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The Role of Modesty in Spiritual Journey: An Analysis of the Chapter of Modesty in *Maqamat al-Sa'irin*

lectures of , May His Soul Rest in Peace (Session 304)

Introduction

Modesty (*Hayaa*) holds a unique and prominent place in the spiritual journey of the seeker of Allah within the mystical framework of *Maqamat al-Sa'irin*. This attribute, emerging from the spiritual treasures of the heart of the seeker, not only signifies a form of inner awakening, but also acts as a bridge that guides the traveler from negligence to knowledge, from sin to obedience, and from isolation to a refined interaction with others. As elucidated in the lectures of , may his soul rest in peace, the concept of *Hayaa* is analyzed in three elevated stages: initial modesty arising from knowledge of Allah's gaze, intermediate modesty stemming from the vision of nearness to Allah, and the supreme modesty born from witnessing the Divine presence.

Section One: The Definition and Position of Modesty in the Spiritual Journey

The Essence of Modesty and Its Role in the Journey Towards Allah In Islamic mysticism, *Hayaa* is an attribute that blossoms within the heart of the seeker once the spiritual journey begins. This quality, characteristic of the righteous and the divine saints, has an inseparable connection with love, nearness to, and vision of Allah. Like a light in the path of spiritual progress, *Hayaa* guides the traveler from the darkness of negligence to the illumination of knowledge, prompting them to maintain decorum before Allah and avoid sin. , may his soul rest in peace, states that once the seeker embarks on the path, *Hayaa* manifests within them, making them a special vessel for receiving divine grace.

Key Point: Modesty is a sign of inner awakening and awareness of the presence of Allah. This attribute guides the seeker from negligence to knowledge and from sin to obedience.

In this perspective, *Hayaa* is not only a moral virtue but also a spiritual motivator that propels the seeker towards higher stations. Like a divine breeze, it purifies the seeker's heart from the impurities of the ego, leading them towards sincerity and decorum before Allah. In this stage, the seeker, fully aware of Allahs constant surveillance, perceives themselves in the Divine presence, which leads them to struggle against their lower self and to abhor sin.

Three Stages of Modesty

*Hayaa*, in the spiritual journey, manifests in three stages, each of which represents a level in the seeker's progress:

  • Initial Stage: Modesty stemming from the knowledge of Allahs gaze, where the seeker believes that Allah sees them, even though they cannot perceive the Divine presence.
  • Intermediate Stage: Modesty arising from the vision of nearness to Allah, where the seeker perceives the divine light and experiences love and closeness to Allah.
  • Supreme Stage: Modesty from witnessing the presence of Allah, where the seeker directly experiences the Divine presence and attains the station of annihilation in Allah.

These stages, like the rungs of a spiritual ladder, guide the seeker from an awareness of Allahs gaze to the vision of Divine proximity, and ultimately to the presence in the Divine court. Each stage, with its specific traits and impacts, illuminates the path of the seeker's perfection.

Summary of Section One

In the mystical framework of *Maqamat al-Sa'irin*, *Hayaa* is an attribute that guides the seeker from negligence to knowledge and from sin to obedience. This attribute, through its three stages, illustrates the journey of the seeker from the knowledge of Allahs gaze to the vision of Allahs presence. *Hayaa*, like a mirror, purifies the seeker's heart from the impurities of the ego, guiding them towards sincerity and decorum before Allah. In the following sections, a detailed analysis of each stage and its effects will be presented.

Section Two: Initial Modesty: Knowledge of Allahs Gaze

The Essence of Initial Modesty In the initial stage of *Hayaa*, the seeker becomes aware of Allahs constant surveillance. They believe that Allah sees them, even though they cannot directly perceive the Divine presence. This belief, often described by the phrase *"إنه يرانى"* ("He sees me"), marks the beginning of the seeker's modesty. At this stage, the seeker does not yet see Allah, but the knowledge of His gaze compels them to maintain decorum and abstain from sin. This stage aligns with the verse:

أَلَمْ يَعْلَمْ بِأَنَّ اللَّهَ يَرَى
(Surah Al-Alaq: 14) "Does he not know that Allah sees?"

Key Point: Initial modesty, rooted in the awareness of Allah's gaze, guides the seeker towards self-struggle, abhorring sin, and refraining from complaining about divine decree.

This awareness, like a light in the seeker's heart, frees them from negligence before embarking on the journey. Before this stage, the seeker not only failed to perceive Allahs presence but also held a weak belief in the Divine surveillance, acting according to the whims of their ego. However, in this stage, the knowledge of Allah's gaze compels the seeker to observe and remain vigilant.

Effects of Initial Modesty

Initial modesty brings three prominent effects within the seeker:

  • Endurance in Struggle: The seeker, aware of Allahs surveillance, is drawn towards self-struggle and asceticism, striving to avoid errors and sins.
  • Aversion to Sin: Sin appears abhorrent and ugly to the seeker, as they perceive themselves in the presence of the Divine observer.
  • Abstinence from Complaining: The seeker refrains from complaining or protesting against Allahs decree, as modesty leads them to reverence and submission to His will.

These effects position *Hayaa* as a motivating force for purifying the soul and adhering to Allah's boundaries. At this stage, the seeker behaves like a child before their father, refraining from any inappropriate actions and adhering to decorum and obedience.

Critique of External Modesty in Worship

In s lectures, he critically examines the concept of external modesty, which is demonstrated, for example, in enthusiasm for congregational prayer due to the presence of others. This type of modesty lacks sincerity and purity. True modesty arises from the belief in Allahs constant gaze, not from seeking approval from people. This critique aligns with the principle of sincerity in worship and urges the seeker to perform their actions solely for Allahs pleasure. As an elegant metaphor, external worship can be compared to an actor performing on stage to attract the audiences attention, while sincere worship is like a private, intimate conversation with the beloved. The seeker, in true modesty, only seeks Allahs approval and avoids displaying for the creation.

Example of the Servant and the Master

To clarify initial modesty, an example of the servant and the master is presented: The servant works diligently in the presence of the master, but becomes lazy in their absence. However, Allah, being always present, keeps the seeker consistently diligent and respectful in modesty. This example emphasizes the eternal vigilance of Allah, as described in the verse:

لَا نَوْمَ لَهُ وَلا سِنَةٌ
(Surah Al-Baqarah: 255)

Unlike human modesty, which may fade, the seekers modesty is continuous and unbroken, as Allah is never absent.

Summary of Section Two

Initial modesty, arising from the knowledge of Allahs gaze, guides the seeker towards self-struggle, abhorrence of sin, and refraining from complaining about Allahs decree. This stage, as a firm foundation, prepares the seeker for higher stages. The critique of external modesty and the example of the servant and the master highlight the importance of sincerity and awareness of Allahs constant vigilance. In the next section, the discussion will move towards intermediate modesty and its effects.

Psychological Example of Proximity to Home

Psychological Example of Proximity

To elucidate the effect of proximity on love, a psychological example is presented: when a person approaches their home, their steps unconsciously quicken, for proximity to home brings affection and longing. This example links proximity to God with love and attachment. The traveller, in the intermediate stage of modesty, becomes addicted to the vision of closeness to God, and their heart finds peace only in the remembrance of the Divine. This metaphor, like a mirror, manifests the effect of proximity on the heart of the traveller. Just as the home is a sanctuary of peace for a person, proximity to the Divine is the sanctuary of the travellers heart, guiding them toward divine affection and intimacy.

Distinction Between Love, Affection, and Passion

The lecture, with scholarly precision, addresses the distinction between love, affection, and passion:

  • Affection (Wudd): A transient emotional desire that may lead to enmity.
  • Love (Hubb): A deeper emotional connection, more enduring than affection, that takes root in the heart.
  • Passion (Ishq): A souls true state, culminating in annihilation in the Beloved, free of enmity.

This distinction clarifies the stages of modesty: the initial stage marked by selfish considerations, the intermediate stage marked by heartfelt love, and the final stage marked by divine passion. Affection, like a passing breeze, is fleeting, but love and passion, like a deep-rooted tree, remain steadfast in the heart and soul of the traveller.

Reference to a Qur'anic Verse

To illustrate the instability of affection, the following Qur'anic verse is cited:

مَوَدَّةً بَیْنَکُمْ فِی الْحَیَاةِ الدُّنْیَا ثُمَّ یَوْمَ الْقِیَامَةِ یَکْفُرُ بَعْضُکُمْ بِبَعْضٍ وَیَلْعَنُ بَعْضُکُمْ بَعْضًا (Surah Az-Zukhruf, 43:67)

This verse, which translates as "Love between you in the worldly life, then on the Day of Judgment, some of you will disbelieve in others, and some will curse others," highlights the transitory nature of affection. This serves to emphasize the difference between transient affection and the lasting love rooted in the heart.

Critique of Affection and Diplomacy

The lecture critiques affection as a fleeting, selfish emotion. In contrast, love is heartfelt and selfless. This critique emphasizes the significance of intermediate modesty as the stage of love and sincerity. The traveller, at this stage, loves God for His own sake, not for any personal benefit. Affection, like a shadow, disappears with the changing of the sun, while love, like a light, remains eternal in the heart of the traveller. This distinction leads the traveller toward selflessness and pure affection.

Example of a Husband's Self-Sacrifice: To illustrate self-sacrificial love, the example is given of a husband who tells the judge: "Set my wife free and imprison me instead." This selflessness exemplifies enduring love that aligns with intermediate modesty (Rukub al-Mahabbah). This example showcases love as a precious jewel in the heart of the traveller that remains steadfast even in the face of adversity.

Summary of Section Three

The intermediate modesty, through the vision of Divine proximity, leads the traveller to love, divine intimacy, and a distaste for mixing with the worldly people. The critique of distaste for people invites the mystic towards social engagement and social mysticism. The distinction between affection, love, and passion, along with the Qur'anic reference, emphasizes the importance of enduring love. The next section will address higher modesty and related critiques.

Higher Modesty and Critique of Mystical Deviations

In the higher stage of modesty, the traveller attains the vision of God's presence. They do not only approach Gods proximity but witness His presence, reaching the stage of annihilation in the Divine. This stage is intimately connected to soul-consuming passion, freeing the traveller from all worldly attachments. Higher modesty, like the peak of the spiritual journey, leads the traveller to unity with the Divine, purging them of ego and self-centeredness.

Key Point: Higher modesty, through the vision of Gods presence, leads the traveller to soul-consuming passion and annihilation in the Divine, freeing them from all worldly attachments.

Critique of the "Qalandari" Mysticism and Isolation

The lectures of criticize the "Qalandari" mysticism, isolation, and asceticism, which mislead mysticism into filth, seclusion, and self-depreciation. These deviations are dismissed from the perspective of true mysticism, which should be social, refined, and people-oriented. This critique is aligned with the way of the Ahlul Bayt (AS), who captivated people with both their outward beauty and inner grace. "Qalandari" mysticism is like dust that clouds the mirror of true mysticism, dimming its clarity. The true mystic is like the sun, shining among the people and attracting hearts toward the Divine with grace and beauty. Seclusion and untidiness, on the contrary, lead the mystic into darkness and degradation.