Adapted from the lectures of Nakonam (May Allah sanctify his soul) Session 8, Introduction, Section 8
In this section of the book *Maqamat al-Sa'irn*, a profound and systematic examination is conducted on the mystical path and the process of the servant's approach to the Almighty God and vice versa. The structure of this section comprises specialized titles and subheadings that describe the stages of the mystical journey, the role of divine names, and the process of purification and nearness in a cohesive manner.
The Almighty God, as the fountainhead of divine knowledge, pours forth sacred words and divine wisdom into the inner hearts of the mystics. In this view, the metaphor of "Amr" (rainfall) is used to liken the descent of divine grace to a life-giving rain that descends without intermediaries and involuntarily upon the pure hearts of the mystics. "Sirr" refers to the inner, pure, and receptive hearts of the mystics, capable of receiving this divine grace, while "Karm al-Kalim" refers to the divine knowledge and truths that emanate from "Ghamm al-ikma" (clouds of wisdom). This analogy likens the process of receiving knowledge to a natural and non-acquired rain that brings spiritual vitality.
In this verse, "Amr" refers to the descent of torment, but in the mystical interpretation, it is understood as the descent of divine knowledge that flows into the hearts of the mystics. This difference in interpretation reflects the deep mystical meaning of the text, which moves beyond the apparent meanings of the verses towards their inner significances.
In the phrase "Amar Sirr al-rifn" (We poured rain on the hearts of the mystics), the grammatical structure is such that the preposition "Al" (upon) is omitted, and the verb directly affects the object. This grammatical structure, similar to the Qur'anic example And Musa selected seventy men from his people (Al-A'raf/155), demonstrates the elimination of an intermediary and the direct impact of the verb on the object. This literary structure emphasizes the directness of the divine grace and suggests that divine knowledge is poured directly into the hearts of the mystics, without any barrier.
This verse serves as an example of the grammatical structure where "Qawmahu" (his people) is in the accusative case, indicating the intensity of the verb's effect. In the mystical interpretation, this grammatical structure indicates the direct reception of divine knowledge by the mystics, as if divine grace descends unimpeded into their hearts.
Two divine names, "Qurb" (proximity) and "Lutf" (grace), are central to the process of mystical progression. The seeker, upon attaining divine proximity and grace, reaches the state of the heart, wherein the heart transitions from potentiality to actuality. The heart, in this context, is the vessel that receives divine knowledge, and its activation connects the seeker to the hidden truths of the Divine. Proximity refers to nearness to God, while grace is a special divine favor that prepares the seekers heart to receive the divine light.
Almighty God has endowed humanity with multiple capacities for knowledge. The Qur'an states: "They have hearts with which they do not understand" (Al-A'raf/179), which can be interpreted in two ways: First, each individual possesses one heart; second, each individual possesses multiple hearts, yet they are not yet fully actualized. This multiplicity of hearts points to the diverse spiritual capacities of humans that require activation through divine proximity and grace.
This verse highlights the unactualized nature of human knowledge capacities, which prevents them from attaining proximity to the Divine. The multiple hearts represent potential spiritual faculties that must be actualized through connection to the divine names.
The distinction between the spiritual heart and the physical heart (the pineal gland) is examined in this section. Drawing from a medical example (the transplantation of two hearts), the apparent contradiction with the Qur'anic verse is discussed and refuted. If two physical hearts work in harmony with a single rhythm, the unity of the heart is maintained, and the verse is not contradicted. This harmony between natural sciences and Qur'anic knowledge underscores the necessity of understanding the Qur'an in light of contemporary scientific advancements.
The heart, as the vessel for receiving knowledge, can only connect to the divine names once it is actualized. This actualization occurs through engagement with the divine names, particularly proximity and grace. An inactive heart acts as a barrier to divine knowledge, and the seeker must achieve this actualization through spiritual practice.
The mystical path follows a hierarchical progression, beginning with the actualization of the heart. The seeker first attains grace and proximity through the divine names, then the heart is activated, reaches the "Sirr" (inner core), and ultimately attains the "Kalm" (divine truths). This ascending journey from the heart to the inner core and finally to divine knowledge is the essence of the mystical progression.
Humanity's dual movement, encompassing both descent from the divine names at the time of creation and ascent toward them in the mystical path, defines human existence. Descent refers to the manifestation of humanity in the world of creation, while ascent signifies the return to God through knowledge and proximity. This dual movement reflects humanitys inherent connection to the divine names.
The pure heart, through its connection to the divine names, undergoes purification. This purification transcends external cleansing rituals (such as ablution or bathing) and refers to an inner purification, which elevates the seeker to the rank of the pure-hearted.
Throughout the mystical journey, the faculties of perception (the inner senses) transform into the heart, the heart into the "Sirr" (inner depths), and the "Sirr" into the "Kalm" and divine names. This transformation reflects the seekers evolutionary journey from outward perceptions to inward divine knowledge.
The phrase "We are the Most Beautiful Names" reflects the complete immersion of the seeker in the divine names and their profound connection to the truth. This state represents the pinnacle of the mystical journey, where the seeker is fully absorbed in the divine names and experiences annihilation in God.
The phrase "Proximity to God" at the beginning of prayer signifies a pure intention for drawing closer to God. This phrase carries deep spiritual significance and connects worship to the divine action. The nuanced difference between "proximity" and "alienation" illustrates the delicacy of intention and phrasing, which can either align or misalign the worshipers journey toward closeness or estrangement from God.
Pure worship, performed with the intention of drawing near to God, carries immense spiritual weight. Such worship elevates the seeker to a state of closeness to God, preventing superficial actions from prevailing. "Indeed, it is great" refers to the magnitude of worship performed with sincerity.
The seekers journey is a gradual process: initially, the heart is activated, then the seeker attains the "Sirr", followed by the reception of the "Karm" (divine truths), and finally, the seeker experiences the "Amr" (divine grace). This journey symbolizes the movement from outward capacities to the reception of divine wisdom.
Prophets and saints possess varying degrees of proximity to the divine names. Each prophet or saint, depending on their capacity and rank, connects to a specific number of divine names. These differences indicate the diversity of spiritual ranks in the mystical journey.
The emergence of the Imam of the Time (may Allah hasten his reappearance) is accompanied by the illumination of the divine names and the gathering of the intellects of the servants. This spiritual awakening activates the knowledge capacities of humanity, as the darkness of occultation transforms into the light of divine knowledge.
During the period of occultation, the absence of direct guidance from the infallible Imam leads to the dulling of the hearts and the difficulty of accessing the divine names. However, in the time of emergence, the hearts are rejuvenated, and the capacity for receiving divine knowledge is significantly enhanced.
Divine grace (amr) and divine gifts (hiba) are bestowed and not dependent on human effort or acquisition. This grace is like rain that descends by divine will, and the seeker must position themselves to receive it.
The Beloved Ones (those who are the recipients of divine love) differ from the Lovers (those who love God). Divine gifts are bestowed upon some, while others are guided toward goodness. This difference is determined by divine will.
Knowledge refers to the inner and active aspects of divine truths, while truths themselves pertain to their external and objective manifestations. This distinction highlights the depth of understanding in the text and emphasizes the difference between inner perceptions and external revelations.
A mature heart is one that has attained spiritual perfection and is free from the limitations of the self. This heart, through purity and advancement, becomes connected to the soul, manifesting qualities such as chivalry, bravery, and justice.
The treasures of the divine names serve as intermediaries between the essence of the Divine and human potential. These treasures occupy an intermediate rank, transmitting divine grace to creatures, playing a pivotal role in the relationship between the Creator and creation.
The metaphor of "amr" compares divine grace to rain that descends involuntarily and without intermediary upon the hearts of the mystics. This metaphor underscores the bestowed nature of divine knowledge.
Acquired knowledge is attained through human effort, while mystic knowledge, prophethood, apostleship, and divine guardianship (wilayah) are all divine gifts. This distinction highlights the superiority of divine gifts over human-acquired achievements.
The spiritual journey is rooted in purity and sincerity. The multiplicity of deeds or acquired knowledge, without purity, does not lead to perfection. Purity prepares the heart to receive divine grace.
Divine gifts, as spiritual jewels, replace human-acquired gains. True perfection is attained through divine grace, not through the multiplicity of human endeavors.
This section of the "Maqamat al-Sa'irin," focusing on the path of nearness to the servant and the Divine, describes the stages of the mystical journey with an emphasis on the divine names, the actualisation of the heart, and the purification of the divine names. Concepts such as human descent and ascent, the role of the heart and the inner realities, and the bestowed nature of divine grace are systematically expounded. Elegant metaphors, such as the descent of divine grace as rain, and spiritual allegories, accentuate the depth of understanding in the text. This section, by stressing purity and sincerity, illuminates the path to mystical perfection.
The book "Maqamat al-Sa'irin," inspired by the lectures of Nakoonam (may his soul rest in peace), provides a clear path for mystical ascension. Section eight, by explaining the stages of spiritual transformation, highlights the role of the divine names as the central axis of human descent and ascent. Key concepts such as the actualisation of the heart, the purification of the divine names, and the bestowed nature of knowledge are presented in a scholarly and elegant manner.
