the Lectures of Nokounam, (Session 454)
The Gate of Excellence (Bb al-Isn), regarded as one of the foundational stations within the spiritual journey framework of the Manzil al-Sirn (Stations of the Wayfarers), holds a position of profound elevation and multilayered significance. This station encompasses a spectrum ranging from practical benevolence to the lofty rank of the Divine Vision (Ruyat al-aqq) and the fortification of the soul. This gate is not merely an ethical virtue but an epistemological station, which propels the wayfarer beyond mere formal acts of worship and mundane transactions towards the direct witnessing of the Divine and cognizance of Gods vigilant oversight. Nokounams discourse in the four hundred and fifty-fourth session elucidates this station with a penetrating and critical gaze, grounding his exposition in Quranic verses, Prophetic traditions, as well as philosophical and mystical analyses, thus providing a guiding compass for seekers of ultimate truth.
هَلْ جَزَاءُ الْإِحْسَانِ إِلَّا الْإِحْسَانُ (Al-Ramn: 60)
Is there any reward for good other than good?
This noble verse constitutes the axis of discourse for this gate. According to the , the verse states: Is there any recompense for benevolence except benevolence? At first glance, this verse appears to affirm the principle of reciprocal kindness. Yet, within the context of Islamic mysticism, its meaning transcends mere practical charity, alluding instead to the rank of Divine Vision and the souls inner stability. In this sense, isn is not solely an act of goodness but an existential state guiding the wayfarer towards awareness of the Divine Presence and the witnessing of ultimate Reality.
This verse acts as a luminous beacon, illuminating the path of spiritual progression and inviting the seeker to transcend outward appearances toward the inner reality. The apparent meaning of isn is the doing of good to others; however, its esoteric importas will be expounded hereafterpertains to the firmness of the soul and the vision of the Divine.
Within this gate, isn is delineated in two aspects:
This duality serves as the two wings of the wayfarers flight, elevating him from the terrestrial plane of action to the celestial sphere of knowledge. Practical isn, akin to a flowing river, transmits goodness outwardly, whereas soulful isn, like a steadfast mountain, preserves the self against internal storms and expectations. This distinction transforms isn into a vessel for mystical realities that guides the seeker from the outset of the path to its sublime destinations.
The noble hadith Idhar sharra man asanta ilayh (Beware the evil of one whom you have shown kindness) has been mistakenly interpreted as Fear the harm from one you have done good to, leading to an infamous cynical proverb that The reward for kindness is evil. Such an interpretation is incompatible not only with philosophical and mystical principles but acts as a veil over the true reality of isn, thereby obstructing the seeker from correct understanding.
This erroneous interpretation stems from a misunderstanding of the hadiths meaning. The authentic meaning, as shall be further clarified, cautions against the evil arising from ones own benevolence rather than from others. This critique underscores the necessity for precise comprehension of religious texts and avoidance of superficial exegeses.
From a philosophical standpoint, the claim The reward for kindness is evil is impossible, for no entity can be the cause of its own antithesis. Just as water cannot produce fire, nor cold produce heat, kindness cannot bring forth evil. This reasoning, like a keen sword, severs erroneous interpretations and reveals the reality of isn.
This viewpoint is further substantiated by the critique of malevolent behaviours in the political arena. Certain politicians, fearing the destructive power of the benevolent, seek to annihilate him. This act arises not from divine logic but from malice and depravity, and is fundamentally alien to the truth of isn.
The true meaning of the hadith Idhar sharra man asanta ilayh is: Beware the evil of your own kindness. The implication is to avoid afflictions such as ostentation, arrogance, and expectation that may arise subsequent to benevolence. If the wayfarer assists someone and thereafter harbours expectations such as respect or acknowledgment, this expectation is the evil arising from isn which corrupts the act of goodness.
This interpretation, like a clear mirror, reflects the truth of isn. The seeker must perform acts of excellence solely for God and abstain from all forms of expectation or self-regard. This perspective introduces sincerity as the essence of isn, guiding the wayfarer towards pure worship.
Afflictions such as ostentation, arrogance, and expectation, like a deadly poison, nullify isn. If the wayfarer anticipates reward for his kindness, this evil negates his deed. For example, if one buys a house for another and then expects respect, such expectation is the evil stemming from isn, which transmutes good into evil.
This point acts as a clarion call, urging the wayfarer towards perseverance in isn. Like a delicate flower, isn requires protection against spiritual maladies for the fragrance of its truth to permeate the seekers soul.
Soulful isn refers to the vision of the Divine Truth and inner steadfastness. The Prophetic tradition An tabuda Allha ka'annaka tarh (Worship God as if you see Him) elucidates this station. This definition transforms isn into a contemplative worship that elevates the wayfarer to the awareness of Divine Presence.
Soulful isn, like a shining star in the spiritual firmament, directs the seeker towards the supreme goal. This station surpasses formal acts and relies on heartfelt cognition and presence before the Divine Reality.
The vision within isn is elucidated in two degrees:
These degrees function as the rungs of a celestial ladder, elevating the seeker from superficial worship towards the heavens of visionary witnessing. The second degree, akin to a lofty summit, invites the wayfarer into profound cognizance of the Divines continual supervision.
Worship that lacks vision or consciousness of divine oversight is merely an obligation discharged, and lacks experiential value. Such worship, like a body without a soul, is devoid of spiritual vitality. This notion, akin to a clear mirror, illustrates the difference between superficial and experiential worship. The true seeker performs worship not to discharge an obligation, but to draw nearer to the Divine.
The story of Prophet Moses (Peace Be Upon Him) and the divine manifestation (إِنِّي أَنَا اللَّهُ لَا إِلَٰهَ إِلَّا أَنَا - Taha: 14) is a striking example of the station of vision. Upon hearing "I am God," Moses hesitated and uttered "Glory be to God," but the Almighty, emphasizing His presence (إِنِّي أَنَا اللَّهُ), guided him to the station of vision. This narrative, like an engraving on the tablet of the heart, depicts the challenges one encounters on the path to mystical vision. Moses' doubt reflects the difficulties faced by the seeker when confronting the divine manifestation, but divine grace ultimately guides him to his goal.
The station of vision necessitates solitude, renunciation of the other, and intimacy with affliction. The seeker, in this station, does not flee from suffering; rather, they accept it as an integral part of their spiritual journey. This intimacy, like a purifying fire, liberates the soul from attachments.
Just as a lover in the solitude of their beloved must detach from everything other than the Divine, they must embrace suffering as a means to attain the station of mystical vision.
Divine love, from its inception to its culmination, is imbued with rebellion and affliction. The narration "affliction is a sign of allegiance" demonstrates that suffering is a marker of divine love and guardianship. The true seeker does not perceive suffering as a punishment but as an opportunity for the purification of the soul. Love, like a turbulent river, casts the seeker into the whirlpool of suffering, but this very whirlpool brings them to the shores of nearness to God. Affliction, like a precious alchemical substance, cleanses the soul of worldly attachments.
When faced with affliction, the seeker does not pray for its removal, but rather accepts it as divine comfort. In this station, divine comfort entails acceptance of God's will and submission to His desire. This perseverance, like a steadfast rock against the waves, protects the seeker from spiritual faltering. They do not perceive affliction as an obstacle, but as a ladder leading to the Divine.
A reference to the fighters prior to the Islamic Revolution, who exhibited unparalleled resilience in the face of torture and hardship, serves as a practical example of perseverance in spiritual excellence. This perseverance was rooted in faith in the divine presence and trust in God. These fighters, like stars in the dark night of oppression, illuminated the path with the light of their faith. The hardships did not weaken them; rather, like a smelting fire, they were hardened and made more resolute.
The narration "Fear the one who fears God" demonstrates that the weakest individuals, if reliant on God, are stronger than the most powerful tyrants. These individuals, like trees with deep roots in the soil of faith, stand firm against every storm.
This narration, like a mirror, reveals the true source of power: faith and reliance on God. The seeker, relying on the Divine, becomes superior to any force, even if outwardly weak.
Spiritual excellence (Ihsan), as the initial vessel for divine truths, guides the seeker toward the vision of God. This station is not about external rituals or acts of worship but about awareness of divine surveillance and presence in the court of God. Spiritual excellence, like a golden vessel, contains the divine truths, guiding the seeker from the beginnings of the spiritual journey to the highest goals. This vessel is filled only with sincerity and the vision of the Divine.
The commentator on the "Stations of the Seeker" views all stages of the journey, from awakening to the final end, as being truths. However, this opinion is refuted. The truths are attributed to the station of guardianship (Wilayah), and awakening, repentance, and self-reflection are the preliminary steps, not truths themselves. This critique, like a sharp blade, delineates the boundary between the preliminary steps and the divine truths. Awakening, akin to awakening from the sleep of heedlessness, is merely the beginning of the spiritual path, while the divine truths are found at the more advanced stages of the journey.
In the station of spiritual excellence, the seeker seeks the vision of God, not paradise or hell. Transactions are performed with the intention of gaining heaven or avoiding hell, but spiritual excellence transcends these intentions, focusing solely on divine vision. Spiritual excellence, like a free bird, is released from the cage of transactional acts and soars toward the heavens of divine vision. The seeker in this station is not concerned with rewards or punishments but is solely focused on the union with the Beloved.
For the general populace, the Ashura pilgrimage is a means for fulfilling worldly desires, but for the true seeker, it is a tool for the elevation of the heart and submission to divine will. The seeker recites the pilgrimage not for worldly benefits but for closeness to God. This pilgrimage, like a pure stream, cleanses the seekers heart and directs them towards submission and contentment. The general populace seeks a larger home, but the seeker searches for a broader heart.
Imam Hussein (Peace Be Upon Him), as the sovereign of love, is an unparalleled example of spiritual excellence. With total submission to divine will, he demonstrated courage like none other. In Karbala, by accepting affliction and sacrificing everything for the truth, he displayed the pinnacle of spiritual excellence.
The noble verse "وَيَبْقَىٰ وَجْهُ رَبِّكَ ذُو الْجَلَالِ وَالْإِكْرَامِ" (Al-Rahman: 27) refers to the divine essence and manifestation. In the station of spiritual excellence, the seeker dissolves their individual identity in the face of the divine manifestation and attains the unity of existence. The face of God, like an unclouded mirror, reflects the truth of existence. The seeker, by becoming absorbed in this face, moves from their own being toward the Divine, immersing in the ocean of unity.
The sacred hadith "I am the companion of the one who remembers Me" emphasizes the divine presence during moments of remembrance. This presence transcends mere supplication and response and draws the seeker closer to God. Remembrance of God, like a golden key, opens the doors of nearness. The seeker, by opening the mouth of their heart in remembrance, finds the Divine present within themselves.
The hadith "I am the companion of the one who thanks Me and the obedient one who obeys Me" illustrates the reciprocal relationship between the seeker and God. Obedience and gratitude lead to divine intimacy and nearness. This obedience, like a precious thread, connects the seeker to the Divine. Through gratitude and submission, the seeker enters the embrace of divine intimacy.
Even worldly acts such as eating and drinking, if performed with the intention of closeness to God, are considered acts of worship. The believer can turn every aspect of their life into a form of worship by aligning their intentions with divine proximity.
The chapter on spiritual excellence serves as a key station on the mystical path, guiding the seeker from practical goodness to the vision of the Divine and spiritual fortitude. This station, encompassing both practical and inner meanings, serves as a vessel for divine truths, guiding the seeker toward divine vision and awareness of God's oversight. The critique of misinterpretations, such as the heretical understanding of the hadith "Beware the harm of the one to whom you show kindness," underscores the necessity of precise understanding of religious texts. Spiritual excellence, with its emphasis on sincerity, perseverance, and submission, guides the seeker from external worship to a worship of the mind and heart. The story of Moses (Peace Be Upon Him), the example of the Ashura pilgrimage, and the courage of Imam Hussein (Peace Be Upon Him) illuminate the various facets of this station. Divine presence in remembrance and obedience, and the transformation of worldly acts into worship with the intention of closeness, highlight the comprehensiveness of spiritual excellence. This chapter, like an open door to the truth, invites the seeker to the unity of existence and the meeting with the Divine. With the sincere supervision of Khadami, the Servant
