Introduction

The station of modesty, as one of the fundamental pillars in mystical asceticism, is elucidated with remarkable depth and precision in the esteemed text Manazil al-Sairin, during the 305th lesson by Nokoonam (may his soul rest in peace). This station, which is examined in three stagesgeneral modesty, the modesty of the elite, and the modesty of the perfect mysticsillustrates a spiritual journey that leads the seeker from the scrutiny of the created world towards the contemplation of the Divine and communion with Him. Modesty, akin to a bridge between the outward and the inward, guides the seeker from social shame to divine modesty and ultimately to the mystical vision of unity with the Divine.

First Section: The Stages of Modesty and Its Evolution

Classification of Modesty

Modesty, as a central station in the mystical path, is defined in three distinct stages: general modesty, which is the shame of being seen by others; the modesty of the elite, which encompasses the awareness of the Divine presence and the observation of the Divine gaze; and the modesty of the perfect mystics, which is characterised by complete communion with the Divine and a love for all of existence due to God. These stages chart the ascendant journey of the seeker from outward, social shame to inward, mystical modesty. It is as though the seeker progresses from a superficial shore to a profound ocean of knowledge and divine proximity.

Key Point: The stages of modesty illustrate the seekers progressive journey from social shame to communion with the Divine, wherein each stage marks a deeper level of awareness and nearness to God.

General Modesty: Shame of Being Seen by Others

General modesty is the most elementary stage of modesty, rooted in the social nature of humans. In this stage, the seeker feels shame from being seen by others and observes certain behavioral considerations. This modesty is even present among non-believers; for instance, a disbeliever or polytheist, when in the presence of others, will consider their behavior and appearance due to the gaze of others. This type of modesty functions as a mirror, reflecting the self in the presence of the gaze of others.

The Modesty of the Elite: Awareness of the Divine Presence

In the stage of the modesty of the elite, the seeker becomes aware of the Divine observation. The seeker does not see God, but is aware that God sees them, and thus their behavior is regulated by this awareness. This stage represents a step from the outward realm to the inward, guiding the seeker towards Divine proximity. This awareness is like a light that breaks the darkness of heedlessness, leading the seeker towards a deeper knowledge.

The Modesty of the Perfect Mystics: Communion with the Divine

In the third stage, the modesty of the perfect mystics, the seeker reaches complete communion with the Divine. In this station, the seeker not only witnesses God but is united with Him and loves all of existence for the sake of God. This stage is like a peak that the seeker reaches after traversing the valleys of social shame and Divine awareness, where they see the entire world as a reflection of the Divine beauty.

Key Point: The modesty of the perfect mystics is defined by communion with the Divine and a love for all of existence for the sake of God, freeing the seeker from worldly attachments and guiding them to the mystics vision of unity.

Second Section: Love and Its Stages in Mystical Asceticism

Prophetic Hadith: The Centrality of Love in Mystical Asceticism

The noble hadith of the Prophet Muhammad (PBUH): "Whosoever loves the meeting with God, God loves the meeting with them." highlights the reciprocal nature of love between God and the servant in the mystical path. This love is like a breeze that draws the seekers soul towards the Divine encounter, guiding them to communion with the Divine. Additionally, the hadith: "A person will be resurrected with those whom they love." emphasises the impact of love in determining the seekers ultimate destination. Love for God brings the seeker closer to the Divine, while love for others leads them to separation from the Divine.

The Distinction Between Affection, Love, and Passion

In mystical asceticism, love is differentiated into three stages: affection (Wad), love (Hubb), and passion (Ishq). Affection is a subtle and fleeting form of love that may lead to separation, such as affection towards material things or social relationships. Love, however, is a deeper and more enduring form that brings the seeker into communion with the Beloved. Passion, on the other hand, represents complete union with the Divine and annihilation within Him, as though the seeker drowns in the infinite ocean of the Divine, seeing nothing but God.

Key Point: Affection, love, and passion are the stages of love in mystical asceticism, transitioning from superficial, worldly attachment to full union with the Divine.

Quranic Verse: The Intensity of the Believers Love

In Surah Al-Baqarah, verse 165, the Quran states: "And those who believe are stronger in their love for God." This verse underscores the intensity of the believers love for God and demonstrates that divine love leads the seeker to intimacy and nearness to the Divine.

The Example of the Lamp and Its Ray

To illustrate the second stage of modesty, a beautiful analogy is presented: The seeker at this stage is like someone who sees the ray of a lamp from a distance, but not the lamp itself. They witness the Divine attributesmajesty, power, beauty, and gracebut have not yet reached the full experience of the Divine essence. This analogy acts as a mirror, displaying the difference between indirect and direct witnessing.

Third Section: Critique of False Isolation and the Mystical Vision of Unity

Critique of Fear of Creation

One of the prominent aspects of the lesson is the critique of the phrase "and he is made estranged from others" (Wa Tuwahishuhu Mina al-Ghayr). The creatures, as manifestations of the Divine, are signs and words of God, and fear of them represents a deviation from true mysticism. The mystic, on the contrary, feels a deep connection with all of existence for the sake of God and does not avoid others due to their misdeeds, but rejects the misdeeds while remaining in communion with the doers.

Key Point: The true mystic feels connected with all of existence for the sake of God, and fear of creation signifies a deviation from true mysticism and a tendency toward false isolation.