Praise of the Prophet Muhammad and the Ahl al-Bayt (Peace Be Upon Them)

The commentator from Kashan, in continuation, invokes blessings upon the Noble Prophet Muhammad (peace and blessings be upon him and his family) and upon his family and companions, emphasising their irreplaceable role in removing the veils from the inner perceptions of their followers and in quenching the thirst of seekers of gnosis from the ocean of their knowledge:

Sharḥ Manāzil al-Sāʾirīn: “And blessings be upon the one who lifted the veil from the inner perceptions of those who followed him, and those who wandered in the sea of his knowledge; Muhammad the Chosen, and upon his family and companions who sought his path and his ultimate aim.”

This praise highlights the position of the Prophet and the Ahl al-Bayt (peace be upon them) as spiritual guides and as abundant sources of divine knowledge. The Noble Qur’an likewise states in this regard:

“And remain in your houses and do not display yourselves as in the former times of ignorance; establish prayer, give alms, and obey God and His Messenger. Indeed, God only desires to remove impurity from you, O People of the House, and to purify you with a thorough purification.”

(Qur’an, al-Aḥzāb 33)

This verse affirms the central role of the Ahl al-Bayt (peace be upon them) in spiritual guidance and inner purity, as though they were a boundless ocean that quenches the thirst of seekers of gnosis.

Key Point: The Noble Prophet Muhammad (peace and blessings be upon him and his family) and the Ahl al-Bayt (peace be upon them), like beacons of guidance, remove the veil of ignorance from the inner perceptions of their followers and, from the ocean of their knowledge, nourish all beings.

The Distinction Between Mystical Ethics and Theological Ethics

Mystical Ethics: Knowledge Versus Emotion. Manāzil al-Sāʾirīn is a work situated within the domain of mystical ethics, focusing on knowledge and perception rather than transient emotions such as weeping and fear, which are prevalent in theological ethics or “pulpit-style” moral discourse. Theological ethics, by relying on emotions such as fear of the grave and the Day of Resurrection, produces temporary and limited effects that often return the seeker to their former state after a short while. Mystical ethics, however, like a pure spring, seeks to open the heart to knowledge and the vision of truth, rather than merely arousing emotions. This distinction resembles the difference between a lasting light and a fleeting spark: one illuminates the path, while the other may shine only momentarily.

Key Point: Mystical ethics, centred on knowledge, guides the seeker towards the perception of truth, whereas theological ethics, grounded in emotion, yields temporary and unstable effects.

This critique underscores the necessity of re-evaluating religious pedagogical methods and emphasises knowledge-based instruction as a path towards lasting transformation.

The Difference Between Knowledge (‘Ilm) and Gnosis (Ma‘rifah)

In mystical ethics, the distinction between knowledge and gnosis is of great importance. Knowledge is universal and encompasses mental concepts, whereas gnosis is particular and pertains to persons and things. Gnosis is like a key that unlocks the lock of existence and guides the seeker towards experiential and practical recognition. In this perspective, the actions of the seeker are manifestations of their gnosis, as though every act were a mirror reflecting their inner reality. This distinction corresponds with Islamic epistemological theories, such as the difference between acquired knowledge and presential knowledge, and presents mysticism as an existential science.

The Relationship Between Theoretical and Practical Wisdom

Practical wisdom, which is manifested in human actions, is rooted in theoretical wisdom, which shapes thought and knowledge. “What flows from the jug is what it contains.” Human action is like a shadow that arises from one’s existential reality. This ontological unity between thought and action distinguishes mysticism from other ethical systems, in that every action is a manifestation of the seeker’s inner truth. This perspective aligns with Islamic moral philosophy and its emphasis on the coherence between intention and action.

Key Point: The action of the seeker is the mirror of their gnosis, and practical wisdom is rooted in theoretical wisdom, as though every action were the manifestation of human existential truth.

Action as the Mirror of Existence

A person does not need to stand before a mirror to see themselves; their actions, handwriting, clothing, and appearance reveal their true self. In a sense, every choice and action is like a signature that inscribes one’s existential identity upon the page of being. By observing their choices—from the colour of their clothing to their manner of conduct—the seeker discovers themselves, as though every aspect of their existence narrates a story of their truth. This concept is consistent with modern psychological theories that analyse behaviour as a reflection of personality.

The World as a Divine Manifestation

The Noble Qur’an states in Sūrat al-Baqarah, verse 115:

“To God belong the East and the West; wherever you turn, there is the Face of God. Indeed, God is All-Encompassing, All-Knowing.”

This verse regards the world as a divine manifestation and declares that wherever one looks, one beholds the manifestation of the Truth. Likewise, a person can perceive themselves in everything—from clothing to behaviour—in the light of this truth. This perspective is like a mirror placed before the seeker, enabling them to find, in every phenomenon, a sign of the Truth and of themselves.

Key Point: The world is a divine manifestation, and in every choice and action, a person sees themselves in the mirror of divine truth, as though every phenomenon were a sign of both their existence and the Truth.

Self-Knowledge Through Choices

A person discovers themselves through their choices, from the colour of their clothing to their style of outward appearance. These choices—whether in natural matters such as hair colour or in voluntary matters such as wearing a turban—reveal their existential identity. This concept is like a pattern drawn by the pen of choice upon the page of existence, guiding the seeker towards self-knowledge. This view corresponds with psychological theories of identity and the impact of choices on personality, emphasising the conscious role of choice in spiritual wayfaring.

Critique of Social and Ethical Systems

The Manifestation of the Inner Reality in Politics and Society. Political systems and social structures are reflections of the inner reality of nations and communities. Nations, contrary to certain artificial and unscientific political constructs, possess existential authenticity. Whether communities follow the path of monotheism or disbelief, they are natural manifestations of their inner truth. This perspective resembles a river that flows from the spring of truth and carries collective identity through the course of society. This concept is applicable within the sociology of religion and the analysis of collective behaviour.

Critique of Emotional Mysticism and Unwarranted Sorrows

Practical mysticism focuses on knowledge and the opening of the heart, rather than on unwarranted sorrows such as fear of the burial shroud or the Day of Resurrection. The seeker must live in the present moment and illuminate their heart with the light of gnosis, rather than being immersed in the sorrow of the past or the future. This critique is like a breeze that disperses dark clouds from the sky of the heart and guides the seeker towards the illumination of knowledge. This view can be compared with the philosophy of mindfulness in modern psychology.

Key Point: Practical mysticism invites the seeker to live in the present moment and to open the heart to knowledge, rather than becoming absorbed in unwarranted sorrows and fleeting emotions.

Seeing with the Heart and the Bodily Faculties

Practical mysticism emphasises seeing with the heart and bodily faculties, such as the feet, rather than merely with the eyes. This concept resembles a corridor traversed by the feet of the heart along the path of truth, where every bodily faculty becomes a lamp illuminating the way. Even a blind seeker can walk with the foot of gnosis, as though the heart and bodily faculties constitute the inner eye. This idea corresponds with the concept of the “eye of the heart” in the works of great mystics such as Rumi.

Critique of the Ineffectiveness of Theological Ethics

Theological ethics, by relying on emotions, has not produced remarkable results even after a thousand years, in contrast to the method of the Infallibles (peace be upon them), who nurtured numerous disciples. Why have we not witnessed significant growth over these centuries? The answer lies in the fact that emotional approaches lack perceptual depth. This critique is like a wake-up call inviting religious seminaries to reassess their pedagogical methods and to emphasise cognitive and perceptual understanding.