Sociological Revisiting of "Mystical Ethics" based on mystic narratives of Abu Saeed Abul-Kheyr

Abstract:
The subject of this article is the analysis of the social dimensions of "Mystical Ethics". One of the dimensions of Mystical ethics, which Muslim mystics have paid attention to, is its social aspect. Contrary to what is generally thought, mysticism in the Muslim World has not been a passive and unconcerned movement towards the society, and the concern and responsibility of the mystics is quite evident in their Futuwatnames (epics of chivaleries), conditions and advices and narrations of Abu SaeedAbul-Kheyr.
The aim of this research is to inquire the social dimensions in the lives and conditions of Muslim mystics, and the best example of such a socio-mystical life can be seen in the works titled Fatutnames and mystical anecdotes of Sheikh Abu SaeedAbulKheyr. The findings of this research indicate that the character and social life of Abu Saeed is considered one of the best models for social-mystical ethics. He does not consider worship to be only seclusion and being alone with the Divine, but he seeks one of the most important aspects of religiosity in the service of creation and social responsibility, and he never emphasizes monasticism and distancing oneself from society.
One of the most important elements of Sheikh Abu Saeed's plots is serving the people as a religious duty, paying attention to the rights of others, forgiveness and self-sacrifice in relation to people, his loyalty and responsibility towards the society.
This research is based on the descriptive-analytical method and referring to ethical-Mystical literature and referring specifically to the work of Asrar al-Tawheed fi maqamat Sheikh Abu Saeed, in order to exemplify social-mystical ethics as a sociologically significant problematique.
 
Keywords: Ethic, Mystical ethic, social-mystical ethics, Futuwat, SaeedAbul-Kheyr
Extended abstract:
 
Ethics is a science that investigates the virtues and vices of the soul and seeks to retort the human being living in society, what is a good life for humans, and how humans should behave. This science has faced different approaches; each of them has led to the formation of a specific moral system. Taking mystical ethics as an example can be analyzed and explained as a social fact.
Gnostic ethics is one of the ethical schools formed in the context of Islamic mysticism, and from one point of view, it is one of the best schools to achieve prosperity. The issues of prosperity and tranquility, as the main concerns of human beings, depend on reaching the deserved perfection of a human being and require specific moral conduct. Undoubtedly, mystical ethics has a high and fine position in the course of this path. The influence of this school_ with its long and old history_ has continued from the second and third centuries of Hijri until now and has played a significant role in shaping the character, ethics, worldview, and lifestyle of a large group of people (Ibn Moskawayh, 24:2011).
Mystical ethics generally observes three aspects individual, social, and environmental. The current research aims to investigate the socio-mystical aspect of this moral school. The main question of the present paper is whether the mystics were only interested in individual-mystical ethics and considered themselves separated from the body of society. In other words, has Islamic mysticism been a passive movement toward society? Or were the mystics adhered to the community, had social insight, and sensed responsible for the community?
By referring to the mystics' lives and states, it can be well proven that the mystics in addition to paying attention to the individual aspect of mystical ethics, focused on social-mystical ethics; According to the political, cultural, social, and regional requirements, this issue is more tangible in some mystics and less visible in others. The best social-mystical ethics representation can be seen in the fatowat-names (Nobility letters) and spiritual states of the famous mystic of the 4th and 5th centuries of Hijri, Sheikh Abu Saeed Abul Khair (357-440 A.H.). Abu Saeed Abul Khair is among the gentiles and mystics whose conducts and behavior are compatible with the socio-mystical ethics dimension. Anecdotes of Abu Saeed's behavior and character indicating his concern and empathy with society have been narrated to others. Examining the stories, one can understand that the bases of Sheikh Abu Saeed's mystical behavior are his serving people considered divine worship, religious duty, attention to the rights of others, forgiveness and sacrifice for the rights of others, loyalty, and responsibility towards the society.
Abu Said describes serving and helping others as the most direct way to reach God. When Abu Saeed was asked about the ways of arriving from creation to truth, he answered in one narration: "There are more than a thousand ways" and in another narration, he said: There is a way to the truth in the number of every particle of the creatures, but there is no way closer than bringing comfort to the heart of a Muslim, and we went this way and have taken this option, and we hereby bequeath everyone" (Ibn Munawwar, 1381: Vol. 1, 290). As his spiritual path, Abu Saeed introduced honesty with Haqq and friendship with people, which were parts of his teachings. In one of the stories of Asrar al-Tawheed, this issue is clearly stated by Sheikh Abu Said: "There is no place for me, neither beneath nor above, nor right, nor north, nor direction. And the fact that we sit in a place is for the benefit of the people and for the sake of fulfilling the needs of the people. And let their work be resolved because of us" (Ibn Munawwar, 1381: Vol. 1, 105-106).
It is clear from the statements of Muhammad Ibn Munawwar and the stories of Asrar al-Tawheed that most of the audience of Sheikh Abu Saeed in the meetings were common people (Ibn Munawwar, 1381: Vol. 1, 4 and 67). The people who had found Sheikh’s monastery as their only refuge recognized Abu Saeed as the support of their souls. The people their precise status and the quality of their livelihood at that time are described in Asrar al-Tawheed. Simple, unrestrained, and free people interested in Abu Saeed due to their healthy inner side and direct nature devoted to his service. Offering love to these common creatures, Abu Saeed reduced their obvious sufferings and mental and physical pains (Damadi, 1374: 48).
In general, the stories of the life and valiant conduct of Abu Saeed Abul Khair reflect a testimony of his loyalty to the people and as a source for social-mystical ethics to observe the social aspect of mystical ethics. Studying these aspects of Abu Saeed Abul Khair's life, we can understand that worship is not merely seclusion and solitude with God, but a man should consider himself responsible for the social problems and sufferings in the lives of others. Abu Saeed Abulkhair, in his practical life, searches for the interior and truth of religious rituals in the service of mankind. Since in the ritual of Islamic chivalry and nobility, as well as the practical behavior of Abu Said, monasticism and distancing from society is disgraced, the plot of the life story of this Muslim mystic can be more effective in developing another vision of mysticism in the form of a responsible and active approach.