of Nekounam Lecture 334
Introduction: Morality, a Gateway to Spiritual Bliss
In the realm of Islamic mysticism, khulq (morality) shines like a radiant jewel atop the crown of spiritual stations. This station, which is introduced in the revered text Maqamat al-Sirn by Khwaja Abdullah Ansari as one of the ten chapters of ethical conduct, does not merely pertain to individual virtues, but also encompasses social relationships and the noble interactions among individuals. Khulq, in this context, acts as a mirror wherein gentleness, affection, and peaceful coexistence are reflected, guiding the mystic towards both spiritual and social transcendence.
Section One: The Concept of Khulq and its Place in Mystical Asceticism
The Distinction of Khulq in Ethical Stations
Khwaja Abdullah Ansari, in his Maqamat al-Sirn, introduces the chapter on khulq as one of the ten chapters pertaining to ethical conduct. Although all the chapters in this section are dedicated to ethics, this chapter is specifically named khulq for two primary reasons. These reasons are as follows:
Key Insight: Khulq in this chapter refers to the essence of hasan *ishrat* (pleasant companionship) and peaceful living in common discourse, as well as gentleness and tranquility in the path of mystical asceticism. These two facets distinguish khulq from other ethical virtues and elevate it to a comprehensive station, both in the individual and social realms.
"This chapter is called khulq although all the meanings mentioned in the ten chapters of this section are ethical for two reasons." Translation by Fouladwand.
This distinction signifies the depth of the mystical perspective on ethics, which does not only focus on individual virtues but also emphasizes social interactions and relationships. Khulq, in this regard, acts as a bridge, guiding the mystic from personal self-cultivation towards a life of noble coexistence with society.
Section Two: The Reasons Behind Naming the Chapter "Khulq"
Virtuous Companionship in Common Discourse
The first reason for naming this chapter "khulq" pertains to the emphasis on virtuous companionship in everyday life. The notion of virtuous companionship, defined as living peacefully and amicably, is the central theme of this station. This concept has its roots in Islamic teachings, especially in the traditions and religious guidelines, which emphasize the importance of healthy, kind, and respectful interactions.
Key Insight: Khulq in the sense of virtuous companionship underscores the importance of peaceful living and friendly interactions with others. This feature transforms khulq into a social and mystical station, guiding the mystic towards noble coexistence.
This definition distinguishes khulq from merely individual virtues, presenting it as a fundamental social principle. The mystic in this station is akin to a gardener who, with love and care, cultivates the flowers of friendship and peace within the community.
Section Three: The Distinction Between Mystics and Dervishes
Mystics: Experts in Knowledge
One of the notable points in the lecture is the distinction between mystics (*urafa*) and dervishes (*darvishan*). Mystics, as experts in mystical asceticism, possess profound knowledge and insight, while dervishes may focus only on external forms of mysticism, such as poetry or outward appearance. This distinction is essential to prevent misconceptions in understanding Islamic mysticism.
Key Insight: Mystics, with their deep knowledge and insight, are distinguished from dervishes. This distinction emphasizes the importance of authenticity and expertise in mystical asceticism, preventing the blending of true mysticism with superficial forms.
A mystic is like a scholar who lights the path of knowledge, while a dervish may be lost in the darkness of appearances.
This difference highlights the necessity of education and deep reflection in mysticism, underscoring the importance of understanding the true essence of mysticism.
Section Four: The Features of Khulq in Mystical Asceticism
Gentleness and Love of Mystics
Mystics, as individuals possessing excellent khulq, are characterized by gentleness, calmness, and love. They avoid harshness and aggression, instead promoting healthy and spiritual relationships through kindness and dignity.
Key Insight: Mystics, with their gentleness and love, act like a pure spring, spreading peace and tenderness throughout the community. This quality elevates them into an ideal model for peaceful coexistence.
The mystic, like a gentle breeze, polishes the hearts dulled by the rust of worldly distractions and spreads a space of love and friendship in society.
Benevolence and its Manifestation in the Spiritual Path
Benevolence, akin to a flowing stream, carries goodness and kindness to others without expectation of reward. Through this principle, the spiritual seeker nourishes the hearts of others with love and compassion.
Abstaining from Harm (Kaf al-Adha): Avoidance of Harm
Kaf al-Adha, meaning the abstention from inflicting harm on others, is the second pillar of good character. This principle aligns with the noble Hadith:
"The Muslim is one from whose hand and tongue other Muslims are safe." *Translation :* *A Muslim is one from whose hand and tongue other Muslims are safe.*
This Hadith serves as a guiding principle, illuminating the ethical light that is found in the avoidance of causing harm to others. The spiritual seeker, in adherence to this principle, distances himself from any harmful behavior.
Reference to the Hadith of Imam Sadiq
The lesson cites a narration from Imam Sadiq (peace be upon him), which places brotherhood within the realm of benevolence and aiding others. This Hadith underscores the practical application of good character in social relations. Brotherhood is like a flower that blooms in the garden of benevolence. By helping others, the spiritual seeker strengthens the bonds of brotherhood within society.
Section Seven: Good Character Across All Strata
Universality of Good Character
The lesson emphasizes that good character is a universal and human trait that is not limited to mystics alone. It is accessible to all people, whether scholars, tradespeople, or craftsmen. Key Insight: Good character is an all-encompassing trait that can manifest in every stratum of societyfrom mystics and scholars to merchants and workers. This universality elevates good character to a status that is both human and divine. Good character is like a light that can shine in the heart of any human being, regardless of social status.
Example of the Bankrupt Merchant
The lesson provides an example of a merchant who, due to his generosity and acts of benevolence, went bankrupt but still found divine blessings. This example demonstrates the spiritual value of benevolence. This merchant is like a gardener who sows the seeds of goodness without expectation, and although he appears to suffer loss in the material world, he reaps divine blessings in the spiritual realm.
The Role of Scholars in Benevolence
Religious scholars, through their noble conduct and leniency in judgment, can serve as role models for society. The lesson refers to a scholar who was held in great esteem by the people due to his benevolent behavior. The benevolent scholar is like a spring that, through love and leniency, quenches the thirst of society and paves the way for the promotion of good character.
Conclusion
The chapter on good character in *Maqamat al-Sa'irin* is a station that guides the seeker towards peaceful living, pleasant companionship, and harmonious relationships with both creation and the Creator. This station, by emphasizing benevolence and abstaining from harm, introduces good character as a universal and human trait that can manifest across all social classes, from mystics and scholars to merchants and workers. Key highlights of this chapter include the distinction between mystics and dervishes, the critique of unconventional appearances, and the spiritual model presented by Imam (may his soul rest in peace). Good character, like a radiant light, illuminates the path to both spiritual and social elevation through kindness, love, and loyalty. This lesson, relying on Islamic narrations, such as the Hadith "The Muslim is one from whose hand and tongue other Muslims are safe," and referencing mystical principles, demonstrates that good character is not only an esoteric station but also a guide for social and ethical life. By attaining this station, the seeker reaches balance, integrity, and dignity, leading society towards peace and mutual respect.
