered a necessary sin, primarily harming the individual alone.
And whoever deliberately kills a believerthe recompense for him is Hell. (An-Nis 4:93)
This Quranic verse emphatically underscores the gravity of the sin of murder, whereas despair is recognised as a psychological sin amenable to repentance. The allegory of tyrannical rulers who, through audacity, bring societies to ruin, further reinforces this critique: while despair destroys the individual, audacity devastates entire communities.
The discourse, citing the Quranic verse No one is secure from the stratagem of God except the losers (Al-Arf 7:99), stresses that the novice seeker must regulate both fear and hope to avoid falling into despair or reckless audacity. Such regulation preserves the seekers spiritual etiquette throughout their journey. The metaphor of an individual who departs their home with both reliance on God and caution vividly illustrates this concept: the seeker, with propriety, neither drowns in fear nor recklessly rushes forward in hope.
Within the station of wilyah, the fear experienced by the awliy (saints) metamorphoses into khashyaha subtle, epistemic reverence. The discourse, referencing the verse They are those who have security, and they are rightly guided (Al-Anm 6:82), asserts that the awliy are exempt from fear. This assertion, however, warrants critique: although the awliy dwell in the station of khashyah, they remain mindful of Divine limits. The verse Only those fear God, from among His servants, who have knowledge (Fir 35:28) emphatically highlights the reverence characteristic of the awliy. The awliy, like humble servants, exhibit profound humility before the Lord, preserving spiritual etiquette in all states.
The discourse categorises necessary sinssuch as despair and suicideas sins that principally harm the individual. Despair is a psychological sin that leads the seeker to passivity and unbelief, yet it does not harm society. The metaphor of an individual consuming alcohol in solitude aptly captures this notion: necessary sins, like poison, afflict only the consumer.
Multiple sinssuch as murder and oppressionare more deleterious due to their destructive impact on society. The discourse employs the allegory of tyrannical sovereigns whose audacity obliterates communities. Audacity, like fire, annihilates not only the seeker but also society. The Quranic injunction Do not cause corruption in the earth after its reformation (Al-Arf 7:56) underscores the prohibition against social corruption. This analysis challenges the discourses initial stancethat despair is worse than audacityasserting that audacity, by virtue of its societal consequences, is more harmful.
The discourse invites the seeker towards balanced joy on the spiritual path. Joy, like a refreshing breeze, caresses the seekers soul, yet it must not culminate in heedlessness or excess. This equilibrium safeguards propriety in the seekers states and actions.
Say, With the bounty of God and His mercytherefore in that let them rejoice. (Ynus 10:58)
The discourse presents a profound critique of prioritising architectural edifices (such as domes and prayer halls) over human beings, categorising such preference as impudence. Attention to poverty, orphanhood, and the needs of people constitutes social propriety, while neglecting the creation breaches Divine boundaries. The allegory of a damaged dome contrasted with slain humans vividly portrays this critique: structures are reconstructible, but human lives are irreplaceable.
Indeed, Allah commands justice and benevolence. (An-Nal 16:90)
The Chapter of Etiquette within the Stations of the Wayfarers represents a locus wherein the seeker is called towards a harmonious balance between fear and hope, abstention from despair and audacity, and strict observance of Divine limits. The discourse of Session 410, by elucidating etiquette, the role of fear and hope, and critiquing necessary and multiple sins, proffers a monotheism-centred framework for mystical conduct. The critique demonstrates that audacity, due to its socially destructive effects, is more injurious than despair. The awliy perfect etiquette through reverential awe (khashyah), while the critique of prioritising edifices over humans underscores the indispensable role of etiquette in societal reform. Supervised by Sadegh Khademi
