the Lectures of Nekounam, May His Soul Rest in Peace (Session 365)
Chivalry, as a radiant gem in the heavens of mystical knowledge, represents a station that guides the seeker to the peaks of human dignity and divine proximity. This noble virtue, which has been explained with unparalleled depth and precision in the lectures of Nekounam, May His Soul Rest in Peace, is not merely an individual trait but a social and divine principle that establishes a profound connection between the Creator and the created. In this treatise, by synthesizing the content of lecture 365 and its detailed analyses, the concept of chivalry will be explored in two realms: interaction with humanity and connection with God.
Chivalry, in the mystical perspective, manifests in the avoidance of demeaning or humiliating others, especially ones enemies. The chivalrous seeker is one who does not compel their enemy to apologise or beg, but rather, through the dignity flowing from their self-respect, prevents them from experiencing disgrace. This characteristic is like a mirror reflecting the light of human dignity, symbolising a noble soul and a heart filled with forgiveness.
A true chivalrous person does not force their enemy into a state of humiliation or apology; rather, through noble conduct, they protect them from embarrassment.
This principle is rooted in Islamic ethics, which honours the inherent dignity of the human being, irrespective of whether they are a friend or foe. As articulated in the lectures, chivalry is such that one does not make their enemy ashamed and prevents them from bowing their head or begging. This behaviour not only signifies self-respect but also strengthens social and ethical bonds within the community.
The lectures continue by critiquing actions that, while seemingly benevolent, are devoid of knowledge and dignity. Some individuals, with the intent to reform others, engage in demeaning or belittling behaviour, mistakenly believing that by doing so, they elevate themselves to spiritual heights. However, such actions are like a sword that causes deep wounds to the fabric of human dignity rather than healing it. As expressed in the lectures, sometimes the good are worse than the bad, for they are ignorant or weak, and seek to belittle others in order to elevate themselves.
This critique invites self-awareness and understanding in ethical behaviour. Without knowledge, even good intentions can lead to negative outcomes. A true chivalrous person is one who not only avoids demeaning others but also guides them toward greatness and dignity through their actions.
Another quality of chivalry is the avoidance of imposing a sense of debt or shame upon others. The chivalrous individual is like an ocean whose generosity encompasses all without forcing anyone into obligatory humility. As the lecture expresses, A chivalrous person does not make anyone indebted, nor does he cause them to feel shame, nor does he make them bow in front of him.
Chivalry lies in treating others with dignity and not inducing a sense of indebtedness or forced humility, but rather through honourable and respectful behaviour.
This characteristic reflects a deep respect for human dignity. The chivalrous person, through their conduct, creates an atmosphere of mutual respect that not only strengthens human relationships but also contributes to the creation of a dignified and noble society.
Chivalry extends beyond being a mere personal virtue; it also carries a social responsibility. The chivalrous seeker not only prevents corruption and decay in society but actively strives for its reform and elevation. As the lecture states, The chivalrous person should not contribute to the destruction of society, but rather should be the cause of its reform.
This principle aligns with the Islamic concepts of commanding the good and forbidding the evil. Chivalry, in this sense, acts as a torch that dispels the darkness of corruption and illuminates the path for the growth and flourishing of society. A practical example of this characteristic can be found in the act of pardoning a murderer, where the lecture refers to a case in which a person waives their right to retribution, not only pardons the murderer but also guides them toward a life of honour.
O you who have believed, prescribed for you is legal retribution in the case of murder: the free for the free, the slave for the slave, and the female for the female. But whoever pardons his brother [a victim] and seeks reconciliation, then there should be a fair follow-up and payment to him in kindness. This is a concession from your Lord and a mercy. Surah Al-Baqarah, 2:178
Chivalry in interaction with creation is like a flower whose fragrance of dignity and honour permeates the societal atmosphere. This virtue is manifested in the avoidance of demeaning others, imposing shame or indebtedness, and in striving for social reform. The chivalrous seeker, by following the example of the Divine saints, particularly Imam Ali, peace be upon him, paves a path towards personal and societal excellence.
Chivalry in the realm of interaction with the Creator is manifested in submission and trust in the Divine wisdom. The chivalrous seeker is one who avoids reasoning with or holding the Creator to account, leaving everything in His hands. As the lecture states, A chivalrous person does not reason with God nor does he engage in calculations with Him. Everything is from Him.
Chivalry with God lies in the submission and relinquishing of matters to His wisdom, without seeking to reason or argue.
This trait signifies a deep trust and unwavering faith in the Creator. The chivalrous person, much like a child holding their fathers hand, trusts in God, knowing that Divine reckoning is far more precise than any human calculation.
The lecture compares the chivalrous persons behaviour to Gods treatment of His creatures. The Creator, even in His dealings with enemies, refrains from humiliation and treats them with dignity and honour. As the lecture puts it, A chivalrous person is like the Lord; he sees everyone with dignity, even Satan, and does not belittle them.
This comparison is rooted in the Quranic verses, such as in Surah Hud, 11:12:
Indeed, those who disbelieve, their wealth and children will not avail them against [the punishment of] Allah. And they are the fuel for the Fire. Surah Hud, 11:12
The lecture critiques behaviours that, under the guise of imitating God, lead to the exclusion of others. As the lecture observes, If we have excluded our children thinking God does so, this is incorrect. The chivalrous person does not expel anyone. This critique underscores the importance of wisdom and knowledge in ones actions. Excluding others without wisdom is a sign of moral weakness and incompatible with chivalry.
One of the deeper sections of the lecture examines the philosophy behind the creation of Satan. Drawing from the words of Nasir Khusraw and referencing Surah Al-Baqarah, 2:30, the question arises whether the creation of Satan is a trial for humanity:
And when your Lord said to the angels, Indeed, I will make upon the earth a vicegerent, they said, Will You place upon it one who causes corruption therein and sheds blood, while we declare Your praise and sanctify You? He said, Indeed, I know that which you do not know. Surah Al-Baqarah, 2:30
Chivalry in interaction with the Creator is like a breeze that guides the seekers soul towards calmness and Divine trust. This virtue is realised in avoiding reckoning with God, imitating His dignity in treating creation, and submitting to His wisdom. The chivalrous seeker, through trust in the Creator, opens their path towards truth.
