the Lectures of Nokounam, may his sanctity be preserved (Session 332)
Preface
This present volume constitutes a scholarly compilation of the three hundred and thirty-second lecture delivered by Nokounam, may his sanctity be preserved, dated the first of Aban 1389 in the Solar Hijri calendar. The primary focus of this discourse lies in elucidating the concept of khalq (character) and husn al-sulk (ethical conduct) within the framework of Islamic mysticism. The work undertakes a rigorous examination of the distinction between khalq and <em{db} (manners), a critical appraisal of prevalent social aberrations, and a profound analysis of significant historical-religious personages.
Chapter One: Conceptualisation of Character and Manners
The Distinction Between Khalq and db: Inner Essence and Outer Manifestation of Morality
Within Islamic mysticism, khalq refers to the intrinsic and innate qualities of an individualsuch as courage, generosity, or avaricethat are embedded within the very essence and nature of the human being. These attributes, unlike educationally acquired habits or social customs, emanate from the primordial constitution of the soul. Conversely, db pertains to the externalised behaviours and outward conduct, including acts such as salutations, respectfulness, or discourtesy.
Nokounam, may his sanctity be preserved, employs a lucid metaphor, likening khalq to an internal spring, while db resembles a rivulet that flows forth from that spring. Thus, db functions as a mirror reflecting the inner reality of khalq.
For instance, an individual who shows deference to a powerful figure yet displays disrespect toward his own elderly father exhibits db motivated by self-interest rather than genuine virtuous khalq. Authentic character is revealed through consistent and sincere behaviour towards all persons alikewhether the humble or the exalted. This distinction finds its roots in the mystical tradition of Khwaja Abdullah Ansari in Manzil al-Sirn, which regards khalq as the foundation of db, and db as the signifier of khalq. This perspective harmonises with psychological theories of personality, such as Jungs conception of the Self and Shadow, wherein conduct is understood as the outward expression of internal dispositions.
Key Point:
Khalq constitutes the inner essence of the human being, inherently embedded within their nature, whereas db represents its external manifestation, discernible through behaviour. A person of noble character invariably conducts themselves benevolently toward all, ranging from unbelievers to believers.
Innate Character Versus Habitual Practice
Nokounam, may his sanctity be preserved, advances an innovative simile by comparing khalq to a tree deeply rooted in the soil of ones nature, and habit to branches that bend under the winds of upbringing. Innate character manifests especially under arduous conditions such as floods or earthquakes.
For example, a believer who persists in performing their prayers amid crisisalbeit in a form akin to the prayer of one drowning at seaexemplifies a salti (prayerful) khalq. Conversely, one who prays solely out of habit may forsake it in times of hardship. This distinction resonates with Aristotelian ethics, which conceives virtue as an intrinsic state of being.
Chapter Two: Ethical Conduct (Husn al-Sulk), the Quintessence of Islamic Morality
Defining Ethical Conduct
Husn al-sulk, signifying amiability and commendable social interaction with all individualsranging from the faithful to the infidelis the very essence of Islamic ethics. Nokounam, may his sanctity be preserved, cites the noble hadith, I was sent to perfect noble character
(Bihr al-Anwr, vol. 16, p. 210), thereby identifying ethical conduct as the primary purpose of the Prophet Muhammads (peace be upon him) mission.
This concept underscores balanced and peaceful social relations which preclude discord and strife. For example, in a queue at the bakery, a person who magnanimously allows another to take bread ahead exemplifies husn al-sulk, whereas contention and quarrels denote its absence.
This viewpoint aligns with Al-Ghazalis mysticism in Iy Ulm al-Dn, which situates ethics within social engagement. For scholars, the concept may be juxtaposed with sociological theories of interaction, such as Erving Goffmans presentation of self, or with Care Ethics.
Ethical Conduct in the Holy Qurn
The Holy Qurn portrays the character of the Prophet Muhammad (peace be upon him) as the supreme paradigm of ethical conduct. In the noble verse:
وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ
(Srah al-Qalam: 4; : And indeed, you possess a great character.)
The Prophets lofty character connotes exemplary behaviour toward all, even amidst adversity. Nokounam, may his sanctity be preserved, gracefully likens this character to the sun, which shines equally upon both the righteous and the wicked.
Key Point:
Husn al-sulk entails benevolent interaction with allfrom friends to foesthus ensuring social peace. This attribute constitutes the objective of the prophetic mission and embodies the essence of the Prophets magnificent character.
Chapter Three: A Critical Examination of Social Abnormalities and the Absence of Ethical Conduct
Social Violence in Iran
Nekounam , adopting a profoundly critical perspective, identifies social violence in Iranmanifested in incidents such as disputes in bread queues or street brawlsas a direct consequence of the absence of ethical conduct. Employing a vivid metaphor, he likens society to a forest in which, instead of flowers of affection, thorns of wrath have proliferated. This prevailing violence culminates in physical maladies (such as hypertension) and psychological disorders (including stress and anxiety). Drawing upon social psychology, he postulates that anger constitutes a principal factor exacerbating elevated blood pressure and cardiovascular diseases. This critique aligns harmoniously with historical sociological theories, notably Max Webers perspective regarding the influence of culture on behaviour. Nekounam traces the origins of this violence to the culture of bullying and despotism propagated by the Umayyad and Abbasid caliphates as well as the Persian monarchs. For instance, with a darkly ironic tone, he references the "golden belts of brides" as a symbol of ostentation and social arrogance.
Comparison with Western Societies
Nekounam , reflecting on his personal experience in Ukraine, extols the orderliness and refined conduct observable in Western societies, exemplified by the adherence to traffic signals even in the absence of law enforcement officers. Employing a poetic simile, he compares this orderliness to a tranquil river that flows unimpeded without the need for dams. Conversely, he portrays Iranian society as a tumultuous river requiring the imposition of dams and the presence of enforcers. This divergence, he attributes to religious pride encapsulated in the slogan We are Shia, we are saved, which serves to obscure moral shortcomings. This comparison finds consonance with cultural relativism theories, such as those propounded by Clifford Geertz. Nekounam further invokes the paradox of wine consumption alongside social order in Ukraine, thereby inviting profound philosophical reflection on ethics.
Key Insight: The absence of ethical conduct in Iranian society has precipitated violence, social abnormalities, and physical as well as psychological ailments. The order prevalent in Western societies offers instructive lessons for the reform of social behaviour.
Chapter Four: Critique of Fabrication of Narrations and Intellectual Plagiarism
Challenges to Authenticity in Islamic Sciences
Nekounam , adopting a critical stance, addresses the phenomena of fabricated narrations and intellectual plagiarism within the Islamic tradition. He casts doubt on the authenticity of the narration attributed to ishah, namely Kna khuluquhu al-Qurn (His character was the Quran), labelling it as having a questionable chain of transmission. Furthermore, he asserts that numerous works ascribed to mystics and philosopherssuch as Ibn Arab and Ghazlare either forged or plagiarised. Through a figurative analogy, he compares such fabrications to bread served on a table belonging to another in order to be consumed. This critique is consistent with methodologies employed by scholars of hadith authentication, such as Sheikh Ansrs critical approach to isnd evaluation. For contemporary researchers, this discourse may be juxtaposed with issues of research ethics, including plagiarism in the modern scholarly milieu. Nekounam advocates for originality with the exhortation: Speak good words of your own, thus underscoring the imperative of scientific innovation.
Key Insight: Fabrication of narrations and intellectual theft constitute a pernicious malady within the Islamic tradition, jeopardising the authenticity of knowledge. Innovation and scholarly integrity represent the path to surmount this challenge.
Chapter Five: The Character of the Prophet Muhammad (Peace Be Upon Him) and an Analysis of ishahs Personality
The Quranic Character of the Prophet (PBUH)
Nekounam , referencing the narration
Kna khuluquhu al-Qurn, perceives the character of the Prophet Muhammad (peace be upon him) as a manifestation of the verses of the Holy Quran. Employing a poetic metaphor, he likens the Prophet to an ocean from which allboth good and illare quenched. This sublime character is encapsulated in the noble verse:
And indeed, you are of a great moral character.
(Quran, Surah Al-Qalam 68:4; )
Nekounam further highlights the Prophets capacity to manage difficult spouses as indicative of resilience and transformative leadership.
Historical Analysis of ishah
Nekounam critiques ishah for her animosity towards Al ibn Ab Tlib (peace be upon him) and Fimah (peace be upon her), as well as her pivotal role in the turmoil of the Battle of the Camel. He draws upon Shiite sources, such as Al-Ihtijj by abar, to condemn her conduct towards Al (peace be upon him). Nonetheless, he emphasises that even ishah admired the character of the Prophet and, following the discord, would weep by his grave. With a delicate simile, he compares ishah to a flower that blossomed under the Prophets sunlight but was obscured from the Ahl al-Bayts light by thorns of resentment.
Key Insight: The Prophets character was so magnificent that even adversaries were enamoured by it. ishah, despite her animosity towards the Ahl al-Bayt, remained deeply attached to the Prophet.
Chapter Six: A Critique of Religious Pride and a Call for Self-Reform
Religious Pride and Moral Deficiencies
Nekounam critiques religious pride, encapsulated in the slogan We are Shia, we are saved, as an impediment to self-reform. Through a sagacious metaphor, he likens this pride to a broken mirror that only reflects virtues and conceals flaws. Such pride disregards moral deficiencies such as violence and the absence of ethical conduct. This critique resonates with sociological theories of religion, notably Peter Bergers insights on religious deviations. Nekounam urges a social reformation through love and compassion, emphasising ethical conduct as the vehicle for societal improvement.
Key Insight: Religious pride obstructs self-correction. Ethical conduct, suffused with love and mercy, is the pathway to societal reform.
Conclusion
This treatise, compiled from the three hundred and thirty-second lecture of Nekounam , offers a comprehensive framework for understanding character, ethical conduct, and social critique within the paradigm of Islamic mysticism. The distinction between character and manners, the elucidation of ethical conduct as the essence of morality, the critique of social abnormalities, and the analysis of the Prophets character alongside ishahs persona, collectively render this text an invaluable resource for researchers. Literary metaphors, Quranic and narrational references, and a rigorous scientific structure further enrich this work. It is hoped that this book will serve as a guide for individual and social reform under the illumination of Islamic ethics. Supervised by Sadegh Khademi
