of Nekounam, may his sanctity be preserved (Session 331)
In the realm of Islamic mysticism, ethics functions as a bridge guiding the seeker from the outward forms of existence towards the inner essence of Truth. The seminal work Manzil al-Sirn by Khwajah Abdullah Ansari stands as one of the most distinguished mystical treatises meticulously delineating the stations of spiritual progression. Within this framework, Bb al-Khalq (The Chapter on Character), as a pivotal ethical stage, draws upon the noble Qurnic verse وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ
(Srah al-Qalam, 68:4, translated by : And indeed, you possess a sublime character), to introduce the Prophet Muhammads (peace be upon him) noble character as an exalted exemplar for spiritual wayfarers. This chapter explicates not only excellent conduct as a distinct station but also embraces the entire ethical spectrum, illuminating the rank of character within the spiritual path and mystical wayfaring.
Within the mystical system of Manzil al-Sirn, khalq (character) is treated in two senses: the general and the specific. The general character denotes the whole ethical division encompassing ten stations: patience, contentment, gratitude, modesty, veracity, altruism, character, humility, chivalry, and openness. This segment represents the fourth section of spiritual progression, following the stages of beginnings, gates, and dealings, holding a foundational status in the seekers journey toward the Divine Truth. Conversely, the specific character pertains to the seventh station within this section, namely excellent conduct, defined as noble behaviour and sincere interaction with all.
This distinction is analogous to the Arabic linguistic classification of the term kalimah, where the general (muqassam) encompasses noun, verb, and particle, whereas the specific (qassm) refers solely to the noun. Thus, general character serves as a classifier embracing all ethical stations, while specific character indicates a particular rank. This schema reveals the systematic nature of the concept of character in mystical wayfaring, demonstrating that khalq simultaneously refers to the entirety of ethics and, specifically, to excellent conduct.
General character includes all ethical ranks (patience, contentment, gratitude, modesty, veracity, altruism, character, humility, chivalry, openness) and serves as the fourth division of the spiritual path with a comprehensive station. Specific character is the seventh ethical rank, namely excellent conduct, indicating noble and sincere behaviour.
Character, as the manifestation of creation, originates from the essential reality of human existence. Mystically, khalq is the outward expression of existential perfections inherently embedded within the essence of creation. This relationship resembles a river springing from the fountainhead of essence, flowing through human conduct and wayfaring. Character is a reflection of the inner truth, and ethical conduct represents the process of aligning this essence with divine perfections. Hence, innate character, rooted in essence, is distinguished from apparent character, which is confined to superficial and performative behaviours.
Innate character is akin to a jewel entrusted within the human constitution, demonstrating inherent incapacity for falsehood, stinginess, or depriving others of goodness. In contrast, apparent character resembles a garment merely worn externally, devoid of depth and authenticity. This distinction guides the seeker towards embodying divine ethics, whereby conduct arises not from affectation but from the core of essence and truth.
Character is the manifestation of creation and bifurcates into innate (essential) and apparent (performative) types. Innate character has roots in essence, reflecting existential perfections, whereas apparent character lacks depth and authenticity.
Part One elucidated the conceptual understanding of character in mystical wayfaring, clarifying the distinction between general and specific character and their placement within the Manzil al-Sirn system. General character, as a collection of ethical ranks, and specific character, as excellent conduct, constitute two complementary facets of the concept. The correlation between character and creation reveals a profound link between ethics and human existential essence, while the differentiation between innate and apparent character underscores the significance of sincerity in mystical practice. These concepts lay the groundwork for a deeper comprehension of noble character in subsequent sections.
The core of Bb al-Khalq centres on the sacred verse وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ
(Srah al-Qalam, 68:4, translated by : And indeed, you possess a sublime character), which presents the Prophet Muhammads (peace be upon him) noble character as a paramount exemplar for spiritual aspirants. This verse, within Srah al-Qalam inaugurated with the oath by the pen and what they inscribe articulates the exalted rank of the Prophet in the ethical domain. Noble character connotes generous conduct, purity, humility, and both external and internal beauty, rendering the Prophet a manifestation of divine perfections.
Referencing this verse underscores the inseverable link between mystical ethics and the Qurn. Noble character is not merely an attribute of the Prophet but an aspirational goal for the seekers spiritual journey. This verse, like a radiant beacon, illumines the path of wayfaring and calls the seeker to emulate the Prophet in acquiring noble virtues.
The verse وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ
is the focal point of Bb al-Khalq, presenting the Prophets noble character as the supreme exemplar for ethical wayfaring. It reflects the profound relationship between mystical ethics and the Qurn.
From a structural and phonetic perspective, the verse وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ
exhibits harmony and rhythm that amplify the grandeur of the Prophets character. Employing phonemes and words such as wa, inna, ka, la, al, khulqin, and am, the verse is artistically fashioned to elevate both its literary and spiritual beauty. The pronunciation of khulqu with a amma (ammah), as opposed to khalq with a sukn, perfects and regulates the verses rhythm. This subtle differentiation resonates melodiously with the listener, underscoring the paramount importance of form and content in Qurnic expression.
Structural analysis reveals that every letter and word functions as a gem in the crown of the Prophets grandeur: wa as a connector, inna as an emphatic particle, ka marking address, la as an intensifier, al connoting superiority, khulq signifying essence, and am denoting an attribute of perfection. This composition exemplifies not only literary mastery but also the unparalleled subtlety and beauty inherent in the Qurn from a mystical standpoint.
The verse وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ
accentuates the literary and spiritual beauty of noble character through its musical and harmonic structure. The amma on khulqu enhances the verses rhythmic perfection.
The grandeur of the Prophets character originates in its intrinsic connection to the Almighty God. Since Gods majesty transcends even the Qurn, the Prophets character influenced by both God and the Qurn embodies an infinite splendour. This magnificence is like a radiant light emanating from the Divine Sun and manifesting in the Prophets being. The Qurn, as a divine intermediary, designates the Prophets character as noble; yet ultimately, this nobility returns to the grandeur of the Creator.
This nexus transforms the Prophet into a locus for the divine manifestation of majesty. Noble character is not solely a descriptor but a signifier of his proximity to the Divine Truth. The seeker, inspired by this character, advances towards embodying divine attributes and thereby attains the existential perfections inherent to their being.
The greatness of the Prophets character is rooted in its connection to the Almighty and the Qurn. This greatness renders the Prophet a manifestation of divine majesty, guiding the seeker toward embodying divine attributes.
Part Two focused on the verse وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ
, elucidating the Prophets noble character in the light of the Qurn. This verse, as the cornerstone of Bb al-Khalq, revealed the exalted ethical rank of the Prophet. The verses musicality and literary beauty emphasize the vital role of form and content in Qurnic discourse, while the nexus between noble character and divine grandeur calls the seeker to emulate divine attributes. This section establishes a foundation for exploring emulation of the Prophets character in the ensuing part.
Emulation of the Prophets noble character entails acquiring innate qualities such as an intrinsic abhorrence for falsehood, stinginess, and depriving others of good. This imitation directs the seeker towards embodying divine ethics and distances them from superficial and hypocritical conduct. The Prophet, as a perfect mirror, reflects divine perfections within himself and invites the seeker towards these perfections.
Emulating noble character is akin to a journey from outward form to inward reality, whereby the seeker, through self-purification, eradicates undesirable traits and adorns themselves with noble virtues. This process culminates not only in the attainment of ethical qualities but also propels the seekers essence toward divine truth.
Emulation of the Prophets noble character involves acquiring innate traits such as abhorrence of falsehood and stinginess. This emulation detaches the seeker from superficial behaviour and guides them towards divine ethics.
A pure and resentless heart constitutes a fundamental feature of noble character. This purity, like crystalline water, prevents internal afflictions such as envy, rancour, and malevolence. The seekers heart must resemble a spotless mirror, free from any contamination, to effectively reflect the light of Truth. Figuratively, an impure heart resembles a beehive or ants nest, fraught with complexities and blemishes, whereas a pure heart is like an expansive plain welcoming divine light.
This purity manifests not only in individual spiritual progression but also within social interactions. The seeker, with a pure heart, treats everyonefrom disbelievers to believers, sinners to the righteouswith compassion and generosity, thereby manifesting noble character through conduct.
A pure and resentless heart is essential to noble character, preventing internal afflictions and guiding the seeker toward ethical perfection.
The Prophets noble character, by virtue of its beauty, humility, and purity, even attracted his enemies. This attractiveness functioned as a magnetic force drawing hearts toward Truth. Narratives from the Prophets biography reveal that adversaries who approached him with hostile intent were subdued by his purity and generosity and ultimately embraced Islam. This transformative power attests to the greatness of the Prophets character and its capacity to guide and reform individuals.
The seeker, emulating this attractiveness, should conduct themselves so generously and sincerely that even sinners and opponents are drawn toward good and righteousness. This approach not only promotes noble ethics but also fosters social normativity and unity.
The Prophets noble character, owing to its beauty, humility, and purity, attracted even adversaries. This allure evidences the influential power of noble character in guiding and transforming individuals.
Section Three addresses emulation of the Prophets noble character, presenting the adoption of exalted virtues as a paramount objective within the mystical path. A pure heart, identified as one of the foundational features of the magnificent character, serves as a safeguard against internal disorders and guides the spiritual wayfarer towards perfection. The compelling appeal of the magnificent character demonstrates its transformative and guiding power over individuals, inviting the seeker to normative reform within society. This section establishes a foundational basis for the subsequent examination of ethics and benevolent action.
Within the philosophy of mystical ethics, benevolent action possesses intrinsic worth, even when the actor's intention is not pure. This perspective is akin to a light that illumines the path even in darkness. A crucial distinction is made between the intention inherent in the act itself (objective intention) and the intention of the actor (subjective intention). For instance, aiding the impoverished retains value due to its positive impact, notwithstanding any ulterior motives such as ostentation. This approach emphasises the importance of performing acts of goodness irrespective of intention and thus calls all individuals towards virtue.
Nonetheless, the magnificent character reaches its fullest realization when the actors intention aligns harmoniously with innate disposition. Benevolent action coupled with pure intention is likened to a flower whose fragrance suffuses the very essence of existence, whereas benevolent deeds absent of sincere intention, despite their value, lack this divine aroma.
Promoting benevolent action without consideration of the actors intention is a universal approach within mystical ethics. This viewpoint resembles a gateway open to all, inviting everyone towards goodness. Even if the underlying motive is not benevolent, the beneficial effect of the act grants it worth. Examples include feeding the hungry, rescuing an animal from harm, or assisting those in needactions that, regardless of intent, contribute positively to the world.
This stance prevents the spiritual seeker from engaging in negative judgments or excessive scrutiny of others, steering them instead towards gracious conduct. The seeker should emulate the gardener who sows seeds of goodness in any soil without concern for the eventual yield.
Good conduct (usn al-sulk) is the very essence of the Bab al-Khuluq and denotes a gracious and sincere approach towards all individuals, from the righteous to the transgressor. This conduct resembles a breeze that gently stirs hearts, guiding them toward virtue and welfare. The seeker must engage with everyonefrom disbelievers to believers, from addicts to asceticswith purity and affection to manifest the magnificent character in behaviour.
Such gracious interaction not only fosters ethical propagation within society but also attracts hearts to the truth. Through good conduct, the seeker becomes a torch dispelling the darkness of ignorance and malice, illuminating the path for others guidance.
Section Four explored ethics and benevolent action within the mystical path, elucidating the intrinsic value of benevolent deeds even in the absence of pure intention. The encouragement to perform good acts regardless of motive reflects an inclusive ethos inviting universal participation in goodness. Good conduct, as the essence of Bab al-Khuluq, calls the seeker to gracious interaction with all and fosters the dissemination of ethics within society. This section lays the groundwork for the subsequent critique of historical factors.
The detrimental influence of the Umayyad and Abbasid caliphs, alongside oppressive monarchs, impeded the full emulation of the Prophets and Imams magnificent character among Muslims. These rulers, akin to a dark shadow, dimmed the light of the magnificent character within Islamic society. Their dictatorial and tyrannical conduct propagated violence and selfishness rather than dignity and purity, thereby tarnishing the authentic visage of Islam.
This deviation resembles a wound inflicted upon the fabric of Islamic ethics, obstructing Muslims from modelling themselves on the sublime exemplar of the Prophet and the Imams. A return to the magnificent character necessitates a historical reassessment and revival of authentic Islamic paradigms.
Historical neglect of the Imams status, driven by colonial and internal politics, obstructed the prominence of authentic ethical exemplars such as the Commander of the Faithful (Amir al-Mu'minin). This neglect acts as a veil obscuring the truth of the Imams and preventing their guiding light from fully illuminating society. Instead, figures such as Aristotle, Bayazid, and Abu Said were elevated as models of intellect and mysticism, while the Imams, who embodied genuine knowledge and ethics, were marginalized.
This historical dissolution calls for reconstruction. Reviving the Imams position not only aids in promoting the magnificent character but also guides the Islamic community toward unity and enlightenment.
Section Five critically examined historical and social factors contributing to the deviation from the magnificent character. The oppressive caliphs and neglect of the Imams prevented full adherence to authentic Islamic exemplars, thereby distorting Islams image. This deviation necessitates a reappraisal and revival of genuine paradigms, setting the stage for the ensuing exploration of appearance and essence within the magnificent character.
The Prophets magnificent character encompasses both appearance and essence. His adorned outward appearanceclean attire and gracious demeanourserved as a mirror reflecting his inner beauties. The Prophet, like a fragrant flower, attracted hearts by virtue of his scent and adornment. This appearance was not ostentatious but symbolised purity and perfection.
The seeker must likewise emulate the Prophets external comportment. Clean clothing, neatness, and appropriate conduct not only indicate magnificent character but also contribute to promulgating ethical norms within society. The harmony of outward appearance and inward reality guides the seeker towards perfection.
Norm creation is an approach inspired by the Prophets magnificent character. Rather than focusing on others faults, emphasis should be placed on virtues, thereby steering society towards gracious ethics. This approach is like a gardener who cultivates flowers instead of uprooting thorns. In contrast, anomaly creation, by highlighting flaws, breeds division and suspicion, whereas norm creation promotes unity and purity within society.
The seeker must assist norm creation in society through gracious behaviour and encouragement of good deeds, thus manifesting the magnificent character socially.
Section Six analysed appearance and essence within the magnificent character. The Prophets adorned appearance signified purity and perfection, guiding the seeker towards their harmonious integration. Norm creation, as opposed to anomaly creation, manifests the magnificent character socially and facilitates the propagation of gracious ethics. This section lays a foundation for the following discussion on the artistry of the Holy Quran.
The artistry of the Holy Quran, owing to its beauty and harmony, exerts a deeper impact than jurisprudence and philosophy. This art resembles a divine melody that draws soul and spirit towards truth. The verse Wa innaka laala khuluqin azim (Indeed, you are upon a great character), with its musical and literary structure, exemplifies this beauty, articulating the magnificent character in an eloquent and powerful manner.
This beauty is manifest not only in content but also in form. Were artists and scholars to properly recognise the Qurans aesthetic splendour, they could more effectively embody and disseminate its ethical and mystical paradigms, thereby promoting the magnificent character within society.
The commentator interprets the verse Wa innaka laala khuluqin azim as indicating the characters innate nature (jubbliyyah), meaning nothing can obstruct it. This interpretation emphasises the essential and steadfast nature of the magnificent character, asserting that the Prophet is inherently adorned with it. However, the use of an expression such as as if (kaannahu) might attenuate this innateness, whereas the Prophets character is definitively innate rather than conditional or probable.
This exegesis views character as an essence embedded within the Prophets being, impervious to any impediment. Reflecting on this commentary inspires the seeker to adopt the magnificent character and maintain resilience against hindrances on the path.
Section Seven examined the Holy Qurans artistry in elucidating the magnificent character. Its beauty and harmony render it a powerful instrument for ethical propagation. The commentators emphasis on the innate nature of the magnificent character guides the seeker towards steadfastness in their spiritual conduct. This section completes the prior analyses, culminating in an overall conclusion on Bab al-Khuluq.
The chapter Bab al-Khuluq within Manzil al-Sirin, grounded in the verse Wa innaka laala khuluqin azim, explicates the Prophet Muhammads magnificent character as a sublime exemplar for mystical conduct. The chapter presents a comprehensive mystical framework by distinguishing between general and particular character, the relationship between character and creation, and emphasising the innate and outward character. Emulation of the Prophets character directs the seeker towards adopting noble traits, a pure heart, and gracious conduct. Key concepts also include the intrinsic value of benevolent acts, encouragement of virtue irrespective of intention, and critical appraisal of historical factors.
The Holy Qurans artistry expounds the magnificent character with an exalted and impactful language, inviting reflection upon its beauties. Norm creation, harmony of appearance and essence, and the compelling attraction of the magnificent character advance ethics within society and pave the way for guidance and unity.
Supervised by Sadegh Khademi
