Excerpts from the Lectures of Nekounam, (Session 500)
The seminal work Manzil al-Sirn by Khwja Abdullah Ansr stands among the most distinguished texts in Islamic mysticism, meticulously elucidating the stages of spiritual wayfaring. Within this magnum opus, the chapter entitled Bb al-Ghrah (The Gate of Zeal) occupies a particularly exalted station, immediately succeeding the chapter on Muabbah (Love). This station manifests the travellers acute sensitivity to safeguarding the sanctity of the Divine Beloved, arising from the fervour of love itself. In this context, ghrah is not merely a carnal attribute, but a profound spiritual station compelling the seeker to defend the Truth and resist falsehood. It unfolds within the parameters of wisdom, courage, and Shariah, distinguished emphatically from ignorant zeal, which is inextricably linked to folly and rebellion. The following treatise systematically unpacks these intricate notions through precise terminologies and a coherent framework.
The Bb al-Ghrah in the sequence of the Manzil al-Sirn stations follows immediately after Bb al-Muabbah. After traversing the initial stages (awiyah) and arriving at the station of states (awl), accompanied by spiritual love and fervour, the wayfarer attains the station of zeal (ghrah). Notably, ghrah is an effect of love; without the latter, zeal cannot manifest. This station epitomises the seekers heightened sensitivity towards preserving the sanctity of the Divine Beloveds precincts, as if the heart were a blazing furnace, purging itself from all that might harm the Beloved.
The original text underscores this interconnection by asserting that ghrah is the effect of love. Love, by kindling ardour within the heart, prepares the wayfarer to stand resolute against anything that may harm the Beloved (the Truth).
Spiritual fervour constitutes the prerequisite for love, and strong love establishes the groundwork for zeal. An individual devoid of spiritual ardour is deprived of genuine love and consequently incapable of harbouring zeal. This fervour, akin to a blazing fire within the seekers heart, liberates him from spiritual coldness and inertia, guiding him toward love and zeal. As the primary text elucidates, Without fervour, love cannot exist; and without love, zeal will not arise.
This spiritual chain commences with faith and culminates in fervour, love, and zeal. The believer, by virtue of faith in the Truth, develops love for it, and this love instigates zeal, enabling resistance against falsehood.
Zeal, as a spiritual station subsequent to love, springs forth from fervour and love. This station directs the seeker to defend the Truth and resist falsehood. The forthcoming sections will further elucidate the definition and characteristics of zeal.
Zeal is defined as steadfastness and resistance against anything that harms the Beloved (the Truth). This attribute is intrinsic to the Divine Essence under the name al-Ghayyr (The Zealous One) and manifests in the believer and the mystic as a mirror reflecting Divine Reality. The zealous believer is likened to a mirror in which the Divine attribute of zeal is revealed, as the original text states:
The Truth is the Zealous One; the believer is zealous.
Zeal entails an intolerance of any rival to the Beloved. The zealous believer refuses rivalry and expels sinwhich is discordant with his innate Divine dispositionfrom his inner sanctuary. This sensitivity purifies the heart from hypocrisy and multiplicity.
True zeal is formed within the framework of wisdom, courage, and justicenot ignorance and rebellion. False zeal, which arises from fervour devoid of wisdom, differs markedly from the zeal of the seeker and the believer. The primary text notes:
Zeal occurs within the vessel of wisdom and courage, not within that of ignorance and rebellion.
This distinction underscores the necessity of proper orientation of spiritual fervour.
Courage represents fervour situated within wisdom, enabling the believer to resist falsehood and remain humble before the Truth. Conversely, cowardice results from coldness and absence of fervour, while recklessness is fervour misplaced in ignorance. This equilibrium renders zeal a spiritual and guided attribute.
The Commander of the Faithful (Amr al-Muminn), peace be upon him, exemplifies perfect zeal: steadfast against the enemy, compassionate towards the oppressed, humble before the Truth, and severe towards falsehood. This zeal is never accompanied by sin and remains within the bounds of the Shariah. As the text affirms, Zeal is never accompanied by sin and does not stand against the Truth.
The saints and Immaculate exemplify this zeal, free from spiritual coldness and hardness, manifesting within the parameters of wisdom and Shariah.
Zeal, as a Divine attribute, forms within wisdom and courage, distancing the believer from sin and hypocrisy. This quality reaches perfection in the saints and Immaculate, providing a model for the seekers path. The next section addresses critical analyses of misinterpretations of Quranic verses.
The chapter Bb al-Ghrah begins by citing verses 3133 of Surah d, which relate the episode of Prophet Sulaymn:
When, at eventide, swift horses were presented to him (translated by ).
He said: I loved the good things (the horses) more than the remembrance of my Lord, until they were concealed behind a veil. ( translation).
Return them to me. So he began to stroke their legs and necks. ( translation).
These verses describe the presentation of swift horses to Prophet Sulaymn and his fascination with them. After momentarily neglecting the remembrance of his Lord, he commands their return and affectionately strokes their legs and necks. The original text utilises these verses as a foundational reference in the discourse on zeal, yet it also critiques erroneous interpretations which attribute this episode to Sulaymns sinfulness.
Certain exegetical interpretations, particularly prevalent among Sunni scholars, have posited that the Prophet Solomon, due to an infatuation with horses, neglected his devotion to God and subsequently, motivated by zeal, ordered their execution or the amputation of their limbs. Such an interpretation stands in stark contradiction to the doctrine of prophetic infallibility (imah). As the original text emphasises, "the dignity of the Prophets, saints, and even the believers is exalted beyond such attributions." Attributing sinfulness to Solomon, whom the Holy Qur'an explicitly designates as nam al-abd (the excellent servant) (fft: 30), constitutes a calumny against a Prophet and a distortion of Divine revelation.
The phrase masan bi-l-sq wa-l-anq literally denotes the act of stroking or caring for horses, such as wiping away their sweat, rather than ordering their slaughter or dismemberment. This practice aligns with customary care for warhorses, given that their sweat must be removed post-race to prevent harm. The erroneous interpretation of masa as meaning killing arises from a deficient understanding of Quranic lexicon and its cultural context.
Key Insight: The interpretation of masan bi-l-sq wa-l-anq signifies tender stroking of horses rather than killing, and attributing sinfulness to Prophet Solomon is a calumny against the Quranic text and Prophethood.
Prophet Solomon, lauded in the Qur'an as nam al-abd with unparalleled authority, cannot be credibly charged with sin due to a fondness for horses. As the original manuscript indicates, "if a horse were able to distract Solomon, the celestial beings would not be distracted." This misinterpretation is not only incompatible with the doctrine of prophetic infallibility but also contradicts Solomons exalted stature as the universal sovereign.
The presentation of horses to Solomon was an integral aspect of his command duties and constituted an act of worship in itself. Each individuals worship manifests in accordance with their station: the scholars worship through study, the soldiers through guarding, and Solomons through oversight of his troops. To ascribe negligence or frivolity to him distorts the dignity of Prophethood.
The Qur'anic verses concerning Prophet Solomon signify his grandeur and attentiveness to his responsibilities rather than sinfulness. Misinterpretations suggesting he ordered the killing of horses or neglected God are fundamentally incompatible with prophetic infallibility and Quranic meanings. The forthcoming section will examine the distinction between genuine and ignorant zeal.
Ignorant zealotry, characterised by ignorance and excess, is distinct from genuine zeal. As the original text elucidates, zeal that conflicts with divine law (Sharah) is deemed ignorant. Examples abound in social contexts where opposition to religious ordinances under the guise of zeal, or actions such as divorce prompted by a spouses attire being observed by others, represent deviations from the true path.
The example of Ab Muslim Khorasani, who commanded the burning of a saddle and the halving of a horse due to ignorant zealotry, exemplifies an extremism that culminates in negligence. Such acts are not manifestations of genuine zeal but rather indications of ignorance and misguidance.
True zeal operates within the confines of Sharah and wisdom. Divine law stipulates regulations to safeguard sacred and human sanctities, such as punishments for insults to the sanctity of infallibility or protection of honour and homeland. These edicts arise from zeal but are firmly rooted in justice and prudence. The original text accentuates that "zeal against falsehood is rational, temperate, and wholesome."
Key Insight: Genuine zeal is situated within the bounds of Sharah and wisdom and is fundamentally distinct from ignorant zealotry, which is accompanied by ignorance and excess.
Amir al-Muminn (Commander of the Faithful) Al ibn Ab lib embodies the quintessential example of genuine zeal. Against adversaries, he wields the mighty Dhul-Fiqr with authority, yet towards orphans he exhibits compassion and gentleness. As the original narration recounts, "When he emerged among the people, he was a man of strength; and when he entered the house, he became a child." This balance exemplifies zeal suffused with wisdom and love, entirely free from any form of animosity or ignorance.
Genuine zeal, framed within Sharah and wisdom, stands apart from ignorant zealotry. The exemplars of the saints, such as Amir al-Muminn, provide the aspirant with a paradigm that eschews both extremism and negligence.
Zeal entails an intolerance of rivals for the beloved. The zealous believer acts as a vigilant guardian, cleansing the sanctity of the self from sin and hypocrisy. This sensitivity liberates the heart from alienation and multiplicity, uniting it with the Truth. As the original text defines, "Al-ghayrah is the collapse of tolerance born of suspicion and the constriction against patiencea precious quality."
This precious quality denotes a yearning to preserve the beloveds honour and to avert attachment to the alien. Through his zeal, the believer repels sinan estrangement from his innate dispositionand resolutely stands against falsehood.
Zeal is only virtuous when exercised within the boundaries of Sharah, which, as the manifestation of Truth, prescribes ordinances to protect divine and human sanctities. The spiritual wayfarer, by adhering faithfully to these rulings, safeguards his zeal from deviation. The original text beseeches, "May God protect man from futile zeal and bestow upon him true zeal."
Key Insight: Zeal, through adherence to Sharah, purifies the heart from sin and guides the wayfarer towards unity with the Truth.
Zeal, as a spiritual station, cleanses the wayfarers heart of alienation and sin, guiding him within Sharah to defend Truth and resist falsehood. This station constitutes a gateway to Divine proximity.
The chapter on al-ghayrah in Manzil al-Sirn presents zeal as a spiritual station emanating from love and ardour. Zeal is a divine attribute manifesting in the believer and mystic as a mirror reflecting the Truth. This attribute, framed by wisdom, courage, and Sharah, stands distinct from ignorant zeal, which is accompanied by ignorance and rebellion. The Quranic verses concerning Prophet Solomon, contrary to erroneous interpretations, affirm his grandeur and dedication to his duties; any attribution of sinfulness to him constitutes calumny against the Qur'an and the Prophets. Genuine zeal impels the wayfarer to defend Truth, resist falsehood, and purify the heart from sin. This treatise, articulated in a lofty register and scientific structure, underscores the significance of zeal as a gateway to Divine proximity and offers methodologies for its realisation within Sharah.
Supervised by Sadegh Khademii
