the Lectures of Nokounam , Session 333
Bb al-Khulq, as one of the pivotal stages within the mystical journey outlined in Manzil al-S'irn, occupies a distinguished position within the ethical system of Islamic mysticism. This station, situated sequentially after abr (Patience), Ri (Contentment), Shukr (Gratitude), ay (Modesty), idq (Truthfulness), and Ithr (Altruism), and preceding Tawu (Humility), Futuwwah (Spiritual Chivalry), and Inbis (Expansion), attends to the innermost essence of the human being and its influence upon outward comportments. Khuluqas a pure and refined essenceconstitutes the substratum of human conduct and, like a mirror, reflects the inner reality of the wayfarer in their manners and etiquette.
Bb al-Khulq, designated as the seventh of ten ethical stations in Manzil al-S'irn, follows abr, Ri, Shukr, ay, idq, and Ithr, while preceding Tawu, Futuwwah, and Inbis. This sequence manifests the progressive spiritual development of the seeker towards the acquisition of virtuous qualities. Khuluq functions as a bridge between the inner and outer, playing a central role in spiritual maturation and laying the groundwork for the ensuing stations. This stage emphasises the inner self, viewing ethics as an essence that shapes and endows meaning to external behaviours.
Khuluq refers to the inner disposition and intrinsic qualities of a person, whereas Adab pertains solely to external behaviour and manners. Adab, as an outward manifestation of Khuluq, reflects the core inner reality of the individual. To borrow the wise aphorism, Out of the vessel comes that which is within it, it is the inner Khuluq that determines the quality of outward etiquette. This distinction is rooted in the mystical viewpoint which regards the inner essence as primary and the outer form as secondary.
Indeed, Allah commands justice and benevolence.
(Quran, Surah An-Nahl, 16:90, )
This noble verse underscores the rectification of the inner self as the foundation for virtuous conduct. Good Khuluq, akin to a clear spring, engenders commendable manners in the life of the seeker.
A beautiful metaphor in the lectures likens Khuluq to the clay of a vessel. A vessel made of pure and soft clay preserves water sweet and cool, while a vessel of unsuitable clay renders the water unpleasant or salty. This metaphor lucidly illustrates the influence of the inner self (the clay) upon the outward state (the quality of water). Just as the clay determines the waters nature, the inner Khuluq shapes human conduct. This concept coheres with the noble hadith, Actions are judged by intentions, which posits the inner intention as the foundation of the value of deeds.
The acquisition of a vessel or a watermelon demands insight and expertise, for appearances may deceive. This analogy accentuates the necessity of understanding the inner reality when judging persons and objects. The mystical wayfarer must assess their own and others inner state according to divine criteria. This perspective resonates with the following noble verse:
Righteousness, as an inner standard, determines the true worth of the individual and underscores the imperative of insight in judgement.
Lady ishah (may Allah be pleased with her) stated: His character was the Quran, signifying that the Prophets (peace be upon him) Khuluq was the embodiment of the Quranic etiquette. Moreover, the Prophet (PBUH) said: My Lord disciplined me and perfected my discipline. These narrations present the Prophets Khuluq as the consummate exemplar, rooted in divine upbringing and Quranic manners.
And indeed, you are of a great moral character.
(Quran, Surah Al-Qalam, 68:4, )
This noble verse extols the Prophets (PBUH) exalted character and establishes him as a supreme model for humanity.
The Holy Prophet Muhammad (peace be upon him) commanded his Ummah to embody the divine morality, yet prior to instructing others, he himself had internalised and exemplified these virtues. Takhalluq, transcending mere outward action, signifies the profound internalisation of virtues within the human soul. This concept resonates profoundly with the noble hadith I was sent to perfect noble character (buithtu li-utammima makrima al-akhlaq), thereby underscoring the prophetic mission as the consummation of moral excellences.
The Prophets (peace be upon him) adoption of divine morality manifests the authenticity and sincerity inherent in his conduct. Khuluqanalogous to a root firmly embedded in the soil of existencerenders virtues enduringly inherent within the human constitution.
Despite her differences with the Ahl al-Bayt (peace be upon them), Lady Aisha spoke benevolently of the Prophets (peace be upon him) character, describing him as a living Quranic embodiment. This attests to the magnitude of the Prophets morality, which influenced even those who opposed him. Aishas profound affection for the Prophet (peace be upon him) was such that at the end of her life, she rested her head upon his grave and passed away in that posture. This profound love reflects the formidable impact of his exalted character.
And We have not sent you, [O Muhammad], except as a mercy to the worlds.
(Quran 21:107, )
This sacred verse portrays the Prophets khuluq as a universal mercy, one so compelling as to captivate even the hearts of adversaries.
Through his magnificent khuluq, the Prophet (peace be upon him) was able to guide even formidable opponents such as Abu Sufyan and the Umayyads to Islam, despite the fact that many apostasised after his demise. This distinction illustrates the unparalleled power of prophetic character in capturing hearts.
So by mercy from Allah, [O Muhammad], you were gentle with them.
(Quran 3:159, )
The Prophets gentleness stems directly from divine mercy, establishing him as an incomparable exemplar in the guidance of humanity.
Attaining an accurate understanding of the Prophet Muhammad (peace be upon him) and the Immaculate Imams (peace be upon them) is challenging due to the prevalence of blind devotion and uncritical imitation. Research into their lives may conflict with prevailing conceptions, yet it remains indispensable for attaining true knowledge. This predicament underscores the imperative transition from mere obedience to scholarly discernment.
The noble hadith Knowledge is a light cast by Allah into the heart of whomever He wills highlights that knowledge, attained through inquiry and reflection, is divine illumination. Comprehending the Infallibles necessitates a thorough examination of all facets of their lives, including their human struggles and realities.
The Immaculate Imams (peace be upon them) lived genuine human lives and confronted familial disputes and other challenges. This reality neither contradicts their infallibility nor diminishes it; rather, it affirms the veracity of their earthly existence. Infallibility denotes preservation from sin, not an artificial or non-human existence.
Say, [O Muhammad], I am only a man like you.
(Quran 18:110, )
This sacred verse affirms the humanity of the Prophet (peace be upon him), demonstrating that the Infallibles, despite their protection from error, led authentic human lives.
A reductive, one-dimensional view that only recognises the virtues of the Infallibles impedes complete understanding. Genuine knowledge demands a comprehensive investigation of all aspects of their lives within the framework of their infallibility.
And thus We have made you a just community.
(Quran 2:143, )
This sacred verse emphasises moderation in judgment and warns against unilateral perspectives.
Blind devotion and imitation obstruct precise understanding of the Infallibles and propagate misconceptions. True knowledge requires analytical research and critical assessment. The hadith An hour of contemplation is better than a year of worship accentuates the supremacy of rational cognition.
Due to prevalent misconceptions, defending the Infallibles against criticism proves difficult, necessitating accurate knowledge and reasoned responses.
And argue with them in a way that is best.
(Quran 16:125, )
This sacred verse underlines the importance of reasoned and courteous discourse.
The contentment of ones spouse and children constitutes a pivotal criterion in appraising the khuluq of a scholar or believer. The Prophet Muhammad (peace be upon him) possessed such exemplary character that even Lady Aisha, notwithstanding disputes, spoke of him with praise. This criterion underscores the vital role of moral influence in the most intimate relationships.
And live with them in kindness.
(Quran 4:19, )
This sacred verse stresses the importance of kind treatment of wives, situating noble character as foundational to familial relations.
Violence directed at those who insult sacred figures is frequently unwarranted. Guidance and rational explanation take precedence over aggression. For instance, in a scholarly discourse, a student who insulted Lady Fatimah (peace be upon her) due to his praise of Imam (may Allah sanctify his soul) was gently guided through logical clarification. This episode accentuates the primacy of reasoned dialogue.
Invite to the way of your Lord with wisdom and good instruction.
(Quran 16:125, )
This sacred verse advocates wisdom and forbearance when engaging with opponents. The hadith Gentleness adorns all things further extols compassion as an adornment of every matter.
Despite morality being categorised into ten ranks, khuluq is specially designated due to its reference to the inner self and mystical qualities such as purity, softness, and tranquility. Mystics regard khuluq as preeminent because of its intimate connection with the inner being and its profound influence on other virtues.
Muslims often tend to accentuate the virtues of friends and exaggerate the faults of enemies. This approach obstructs true comprehension. Just judgment requires comprehensive examination of all dimensions.
O you who have believed, be persistently standing firm in justice.
(Quran 4:135, )
This sacred verse highlights the importance of justice and fairness in judgment and cautions against biased perspectives.
The chapter on Khuluq in Manzil al-Sirn, as the seventh moral rank, elucidates khuluq as the inner essence of the human soul and its influence on outward etiquette. Khuluq, like a pristine spring, nourishes the conduct of the spiritual wayfarer and imparts meaning thereto. The Prophet Muhammad (peace be upon him), with his Quranic morality and divine education, provides an unparalleled paradigm for seekers, compelling even adversaries such as Aisha toward love and praise. The analysis of this chapter underscores the significance of inner reform, authentic knowledge of the Infallibles, and avoidance of mere imitation. The critique of unilateral perspectives and violence, alongside emphasis on wisdom and tolerance, paves the path toward ethical and mystical progression.
Supervised by Sadegh Khademi
