of Nekooyam, May God's Mercy Be Upon Him (Session 340)
Introduction: Ethics as a Pathway to Human Perfection
In the realm of Islamic mysticism, the station of ethics is likened to a gateway that guides the seeker towards spiritual elevation and service to creation. This station, extensively discussed in the noble text *Manazil al-Sairin* by Khwaja Abdullah Ansari, not only emphasizes love and kindness towards creation but also stresses the importance of adhering to legal and moral boundaries in both social and spiritual conduct. This paper, drawing upon the lectures of Nekooyam May God's Mercy Be Upon Him, explores and analyzes the concept of *Bab al-Khulq*.
Section One: Defining the Station of Ethics and Its Role in the Mystical Journey
The Safety of Creation from the Seeker
The station of ethics, akin to a flourishing garden along the mystical journey, calls the seeker to ensure the comfort and security of creation. At this station, the seeker, like a compassionate shepherd, not only refrains from causing harm but actively seeks to alleviate the discomfort of others, providing a foundation of security and tranquility. This characteristic aligns with the profound words of the Prophet Muhammad (PBUH) who said: A Muslim is one from whose hand and tongue other Muslims are safe. This safety acts as a shield, protecting creation from harm and inviting the seeker to a selfless love and impactful action.
Key Point: At the station of ethics, the seeker creates an environment of security and love, which brings peace in this world and fosters salvation in the hereafter.
Love and the Salvation of Creation in This World and the Hereafter
At this station, the seeker, like a radiant sun, keeps creation safe from the harm of their own self and, through guidance and teaching, directs them towards eternal salvation. Rooted in divine love, this affection not only leads creation towards tranquility in this life but also sets the stage for their salvation in the afterlife. The seeker is likened to a gardener who, by nurturing the seedlings of love, cultivates a garden of happiness for creation.
Responsibility of Guidance and Purification
One of the foremost duties of the seeker at the station of ethics is to teach the path of growth and the purification of souls. Like a wise teacher, they guide creation towards both worldly and spiritual rectitude. This responsibility, expressed in the original text as for indeed, one of the best acts of kindness is to show them the path of righteousness, to purify them, and to guide them towards what benefits both worlds, highlights the seekers commitment to the moral and spiritual education of creation. This aligns with the spiritual and ethical principles of Islam, which regards purification and guidance as core elements of the prophets' mission.
Section Two: Love and Kindness The Pillars of Spiritual Life
Love as the Essence of Ethics
Love, like a clear spring within the realm of mysticism, nourishes the spiritual life of the seeker. At this station, the seeker must, with a heart filled with love and compassion, regard all of creation as beloved and see them as manifestations of the Divine. This perspective, rooted in tawhidic mysticism, views creation as a mirror of the Divine beauty, calling the seeker to a love that is both genuine and encompassing. This love not only extends towards creation but also towards the Creator, propelling the seeker towards closeness to the Divine.
Key Point: Love for creation is a reflection of love for the Creator, and it leads the seeker towards a tawhidi perspective and divine love.
Characteristics of the Seeker at the Station of Ethics
The seeker at this station, like a star in the firmament of mysticism, shines with qualities such as freedom, health, and righteousness. They are distant from harm and aggression, act with love and kindness, and view creation as themselves. These qualities, described in the original text with phrases like to be kind, free, healthy, and righteous, introduce the seeker as a mirror of divine virtues, guiding others towards perfection through their actions.
Section Three: Critique of Deviations on the Path of Ethics
Critique of Fatalism
One of the deviations critiqued in this lecture is fatalism, which, by attributing all actions to God, denies human choice and responsibility. This viewpoint, critiqued in the original text with phrases like fatalism is incorrect, you cannot say that everything happens because God wanted it, is incompatible with Islamic theological and mystical principles. The seeker must accept their relative free will, take responsibility for their actions, and avoid attributing everything to divine compulsion.
Key Point: Fatalism, by denying human choice, absolves the seeker of their responsibility and moves them away from the station of ethics.
Relative Free Will of Humans
Although humans are not completely free in their will, they possess enough agency to be held accountable for their actions. This relative free will, as described in the original text with phrases like even with the smallest amount of will and choice, we are not forced, calls the seeker to accept responsibility for their actions. This perspective aligns with Islamic teachings, which acknowledge a middle ground between fatalism and complete delegation, affirming the existence of relative free will.
Legal and Rational Boundaries in Love
While love and kindness are fundamental to ethics, they must be practiced within the framework of religious law, justice, and reason. The original text emphasizes that kindness and compassion are essential, but the boundaries of religious law, justice, and reason must be preserved. This principle cautions the seeker against excessive love or neglect of justice, urging them to adhere to religious and rational principles.
Key Point: Love without the adherence to legal and rational boundaries leads to deviation and distances one from true ethics.
Critique of Unconditional Love for the Oppressor
One of the significant points raised in the lecture is the critique of unconditional love for the oppressors and sinners. The original text stresses that it is not necessary to pour all our kindness upon the oppressor or murderer. This view, supported by verses from the Quran, emphasizes the need to differentiate between love for creation and conduct towards oppressors. Love for the oppressor, if it entails overlooking justice, is incompatible with religious principles.
Quranic Verse: Let not compassion for them lead you astray in the law of Allah, if you truly believe in Allah. (Surah An-Nur, Verse 2)
Section Four: Critique of Historical Religious Deviations
Two Historical Misconceptions
The lecture critiques two historical deviations in the understanding of religion: the violence of the *Ahl al-Zahir* and the indifference of the *Darwishes* and *Qalandars*. These two groups, described in the original text with terms such as the Ahl al-Zahir were harsh and the Darwishes and Qalandars were indifferent, letting things happen as God willed, diverted religion from its true path through excess and negligence. This critique, like a clear mirror, underscores the necessity of moderation in religious conduct.
Key Point: Extremism in violence and indifference in spirituality have caused religion to lose its vitality and led it astray.
The Difference Between the Door and the Gate
The metaphor of door and gate in the original text, like a blazing torch, clarifies the difference between authentic love and recklessness. True love, framed by law and reason, is like a door leading towards perfection, while recklessness, like an open gate, leads to deviation. This analogy invites the seeker to observe religious principles in their love and actions.
The Impact of Extremism on Religion
Extremism, like a double-edged sword, has diminished religion's vibrancy and challenged its integrity. The original text expresses this impact with phrases like these two groups made religion falter, religion fell behind, religion was led astray, emphasizing the negative effect of such deviations and guiding the seeker towards the straight path, characterized by moderation and balance.
Section Five: Examples of Deviations and Critique of Behavior
Critique of Unconditional Love in Education
The lecture presents the example of a teacher who, due to unconditional love, gives high marks to all students, underscoring the harm of such behavior. This kind of love, described in the original text as I cannot bear to see someones neck bent, so I give them an A, leads to the decline of knowledge and education. The seeker must balance love with justice and academic standards to contribute to societal growth.
Critique of Hypocritical Behavior
The original text offers an example of someone who feeds meat to a dog but is harsh with their family. This behavior, described with phrases like he feeds the dog his meat... then slams a vase on the womans head, reflects hypocrisy and superficial kindness. True ethics is found in love that is coupled with justice and sincerity, not in duality and pretense.
Key Point: Superficial kindness, which contrasts with harsh behavior, is incompatible with true ethics and indicates hypocrisy.
Critique of Parental Violence
Critique of Parental Violence
The lecture critiques parental violence towards children, such as meddling in their affairs or being excessively strict on religious matters. This behavior, described with expressions like "parents are always hassling their children at home," leads not to proper upbringing but to distrust and deviation. A true seeker should replace violence and surveillance with love and security in family relationships.
The Impact of the Islamic Revolution on Improving Behavior
The text, referencing the impact of the Islamic Revolution, states, "Thank God, the revolution has made people somewhat better." This observation highlights the role of social transformations in improving moral character and reducing violence. The revolution, like a refreshing breeze, has improved social behaviors and laid the foundation for promoting love and justice.
Section Six: The Principles and Rules of Prophetic Character
Love within the Framework of Rules
Love and kindness, though fundamental pillars of character, must be aligned with religious and rational principles. The text emphasizes, "Love is very good, but rules also play a part," urging the seeker to maintain balance. This principle, like a precise scale, harmonizes love with justice and religious law.
Behavior in Moments of Anger
True character emerges in moments of anger and pressure. The text highlights, "When you are angry, how much tranquility and kindness do you have? That is what matters." It stresses the importance of controlling anger and maintaining kindness in difficult situations. The seeker should, like a calm sea, preserve love and tranquility even in the storm of anger.
Key Point: True character is revealed in moments of anger and pressure, where the seeker demonstrates their moral greatness by maintaining love and tranquility.
Love for Enemies
The lecture stresses the importance of loving even one's enemies, stating, "Even if they are enemies, we love them. What harm does that cause?" This principle, in line with the actions of the Prophet (PBUH) and the Infallible Imams (AS), calls the seeker to a broad and inclusive love, as long as it is within the framework of justice and religious law.
The Prophetic Character
The prophetic character, like a shining gem in the realm of mysticism, symbolizes love and dignity for all creatures. The text describes the prophetic character as "whoever associates with us does not suffer harm," emphasizing that the seeker should treat both friends and enemies with love and justice. This principle calls the seeker to emulate the conduct of the Prophet (PBUH).
The Four Pillars of Good Character
The lecture provides four fundamental principles for good character:
- Avoidance of Fatalism: The seeker should not blame God for determinism but should take responsibility for their actions.
- Avoidance of Violence: Violent behavior, even towards enemies, is incompatible with true character.
- Avoidance of Carelessness: Love without rules and neglecting justice leads to deviation.
- Promotion of Love and Generosity: The seeker should serve others with love and generosity.
These principles, like four steadfast pillars, establish the position of good character and guide the seeker toward perfection.
Key Point: Good character, achieved through avoidance of fatalism, violence, and carelessness, and the promotion of love and generosity, leads the seeker toward human perfection and divine proximity.
Section Seven: The Role of Scholars and Seekers in Guiding Society
The Scholar as a Fish Swimming in the Hearts of the People
The scholar, in terms of character, is like a fish swimming in the sea of people's love. The text beautifully states, "If a scholar does not swim in the hearts of the people, he is dead." This metaphor emphasizes the role of the scholar as a supporter and guide for the people. The scholar must serve the community with love and compassion, and their heart should beat for the well-being of the people.
Guidance Toward the Welfare of This World and the Hereafter
The responsibility of both the scholar and the seeker is to guide the people toward the welfare of both this world and the hereafter. The text states, "And guides them to what brings benefit in both worlds," clarifying this responsibility. The seeker should, like a bright torch, show the path to salvation and happiness, leading others toward perfection.
Guidance According to Capacity
The guidance of the seeker must align with the capacity and potential of each individual. The text emphasizes, "According to what is suitable for each of them and according to their abilities," underscoring the need for understanding the capacities of the audience and providing guidance in an appropriate manner. This principle likens the seeker to a skilled physician who prescribes the right remedy for each patient.
Striving for the Welfare of the Worldly and Otherworldly Interests
The seeker, in terms of character, must strive for the material and spiritual welfare of the people. The text beautifully describes this duty as, "And strives for their worldly and otherworldly interests in the best way." The seeker must, like a compassionate gardener, assist in the growth and flourishing of society using the best methods.
Key Point: The seeker fulfills their mission of guidance and service to society by striving for both worldly and otherworldly welfare in the best possible manner.
Conclusion
The chapter on character in the "Mansil al-Sa'irin," like a shining gem in the realm of Islamic mysticism, guides the seeker towards love, kindness, and the guidance of people. This station emphasizes the security of individuals, the elimination of harm, moral guidance, and purification, holding the seeker responsible for the well-being and happiness of both this world and the hereafter. Criticism of fatalism, violence, and carelessness, alongside promoting love within the framework of religious law and justice, forms the core of this station. The four principles of good characteravoiding fatalism, violence, and carelessness, and promoting love and generosityprovide a comprehensive framework for mystical and moral behavior. References to Qur'anic verses, such as the second verse of Surah al-Nur, and sayings of the Prophet (PBUH) emphasize the importance of adhering to divine limits and loving the creatures of God. This station calls the seeker to balance love and justice, so that, like a star in the sky of mysticism, they attain spiritual perfection and serve society. With sincere oversight, Sadid Khadami
