of Nekounam, may his secret be sanctified (Session 7 Introduction Section 7)
The venerable Manzil al-Sirn, authored by Khwja Abdullh Ansr with commentary by Kaml al-Dn Abdur-Razzq Qsn, stands as one of the most eminent texts within Islamic mysticism. Through a meticulously structured and harmoniously phrased composition, it beautifully delineates the stages of spiritual journeying. The seventh lecture of this work synthesises the Divine Names and elucidates the characteristics of the rif (the gnostic), emphasising the distinction between ilm (knowledge) and marifa (gnosis), whilst accentuating the hearts position as the axis for the reception of Divine realities.
Lecture Seven of Manzil al-Sirn concentrates on the Divine Names, categorising them into two fundamental groups: those pertaining to the intrinsic entitlement (istiqq) of the Almightys Essence, and those associated with His beneficent and gracious acts. This taxonomy furnishes a coherent framework for comprehending the relationship between the Divine Essence and His actions. The six names subsumed under al-Wid and al-Aad designate two overarching categories: firstly, the entitlement to perfect intrinsic perfection, which indicates the Absolute Perfection and the independent Essence of the Almighty; secondly, beneficence and grace, which relate to the Divine act and His bounty upon creation. This arrangement reveals the texts special attentiveness to elucidating each Names place relative to the Divine Essence or action, as each Name, like a ray emanating from the sun of truth, unveils an aspect of Divine perfection.
The order in which the Divine Names are enumerated in the books introduction commences with al-amdu lillh al-Wid al-Aad and continues with Names such as amad, Qayym, Laf, and Qarb. This sequence is by no means incidental; rather, it is intentionally designed with profound deliberation so that each Name complements and reinforces its predecessor. For instance, Wid underscores the intrinsic Oneness of God, whereas Aad elevates this Oneness to an absolute and infinite degree. Similarly, amad refers to the Divine self-sufficiency and independence, and Qayym signifies His sustaining of the cosmos. This sequence, resembling a string of pearls, interlinks the Names within an epistemic hierarchy, bestowing a novel order upon the text.
Each subsequent Name affirms and supplements the preceding one. For example, Aad serves as an emphatic attribute of Wid, and amad reinforces the sustaining quality of God. This emphatic arrangement evidences the depth and aesthetic elegance of the Divine Names order within the text, where each functions as a mirror reflecting a facet of Divine Truth. Such a structure enables comparative analysis and the extraction of deeper meanings by scholars.
The essential Names, such as Qayym, point to the Divine Essence and its absolute perfection, encompassing also an actual aspect. For example, Qayym denotes one who is self-subsisting and who sustains others, referring both to the independent Divine Essence and His active maintenance of the universe. In contrast, the actual Names, such as Muqawwim, refer exclusively to the Divine act of sustaining others and lack an essential aspect. This distinction acts as a delineating line between the existential and operational spheres of God, clarifying the boundary between His Essence and action. Metaphorically, the essential Names resemble the roots of a mighty tree connected to the Divine Essence, while the actual Names are its branches extended toward creation.
This distinction aids in a more precise understanding of the relationship between Divine Essence and action. For instance, when Qayym is invoked, both the intrinsic Divine sustenance and its active manifestation are in view; whereas Muqawwim pertains solely to the active aspect of sustaining. This analysis underscores the profound epistemic depth of the text and reveals that the essential Names are more comprehensive and foundational than the actual Names.
The Almighty, through His Names such as Wid, Aad, amad, Laf, and Qarb, descends knowledge and noble wisdom upon the sarir (innermost hearts) of the gnostics. This descent is likened to divine rain pouring upon the thirsty ground of the gnostics heart, quenching it with wisdom and truth. The phrase amtara sarir al-rifn metaphorically indicates the outpouring of Divine grace upon the gnostics interior, accompanied by karim al-kalim (noble and precious words) and ghamim al-ikam (clouds laden with wisdom). The omission of the preposition al here serves rhetorically to produce brevity and concentration, thereby emphasising the intensity and abundance of this grace.
This divine rainfall, like a crystal-clear stream, saturates the gnostics heart and guides him towards the truth. Karim al-kalim refers to exalted expressions conveying Divine gnosis, and ghamim al-ikam denotes an abundance of wisdom, akin to fertile clouds showering the gnostics heart. This imagery reveals the profound beauty and depth of the Divine graces descent and portrays the heart as the vessel of this grace.
Gnosis, in contrast to knowledge which depends upon the mind and senses, is a matter of the heart. The term sarir, signifying the innermost reality and heart, is the locus for receiving Divine gnosis; the mind, intellect, and senses are merely active instruments along the path to this gnosis. This distinction establishes the heart as the focal point of perceiving truth and differentiates it from mental and sensory faculties. The gnostic resembles a gardener preparing the soil of his heart to receive the seed of Divine wisdom, which then blossoms by being nourished through Divine grace.
Emphasising the heart-based nature of gnosis distinguishes it from acquired sciences and intellectual perceptions. The mind and senses serve as servants to the heart in the service of gnosis, but gnosis itself takes shape within the sarra of the gnostic. This perspective aligns with Quranic verses that regard the heart as the locus of understanding and perception of truth.
This verse clearly demonstrates the hearts role as the axis of perceiving truth. The seal upon the heart and hearing prevents understanding and hearing of the truth, whereas the veil upon the eyes refers to partial deprivation of seeing the truth. This distinction emphasises the primacy of the heart over other perceptive faculties.
In mystical terminology, although ilm (knowledge) and marifa (gnosis) overlap in a general sense, they differ in specific application. Knowledge possesses a broad and conceptual form leading to a general and unique recognition of God, whereas gnosis is more particular and real, resulting in an immediate and direct knowledge of the Almighty. This distinction resembles the difference between viewing a general map of a city and walking its streets. Knowledge situates God within conceptual and general frameworks of the mind, whereas gnosis reveals Him as a concrete and particular reality.
For example, knowledge introduces God as a general unique being who exists singly, but gnosis reveals God as a particular reality manifest in the gnostics intuitive experience. This difference parallels knowing about the sea and immersing oneself in its waves. Gnosis guides the gnostic towards the objective truth, while knowledge remains confined within conceptual intellect.
The subject matter of philosophy is m huwa mawjd being as being which explores existence in a general and conceptual manner. Conversely, mysticism concerns the aqq (the Truth) as a concrete, external, and particular reality. This difference resembles the distinction between map-based analysis of a land and actual traversal of that land. Philosophy is tied to general and mental concepts, whereas mysticism pursues the intuitive witnessing of an objective and external truth. Metaphorically, philosophy is like an artificial flower possessing only an attractive appearance, while mysticism is like a living flower exuding the fragrance and vitality of truth.
In philosophy, particularity is bound with limitation, since each particular entity is restricted by its individuation. However, in mysticism, the Divine Truth is particular without limitation. This particularity indicates an objective and unlimited reality transcending mental generalities. Such a perspective propels mysticism towards witnessing a limitless Truth that is omnipresent.
This verse manifests the ubiquitous presence of the Divine Face in all directions and affirms the objective, particular, and unlimited nature of the Truth. The gnostic, through witnessing this reality, perceives nothing but the Face of the Truth wherever he turns.
The gnostic is one who possesses a sarra (heart), which is the locus for receiving Divine grace and wisdom. Contrary to the mind and senses, which serve as active instruments in the pathway of gnosis, the heart is the principal centre of perceiving reality. The gnostic is akin to a tree whose roots are nourished in the soil of the heart, irrigated by Divine grace, and whose branches stretch upward toward the heavens of gnosis. This living heart not only receives gnosis but also courageously advances toward the truth.
The gnostics heart is neither dry nor lifeless; rather, it is like a clear spring, quenched by the shower of Divine grace. This quenching signifies spiritual vitality and dynamism, liberating the gnostic from heedlessness and insensitivity. The courage of the gnostic results from this connection to the truth, which frees him from fear and doubt and empowers him with the boldness to confront reality.
In mundane and executive affairs, the brain assumes the role of management, while volition remains dependent upon the lower self (nafs). However, in matters of the sublime and spiritual realm, the heart emerges as the central axis. The saints of God operate through the heart, not through the intellect or sensory faculties. This perspective stands in direct opposition to modern psychology, which posits the brain as the locus of decision-making; instead, the heart is introduced as the seat of spiritual perception and volition. The heart is metaphorically a grand palace, wherein the sovereign of gnosis resides, whereas the brain functions merely as a servant attending to this sovereign. Such a distinction resonates with the verses of the Holy Qur'an, which denote the heart as the locus of understanding and apprehension of truth. For instance, a seal upon the heart obstructs comprehension of truth, while the brains role remains confined to procedural matters. This paradigm distinguishes mysticism from empirical sciences by defining the heart as the central repository of knowledge.
Tears signify spiritual vitality and connection to the Divine Reality. The Holy Qur'an states:
Surah At-Tawbah, Ayah 82:
فَلْيَضْحَكُوا قَلِيلًا وَلْيَبْكُوا كَثِيرًا
Translation : "So let them laugh little and weep much."
This verse emphasises the significance of weeping as an indication of attentiveness and communion with the Divine Reality. Tears rescue the heart from dryness and insensitivity, preparing it to receive divine grace. The Immaculate Saints, such as Imam Sajjad (a), Lady Fatimah Zahra (s), and other Imams, sustained their hearts richly nourished by divine grace through abundant tears. This weeping is akin to a life-giving rain revitalising the soil of the heart, guiding it towards spiritual blossoming. Conversely, excessive laughter desiccates the heart and distances it from spiritual vitality. Laughter that arises from astonishment and human contemplation is commendable; yet, loud, inappropriate laughter and guffaws are alien to the attributes of the perfected. The mystic polishes the heart with tears and through attachment to truth liberates it from dryness and numbness.
The smile is an attribute of the believer, distinct from balanced laughter. The believer exhibits a cheerful and composed exterior while harbouring spiritual sorrow and grief within the heart. This sorrow, like a gem within the shell of the heart, signifies profound gnosis and connection to the truth. The Prophet Muhammad (peace be upon him) exemplified this equilibrium by maintaining a constant smile upon his lips, pairing external cheerfulness with an inward spiritual solemnity. Frowning is an incomplete trait, whereas smiling denotes good character and spiritual tranquility. The believer resembles a tree whose branches dance gently in the breeze of cheerfulness, whilst its roots remain firmly planted in the soil of spiritual sorrow. Such equilibrium safeguards the believer from the extremes of excessive laughter or excessive sternness.
In mystical discourse, the Exalted Truth is not regarded as an abstract universal but as a particular, external, and objective reality. Contrary to philosophy which conceives God as a singular universal essence, mysticism introduces Him as a particular and unlimited truth. This particularity does not imply limitation but rather an actual and external presence of the Truth in all places. This perspective is akin to a light emanating from the sun of truth, illuminating the entire cosmos and leaving no shadow of otherness.
Surah Al-Baqarah, Ayah 115:
فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ
Translation : "So wherever you turn, there is the Face of Allah."
This verse underscores the omnipresence of the Divine Face and indicates that the Truth is an objective and particular reality present in all directions. The mystic, through witnessing this truth, perceives nothing but the Face of the Truth and transcends multiplicity to unity.
The sacred verse إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ (Al-Fatiha, 1:5) alludes to the unity of the Truth alongside the multiplicity of its determinations. The pronoun You alone indicates the singular essence of the Truth, whereas the verb we worship refers to the multiplicity of its manifestations and determinations that partake in worship. These determinations are mirrors reflecting the single light of the Truth in multiplicity. The mystic, recognising this unity in multiplicity, directs his worship solely towards the Truth, thereby freeing himself from polytheism and duality.
Surah Al-Fatiha, Ayah 5:
إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ
Translation : "You alone we worship, and You alone we ask for help."
This verse illustrates the unity of the Truth and the multiplicity of its manifestations within worship. We worship indicates the multiplicity of determinations; yet this multiplicity dissolves into the unity of You alone. The mystic, through this insight, purifies his worship from all forms of association and directs it exclusively toward the Truth.
True mysticism is a lofty and painful path accompanied by courage, justice, and freedom. The mystic resembles Ali (a), who sacrificed his very existence in the way of Truth and freed himself from all worldly attachments. Yet, some self-proclaimed mystics distort the reality of mysticism through inappropriate acts and meaningless liturgies. Such individuals merely adhere to outward forms rather than traversing the path of Truth and remain bereft of the spirit of mysticism. Mysticism demands pain and burning passion. The mystic must possess a heart, a heart like a gushing spring saturated with tears and sighs. This heart is the locus of the Truths manifestation and is removed from lifeless clay. The true mystic resembles a candle that reveals the light of Truth through its own burning, rather than one preoccupied with accumulating worldly appearances.
Fabricating spiritual lineages, such as claimed connections to Bayazid Bastami or Amir al-Mu'minin (a), holds merely superficial value and diverges from the reality of mysticism. True mysticism depends on gnosis and spiritual maturity, not on external attributions. The mystic is like a traveller who seeks genuine guidance rather than relying on forged maps. This perspective accentuates the primacy of the inner reality over external forms and highlights the role of the Infallible Imams (a) in spiritual guidance.
The seventh lesson of Manzil al-S'irn, through a synthesis of Divine Names and the depiction of the mystic, provides a comprehensive framework for understanding the relationship between the Divine Essence and Act, and the mystics position in apprehending knowledge. The Divine Names, in their essential and active dimensions, reveal the absolute perfection of the Truth and His benevolence toward creation. Knowledge,
