'Obeyd-e Zakani The Ethics of the Aristocrats, translated by Hasan Javadi

 

The Ethics of the Aristocrats

 

Infinite thanks and boundless glorification to God Almighty (may His power be exalted), Who made the Intellect the ornament of man's existence for him to do his utmost in achieving praiseworthy characteristics and estimable qualities. Incalculable greetings upon the luminous and fragrant sanctuary of the Master of Creation, Mohammad the Chosen One (upon whom be the most perfect salutations), of whose character and life the divine sayings that "were it not for your sake, We would not have created the firmament"1 and "Truly you have an excellent disposition"2 are ample glorifications. Also peace and salutations be upon his descendants and helpers; "Whosoever of them you follow will lead you to salvation."3

To continue, may it not be hidden to the wise, to whom these words are addressed, that in every human body a precious essence from the world divine is in charge and command, whose name is soul, and on whose virtue the Koranic verse reads,"Say to them,'the soul is from the order of my Lord."4 The basis of human existence rests upon this essence which is self-existing, secure from destruction, and inclined to elevation and perfection. As the body feels and enjoys the familiarity of the Most High, Who is the goal beyond all goals, benefiting from the virtues and comprehending the realities, it tends to rise toward the heavenly spheres. As the body falls short of performing its functions because of chronic diseases, the soul also because of its own infirmities—of which there are many, such as love of wealth and position, engrossment with lust and pleasures— is restrained from realizing its nature and quality, which aims at attaining the presence of His Glorious Majesty, understanding the Intellects, and gaining purity. Well has the poet said:

 

You are brought forth from the two worlds,

And cared for by many intermediaries

You are the first concern after the Resurrection

Don't count yourself so trivial.'

 

Just as the physicians have tried their best to cure the illnesses of the body and to maintain its health, so similarly the prophets have spent their best energies to remove the ailments and misfortunes of the soul, in order to save it from the sea of perdition and the whirlpools of ignorance and imperfection, and convey it to the shores of safety and perfection. When the man of wisdom looks attentively at the matter, it will become obvious to him that the object of sending those who have been trusted with prophethood was to refine the character and purify the morals of God's servants. The poet has thus stated the point:

 

Whether the prophet comes or not, make virtue your goal,

For men of virtue to hell will never go.

 

The most excellent Prophet has unveiled the bride of this idea, and has exposed the beauties of this subtlety in this manner. He has said: "I have been sent to complete the virtuous qualities."6 In order to guide human nature to perfection in the best and safest way, the laws of this science, which is called "Ethics" or "Practical Philosophy," have been written and compiled by the scholars of the past in lengthy volumes, which the intellect of the present humble author unfortunately fails to comprehend. Since the time of Adam the Blessed until our own age the noblest of mankind, with great efforts and self-denial, have tried to attain the four major virtues of wisdom, courage, chastity and justice, which they consider the means of happiness in life and of salvation after death. Concerning these they say:

 

Of whatever faith you are, be generous and do good deeds

For unbelief with good character is better than Islam with ill humor.

 

Now in this age, which is the best of times and the choicest of all ages, the nature of great men has been refined , and leaders of lofty ideals have appeared who have concentrated their undivided attention and all-embracing thoughts on all the affairs of this world as well as the next, and in the eye of their judgment the customs and practices of the ancients were unfounded and contemptible. Since with the passage of time, the lapse of ages, most of these laws had become obsolete, their renovation seemed a burdensome prospect to the powerful minds and the bright intellects of these men. Therefore, they necessarily trampled all those ethical principles and practices under their manly feet, and, for the sake of this life and the next, they adopted the methods now practiced among our noblemen and leaders, and regulated their religious and worldly affairs accordingly. A brief account of these will be given in the following pages. And since the door of thought is open and the thread of discourse long, let us therefore begin the matter at hand. For some time this humble writer,'Obeyd-eZakani, has been considering writing a short treatise on the ethical principles of the ancients, now called "abrogated," as well as an account of the practices and character of the great men of our time, now considered "adopted" or "approved," for the benefit of the students of this science and the novices of this path. Now, at last, in the year of the Hijra 740 (A.D. 1339-40), I have succeeded in writing this short account, entitled "The Ethics of the Aristocrats." This has been divided into seven chapters, and each chapter contains the two practices: first, the "abrogated practice," according to which our ancestors organized their lives, and second, the "adopted practice," which has now been revealed by our leaders and according to which they regulate their affairs in this world and the next. Though this brief account borders on satire, yet

He who from familiarity's town doth arise

Knows well the locale of our merchandise.7

 

The hope of this humble author in composing this short treatise is that

 

Perchance a man of pure soul one day

A prayer for this needy one will say.