Key Point: Discursive ethics (akhlāq-e kalāmī), due to its reliance on emotions, lacks perceptual depth and is incapable of producing a stable and enduring transformation in the spiritual wayfarer, unlike the method of the Infallibles (peace be upon them).

Critique of Incomplete Discipleship

Individuals such as Abū Sufyān and Abū Lahab, despite having been disciples of the Noble Prophet (peace and blessings be upon him and his family), failed to attain spiritual growth due to a lack of true perception. A skilled teacher may guide a student toward the destination; however, if the student lacks preparedness, he remains bewildered. This notion resembles a gardener who sows seeds in prepared soil, yet if the soil is infertile, the seed will not bear fruit. This perspective finds application in educational theories and spiritual pedagogy.

Mysticism as Absolute Reality

Mystical Ethics as Perception: Mystical ethics is perceptual in nature and is centred upon truth and being, from the individual to society, rather than mere subjectivity or inward sentiment. Mysticism resembles an ocean that encompasses the individual drop and the collective waves alike, uniting all under the light of truth. This definition presents mysticism as a comprehensive ontological system, consonant with the works of major mystics such as Ibn ʿArabī.

Mysticism: Absolute Truth and the Unity of Being

Mysticism is absolute truth, and nothing other than truth exists in the realm of being. All existence, from God to the plant, is a knower of truth, yet the human being possesses the integrative station of mysticism. His actions, beliefs, and ethics must accord with his mystical realisation, as though the human being were a mirror reflecting all levels of existence within himself. This concept is rooted in the philosophy of the Unity of Being and the theory of the Perfect Human.

Key Point: Mysticism is absolute truth, and the human being, as the Divine vicegerent, possesses the integrative station of mysticism, whereby his actions and beliefs must harmonise with the unitive truth.

Critique of Fanaticism in the Analysis of Mystical Texts

The analysis of Manāzil al-Sāʾirīn must be conducted with scholarly critique and free from fanaticism, in order to elucidate Shiʿi belief and the true meaning of being Shiʿi. Shiʿism signifies perception and knowledge, not merely emotions or outward rituals. This approach resembles a stream originating from the spring of truth, examining mystical texts with neutrality and academic rigour.

Freedom and Liberty in Mysticism

Critique of the Kashānī Commentator’s Flattery of the Sultan: The Kashānī commentator accepted the task of commentary at the request of the Sultan and praised him with exaggerated titles, which is incompatible with mystical freedom. The mystic resembles a free-standing cypress that bows only before the Truth. This critique highlights the contradiction between worldly flattery and mystical liberty, aligning with the ethos of spiritual freedom.

Sharḥ Manāzil al-Sāʾirīn

“And thereafter: Indeed, some of the mystics and beloved ones among the elect of brethren and companions repeatedly requested that I expound the book entitled Manāzil al-Sāʾirīn, dictated by the gnostic, the perfect monotheist, the verifying master, the exemplar of the saints, Abū Ismāʿīl ʿAbd Allāh ibn Muḥammad al-Anṣārī al-Harawī—may God sanctify his noble spirit. I did not fulfil their request and sought to excuse myself from accomplishing their aim, due to the difficulty of the task and the weakness of my footing to stand in that مقام, until the supreme companion, the learned, gnostic, just, scrutinising verifier, the Sultan of ministers across the horizons, the rightful holder of the two authorities, the organiser of the realms of the world, the rectifier of the communities of nations, the most just of the governors of the Muslims, the succour of truth, world, and religion: Muḥammad ibn al-Ṣāḥib al-Saʿīd, Rashīd al-Ḥaqq wa al-Dīn, Faḍl Allāh ibn Abī al-Khayr—may God multiply his majesty and perpetuate his prosperity—indicated to me what they had proposed and urged compliance with what they requested. Thus the matter became incumbent upon me, the path of excuse narrowed, and obedience became necessary, even though time and circumstance did not demand it. I sought God’s guidance and commenced it, seeking assistance from the Bestower of power and strength, and drawing inspiration of truth and verification from Him.”

Key Point: The true mystic speaks only of the Truth and Its manifestations and avoids flattering the people of the world, like a free cypress that does not bend before anything other than the Truth.

Mysticism and Freedom

Mysticism teaches liberty, valour, and the negation of all other-than-Truth. The mystic speaks only of God and His manifestations; even if he prostrates before a stone, the invocation “Subbūḥun Quddūs” is upon his lips. This perspective portrays mysticism as a sharp sword that eradicates all that is other-than-Truth from the heart of the wayfarer. This notion accords with the freedom of the saints, such as Imām Ḥusayn (peace be upon him).

Critique of Subservience to Worldly Powers

The mystic must not bow before worldly people; even if he prostrates before a stone, he must perceive it as a manifestation of Truth. As the poet states:

“The monotheist—what matters if gold is scattered at his feet,
or if an Indian sword is placed upon his head?

He neither hopes nor fears anyone;
upon this alone stands the foundation of monotheism.”

The mystic possesses freedom. This critique resembles a fire that burns away all that is other-than-Truth and guides the wayfarer toward unicity.

Mystical Exemplars and Freedom

Figures such as Elāhī Qomshāʾī, through their freedom and refusal to compromise with worldly interests, represent exemplars of true mysticism. They resemble radiant stars illuminating the path of truth amid the darkness of the world. These exemplars are pertinent to the analysis of contemporary Iranian mystical history and the role of free-spirited scholars. May God have mercy upon the God-intoxicated mystic, Ayatollah Elāhī Qomshāʾī, who during the era of tyranny declared:

“The earth is my domain, God is my king;
my conscious soul knows none other.”

The mystic recognises none but God. He greets all the weak, yet offers no tribute to the powerful, and neither constraints nor hardships can disrupt his firm resolve, for yielding to power-holders constitutes a form of shirk, opposed to the mystic’s path of purifying all manifestations from claims of independence and submitting solely to the divine will and decree.

Critique of False Mysticism

A mysticism intermingled with Freemasonry, politics, or worldly interests is not mysticism but worldliness. Such deviation resembles an idol worshipped in the name of mysticism, while in truth it is merely a façade of politics and expediency. This critique is relevant to the pathology of emerging pseudo-mysticisms and the necessity of authenticity in spiritual wayfaring.

Key Point: False mysticism, intertwined with worldly interests, resembles an idol worshipped in the name of truth, while in reality it is nothing but a political façade.

Critique of Excessive Nationalism

Excessive emphasis on Iran or any particular place is incompatible with monotheism, for the entire cosmos belongs to God. The Qurʾān states:

“To God belongs whatever is in the heavens and whatever is on the earth. And whether you disclose what is within yourselves or conceal it, God will call you to account for it.” (Qurʾān 2:284)

This verse underscores the primacy of monotheism over spatial or temporal fanaticisms, as though the universe were a book, every page of which proclaims the name of Truth.

Society, Religious Responsibility, and Unity of Belief

Society is a collective unified by belief. The noble hadith, “Whoever wakes without concern for the affairs of the Muslims is not a Muslim,” emphasises attentiveness to communal matters. Society is likened to a body whose members are bound together by faith and spiritual solidarity, a concept applicable to Islamic sociology and the analysis of social cohesion.

Attention to Divine Blessings

The human being must not neglect divine blessings such as home and city, but perceive them as manifestations of Truth. This perspective resembles a gardener nurturing every sapling with care, not solely for personal benefit but as a sign of Truth. This concept aligns with environmental ethics and social responsibility in Islam.

Key Point: Divine blessings, from home to city, are manifestations of Truth and must be safeguarded responsibly within the framework of monotheism.

Worship and Loving Knowledge

The mystic worships out of love, not obligation or fear. The prayer of the saints, such as Imām Zayn al-ʿĀbidīn (peace be upon him), flows from love: “There is no god but God, truly and rightfully; there is no god but God, in faith and affirmation.” This worship resembles a stream flowing from the spring of divine love, quenching the heart of the wayfarer. This view aligns with practical mysticism and the emphasis on love in the works of great mystics.

Ṣaʿqa and the Mystic’s Knowledge

In the state of ṣaʿqa—polishing and union with Truth—the mystic becomes annihilated in remembrance, and every action from him is a manifestation of Truth. This state resembles a fire that purifies the heart and leads the wayfarer to unity with Truth, comparable to the theory of the union of knower and known.

Key Point: The mystic’s ṣaʿqa is a state wherein the heart is polished and annihilated in divine remembrance, such that every action becomes a manifestation of divine reality.

Life and Knowledge in Mysticism

Knowledge and will depend upon life, and the mystic beholds the life of Truth, which underlies all divine names. Without life, neither knowledge nor will exists; life resembles a root from which the tree of knowledge and will grows. This view relates to the philosophy of divine names and attributes in Islamic mysticism.

The Distinction Between Mysticism and Other Sciences

In mysticism, unlike other sciences, knowledge is contingent upon life. A lifeless mystic is no mystic at all; mysticism and knowledge resemble a soul animating the body of life. This distinction presents mysticism as a living, existential science, distinguishing it from formal disciplines.

The Meaning of Ṣalawāt

Ṣalawāt signifies existential attention and ethical embodiment of the Noble Prophet (peace and blessings be upon him and his family), not merely supplication. The Qurʾān states:

“Indeed, in the Messenger of God you have an excellent exemplar for whoever hopes in God and the Last Day and remembers God often.” (Qurʾān 33:21)

This definition views ṣalawāt as a bridge guiding the wayfarer toward embodying and emulating the Prophet.

Key Point: Ṣalawāt is an existential orientation toward the Prophet and ethical assimilation to him, whereby the wayfarer beholds himself in the mirror of prophetic truth.

Critique of Elitism in Academic Institutions

Religious academic centres must not adopt elitism but associate with the poor rather than the wealthy. The ethos of freedom demands simplicity and people-centredness among religious scholars. The scholar resembles a spring meant to quench all, not only the affluent.

People-Centred Scholarship

The scholar must associate with the people—God’s servants—and avoid elitism. The mystic resembles the sun, illuminating all alike, from poor to rich. Through presence among God’s servants, the people-centred scholar manifests the truth of religion, a notion relevant to analysing the role of the clergy in Islamic society.

Key Point: The religious scholar must associate with the poor and avoid elitism, like the sun that shines upon all God’s servants.

Conclusion

This study, through elucidating profound mystical concepts, emphasises the fundamental distinction between mystical ethics and discursive ethics. Mysticism, as absolute truth, invites the wayfarer to knowledge, freedom, and the negation of all other-than-Truth. The critiques presented—such as Kashānī’s flattery of the Sultan and elitism in seminaries—underscore the necessity of authenticity, liberty, and people-centredness in mystical wayfaring and religious life. Employing elevated scholarly language, this text seeks to clarify these concepts for researchers and specialists, offering a framework for mystical studies and the critique of religious texts, as though holding up a mirror to reveal the reality of mysticism.

Elucidation of the Sermon, Divine Names, and Essential Determinations

The present discussion examines the opening sermon of the book, the significance of the divine names, and profound mystical concepts such as Aḥadiyya, Wāḥidiyya, Qayyūm, and Ṣamad.

Sharḥ Manāzil al-Sāʾirīn

He said—may God be pleased with him:

“Praise be to God, the One, the Unique.”