Modesty is a spiritual gem that, in the course of mystical journeying, shines like a beacon along the wayfarer's path, guiding them toward adherence to decorum and dignity before both the Divine and creation. In Maqamat al-Sa'irin (The Stations of the Wayfarers) by Khwajah Abdullah Ansari, modesty (ay) occupies a special place as one of the moral stages, ranking immediately after patience, contentment, and gratitude. As a lower stage, it pertains to the general masses of wayfarers, yet this station is not merely a result of knowledge and faith; it is nourished by veneration and love for the Divine, like a seed taking root in the heart of the seeker, guiding them toward avoiding faults and safeguarding their spiritual dignity. In this work, drawing upon the lessons of Nakounam, we aim to provide a detailed and profound elucidation of the Gate of Modesty. This interpretation, which critically examines the application of Qur'anic verses concerning this matter, and analyzes the status of modesty within esoteric and ethical practices, is presented in a scholarly tone to open new windows for understanding this spiritual station. In this view, modesty is not merely a human trait but serves as a bridge between the seeker and the Beloved, leading them toward perfection through knowledge, faith, and love.
Modesty is a state of the soul born from a blend of veneration and affection for the Divine. This station is like a flower that grows in the soil of knowledge and faith, flourishing with the watering of love and the honoring of the Divine. Khwajah Abdullah Ansari states in Maqamat al-Sa'irin:
"Indeed, it arises from the veneration that is inseparably linked to affection." This implies that modesty is the fruit of veneration and love, which are inseparable. This definition introduces modesty as a result of knowledge (ilm) of the grandeur of God and faith in Him. When the seeker feels the presence of the Divine in every aspect of their life and sees Him as a constant companion, they are compelled to observe proper decorum and avoid everything that is considered deficient or flawed. In this sense, modesty acts as a shield, protecting the seeker from committing indecencies and from neglecting the Divine presence.
Modesty, like a building, is supported by four pillars: knowledge, faith, veneration, and affection. Without knowledge, which is the awareness of the Divine and His grandeur, faith cannot be established; and without faith, veneration and affection for the Beloved do not form. This interconnected chain gives rise to modesty in the heart of the seeker. Knowledge is the window through which the seeker beholds the greatness and beauty of the Divine; faith is the acceptance and commitment to this knowledge; veneration is the honoring of the Divine due to His boundless greatness; and affection is the love that springs from this knowledge and faith. When the seeker brings these four elements together, they attain the station of modesty and feel shame before anything that would distance them from their station of servitude.
In the mystical framework of Maqamat al-Sa'irin, modesty is a station that originates from knowledge, faith, veneration, and affection. It compels the seeker to maintain decorum and dignity before the Divine. This station is not only a mental attribute but also a sign of the seeker's spiritual progress, keeping them from deficiencies and negligence. In subsequent sections, we will further explore the place of modesty within esoteric spirituality and critically examine the Qur'anic perspectives on this station.
In Maqamat al-Sa'irin, modesty is placed as the fifth stage in the division of ethics, following patience, contentment, and gratitude. This stage is like a resting place where the seeker, after passing through the preliminary stations, finds solace and is urged to maintain decorum and dignity before the Divine and creation. In this context, modesty signifies the moral development of the seeker, who is restrained from negligence and deficiencies, and guided toward preserving their spiritual dignity. This stage pertains to the general masses of seekers, meaning that anyone, regardless of their degree of knowledge and spiritual progression, can attain it. Modesty, in this sense, is a jewel accessible to all; however, only those who have gathered knowledge, faith, veneration, and affection within themselves can reach this station.
This verse refers to a modest form of shyness, which is better suited for the chapter on modesty (haya) as it aligns with adhering to proper etiquette and dignity in the face of the truth.
One of the most profound points discussed in scholarly expositions is the notion that modesty is a created attribute and cannot be ascribed to God. In Surah Al-Ahzab (33:53), the Holy Qur'an explicitly states: "And Allah does not shy away from the truth." This verse demonstrates that modesty, in the sense of reluctance or hesitation, does not apply to God due to the absolute perfection of His attributes.
God is the embodiment of all perfection and is devoid of any deficiencies that would cause Him to feel ashamed. Modesty, in human beings, arises from their inherent imperfection, but in God, who is free from any deficiency, there is no place for it. This perspective portrays modesty as an attribute that encourages the seeker (salik) to avoid immorality and preserve dignity before both God and creation, but in the essence of the Divine, it is replaced by an absolute form of openness.
Sin signifies a lack of modesty, as the sinful person fails to feel ashamed before either God or creation, ignoring their imperfections. A person who is engulfed by sin loses their modesty and falls into heedlessness regarding the presence of God.
Nakounam emphasizes: "One who commits sin inevitably loses their modesty." This lack of modesty is not only a sign of neglect in competing for the Divine, but also the result of a lack of nobility or love for God. The seeker must strengthen their knowledge, faith, reverence, and love to break free from this neglect and return to the state of modesty.
The Qur'anic critique of the chapter on modesty showed that the verse أَلَمْ يَعْلَمْ بِأَنَّ اللَّهَ يَرَى (Did they not know that God sees?) is not suitable for this chapter, as it emphasizes power and threat. On the other hand, the verse فَجَاءَتْهُ إِحْدَاهُمَا تَمْشِي عَلَى اسْتِحْيَاءٍ (One of them came to him, walking with modesty) is more compatible with the concept of modesty due to its reference to dignified modesty. Modesty is a created attribute that cannot be ascribed to God, but in the seeker, it signifies propriety and the avoidance of imperfection. Sin, the result of a lack of modesty, leads the seeker into oblivion regarding God's presence. The next section will discuss the modesty of mystics and provide a final conclusion.
In the higher stages of mysticism, modesty is like a gem that shines in the heart of the mystic, leading them to show utmost respect for God and avoid any flaws due to their knowledge of God and shame before Him.
Khwajah Abdullah in his work Sad Meydan states: "The mystics shame is before God," meaning that the mystic, with heartfelt insight and firm faith, feels shame for any flaw in the presence of God. This modesty stems not from weakness but from profound knowledge and love for God, guiding the mystic to preserve their dignity and decorum in the presence of the Divine. The mystic is like a lover who, in the presence of their beloved, feels ashamed of anything that might diminish their standing as a lover.
Modesty in mystics is a sign of nobility and virtue that reaches perfection through knowledge of God and presence in His company. The mystic, with the eye of the heart illuminated by divine light, feels shame before anything that distances them from this presence and strives to preserve their dignity, drawing nearer to the Beloved through maintaining proper etiquette.
This modesty manifests not only before God but also before creation, as the mystic sees creation through the lens of God and refrains from any imperfection in their dealings with them. This perspective views modesty as a bridge between God and creation, guiding the mystic to maintain dignity in both realms.
In the higher mystical stations, modesty is a manifestation of knowledge and love for God that leads the mystic to maintain decorum and dignity before both God and creation. This modesty, with profound insight and unwavering faith, reaches perfection and guides the mystic to preserve their status as a servant in the presence of the Divine. The final conclusion will synthesize the entire discussion.
Modesty, as discussed in Mansal al-Sairin, is like a precious gem that, in the mystical journey, guides the seeker to uphold dignity and respect before both God and creation. This state arises from knowledge, faith, reverence, and love, and, through awareness of God's presence, prevents the seeker from lapsing into imperfection and negligence. The Qur'anic critique of modesty revealed that the verse أَلَمْ يَعْلَمْ بِأَنَّ اللَّهَ يَرَى is not fitting for this station, while the verse فَجَاءَتْهُ إِحْدَاهُمَا تَمْشِي عَلَى اسْتِحْيَاءٍ is more aligned with the concept of modesty due to its reference to dignified shyness.
Modesty, a created attribute, cannot be ascribed to God due to His perfect nature. However, in humans, it signifies nobility and respect. In the higher mystical stages, modesty reaches its perfection through knowledge and love for God, leading the mystic to preserve their dignity in God's presence. The differing perspectives on modesty in Mansal al-Sairin and Sad Meydan highlight the depth and breadth of Khwajah's understanding of this state.
This analysis, inspired by the teachings of Nakounam, seeks to clarify the place of modesty in the mystical path and offer an academic perspective on this concept. It is hoped that this work will open a new window for a deeper understanding of Islamic mysticism and the Qur'an.
With sincere supervision by Sadegh Khadami
