of Nokounam , Session 335
Khulq, as an intrinsic and innate essence of human disposition, holds a pivotal position within the mystical framework of Manzil al-Sirn. This concept, which is distinct from habitual, obligatory, or coerced behaviours, indicates a deeply entrenched state within the sliks being that naturally and effortlessly governs their conduct and actions. In the lecture of Nokounam (, session 335), khulq is elucidated as one of the foundational pillars of mystical progress, where its acquisition paths and attendant impediments are explored through profound analogies and analytical insights.
In mystical terminology, khulq refers to the innate and deeply rooted disposition in man that emanates from the core of his existence and guides his actions naturally and effortlessly. In contrast to habitual behaviours, which may be superficial and transient, or compulsory and reluctant acts performed under duress, khulq is a state deeply embedded within the soul, manifesting spontaneously in ones deeds. As expressed in the lecture, khulq is that which a person returns to instinctively such as courage or malevolence, which manifest innately in certain individuals.
For instance, a courageous individual displays bravery with ease, while a malicious person perpetrates wrongdoing effortlessly, without any need for pretense or exertion. Conversely, one devoid of noble khulq endures inner hardship and resistance to perform virtuous deeds or to abstain from reprehensible acts, such as refraining from gossip. This distinction positions khulq as a fixed and deeply rooted essence shaping human behaviour from the depths of existence.
This definition aligns harmoniously with the Quranic injunctions. For example, the prophetic saying "Verily, deeds are but by intentions" (Hadith grounded in Quranic teachings) establishes inner intention as the basis for the value of action. Khulq, as the embodiment of intention and inner disposition, reflects the depth of faith and the seekers spiritual journey.
A principal axis of the lecture emphasises the role of consistent practice in internalising virtuous khulq. If a person is not innately endowed with qualities such as ilm (forbearance) or magnanimity, they must cultivate these through perseverance and deliberate effort. The lectures phrase, In lam takun alman fataallam (If you are not forbearing, then practise forbearance), encapsulates that continual exercise can transform disposition into an innate quality, elevating a person to the station of khulq asanah. This process resembles a scale balancing by gradually adding weights of practice until equilibrium is reached and the attribute becomes a fixed element of ones being.
This perspective is consonant with the hadith Al-taawwud yuawwil al-ab (Habit transforms nature), which regards custom as the agent of altering innate character. The slik, through repeated righteous acts such as charity, gentleness, and refraining from harm, can transform these virtues into his or her natural disposition. This endeavour demands patience and perseverance, as the Quran promises guidance for those striving sincerely in the path of God: And those who strive in Our cause We will surely guide them to Our ways (Quran, Srah Al-Ankabt, 29:69).
The mystical traveller must embody traits such as openness, gentleness, and avoidance of violence. Khulq asanah is defined by two foundational principles: kaf al-dh (refraining from harming others) and taammul al-dh (bearing harm from others). These qualities shield the slik from violence, harshness, and bullying. The lecture notes that a person who erupts at the slightest provocation lacks virtuous khulq and cannot attain the rank of true mysticism.
Openness and gentleness are like a breeze revitalising the human spirit, liberating it from harshness and acrimony. These virtues align with the conduct of the Prophet Muammad (peace be upon him), whom the Quran praises: So by mercy from Allah, [O Muhammad], you were lenient with them (Quran, Srah l Imrn, 3:159). By cultivating such attributes, the slik draws nearer to spiritual perfection.
Mysticism and faith are fundamentally incompatible with qualities such as violence, anger, and tyranny. A slik entangled in worldly desires, arrogance, or hypocrisy cannot be deemed a genuine mystic. Mysticism entails the knowledge of the Truth and detachment from all else. The true mystic, through the vision of the Divine, transcends concern with others and base reactions. As the lecture states, a violent or dictatorial mystic is not truly a mystic but merely a theoretical student of mysticism, deprived of its practical fruition.
This concept corresponds with the saying Al-ikhl an l tar nafsak (Sincerity is to not perceive yourself), defining sincerity as the absence of self-awareness. The true mystic is akin to a mirror that reflects only the light of the Truth, avoiding the reflection of false images. This notion also resonates with the Quranic verse Does he not know that Allah sees? (Quran, Srah Al-Alaq, 96:14), which views awareness of Divine oversight as the corrective agent for behaviour.
The lecture employs a compelling analogy to illustrate the effect of Divine witnessing on the sliks behaviour. Just as a person refrains from improper acts (such as scratching ones ear) in the presence of a high-ranking officer, similarly, the slik abstains from any unbecoming conduct in the presence of the Divine, aware of His omnipresence. This metaphor demonstrates the profound influence of Divine witnessing and knowledge on ones disposition and conduct.
Like a soldier exhibiting decorum before his commander, the slik behaves with courtesy and good disposition before the Truth. This view is concordant with the Quranic promise: Indeed, Allah is with those who fear Him and those who are doers of good (Quran, Srah An-Nal, 16:128).
One of the lectures eminent analogies recounts a slik who forgives his fathers murderer, entrusts his sister to him, and appoints him as a paternal figure. This act exemplifies the zenith of taammul al-dh (endurance of harm) and great khulq, as epitomised in the conduct of the Commander of the Faithful (Al ibn Ab lib, peace be upon him), in his encounter with Ibn Muljam. Through forgiveness and love toward his enemy, the slik attains the pinnacle of human perfection.
This metaphor resembles a crystal-clear spring that manifests the grandeur of the human soul, transcending vengeance and replacing it with love. It aligns with the Quranic commendation: And those who restrain anger and pardon the people (Quran, Srah l Imrn, 3:134).
Violence, harshness, and hardness of heart are the consequences of estrangement from virtuous khulq and indulgence in forbidden acts. The lecture offers a candid critique, presenting these traits as impediments to mystical progress. One must abstain from these vices with affection and gentleness, polishing ones heart accordingly.
Hardness of heart is likened to a veil that dims the mirror of the soul, obstructing the reflection of Divine light. This critique aligns with the Quranic verse: So because of their breaking of the covenant, We cursed them and made their hearts hard (Quran, Srah Al-Midah, 5:13), which ascribes hardness to the breach of Divine covenant.
This lecture critically and incisively addresses the profound impact of war and colonialism on the Shiite community, characterising it as ensnared in a cycle of self-inflicted harm and pervasive social violence. Such a predicament is portrayed as the inevitable consequence of a detachment from the khuluq hasanahthe noble and benevolent character epitomised by the Imams (peace be upon them), who were renowned for their ascetic generosity and compassion. War, likened to a devastating tempest, disrupts the ethical fabric of society and supplants kindness with violence. This critique aligns seamlessly with the Quranic injunction:
And do not throw yourselves into destruction with your own hands (Quran, Surah Al-Baqarah, 2:195).
It asserts that the community must emancipate itself from this cycle of violence by returning to the virtuous and noble character traits of its spiritual exemplars.
Educationboth at the individual and societal levelsplays an indispensable role in the cultivation of khuluq hasanah. An adverse environment, exemplified by the conditions of war, propels the societal character towards violence, whereas proper education functions as the nurturing irrigation of a nascent tree, fostering virtuous traits within the human soul. The lecture underscores that, had war not transpired, the Shiite community, grounded in the exemplary conduct of the Imams (peace be upon them), could have attained the pinnacle of compassion and ascetic generosity. This viewpoint resonates with the Prophetic tradition:
People resemble their leaders more than their fathers,
emphasising the profound influence of leaders and milieu on human behaviour. Education is thus likened to fertile soil, indispensable for the growth of noble character.
The lecture delivers a candid critique of the ethical repercussions of warfare in regions such as Iraq, highlighting the proliferation of corruption, immorality, and the exploitation of vulnerable, unprotected women. This deplorable situation stems from an undue prioritisation of religious externals (e.g., attention to shrines and domes) at the expense of addressing pressing human issues. The community must redirect its focus from mere appearances to resolving fundamental human and ethical challenges. This denunciation functions as a wake-up call, rousing society from its state of negligence. It finds consonance in the Quranic verse:
Righteousness is not that you turn your faces towards the east or the west (Quran, Surah Al-Baqarah, 2:177),
which underscores the primacy of human welfare.
The commentator elucidates that mysticism (irfan) is tantamount to khuluq hasanah, stating unequivocally:
Sufism is character.
The true mystic is one who exemplifies noble character in practice through courteous conduct, geniality, and avoidance of causing harm. This definition bridges mysticism from abstract theoretical knowledge to concrete ethical praxis. Mysticism is likened to a gem whose brilliance manifests through virtuous behaviour. This conception corresponds with the hadith:
The believer is one from whose tongue and hand the Muslims are safe.
The lecture asserts that the acquisition of khuluq hasanah is possible through three essential traits, although the details of these are not explicitly enumerated. It is reasonable to infer that these qualities pertain to gentleness, patience, and affability. This emphasis elucidates the practical methodologies within the spiritual path. These traits form the triadic pillars that uphold the edifice of noble character. This is echoed in the Quranic command:
Take forgiveness, enjoin what is good, and turn away from the ignorant. (Quran, Surah Al-Araf, 7:199)
The lecture provides a psychological analysis of excessive defensiveness and the violence emanating from fear and internal frailty. Many individuals, owing to a deficiency of khuluq hasanah and self-confidence, remain perpetually in a state of defensive and aggressive reaction. This condition resembles a fortress crumbling under the weight of its own fear. This critique corresponds with the hadith:
The sound heart is devoid of fear.
The person endowed with noble character is liberated from such fears and attains tranquility.
Through the allegory of Rostam, the lecture illustrates that a person endowed with noble character, like Rostam who fearlessly repelled the hurled stone, is emancipated from fear and violence. This allegory exemplifies the intrinsic connection between noble character and self-assurance. Just as Rostam confidently and powerfully warded off danger, so too does the seeker, fortified by khuluq hasanah, transcend defensive reactions. This notion aligns with the Quranic verse:
Those who believe and whose hearts find comfort in the remembrance of Allah. (Quran, Surah Ar-Rad, 13:28)
Khuluq, as an innate and deeply embedded essence, occupies a distinguished station within the spiritual journey of the Manazil al-Sa'irin (Stations of the Wayfarers). This concept, defined by affability, gentleness, and forbearance in the face of harm, serves as the vital nexus connecting mysticism from theoretical knowledge to ethical practice. The lectures of Nekounam , through profound allegories and incisive critiques, elucidate both the pathways to acquiring noble character and its impediments, emphasising the critical roles of education, practice, and divine insight. The denunciation of violence, callousness of heart, and social self-harm underscores the imperative to return to khuluq hasanah for individual and societal reformation. Supervised by Sadegh Khademi
