lecture series of Nekounam (may his soul rest in peace), Session 302
In the mystical journey, modesty shines like a radiant gem among the inner qualities, a trait that unveils the dignity of the soul and guides the seeker towards awareness of divine supervision. This article, derived from the invaluable lectures of Nekounam in the 302nd session of Manazel al-Sa'irin, elucidates the concept of modesty, its position within the series of moral qualities, and its relationship with knowledge and faith. Through a deep analysis of verses from the Holy Qur'an, particularly Surah Al-Alaq, and a scholarly critique of the views of Khwaja Abdullah Ansari, this work aims to introduce modesty not only as a mystical quality but also as a social and psychological necessity.
Character, as an inner attribute of the human being, is rooted deeply within the essence of the self, and like a pure spring, it flows from within to the outer realm. These qualities, being internal and free from external appearances, manifest in the form of manners when they are actualised. Manners, which are the external manifestation of character, are like the blossoms of a tree, representing the hidden essence within. Thus, manners are the outward expression of character, just as flowers reflect the inner nature of the tree.
Modesty is one of the inner attributes within the realm of ethics that, in the mystical journey, follows patience, contentment, and gratitude. This quality, acting as a shield for the dignity of the soul, prevents the seeker from falling into immodesty, urging them to feel shame before God. Modesty is not only a personal attribute but also a societal necessity, stemming from an awareness of divine presence.
In the mystical journey, the seeker must first cultivate patience, bearing hardships with composure and tranquility. This patience serves as the foundation for contentment, which is a submission to the divine will. Contentment is, in itself, an inner quality that is completed by gratitude, which is the expression of recognition for God's blessings. Gratitude, like patience and contentment, is an inner attribute. When these three qualities take root within the seeker, the foundation for modesty is established. Without patience, contentment, and gratitude, modesty is impossible; for these qualities, like the steps of a ladder, lead the seeker to the summit of modesty.
Modesty, as the fourth attribute in the ethical hierarchy, reveals the dignity of the soul through actions and deeds. A seeker who lacks patience cannot possess modesty; for endurance is the essential precondition for modesty. Similarly, one who has not attained contentment or is not grateful will be deprived of modesty. Modesty is the outcome of the accumulation of these attributes, which compel the soul to feel shame before God and deter it from immodesty.
Unlike life, which refers to biological existence, modesty is an intellectual quality unique to the aware and rational human being. Life is a common characteristic of all living creatures, but modesty shines as a jewel within the being of the mystic. This quality stems from the awareness of divine presence, prompting the seeker to feel shame before their actions.
Khwaja Abdullah Ansari, in his interpretation of modesty, asserts that "modesty arises from faith" (الحياء ينشىء من الايمان). He refers to the noble Qur'anic verse: Does he not know that Allah sees? (Surah Al-Alaq, 14) However, this view is subject to critique. The verse in question emphasises knowledge and awareness, not faith. Surah Al-Alaq, the first revelation to the Prophet Muhammad (PBUH), is wholly concerned with knowledge and enlightenment. Words such as "Iqra" (Read), "A'lam" (He taught), "Ra'ayt" (Did you see), and "Ilm" (Knowledge) in this surah indicate the primacy of knowledge in the spiritual journey. Thus, modesty stems from knowledge (الحياء ينشىء من العلم), not solely from faith. Knowledge grants the seeker awareness of divine supervision, and faith is the inevitable result of this knowledge.
Surah Al-Alaq, like a pure spring of enlightenment, places great emphasis on knowledge and awareness. In this surah, nine words related to knowledge and vision are identified:
These words reveal the dominance of knowledge over faith in Surah Al-Alaq. Even at the end of the surah, with the invitation to prostrate (اسْجُدْ وَاقْتَرِبْ), knowledge remains central, as prostration is the outcome of an awareness of God's grandeur.
Knowledge, like a burning torch, illuminates the path of faith. Faith without knowledge is like a tree without roots, bearing no fruit. Modesty is the result of this knowledge and faith, completed by reverence (greatness of God) and love (affection towards God). Thus, modesty is a composite trait formed by the four components of knowledge, faith, reverence, and love.
An excessive emphasis on faith devoid of the support of knowledge leads to a shallow, popular form of faith that neither cultivates modesty nor prevents corruption. This type of faith is akin to water that sinks into the desert without leaving a trace. A humorous example in the lectures refers to someone who imagines God as a donkey and attributes their wheat to the "donkey of God." This ignorant faith is not only worthless but also leads to irrational behaviors.
Modesty (ay) is distinct from nobility (najbah). Nobility is an inherent and moral trait that can be found even in non-believers, such as an atheist who may be dignified and composed. However, modesty is a mystical trait that arises from knowledge and faith, and it is specific to devout mystics. Nobility is like a naturally radiant marble stone, while modesty is a gem that shines in the light of divine knowledge.
Poverty and ignorance, like dark shadows, strip away modesty from a person's existence. The lecture illustrates, with an example from Kish Island, the inhumane conditions of the lives of the poor: small houses with overcrowding, lack of privacy, and behaviors that stem from poverty and ignorance. These conditions undermine personal dignity and promote immodesty.
In contrast, knowledge and affluence (self-sufficiency) are like fertile soil that nurtures modesty. Knowledge brings awareness of divine oversight, while affluence reinforces dignity and composure. A society that is rich in knowledge and self-sufficiency is adorned with modesty and etiquette.
Anger, like a destructive storm, disrupts both knowledge and memory. The lecture, with a psychological approach, emphasizes that a scholar must avoid anger in order to preserve both their memory and their knowledge. Anger leads to forgetfulness and deprives a person of awareness.
In mysticism, benevolence (isn) is defined in two aspects: the awareness that God sees His servant and the effort to see God. Modesty is the result of this awareness, which makes the mystic feel ashamed before God. The verse "Does he not know that God sees?" alludes to this and presents modesty as a mystical trait connected to the state of benevolence.
Khwajah Abdullah Ansari regards modesty as one of the early stages of the elite (khaw), which emerges from reverence and affection. However, this definition is insufficient, as it overlooks knowledge. Modesty is a trait that stems from knowledge, faith, reverence, and affection, and it is specific to those endowed with true spiritual insight. The elite, in this context, are those of knowledge and mysticism, in whom modesty is manifested.
The lecture advises the Shia community and the faithful to prioritize reason, knowledge, and capability. Faith without reason does not lead to modesty and decorum. A society that is adorned with knowledge and awareness not only possesses valuable faith but also attains modesty and dignity.
Eradicating poverty and ignorance is the essential foundation for genuine modesty and faith. The lecture critiques the culture of focusing solely on faith (such as an excessive emphasis on prayer), arguing that this approach leads to impoliteness and immodesty. Examples of uncultured behaviors, such as neighborly interference, corroborate this critique. The society must incline towards wisdom and empowerment in order to root modesty and etiquette within it.
