In the realm of Islamic mysticism, the chapter of "Bab al-Khalq" (The Gate of Creation), as presented in the esteemed work Maqasid al-Sairin by Khwajah Abdullah Ansari, holds a central and foundational role in the ethical section of this text. This chapter, drawing upon the noble verse: "And indeed, you are upon an exalted character" (Qalam 68:4), presents the Prophet Muhammad (peace be upon him) as an embodiment of supreme conduct, serving as a transcendent model for those walking the path of knowledge. The "Virtue of Character" (Husn al-Suluk), as the essence of this chapter, is not merely about gracious interactions with God's creation but also acts as a bridge guiding the seeker from the outward appearances of existence to the inner essence of truth.
In the mystical system of Maqasid al-Sairin, the "Bab al-Khalq" has three stages, each of which represents a phase in the mystical journey towards achieving the virtue of character. These stages resemble steps on a ladder guiding the seeker towards the pinnacle of moral excellence. The first stage involves the recognition of the position of creation, inviting the seeker to understand the grandeur of all creatures as manifestations of divine attributes. The second stage involves ensuring peace and security for creation, such that all beingsfrom humans to animalsfeel a sense of tranquility in the presence of the seeker. The third stage is the salvation of creation by the seeker, showcasing the highest form of self-sacrifice and service to creation. This hierarchical structure reveals the organized nature of mystical conduct and emphasizes that character is not just a moral attribute but also a goal to which the seeker must strive through awareness and self-discipline.
Virtuous conduct, as the essence of the "Bab al-Khalq," refers to the ability to live harmoniously with all individuals, whether wise or ignorant, friends or enemies, young or old. This conduct is like a gentle breeze that caresses the hearts, fostering both individual and societal openings. Through virtuous conduct, the seeker can interact graciously with all strata of society through dialogue, compassion, self-sacrifice, and even balanced reprimand. This characteristic not only leads to societal harmony but also prevents disputes and mutual hatred. The absence of virtuous conduct is like a fire that burns inner peace and social tranquility, even disturbing the seekers thoughts in their sleep.
The realization of virtuous conduct depends on three key elements: awareness, patience, and forgiveness. Awareness acts as a light that illuminates the path of interaction with others, enabling the seeker to understand individual and societal differences. Patience serves as a shield that protects the seeker from the adversities and difficulties of social interactions. Forgiveness, like a flowing river, nurtures selflessness in the heart of the seeker, guiding them towards self-sacrifice and love for others. These three elements, like the three legs of a tripod, solidify virtuous conduct, keeping the seeker from engaging in futile conflicts and disputes.
The first section explored the concept of character and its stages in mystical practice. The three stages of characterfrom recognizing the position of creation to ensuring peace and salvation for creationillustrate the seekers gradual progression towards moral excellence. Virtuous conduct, as the essence of this chapter, guides the seeker towards gracious interaction with all creation through awareness, patience, and forgiveness. These concepts provide a foundation for a deeper exploration of character in the light of the Qur'an in the next section.
The Holy Qur'an emphasizes the diversity in the creation of human beings, as stated in the verse:
"And We have created you in various stages" (Noah 71:14). This diversity, encompassing talents, abilities, and both outward and inward traits, reflects the divine wisdom. The seeker should view these differences as mirrors of the divine beauty and majesty, avoiding the imposition of uniformity on others. This verse serves as a guiding light, inviting the seeker to accept the diversity of creation and engage graciously with all beings.
The verse: "We have guided him to the path, whether he is grateful or ungrateful" (Human 76:3) emphasizes the conditional freedom of human beings. This freedom operates within the framework of divine will, allowing humans to choose either the path of gratitude or ingratitude. This verse opens a window into human choice and guides the seeker towards gratitude and goodwill.
Determinism, which denies human agency, is rejected in the mystical system of *Maqasid al-Sairin*. It is stated by the infallible that human action lies between complete determinism and total free will. This view establishes a balance between divine will and human will. While divine wisdom manifests in differences in talents and abilities, there is no absolute determinism. The seeker must adhere to moral standards, avoiding excess or neglect in social interactions. This approach prevents the seeker from shirking their ethical responsibilities under the guise of divine wisdom.
The second section, supported by Qur'anic verses, elaborated on character in the light of divine wisdom. The diversity of creation, the conditional freedom of human beings, the rejection of determinism, and the dynamic nature of human actions all form part of a comprehensive mystical system that guides the seeker towards gracious interaction and goodwill. This section lays the foundation for a practical examination of virtuous conduct in the next section.
The love for all creatures, even in small details such as pairing shoes or watering trees, is a manifestation of the divine nature of creation. This love, akin to a fragrance, permeates the soul of the seeker and guides them towards understanding the unity within creation. Curbing one's actions for the sake of Allah, meaning performing every virtuous act for the sake of God, from loving His creatures to engaging in acts of worship, places all deeds in service of the mystic journey. The seeker, adopting this approach, views all creatures as manifestations of God, and interacts with them in sincerity and affection.
Key Insight: Love for all creatures, even in the smallest of actions, is a sign of the station of creation and directs the seeker towards understanding unity in creation and drawing closer to Allah.
Section Three examines the practical aspects of the noble behaviour in its three stages. Understanding the status of creation, providing security, and saving creatures constitute the stages of the mystical path, which guide the seeker towards love and service to creation. Love for all beings, even in the smallest details, is a sign of aligning with the noble nature of creation and draws the seeker nearer to divine closeness. This section also lays the foundation for critiquing social deviations in the subsequent section.
The absence of noble behaviour in society leads to conflict and mutual hatred, much like a fire that consumes social unity. Even individuals of virtuous nature may find themselves in disagreement in the absence of noble conduct. This unrest affects the mind not only during wakefulness but also in sleep, signalling a spiritual illness and the lack of purity in the heart. The seeker must cultivate noble behaviour to distance themselves from these abnormalities and proceed towards inner and social peace.
Key Insight: The absence of noble behaviour leads to conflict and mutual hatred in society, disrupting both inner and social peace.
Excessive rigidity towards others, particularly children, is at odds with noble behaviour. Pressuring individuals to meet unrealistic standards is like placing a burden that breaks the natural talents. The seeker must consider the capacity and ability of each individual and avoid excessive expectations. This approach aids in harmony in familial and social interactions, preventing unnecessary tensions.
Key Insight: Unreasonable rigidity towards others is incompatible with noble behaviour and prevents harmony in interactions.
Heartlessness is the main obstacle to the realization of noble behaviour. This quality, like a dark veil, obstructs the understanding of the status of creation and the love for all creatures. Satisfaction in the failure or death of others is a sign of this heartlessness and distances the seeker from the noble nature of creation. Stories of some individuals' joy at the death of others serve as mirrors reflecting the ugliness of this quality, calling the seeker to love and goodwill.
Key Insight: Heartlessness prevents the understanding of the station of creation and the love for all creatures, leading the seeker away from divine creation.
Love for enemies is a sign of the highest level of noble behaviour. The seeker, through this conduct, frees themselves from rancour and animosity, attaining a position where even the enemy is embraced. However, this love should not be interpreted as overlooking justice or neglecting the deserving. This balance, like a scale, maintains both love and justice together, preventing extremes.
Key Insight: Love for enemies is a sign of the highest level of noble behaviour, but it should not imply overlooking justice or neglecting the deserving.
Injustice to oneself is the root of injustice towards others. The seeker must begin with love for themselves in order to be able to bring good to others. This self-cultivation is like a foundation that, if unstable, cannot offer refuge to others. Love for oneself means avoiding heartlessness and cultivating purity in the heart, which leads to noble interactions with others.
Key Insight: Injustice to oneself is the root of injustice to others. The seeker must begin with self-love in order to bring good to others.
Contentment with all in the Hereafter is a sign of the highest level of noble behaviour. The seeker, by absolving others, frees themselves from attachments and animosities, placing themselves before the divine mercy. This contentment acts as a key that unlocks the heart's locks, guiding the seeker towards eternal peace. This station requires self-awareness and self-criticism so that the seeker distances themselves from joy in the failure of others.
Key Insight: Contentment with all in the Hereafter is a sign of the highest level of noble behaviour, freeing the seeker from animosities and bringing them closer to divine mercy.
Section Four critiques social and ethical deviations in the path of noble behaviour. The absence of noble behaviour, heartlessness, and unreasonable rigidity are the main obstacles to the realization of the great creation. Love for enemies, injustice to oneself and others, and contentment with all in the Hereafter are key concepts that guide the seeker towards self-cultivation and noble interaction. This section provides a foundation for discussing social welfare in the following section.
Social charities, such as helping debtors, hosting the family of the Prophet, or supporting prisoners, are prominent examples of noble behaviour. These actions are like seeds sown in the soil of society, bringing about prosperity and good. Through performing these charitable acts, the seeker not only helps others but also brings themselves closer to the station of creation. This approach directs society towards unity and harmony, preventing conflict and division.
Key Insight: Social charities, such as helping the needy and supporting prisoners, are examples of noble behaviour that create prosperity within society.
Instead of focusing on the faults of others, the seeker should highlight the good qualities and contribute to norm-setting within society. This approach is akin to a gardener who cultivates flowers rather than uprooting thorns. Negative labelling, by focusing on faults, fuels division and suspicion, whereas norm-setting promotes unity and harmony in society. Through this method, the seeker manifests noble behaviour on a social level.
Key Insight: Norm-setting, by highlighting virtues, directs society towards unity and harmony, while negative labelling fosters division and suspicion.
Section Five discusses the role of social charities in the realization of noble behaviour. These charities bring prosperity to the lives of others and draw the seeker closer to the station of creation. Norm-setting, rather than negative labelling, promotes noble behaviour on a social level and leads society towards unity. This section lays the groundwork for the final conclusions in the chapter on creation.
The chapter on "Creation" in *Maqamat al-S'irn* elucidates noble behaviour and its stages in the mystical path, anchored in the verse "And indeed, you are upon a great character" (Quran 68:4). The chapter emphasizes the three stages of creationunderstanding the status of creation, providing security, and saving creationguiding the seeker towards kind and loving interaction with all creatures. The conditions for noble behaviour, namely awareness, patience, and forgiveness, form the foundations of mystical ethics. Quranic verses, such as "And We have created you in stages" (Quran 71:14) and "Indeed, We have guided him to the way, whether he be grateful or ungrateful" (Quran 76:3), emphasize the diversity of creation and the conditional freedom of humans, rejecting determinism. Social charities, love for enemies, and contentment with all in the Hereafter are signs of the highest level of noble behaviour, while heartlessness and unreasonable rigidity remain significant barriers to this path.
Overall Insight: The chapter on creation in *Maqamat al-S'irn* provides a comprehensive understanding of noble behaviour, guiding the seeker towards interaction with creation, social harmony, and proximity to divine mercy.
