Introduction

This book represents a scientific and academic rewriting of Nekounam's lectures, focusing on the elucidation of the concept of "Good Relations with Others" within the framework of mystical conduct. The work, drawing from the original lecture content and detailed analyses, explores peaceful living, the understanding of individual differences, critiques of fatalism and absolute passivity, as well as a historical analysis of Islamic movements. The aim is to present a comprehensive source for understanding good relations, critiquing intellectual and historical deviations, and depicting the model of the learned scholar as a balanced example in mystical practice.

Chapter One: Conceptualisation of Good Relations

Good Relations: Peaceful Living and Understanding Differences

In Islamic mysticism, "Good Relations" refers to peaceful coexistence while respecting rights and boundaries in social interactions. This concept necessitates the understanding of differences, meaning an awareness of the personal traits, moralities, and abilities of individuals. Nekounam, with a profound metaphor, compares good relations to a calm river that flows towards its destination while respecting natural boundaries. Understanding these differences prevents injustice and ensures social justice. This perspective aligns with sociological interaction theories, such as Erving Goffman's views on social identity management, which emphasise the importance of recognising roles and distinctions in interpersonal interactions. For example, an individual who behaves courteously and patiently in a bakery line demonstrates good relations, while conflict or violation of others' rights signifies a lack of this virtue. This concept has its roots in the mystical tradition of Khwaja Abdullah Ansari in *Maqamat al-S'irn*, where good relations are counted among the stages of spiritual journey.

Good relations signify peaceful living with respect to rights and the understanding of individual differences, ensuring justice and social harmony.

Civic Life: An Expression of Good Relations

In the social dimension, good relations are manifested in civic life, where individuals coexist with mutual satisfaction and without infringing upon one anothers rights. Nekounam poetically likens this form of life to a garden, where each flower, by maintaining its position, contributes to the beauty of the entire garden. This viewpoint underscores the necessity of adhering to social rules and boundaries, ensuring that disorder and chaos do not replace peace and satisfaction.

Chapter Two: Critique of Intellectual Deviations in Spiritual Path

Critique of Fatalism: Rejection of Absolute Predestination

Fatalism, which attributes every human action to divine predestination, is regarded by Nekounam as a fallacious belief that denies human choice and responsibility. He compares fatalism to a cage that deprives humans of their ability to freely soar. This belief, by justifying immoral actions as the will of God, leads to social passivity and even injustice. For instance, an individual who commits a sin and attributes it to destiny shirks from his own responsibility. This viewpoint is consistent with the Qur'anic verse:

This verse emphasizes human choice in selecting the path of gratitude or ingratitude, which refutes fatalism. Nekounam critiques fatalism not only from a theological perspective but also from a social standpoint, as this belief unjustly presents Hell as inevitable and strips individuals of the motivation for effort and reform.

Fatalism, by denying human agency, removes responsibility and leads to passivity and social injustice. Human beings have free will, and their actions are their own responsibility.

Critique of Absolute Passivity: Rejection of Negligence and Indifference

Absolute passivity, which leads to negligence and indifference towards rights and boundaries, is another intellectual deviation that Nekounam condemns. He compares passivity to a stagnant sea, which, without movement, transforms into a foul-smelling swamp. Passivity, by disregarding the distinctions between right and wrong, leads to social chaos and prevents the realization of peaceful living. For example, in a society where individuals remain silent in the face of injustice or corruption, order and justice crumble. Good relations require responsible action and the preservation of moral boundaries, not indifference. This perspective aligns with Kantian ethics, which emphasizes duty and responsibility.

Absolute passivity, by promoting indifference, leads to social chaos. Good relations necessitate respecting boundaries and taking responsible action.

Critique of Fatalistic Hadith

Nekounam also critiques the hadith attributed to fatalism, which declares that creation, morality, sustenance, and lifespan are immutable. He calls this hadith fabricated and imperialistic, using a metaphor to describe it as poisoned bread placed on the table of Muslims to diminish their faith and efforts. This hadith, by promoting passivity, renders struggle and responsibility futile and contradicts the Qur'anic verse:

This verse emphasizes the role of effort and striving in shaping human destiny. Nekounam views this hadith as a political tool used by the Umayyad Caliphs to immobilize the Muslim community, leading to stagnation and misery among them.

The fatalistic hadith is fabricated and imperialistic, promoting passivity and leading to stagnation among Muslims. Effort and free will are the keys to transforming destiny.

Chapter Three: The Conditional Nature of the World and the Role of Free Will

The Conditional World: The Possibility of Change

Nekounam views the world as conditional, meaning it is subject to change and transformation, rather than deterministic. He poetically compares the world to a piece of cloth that can be rewoven with effort and intellect. Human beings, through free will and exertion, can alter their sustenance, character, and even their destiny. For example, an individual who seeks knowledge and livelihood with reason and effort improves his fate, while ignorance and laziness lead to ruin. This viewpoint aligns with Aristotelian philosophy, which sees virtue as the result of action and effort.