The esteemed book Manazel al-Sairin, authored by Khwajah Abdullah Ansari and commented upon by Kamal al-Din Abd al-Razzaq Qassani, holds a distinguished place among Islamic mystical texts. This work, due to its systematic structure, rhythmic expressions, and profound content, serves not only as a reference for spiritual asceticism but also as a valuable source for academic and scholarly research in the fields of mysticism and Islamic ethics. In this paper, the first lesson of the introduction to this book, which elaborates on the fundamental differences between theological and mystical ethics, will be explored with an academic and analytical approach.
The book Manazel al-Sairin, written by Khwajah Abdullah Ansari and annotated by Kamal al-Din Abd al-Razzaq Qassani, distinguishes itself from other mystical works due to its masterful combination of rhythmic expressions and profound content. This work, with its well-organized structure and precise division into ten chapters, each containing ten sections, and each section including three stages (manazil), encompasses a total of three hundred stages. This systemization not only facilitates comparative study and scientific analysis but also underscores its importance in the teaching of Islamic mysticism.
While other mystical books may also possess depth in their content, the absence of rhythmic expressions and systematic structure places them at a lower standing compared to Manazel al-Sairin. This unique feature of the book highlights its literary and spiritual superiority, captivating the reader in both aesthetic and epistemological dimensions. The commentary by Kamal al-Din Qassani, with its detailed and scholarly approach, adds precision and finesse to the work, whereas the commentary by Tlemsani, due to its brevity and certain issues, lacks comprehensiveness.
In comparison with other mystical texts, Manazel al-Sairin stands out as a key reference in practical mystical ethics due to its structural coherence and deep meaning. Not only because of its rhythmic prose but also because it presents the stages of spiritual asceticism in a systematic and gradual manner, it sets itself apart from other works. This characteristic makes it an invaluable resource in the educational systems of Islamic mysticism and emphasizes the importance of considering both literary and structural aspects when analyzing mystical texts.
Ethics, derived from the word "Khuluq" (plural: "Akhlaq"), refers to the moral qualities and attributes that shape an individual's actions and behaviors. This concept is divided into two categories: theoretical and practical ethics. Practical ethics concerns the cultivation of moral virtues and the acquisition of good character traits, while theoretical ethics focuses on the analysis and understanding of these qualities. This division provides a scientific framework for analyzing human behavior and bears similarities to philosophical categorizations such as Aristotles division between practical and theoretical ethics. However, in the context of Islamic mysticism, these categories take on a distinctive spiritual and ascetic flavor.
"You will surely be tested in your wealth and your lives, and you will surely hear from those who were given the Scripture before you and from those who associate others with Allah much abuse."
Translation (Fouladwand): "Certainly, you will be tested in your wealth and souls, and you will hear much harm from those who were given the Scriptures before you and from the polytheists."
This verse from the Holy Qur'an underscores the trial that individuals face in their pursuit of moral virtues and aligns with the concept of cultivating moral character. As one embarks on their spiritual journey, they encounter challenges related to their wealth and lives, making the acquisition of virtuous traits a daunting task.
The fundamental distinction between theological and mystical ethics becomes evident in their methods and objectives. Theological ethics, with its formal and general approach, does not adhere as rigorously to argumentation and investigation, whereas mystical ethics, with its philosophical and epistemological orientation, places reason and knowledge at the heart of its approach. This distinction highlights the philosophical and epistemological depth of mystical ethics in contrast to the more superficial nature of theological ethics. In other words, theological ethics can be likened to a painting on a wall that merely decorates the surface, while mystical ethics is akin to an engraving on stone, which penetrates the depths of existence.
The goal of theological ethics is the adornment of the outward self through the acquisition of good qualities and the avoidance of vices. In contrast, mystical ethics seeks the annihilation of the self and ego to make room for the manifestation of the Divine Truth. In theological ethics, the individual is likened to a bride who adorns herself for the sake of public display, while in mystical ethics, the seeker is like a candle that, through self-consumption, reveals the light of Divine Truth. This distinction marks two opposing paradigms: one centered on self-interest (theological ethics) and the other on Divine interest (mystical ethics).
"And he said, 'I am your most exalted lord.'"
Translation (Fouladwand): "And he said: I am your Lord, the Most High."
"Indeed, I am Allah. There is no deity except Me, so worship Me and establish prayer for My remembrance."
Translation (Fouladwand): "Indeed, I am Allah; there is no deity except Me, so worship Me and establish prayer for My remembrance."
These Quranic verses highlight the contrast between false egoism and true Lordship. Pharaoh, in his claim "I am your most exalted lord," places himself in opposition to the Divine Truth, whereas Allah, in His majesty, declares "Indeed, I am Allah." This comparison exposes the psychological roots of egotism and underscores the necessity of self-annihilation in mystical asceticism.
Theological ethics represents a lower and limited approach, which focuses solely on the adornment of the outward self with good qualities and the avoidance of vices, without addressing the essence of being. This approach can be likened to superficial coloring, which only changes the outer appearance but leaves the inner self untouched. This limitation prevents one from attaining the true understanding of Divine Unity (Tawhid) and falls short when compared to the metaphysical depth of mystical ethics.
In contrast, mystical ethics seeks the destruction and annihilation of the self and ego, leaving only the Divine Truth. The mystic does not adorn themselves for show but, like a candle before the sun, reveals the light of Divine Truth through their self-consumption. This view represents the pinnacle of monotheistic mysticism, where egoism is seen as the principal barrier to the Divine. This concept aligns with mystical theories such as the idea of Fana fi-Allah (Annihilation in God) as articulated by Ibn Arabi.
In theological ethics, egoism is preserved like a statue adorned with virtuous traits, whereas in mystical ethics, this idol is shattered, and its embellishments are attributed to the divine. This critique exposes the hidden self-interest inherent in theological ethics and underscores the necessity of annihilating the self before God. The mystic, like a gardener, prunes the extraneous branches to allow the tree of truth to blossom.
Theological ethics seeks external traits and actions, whereas mystical ethics pursues the unifying truth of monotheism, where nothing exists but God. This distinction highlights the superficiality of theological ethics in comparison to the metaphysical depth of mystical ethics. Theological ethics is akin to an ornate garment that merely adorns the surface, while mystical ethics is like the soul that gives life to the body.
Theological ethics, or as it is sometimes referred to, sermon-based ethics, is limited to emotions such as crying and the fear of hell, whose effects are temporary and fleeting. These emotional states are like a passing breeze that refreshes the heart for a moment, only to dissipate shortly after. This limitation arises from the lack of profound knowledge and a focus on transient states.
In contrast, mystical ethics seeks the revival of the self through its annihilation and the perpetuation of the divine. The mystic is like a farmer who tills the soil of the heart to allow the seed of truth to sprout. This approach emphasizes existential and cognitive transformation and operates beyond emotional states.
The mystic seeks awareness and insight, not the stimulation of transient emotions. His goal is the comprehension of the truth "nothing exists but God," which, like a beacon in the darkness, illuminates the path of mystical practice. This goal signifies the primacy of intellect and knowledge in the mystical journey, and it can be examined within the framework of spiritual psychology and existential philosophy.
Theoretical wisdom (knowledge) precedes practical wisdom (worship and spiritual practice) because, without knowledge, actions remain limited and imperfect. Worship without knowledge is like a meadow devoured by animals, which holds only limited value. This precedence emphasizes the necessity of grounding actions in knowledge and aligns with Islamic philosophy, which underscores knowledge as a precursor to action.
The mystic attains intuitive knowledge and the vision of the divine, in which the truth of "there is no deity but He" is realized. This knowledge represents the pinnacle of mystical practice, leading the individual from self-interest to God-interest. This perspective is comparable to theories of intuition in Islamic mysticism and Eastern philosophies.
External adornments, such as rings and beards, without knowledge, merely reinforce egoism and hold no intrinsic value. This critique identifies superficiality as an impediment to true knowledge, resonating with modern critiques of materialism and superficiality.
The mystic sees nothing but the divine manifestations, from the moment of awakening to the realization of monotheism, observing only the truth. This perspective introduces the world as a divine manifestation, which is revealed in mystical practice. This concept is related to the philosophy of the unity of existence in Islamic mysticism.
Awakening, or vigilance, is the first stage of the mystical journey, accompanied by vitality and freshness, and it frees the mystic from heedlessness. This stage is like the dawn that breaks the darkness of ignorance and guides the mystic towards the light of truth. This concept can be compared to psychological theories of spiritual awakening.
A heedless person, oblivious to the state of sleep and wakefulness, remains restless, whereas the mystic, with awareness, uses these moments for spiritual growth. This critique emphasizes the importance of awareness in daily life and can be examined in positive psychology and mindfulness.
The act of fabricating spiritual documents, such as those linking to Bayazid Bastami or Amir al-Muminin Ali (AS), is largely superficial and aimed at gaining credibility, holding no true value. This approach is akin to attempting to create a false identity, undermining spiritual authenticity. In mysticism, knowledge and chivalry hold true value, not external documentation.
In mysticism, divine leadership (wilayah), infallibility (ismah), and the integrity of the spiritual path are paramount, rather than external documentation. The mystic, like a traveler, seeks guidance from a true guide rather than relying on fabricated maps. This concept aligns with the role of the infallible Imams (AS) in spiritual guidance.
In nobility, documentation is required, but in mysticism, external documentation is worthless; knowledge is the essence. This distinction highlights the difference between legal and mystical matters, emphasizing the authenticity of the inner essence over external appearances.
The mystic takes pride in his spiritual ancestors, such as the Prophet Muhammad (PBUH) and the Infallible Imams (AS), not in external documents. This perspective places spiritual identity at the heart of mysticism and emphasizes the role of spiritual role models in the mystical journey.
True mysticism requires a pure Sharia, clear argument, and direct vision, not a corrupted Sharia, fallacious argument, or fanciful vision. These criteria serve as the three solid pillars that preserve mysticism from deviation. A pure Sharia smooths the path, a clear argument illuminates the truth, and direct vision brings the mystic to the vision of the divine.
An examination of the first lesson in the introduction to "The Stations of the Seeker" reveals the fundamental differences between theological and mystical ethics in both method and goal. Theological ethics, with its focus on external adornment and the acquisition of virtuous traits, presents a limited and superficial approach, whereas mystical ethics, emphasizing the annihilation of egoism and the manifestation of the divine, leads to the monotheistic truth. This analysis highlights the profound epistemological depth of Islamic mysticism and underscores the necessity of knowledge as the foundation of the mystical journey. The structured system of the book and the scholarly commentary of Qasani make it an unparalleled resource for mystical research. The critique of documentation and the emphasis on divine leadership and infallibility accentuate the authenticity of mysticism against superficial appearances. This study, enriched by Quranic verses and literary metaphors, provides a comprehensive framework for a deeper understanding of Islamic mysticism.
With sincere guidance, Sadid Khadami
