the Lectures of Nekounam, may his sanctity be preserved (Session 9 Introduction Section 9)
The noble treatise Manzil al-Sirn, authored by Khwaja Abdullah Ansari and elucidated by Kamel al-Din Abd al-Razzaq Qasani, stands among the most exquisite compositions of Islamic mysticism. It meticulously articulates the stages of spiritual progression and divine gnosis with unparalleled precision and an elevated, refined diction. The ninth lecture of this introduction rigorously explores the visionary and rational path of spiritual wayfaring, the intrinsic and attributive manifestations of the Divine, and the successive degrees by which the seeker attains the Divine Reality.
The text of the ninth lesson commences with the phrase وَأَلَّحَ لَهُمْ لَوَائِحَ الْقِدَمِ فِي صَفَائِحِ الْعَدَمِ, denoting the illumination of the primordial Divine lights upon the very pages of existence. This expression alludes to the intrinsic manifestation of God within the realities of the Ahyn Thbitathe immutable eternal essenceswhich reside in the realm of non-existence (adam) prior to their external manifestation. The term lawi al-qidam signifies the eternal lights, while afi al-adam indicates the existential substratum or the pages of this non-being. Such manifestation resembles a radiance issuing forth from the Sun of Eternity, whereby the truths of being are revealed within the Divine knowledge to the spiritual wayfarer. The intrinsic manifestation transpires at the level of udiyya (the state of absolute Oneness), where the Divine Essence unfolds beyond any determination or attribute, manifesting in absolute unity. The Ahyn Thbita, as eternal realities existent within Divine knowledge, mirror this manifestation like polished mirrors reflecting that light. This concept serves as a key that unlocks the doors of visionary knowledge for the seeker, guiding them towards the apprehension of the intrinsic and attributive unity of the Divine.
The commentator designates these primordial lights as the Subut wajh al-karmthe luminous effulgences of the Noble Facereferring to the radiant manifestations of the Divine Essence within the heart of the mystic. This manifestation occurs at the station of udiyya without any intermediary of the corporeal realm. The wajh al-karm, in contrast to wajh Allh which connotes the collective Divine manifestations at the level of unity, reveals the ultimate reality of existence in the realm of udiyya. This distinction resembles the difference between the suns light in the zenith and its reflection upon earthly mirrors. The intrinsic manifestation is akin to a downpour of Divine light descending into the heart of the seeker, liberating them from the confines of corporeality. This appearance does not connote incarnation in the conventional sense, but rather the unveiling of the Divine reality within the mystics breast, wherein conditions of time, place, subject, and object dissolve.
The text proposes substituting adam (non-existence) with the term azali (eternal), as the latter denotes a level transcending primordial existence. Within mysticism, adam signifies the lack of external manifestation prior to the phenomenal unveiling, whereas azali refers to the Divine eternality beyond all determination. This critique, acting as a beacon along the path of precise hermeneutics in mystical terminology, emphasizes the necessity of avoiding conceptual ambiguities. The suggested rephrasing
وَأَلَّحَ لَهُمْ لَوَائِحَ الْأَزَلِي فِي صَفَائِحِ الظُّهُورِ بِالتَّجَلِّي الْأَحَدِي
constitutes a more exact reformulation, elucidating the station of udiyya with greater clarity.
The seeker, through Divine grace and attainment of the Truth, acquires luminosity and reality that bestow the ultimate knowledge upon them. This luminosity, analogous to a ray from the sun of gnosis, guides the seeker from the darkness of human perception to the illumination of Divine knowledge. At this stage, the seeker perceives the realities of existence from the Divine vantage point and with the knowledge of the Truth, as though the Ahyn Thbita and Divine knowledge are unveiled before their eyes. This attainment is akin to a journey from self-centeredness to God-consciousness, wherein the seeker transcends the limitations of the nafs and arrives at a station where nothing but the Truth is seen. This stage represents the zenith of visionary wayfaring, empowering the seeker to apprehend the reality of existence through the perspective of Divine unity.
The mystical journey encompasses diverse levels of perception. The bottom-up perspective, confined to material and nafs-based perceptions, resembles gazing at shadows within a dark cave. Conversely, the top-down perspective, exclusive to Gods elect and the cognoscenti, is like surveying vast plains from a lofty summit. Such transcendence results from Divine proximity, which guides the seeker toward a unitive and visionary apprehension of the cosmos. The Divine elect, like stars in the firmament of knowledge, behold the cosmos from the Divine perspective and perceive realities within the receptacle of Divine unity. This viewpoint aligns with the Quranic phrase دَلَّهُمْ عَلَى أَقْرَبِ السُّبُلِ, wherein God directs the seeker to the nearest pathways of gnosis.
Aqrab al-subul denotes the path that directly conduces the seeker to the vision of the Divine Truth. This route, like a crystal-clear stream, liberates the seeker from the confines of human perception and connects them with Divine knowledge. At this station, the seekers knowledge, volition, and action become unified with the Divine Truth, enabling them to observe the cosmos within the receptacle of Divine unity. This unity, akin to a jewel embedded in the shell of gnosis, leads the seeker to the highest perfection.
إِنَّ رَبِّي عَلَىٰ صِرَاطٍ مُسْتَقِيمٍ
This noble verse, rendered as Indeed, my Lord is upon a Straight Path (transl. ), manifests Divine perfection and the absolute guidance of God. In the mystical path, it signifies the annihilation of the seeker within the Divine will and knowledge. The seeker, at this station, perceives the self as effaced within the Truth and beholds all existence encompassed within the Divine Straight Path.
This verse functions as a luminous beacon along the path of wayfaring, guiding the seeker toward complete unity with the Truthwhere the dichotomy between servant and Lord dissolves and the seeker perceives nothing but the Truth within the sphere of udiyya. This station epitomizes the summit of gnosis, wherein the seeker beholds all existence manifest within Divine unity.
وَمَا مِنْ دَابَّةٍ إِلَّا هُوَ آخِذٌ بِنَاصِيَتِهَا
This verse, translated as And there is no creature but He holds it by the forelock (transl. ), signifies Gods absolute sovereignty over all beings. The term niya (forelock or tuft) metaphorically connotes Divine control over the volition and movement of creatures.
With profound eloquence, this verse paints a portrait of Divine grandeur, portraying the Divines dominion over every living entity. At this station, the seeker attains the vision of this truththat no creature moves beyond Divine will. This perception, like a breeze that dispels veils of the nafs, guides the seeker to apprehend the unity of Divine action and the annihilation within the Divine will. The expressions Aamat al-umr and al-kull mustamadd min madadih, jewels within this exposition, underscore the magnitude and comprehensiveness of Divine volition. All matters of existence spring from Divine grace and support, and the seeker, through the vision of this truth, realizes the existential poverty of beings before the Truth.
The Divine manifestation appears in two stations: the ud and the wid. The ud manifestation resembles the unveiling of the Divine Essence at the station of absolute unitybeyond any specification or attribute. The wid manifestation, by contrast, corresponds to the emergence of Divine Names and Attributes within the multiplicity of determinations. The Ahyn Thbita appear within the receptacle of unity through the ud manifestation. This distinction, akin to the two faces of a coin, outlines the structure of the mystical path. The seeker is first guided to unity and subsequently to absolute Oneness, as though ascending from an expansive plain to a towering summit. The ud manifestation is the fountainhead from which both unity and the Ahyn Thbita are nourished.
God guides the seeker to the Aqrab al-Subulthe nearest pathwhich is none other than the path of the permeating udiyya. The permeating udiyya signifies the presence of the Divine Essence within every particle of existence, like a light radiating in every corner of the cosmos. This presence, while hidden from ordinary perception, becomes apparent to the purified heart. The luminous effulgence of the Divine Essence penetrates all existence, and the spiritual traveler beholds this through visionary unveiling. The reality of unity is therefore not confined to an abstract metaphysical principle but is actively manifested in the multiplicity of creation.
The introductory segment of the ninth lecture on Manzil al-Sirn elegantly combines profound mystical symbolism with precise terminological critique to unveil the inner workings of the spiritual journey. Through the illumination of eternal Divine lights upon the pages of existence, the seeker is guided towards the station of absolute unity and Divine manifestation, progressing through the degrees of visionary knowledge and ultimately beholding the Divine Essence within the unity of creation. This analysis not only deepens understanding of Khwaja Ansaris masterpiece but also serves as a guide for seekers on the pathilluminating the subtle gradations between Divine Names and Attributes, the intrinsic and attributive manifestations, and the ever-closer approach to the Divine Straight Path. As the seeker traverses these mystical stations, they are enveloped in Divine light, wisdom, and sovereignty, unveiling the transcendent unity that underlies all existence.
The essences of the gnostics (Ahyn al-rifn), prior to any terrestrial existence (nsoot), have been metaphorically likened to afi polished and smooth tablets which manifest within the divine knowledge (ilm ilh) and the Umm al-Kitb (Mother of the Book). The afi, akin to impeccably clear and reflective mirrors, reverberate the eternal verities at the level of divine knowledge. Meanwhile, the Umm al-Kitb denotes the comprehensive divine knowledge within which all primordial realities are inscribed.
This analogy, like a flower blossoming in the garden of gnosis, eloquently signifies the purity and transparency of the gnostics truths in the primordial realm. The seeker, upon attaining the station of perfection, beholds these truths devoid of any terrestrial distortions, as though standing before a luminous scroll of divine knowledge.
Celestial vision connotes the apprehension of existential verities at the celestial level (malakt), attainable by the divine saints (awliy Allh). Such vision resembles a flight through the skies of gnosis, transcending sensory and material perceptions. The saints perceive realities from behind and before, in states of wakefulness and sleep, not through corporeal eyes but via the inner eye (ayn al-bin).
This station is not exclusive to the infallible (masm), but admits various gradations. Non-infallible saints likewise attain this vision commensurate with their degree of perfection. This perspective opens a metaphorical window to the unseen realm (lam al-ghayb), guiding the seeker to sovereignty over existential truths.
The Jm al-Jahan-nam (Mirror of the Universe) stands as a mystical metaphor for the seeker's capacity to behold the entirety of existence within the vessel of divine unity. This vision is akin to gazing into a mirror reflecting the entire cosmos, thereby liberating the seeker from temporal and spatial constraints. He perceives all past, present, and future within the sphere of divine knowledge, as though before a resplendent scroll of divine illumination.
This concept aligns with the Quranic declaration, He is Knower of what was, what is, and what will be (Huwa limun bim kna wa lam yakn wa bim huwa kin), signifying absolute divine omniscience. At this station, the seeker attains sovereignty in perceiving the universe manifest within divine unity.
The lovers are those who, through exertion, tears, and sighs, strive toward divine gnosis. Their acquired spiritual path resembles a strenuous journey through the mountainous terrains of gnosis, wherein the seeker, by effort and perseverance, reaches the summits of perfection. This path necessitates toil and endurance; the seeker overcomes the carnal self to attain proximity to the Divine.
Conversely, the beloved attain perfection by virtue of special divine grace, without toil or ascetic practice. This bestowed path resembles a gentle breeze causing a flower to bloom effortlessly. The perfect saints, such as the Prophet Muhammad (peace be upon him) and the Pure Imams (Aimmah al-Ahr), belong to this category, receiving divine grace directly.
For instance, Imam Hasan (peace be upon him) and Imam Sajjad (peace be upon him), from the moment of their birth, occupy the station of prostration and divine gnosis, as if a pulpit of light was erected within their mothers womb. This station is the fruit of direct divine grace, rendering them independent from the acquired path.
The perfect saints, akin to stars in the celestial firmament of sainthood, attain divine gnosis without asceticism. The Prophet Muhammad, Moses (peace be upon them), and Jesus (peace be upon them), by virtue of their divine provenance, are exempt from the acquired path. This station resembles a gem bestowed from the divine treasury, guiding them to the rank of the Seal of the Prophets or special saints.
This distinction is analogous to the difference between a mountain stream that struggles over rocks and a spring that gushes unimpeded from the mountains heart, underscoring the exceptional divine grace upon the beloved.
The text refers to the commentary by the mystic Tlemsani and contrasts it with the commentary of Kaml al-Dn Abd al-Razzq Qshn. Kshns commentary, owing to its precision, comprehensiveness, and scholarly employment of sources, surpasses Tlemsanis. It is like a structure built with meticulous architecture and fine materials, whereas Tlemsanis commentary, though valuable, lacks such comprehensiveness.
Kshn, utilizing the Tlemsani text, rewrote it with erudition, supplementing it with profound analyses, thereby producing a magnificent work. This comparison serves as a mirror highlighting the importance of scientific methodology in composing mystical texts.
The commentator occasionally substitutes the term uf (scrolls) for afi (polished tablets). The former connotes mere scrolls and suggests externality, while the latter emphasises purity and clarity. This critique, akin to a jewel in the diadem of academic rigor, underscores the necessity of precise terminology in mystical literature.
The seeker, at the zenith of the spiritual journey, attains a station where nothing but the Divine is perceived, and he dissolves within the container of unity (aadiyyah). This station is elucidated by the exalted verse Indeed, my Lord is upon a straight path (Inna rabb al irin mustaqm), manifesting the Divine Straight Path. In this state, all dualitiesincluding servant and Lordvanish, and the seeker perceives existence unified entirely with the Divine Reality.
This station resembles a boundless ocean that submerges the seeker within itself, liberating him from all intermediaries, precedence and delay, proximity and remoteness. At this juncture, Iyyka nabudu transforms into Iyyka iyyka, wherein the seeker perceives nothing but the Divine and regards himself as His manifestation.
At this station, the seekers knowledge, will, and action coalesce with the Divine Reality. This unity, akin to a divine melody, guides the seeker towards the vessel of Divine Knowledge, the Unity of the Divine Essence, the Divine Names and Attributes, and luminous determinations. The seeker becomes like a polished mirror, reflecting all Divine manifestations within himself.
This unity represents the pinnacle of mystical perfection, purifying the seeker from every taint of polytheism and duality. In every particle of existence, he perceives a manifestation of the Divine, leading him to the station He is the worshipper and He is the worshipped (Huwa al-bid wa huwa al-mabd).
Lesson Nine from the Muqaddimat Manzil al-Sirn, through the exposition of the visionary and intellectual spiritual journey, opens a gateway toward monotheistic gnosis and the attainment of Divine Truth. The intrinsic manifestation within the stable essences, akin to an eternal light, reveals existential realities to the seeker. The Quranic verses Indeed, my Lord is upon a straight path and There is no living being except that He holds its forelock manifest divine omnipotence and the seekers guidance on the straight path. The differentiation between the manifestations of the unique and singular, the flowing unity, and the celestial vision enrich the theoretical framework of this lesson. The distinction between the lovers and the beloved, and emphasis on direct divine grace bestowed upon perfect saints, deepen the mystical dimension of the text. The critique of the Tlemsani commentary and the superiority of Kshns commentary emphasize the critical importance of scholarly precision in composing mystical texts.
Under the supervision of Sdeq Khdemi
