God, Knowledge, and Mystical Insight

God is framed within mental and general concepts, whereas gnosis reveals Him as an objective and particular truth. For example, in science, God is presented as a unique generality with only one individual, but in gnosis, God is a true particular manifested in the mystical experience of the gnostic. This distinction is akin to the difference between knowing about the sea and immersing oneself in its waves. Gnosis guides the mystic towards objective truth, whereas science remains within the framework of mental concepts.

Key point: Science leads to a general and conceptual knowledge of the Almighty, whereas gnosis manifests His particular, objective, and intuitive knowledge in the heart of the mystic.

Philosophy and Mysticism: Difference in Subject

The subject of philosophy is “being qua being,” which examines existence in general and conceptual terms. In contrast, mysticism focuses on the “Truth” as an objective, external, and particular reality. This distinction is like analysing a map of a land versus journeying through that land. Philosophy relies on general and mental concepts, whereas mysticism deals with the intuition of objective and external truth. In other words, philosophy is like a plastic flower with only an attractive appearance, whereas mysticism is like a living flower with fragrance and life of truth within.

In philosophy, particularity is accompanied by limitation, since each particular entity is limited due to its individuation. However, in mysticism, the Almighty is particular without being limited. This particularity means His objective and unlimited truth, which transcends the framework of general concepts. This view drives mysticism towards the intuition of boundless truth that is omnipresent. The Qur’an states:

فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ
Wherever you turn, there is the Face of Allah. (Al-Baqarah: 115)

This verse illustrates the pervasive presence of the Divine Face and emphasises the objective and unlimited particularity of the Truth. Through the intuition of this truth, the mystic perceives nothing but the Face of God wherever he turns.

The Mystic and the Role of the Heart

The Mystic: The one who possesses a living heart. The heart is the locus of receiving divine grace and wisdom. Unlike the mind and senses, which are active tools on the path of gnosis, the heart is the central organ of perceiving truth. The mystic is like a tree whose roots drink from the soil of divine grace and whose branches grow towards the sky of knowledge. This living heart not only receives gnosis but also courageously advances towards truth.

The mystic’s heart is not dry or lifeless; it is like a clear spring nourished by the rain of divine grace. This nourishment signifies spiritual vitality that liberates the mystic from heedlessness and insensitivity. The mystic’s courage stems from this connection to truth, freeing him from fear and doubt and enabling confrontation with reality.

Key point: The mystic possesses a living heart, nourished by divine grace, which allows him to advance courageously towards truth.

Role of the Heart vs the Mind

In ordinary and practical affairs involving acquisition and worldly gain, the mind governs and the will depends on the self. But in higher, spiritual matters, the heart is the central organ. Saints act through their hearts, not the mind or senses. This perspective, contrary to modern psychology that positions the brain as the decision-making centre, introduces the heart as the locus of spiritual perception and decision-making. The heart is like a palace in which the wali of gnosis resides, while the mind is a servant attending him.

Qur’anic verses corroborate this, considering the heart as the site of understanding and perception of truth. A sealed heart prevents comprehension, whereas the mind is limited to practical functions. This perspective differentiates mysticism from empirical sciences, presenting the heart as the primary locus of gnosis.

Weeping and Laughter in Mysticism

Weeping: A sign of a living heart. The Qur’an states:

فَلْيَضْحَكُوا قَلِيلا وَلْيَبْكُوا كَثِيرآ
Let them laugh a little and weep much. (At-Tawbah: 82)

This verse highlights the significance of weeping as an indicator of attention and connection to divine truth. Weeping revives the heart from dryness and prepares it for receiving divine grace. The Imams, like Imam Sajjad and Lady Fatimah, kept their hearts nourished through frequent weeping. This weeping is like rain revitalising the soil of the heart and guiding it towards spiritual blossoming.

Excessive laughter, by contrast, dries the heart and distances it from spiritual vitality. Laughter derived from amazement or intellectual reflection has value, but uncontrolled merriment is alien to the qualities of the perfected. The mystic polishes his heart through weeping and connects with truth, escaping lifelessness.

Key point: The mystic’s weeping signifies spiritual vitality and the heart’s nourishment, whereas excessive laughter distances the heart from truth.

Smile: The mark of a believer. A believer is outwardly cheerful yet inwardly bears spiritual sorrow. This sorrow, like a jewel in the heart’s shell, indicates depth of gnosis and connection to truth. The Prophet Muhammad exemplified this balance through constant smiling, combining outward cheerfulness with inner sorrow.

Frowning is a deficient trait, while smiling represents good character and spiritual composure. A believer is like a tree, whose branches sway in the breeze of cheerfulness while roots remain grounded in spiritual sorrow, avoiding extremes of laughter or sternness.

God as Particular and Objective Truth

The Almighty is particular, external, and unlimited. In mysticism, the Divine is not general but a particular, external, and objective truth. Unlike philosophy, which considers God as a unique generality, mysticism presents God as a particular and unlimited reality. This particularity indicates His objective and pervasive presence. This view is like a light radiating from the sun of truth across the world, leaving no shadow of otherness.

فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ
Wherever you turn, there is the Face of Allah. (Al-Baqarah: 115)

Through the mystic’s perception of this truth, nothing but the Face of God is seen, moving from multiplicity to unity.

إِيَّاکَ نَعْبُدُ وَ إِيَّاکَ نَسْتَعينُ
You alone we worship, and You alone we ask for help. (Al-Fatiha: 5)

This verse highlights the unity of the Divine and the multiplicity of manifestations. “You alone” refers to the singular essence, while “we worship” indicates the multiplicity of His manifestations participating in worship. These manifestations act as mirrors reflecting the single light of God in multiplicity. By comprehending this unity within multiplicity, the mystic directs worship solely towards God, avoiding duality or polytheism.

Key point: The verse “You alone we worship, and You alone we ask for help” illustrates the unity of God and multiplicity of His manifestations, guiding the mystic to pure worship of the Divine.

Painful True Mysticism and Critique of Deviations

True mysticism is a high and painful path, accompanied by courage, justice, and freedom. The mystic is like Imam Ali, sacrificing existence for the Truth and freeing himself from worldly attachment. However, some claimants, engaging in improper acts and meaningless recitations, distort true mysticism. They focus on appearances rather than the essence of the path.

True mysticism demands pain and burning. The mystic must have a heart like a flowing spring, nourished by tears and sighs. This heart manifests the Truth and avoids lifeless matter. The genuine mystic is like a candle that reveals divine light by burning, not someone preoccupied with worldly appearances.

Key point: True mysticism relies on gnosis and chivalry, not on formal documentation or superficial appearances, guiding the mystic to objective truth.

Summary

This discussion, with its survey of divine names and the description of the mystic, provides a comprehensive framework for understanding the relationship between divine essence and action, and the mystic’s role in perceiving gnosis. Divine names, in both essential and active dimensions, manifest God’s complete perfection and beneficence. Gnosis, a matter of the heart, differs from science, which is conceptual. Weeping indicates spiritual vitality and connection to truth, while smiling is a mark of the believer, indicating balance. True mysticism involves pain and courage, avoiding superficial documentation. Emphasising the objective and unlimited particularity of God guides the mystic to perceive truth, advancing on the path with a living and nourished heart.

The Path of Proximity Between Servant and Divine

This section of the introduction of Manazil al-Sa’irin systematically examines the mystical path and the process of the servant’s proximity to God and vice versa. The structure includes specialised headings and subheadings detailing stages of spiritual journey, the role of divine names, and the process of purification and proximity in a coherent manner.

«الذي أمطَرَ سرائرَ العارفين كرائم الكلم من غمائِم الحِكَم».
These are the fruits of proximity and grace, and rightly it is said: “He rained upon the inner hearts of the mystics,” as stated in the Qur’an: وَأَمْطَرْنَا عَلَيْهِمْ مَطَرآ. The lowering agent is removed, and the action directly affects them, as in وَاخْتَارَ مُوسَى قَوْمَهُ.

“كرائم الكلم” refers to divine knowledge and secrets designated for their pure hearts, achieving the utmost spiritual ascent. “غمائم الحكم” are the treasuries of divine names, intermediary between the singular essence and human preparedness, likened to clouds, which filter to produce “rain” as a metaphor for wisdom. These gifts are spontaneous, not acquired.

God as Source of Gnostic Grace

God, as the source of gnostic grace, pours noble words and divine wisdom into the hearts of mystics. The metaphor of “rain” represents the descending divine grace, naturally and without intermediaries, upon the pure hearts of mystics. “Inner hearts” refers to hearts ready to receive this grace, and “noble words” indicate divine knowledge emanating from “clouds of wisdom.” This analogy likens receiving gnosis to natural rain, bringing spiritual life.

وَ أَمْطَرْنا عَلَيْهِمْ مَطَرآ فَانْظُرْ كَيْفَ كانَ عاقِبَةُ الْمُجْرِمينَ (Al-A’raf: 84)

This verse refers to sending rain as punishment, but in the mystical context, it is interpreted as the descent of gnostic grace upon the hearts of mystics, moving from apparent verses to inner meanings.

Key point: God, as the source of gnostic grace, sends divine wisdom to the hearts of mystics directly and as a life-giving rain.

Literary and Grammatical Structure of Descending Grace

In the phrase «أمطر سرائر العارفين», the grammatical structure omits the preposition “على,” making the verb act directly on the object. This “removal of the lowering agent” is similar to the Qur’anic example وَاخْتَارَ مُوسَى قَوْمَهُ, emphasizing the direct impact of the action. In mystical context, this shows the direct reception of divine gnosis by mystics, as if divine grace descends unobstructed upon their hearts.

وَاخْتَارَ مُوسَى قَوْمَهُ سَبْعِينَ رَجُلا لِمِيقَاتِنَا (Al-A’raf: 155)

This verse demonstrates the removal of the lowering agent, highlighting the intensity of the action. Mystical texts use this to indicate the unmediated reception of gnosis, as if divine grace sits directly upon the hearts.

Divine Proximity and Grace: Activating the Mystic’s Heart

Two divine names, “Qurb” (proximity) and “Lutf” (grace), are central to the mystical journey. By attaining proximity and grace, the seeker reaches the stage of the heart, transforming it from potentiality to actuality. The heart becomes a receptive vessel for divine knowledge, connecting the seeker to inner truths. “Proximity” signifies closeness to God, while “grace” is divine favour preparing the heart to receive gnosis.

Key point: Divine proximity and grace activate the mystic’s heart from potentiality to actuality, transforming it into a vessel for divine knowledge.

Multiplicity of Hearts and Gnostic Capacities

God has endowed humans with multiple capacities for gnosis. The Qur’an states…