The revered book Mansil al-Sa'irin, written by Khwajah Abdullah Ansari with commentary by Kamal al-Din Abd al-Razzaq Qasani, is one of the masterpieces of Islamic mysticism. In it, the stages of spiritual journeying and divine knowledge are elucidated with profound precision and eloquent language. The third lesson from the preface of this work delves into the exploration of the book's sermon, the significance of divine names, and deep mystical concepts such as Unity, Oneness, the Sustainer (Qayyum), and the Eternal (Samad).
The sermon, as a spiritual gateway to divine knowledge, holds a lofty position in both religious law and mysticism. This verbal ritual not only defines the preacher's stance towards the Truth and the creation but also, like a mirror, reflects the preachers monotheistic beliefs and commitment to guardianship. The sermon, with its fourfold structurecomprising praise of God, prayers for the Prophet Muhammad (PBUH), blessings upon the Ahl al-Bayt (A.S.), and curses upon the enemies of God, the Prophet, and the Imamspresents a doctrinal system framed within Monotheism, Prophethood, Imamate, and Disavowal (Tabarri). This structure, like a divine melody, guides the wayfarer towards the unity of being.
Reciting the sermon is a tradition rooted in the practices of the Awliya (saints), and neglecting it is akin to severing oneself from this radiant tradition, which is contrary to the spiritual path. The sermon acts as a commitment to the preacher's doctrinal beliefs, preventing divergence in speech and deviation from the straight path. This tradition must not only be observed in religious gatherings but also in any form of spiritual discourse and writing to make the preacher's monotheistic and guardian stance manifest.
The sermon is comprised of four distinct sections: First, the praise of God, which serves as a luminous beginning, turning the heart towards the Divine; second, the prayer for the Prophet Muhammad (PBUH), symbolising commitment to Prophethood; third, blessings upon the Ahl al-Bayt (A.S.), which manifests the continuity of guardianship; and fourth, curses upon the enemies of God, the Prophet, and the Imams, which signifies disavowal from falsehood. This structure, like a spiritual map, delineates the wayfarer's journey, safeguarding them from deviation.
In the sermon, the author mentions some of the divine names such as "Al-Hamdu Lillah Al-Wahid Al-Ahad Al-Qayyum Al-Samad". This selection, like the choice of precious gems from the boundless divine treasury, emphasises the centrality of Monotheism and the intrinsic perfection of the Divine Essence. The names "Wahid" (One), "Ahad" (Indivisible), "Qayyum" (Sustainer), and "Samad" (Eternal), like stars in the sky of knowledge, clear the path for delving into profound mystical discussions.
The science of names is a special and unique knowledge possessed by the Awliya, distinguished from philosophy, mysticism, and jurisprudence, although mysticism and wisdom are closer to it. This knowledge, like a rare gem, is not accessible to all and is only attained by the divinely illuminated Awliya. The Quran states:
"And He taught Adam the names of all things, then He showed them to the angels and said: 'Inform Me of the names of these if you are truthful.'"
(Quran, 2:31)
This verse, like a mirror, reflects the superiority of human knowledge of the science of names over that of the angels and elucidates the lofty position of this science in divine journeying.
The science of names, in the eyes of the great ones, is like a flower that blooms in the garden of knowledge through self-teaching. Due to its intuitive nature, this science is distant from the technical rules of philosophy and jurisprudence, revealing the limitations of human knowledge before divine sciences. This perspective, like a breeze, illustrates the constraints of human understanding in the face of the vastness of divine knowledge.
The concept of Oneness (Ahadiyya) is the first manifestation in theoretical mysticism, and the realm of the merging of divine names, while Unity (Wahdaniyya) is the second manifestation, representing the realm of the expansion of divine names. Oneness reveals the absolute unity of the divine essence, where all names merge in the essence and no multiplicity exists. Unity, however, encompasses the multiplicity of the divine names, akin to branches emanating from the tree of Monotheism.
In Oneness, the divine names manifest in a merged state, like drops in the ocean of the essence, with no multiplicity being conceivable. In Unity, these names appear in an expanded state, like flowers in the garden of existence, with a defined multiplicity. This distinction, like two sides of a coin, showcases the stages of the divine essence's manifestation, from absolute unity to a definable multiplicity.
The commentator defines "Ahd" and "Wahid" as negative terms, but this definition is erroneous, akin to a flaw in the depiction of the truth. These names are affirmative and existential, and the Shi'ite perspective underscores the essential unity of attributes with the essence. This critique reflects the fundamental distinction between Shi'ite mysticism and Sunni theology.
In Shi'ite mysticism, the Divine Essence manifests through the determinations of "Ahdiyyah" (absolute unity) and "Wahiddiyyah" (multiplicity within unity). The attributes, as emanations from the spring of the essence, are identical to the essence and not separate from it. This perspective serves as a bridge between the essence and the created beings, elucidating the existential unity.
The commentator views the attributes as conventional and devoid of external existence, yet this view is akin to a shadow cast upon the truth and is incorrect. The Divine attributes possess a secondary (contingent) existence and are real, not conventional. This distinction emphasizes the true existence of attributes, inseparable from the essence.
The Divine attributes, like streams flowing from the ocean of the essence, possess secondary (contingent) existence, rather than independent (primary) existence. This distinction, akin to a lamp, illuminates the true nature and existence of the attributes.
The commentator's use of expressions such as "Karamallahu Wajhahu" for Amir al-Mu'minin (a.s.) represents a misstep in portraying the truth and is non-Shi'ite. Shi'ism uses "Alayh al-Salam" to signify a commitment to Wilayah (guardianship) and Ismah (infallibility). This critique emphasizes the importance of precision in religious expressions.
The commentator, quoting Amir al-Mu'minin (a.s.), defines sincerity (Ikhlas) as the negation of attributes, but the intended meaning is the negation of superfluous attributes, not the absolute negation of all attributes. This statement, akin to a gem in the words of the Infallible, emphasizes sincerity in worship due to the intrinsic perfection of the Divine.
The Divine attributes, like rays emanating from the sun of the essence, are identical to the essence and are not extraneous to it. This view, in contrast to the theology of Sunni theologians, underscores the existential unity of essence and attributes, presenting Shi'ite mysticism as a comprehensive system.
The Sunni view on the pre-eternity of attributes, which considers attributes as separate from the essence, is akin to an incomplete portrayal of the Divine reality. In Shi'ite mysticism, the attributes are identical to the essence, and this distinction highlights the fundamental difference between Shi'ite mysticism and Sunni theology.
In this section, we examine the practical aspects of mysticism and the spiritual warnings that guide the seeker along the path of enlightenment.
Mysticism, as a pure truth, should not be reduced to material outward appearances such as beards and mustaches. This truth, like a precious gem, shines within the heart of the seeker and is free from superficiality. Mysticism is a path towards divine knowledge and proximity, not a mere display of outward forms.
Presence in the shrine of Hazrat Masoumah (a.s.) should be accompanied by supplication and spiritual understanding, not by mere strolling and superficiality. Pilgrimage, like a spiritual breeze, directs the heart towards divine closeness and prevents the seeker from falling into heedlessness.
Negligence and formalism, like dark shadows, can lead to the withdrawal of divine assistance, as evidenced by the scholars who were deprived of the blessings of Najaf and Karbala. This warning, like a call to awakening, stresses the need for spiritual vigilance and the preservation of divine favors.
The third lesson from the introduction to *Maqamat al-Sa'irin* opens a gateway to the unity of Godhead and mystical ascension. The sermon, as a radiant prism, manifests the unity of God, prophethood, leadership, and disavowal. The Divine names, especially "Ahd," "Wahid," "Qayyum," and "Samad," elucidate the stages of the Essence's manifestation. The commentators critiques of the negative definitions of names, the conventional understanding of attributes, and non-Shi'ite expressions reveal the epistemological challenges. Shi'ite mysticism, with its emphasis on the actual unity of attributes with the essence and the authenticity of knowledge, distinguishes itself from theological approaches. This paper, through the refined and scholarly rewriting of 's lectures, seeks to present mystical concepts in a systematic framework for a specialized audience.
