This work is a scholarly and specialized reworking of the lecture on Session 344 of "Manazil al-Sa'irin" (The Stages of the Wayfarers) delivered by (may Allah sanctify his soul) on the 26th of Farvardin 1390 (15th of April 2011). The lecture focuses on Bab al-Khalq, the fourth section of the mystical path in the framework of "Manazil al-Sa'irin", explaining the threefold stages of character development: the adoption of good manners, the purification of character, and transcending worldly character traits to the divine character.
The present book offers a scientific and specialized rewriting of s lecture. The discussion is centered around Bab al-Khalq, which is the fourth section of the mystical path in the structure of "Manazil al-Sa'irin". This section elaborates on the three levels of ethical refinement: "takhalluq bi-husn al-suluk" (adopting good conduct), "tasfiyyat al-khalq" (purification of character), and "tajawuz 'an al-akhlaq ila al-khalq al-ilahi" (transcendence from personal ethics to divine character).
The system of "Manazil al-Sa'irin" is well-structured and Bab al-Khalq serves as a pivotal section in this structure. It consists of ten stages, including Patience (Sabr), Contentment (Rida), Gratitude (Shukr), Modesty (Haya), Truthfulness (Sidq), Selflessness (Ithar), Manners (Khuluq), Humility (Tawadu'), Chivalry (Futuwah), and Expansion (Inbisat). The seventh stage of this sequence is Khuluq (Character), which itself is divided into three levels: adopting good conduct, purifying the character, and transcending worldly ethics to attain the divine character. This structure illustrates a carefully systematized journey from the outward behaviors to the inner essence and ultimately to the divine characteristics of God.
The first stage of character is "takhalluq bi-husn al-suluk", which refers to the seekers outward social and ethical behavior. This stage involves treating others with kindness, politeness, and sinceritytowards both humans, animals, plants, and even objects. It emphasizes free will and avoids determinism, as if the seeker spreads peace and tranquility in society by their own choice, like a gentle breeze.
A subtle distinction exists between "husn al-suluk" (good conduct) and "husn al-khuluq" (good character). While the former pertains to outward politeness and social behavior, the latter is related to innate qualities such as generosity, kindness, and compassion. A person may display good conduct outwardly, yet lack genuine kindness in their heart, as though wearing a mask of politeness without the depth of sincerity.
The second stage is "tasfiyyat al-khalq", wherein the seeker purifies their actions from self-interest and pride. At this stage, the seeker becomes aware of any vanity or ostentation in their good deeds and strives to remove such impurities. "Tasfiyyat al-khalq" entails cultivating virtuous traits while purging the soul of egotistical tendencies, akin to a gardener removing weeds from a garden of the heart.
The highest stage of character is "tajawuz 'an al-akhlaq ila al-khalq al-ilahi", where the seeker views their virtues not as their own, but as a divine gift. In this state, selfhood vanishes, and the seeker attains a state of "La hawla wa la quwwata illa billah" (There is no power and no strength except by God), wherein their character becomes a reflection of the divine qualities. This stage corresponds to the notions of "fana fi Allah" (annihilation in God) and "baqa' billah" (remaining with God), where the seeker, like a polished mirror, becomes a manifestation of the divine attributes.
The lecture makes a distinction between outward actions and inherent character traits. A person who exhibits good conduct but lacks true character may engage in political or social behavior that appears virtuous but is empty of sincerity. This critique emphasizes the importance of authenticity in ethical behavior, suggesting that superficial politeness without genuine goodness is akin to an empty shell.
Failure to purify ones character leads to the hardening of the heart. The seeker must avoid self-righteousness in their good deeds, such as imposing pride or superiority over others. This critique aligns with the Quranic warning about the consequences of a hardened heart and calls for purification of the soul.
The lecture also criticizes arrogance and self-display, referring to the Quranic verse: "Do not walk upon the earth with pride" (Quran, Surah Isra, 17:37). Arrogance becomes a barrier to achieving divine character, like dust that clouds the mirror of the heart.
The text critiques social problems such as haste, disregard for laws, and lack of tolerance within society. The seeker is not only responsible for their personal growth but also for the moral reform of the community. They should act as a light to dispel the darkness of society.
The lecture criticizes the inability of the Islamic society to attract others to the faith, which contradicts the Quranic verse: "You see people entering the religion of Allah in multitudes" (Quran, Surah Nasr, 110:2). This weakness is attributed to the lack of good conduct and moral integrity within the community.
The seeker should be a source of peace, benefit, and security in society, like a tree whose shade offers refuge to others. This principle aligns with the Quranic concept of "Amr bi-l-Ma'ruf wa Nahy an al-Munkar" (commanding what is right and forbidding what is wrong), as stated in the verse: "And let there be from among you a group who invite to goodness" (Quran, Surah Al-Imran, 3:104).
The seeker must act with love and kindness towards all beings, such that others do not fear them, but love them. This call is aligned with the mystical concept of "Hubb li-llah" (love for the sake of God), where love for creation is seen as an expression of love for God.
Following Bab al-Khalq, the stage of Humility (Tawadu') is placed, which is like light upon light, guiding the seeker to higher levels of spiritual perfection. Humility complements good character and signifies the absence of ego and pride, like a humble stream flowing into the ocean of perfection.
The lecture presents a humorous allegory of a caliph who would give away his possessions for worldly desires such as power, prestige, or money, but would not offer them for the sake of God. This allegory critiques the seekers attachments to worldly desires, emphasizing the need for sincerity and detachment from selfish desires.
Good character must be manifest in practice, and the seeker must avoid arrogance, hypocrisy, and pretense. Even good deeds performed with impure intentions hold value, but divine character, which is the true perfection, manifests when the seekers actions are purified and sincere, like a gem refined through action.
Bab al-Khalq, as a key section in the mystical path of "Manazil al-Sa'irin", delineates three stages of character refinement, guiding the seeker from outward good conduct to the purification of character, and finally to the divine character. This journey emphasizes non-harm, love, and liberation from the ego, leading the seeker to the ultimate state of "Baqa' billah". The critiques provided in the text emphasize the need for individual and social reform through the cultivation of good character. This work serves as a valuable source for scholars in the fields of Islamic mysticism, theology, and ethics.
