The sixteenth lecture from the venerable Manzil al-Sirn, authored by Khwja Abdullah Ansr with commentary by Kamel al-Dn Abd al-Razzq Qsn, shines as a radiant jewel within the firmament of Shiite mysticism. This discourse meticulously elucidates the profound concepts of alh, Salm, the ir al-Mustaqm (Straight Path), and intrinsic Tawd (Divine Unity). Adopting a mystical and critical hermeneutic, it clarifies the distinction between existential and non-existential realities, revises common interpretations, and highlights the station of Wilyah as the pivotal axis of intrinsic Tawd.
Within Shiite mysticism, alh is defined as the effusion of Divine perfection and the universal attention of the Exalted Truth towards all existent beings. Contrary to jurisprudential and theological interpretations that construe alh merely as supplication, it is herein introduced as an existential act, manifest through Divine grace. alh flows as a limpid stream from the source of Divine mercy, enveloping all creatures and bestowing upon them perfection.
This definition distinguishes alh from the limited and constrained notion of prayer. Divine attention in alh, akin to an all-encompassing light, casts its shadow upon every plane of existence, guiding the seeker towards existential perfection. This perspective, emphasizing the ontological nature of alh, repudiates any nihilistic or abstract interpretation.
Salm, in contrast to alh, is defined as Divine special grace and existential integrity. Unlike prevailing interpretations that perceive Salm as mere acquittal from deficiency, in Shiite mysticism it is an existential phenomenon signifying accord, balance, and harmony with Divine reality. Salm unfolds as a fragrant flower in the garden of Divine mercy, epitomizing health and active submission to the Truth.
This submission is born not of compulsion but from the seekers conviction and awareness of Divine reality. As one of the Beautiful Names (Asm al-usn) of God, Salm constitutes both the origin and ultimate aim of all states of health and reflects the presence of the Truth within the seekers being like a clear mirror. This view absolves Salm of any nihilistic connotations, such as mere exemption from defect.
In the mystical schema, alh precedes Salm just as Ramnyah (Universal Mercy) precedes Ramyah (Particular Mercy). alh, governed by the sovereignty of Ramnyah, encompasses the general Divine grace, whereas Salm, under the auspices of Ramyah, signifies the particular benevolence of the Truth to the faithful. This precedence reveals the hierarchical unfolding of Divine grace, like the descent of water from a lofty summit.
This interrelation positions alh and Salm as the two wings of spiritual progress, guiding the seeker from multiplicity towards unity. alh, as universal attention, opens the gate of spiritual wayfaring, and Salm, as particular grace, stabilises the seeker upon the path of unity.
Salm, as one of the Beautiful Names of God, is both the origin and ultimate destination of all states of peace. This Name manifests the presence of the Truth within all beings as a pervasive light. The phrase Huwa al-Salm wa anta al-Salm wa minka al-Salm wa ilayka yad al-Salm (He is Peace, you are peace, from Him is peace, and to Him returns peace) attests that Salm originates from the Truth and ultimately returns thereto.
This viewpoint conceives Salm as a golden thread binding the seeker to the Divine Essence. The seeker, by offering Salm to the Exalted Truth, resembles a lover sending greetings to their beloved, establishing an existential and amorous relationship with the Divine Essence.
Offering Salm to God and His Messenger is an expression of the seekers cognition and attention to Divine reality. Just as the seeker utters As-Salmu alayka y Rasl Allh or As-Salmu alayka y Nab Allh, the phrase As-Salmu alayka y Allh is equally appropriate and natural. This greeting, like a heartfelt cry, testifies to the presence of the Truth and establishes a loving bond with the Divine Essence.
This practice is not confined to liturgical occasions but permeates all moments of the seekers life. The seeker, by offering Salm to God, akin to a traveller nearing his destination, illumines his heart with the light of cognition.
Paying homage to the pure souls of scholars and saints, even in places such as the Fayziyya Seminary, denotes respect for the spiritual and mystical heritage. The seeker, by greeting these souls, resembles a gardener saluting the flowers of his garden, showing reverence for the scholars and saints nurtured therein.
Though this act may appear superficial, it ignites the seekers heart like a radiant torch, enlightening it with the light of cognition. This salutation extends not only to past scholars but also to the seeker himself, thereby consolidating his spiritual journey.
Salm is an existential act permeating all moments of the seekers life. Whether upon awakening or parting, by offering Salm to God, the seeker resembles a bird spreading its wings toward the sky, connecting his heart to Divine light. In Islamic cultureespecially among Arabs who say Maa as-Salmah upon departurethis salutation signifies saf
Tribulation (bal), in the intrinsic journey of Tawhid Dht (essential monotheism), functions as a sacred fire that purifies the seekers self (nafs) and draws them nearer to the state of Wilayah (divine guardianship). The phrase البلاء للولاء (tribulation is for the loyal) signifies the intrinsic unity of tribulation and Wilaya as two facets of a single reality. The friends of God (awliy) grow like mighty trees through tribulation and ascend to the summit of Tawhid.
This tribulation manifests not solely in outward calamities, such as Karbala, but also in the inner burning and anguish of the seeker. This burning, akin to a precious alchemical elixir, illumines the seekers heart with the light of Wilaya.
The knowledge of the Imam is an indispensable prerequisite for inviting others to God with insight and for attaining intrinsic Tawhid. The noble hadith مَن ماتَ و لم یعرِف امام زمانه مات میتة الجاهلیة (Whoever dies without recognising the Imam of his time dies the death of ignorance) confirms that without recognition of the Imam, mystical progression remains incomplete.
This knowledge transcends superficial familiarity and entails profound comprehension of the rank of Wilaya and its inseparable connection with intrinsic Tawhid. The seeker, endowed with insight into the Imam, perceives the divine summons as a seer who discerns the path and is guided accordingly.
The profound esoteric knowledges of Wilaya are intolerable for those who are not awliy. The narrations concerning the gate of Wilaya caution seekers against imposing these profound teachings on those lacking the requisite capacity. This limitation, like a fragile vessel, reflects Divine Wisdom in guiding each individual according to their capacity.
Imposing such profound knowledge is akin to pouring a precious wine into a cracked jar, inevitably leading to misguidance or harm. God, like a compassionate father, safeguards His servants from such burdensome impositions.
Ziyarat Ashura is an act of spiritual contingency, which must be performed in accordance with the seekers capacity. Imposing burdens beyond ones endurance, like a single drop that overflows the cup, can result in misguidance or harm. This perspective reveals Divine Wisdom in the preservation of the servants.
God, as a skilful physician, guides each seeker according to their capacity and protects them from excessive burdens.
Apparent or exoteric knowledge, devoid of insight into Wilaya, is like a hollow shelldeficient and insufficient. Many scholars, despite their excellence in outward sciences, remain deprived of understanding the esoteric knowledges of Wilaya. This limitation, like a thick veil, obstructs the direct witnessing of truth.
This viewpoint positions the knowledge of Wilaya as the principal criterion of mystical perfection and considers exoteric knowledge negligible by comparison.
The gate of Wilaya is like a rare jewel, estranged among the masses. This estrangement refers to the difficulty in understanding and enduring its knowledges, accessible only through Divine grace and love for the awliy. The love of Wilaya, like a seed within the seekers heart, is transformed by Divine grace into a mighty tree.
This perspective calls the seeker to cultivate love for Wilaya, even if outwardly manifest, for such love opens the gateway to knowledge.
The tribulation experienced by the awliy transcends outward calamities such as Karbala and pertains to its spiritual and mystical profundity. This tribulation, like a precious alchemy, illumines the hearts of the awliy with the light of Tawhid and elevates them to the pinnacle of Wilaya.
Karbala is not merely a physical tragedy but an inner burning that purifies the awliy on the path of intrinsic Tawhid. This profundity, like a boundless ocean, manifests the truth of Wilaya.
Seekers who have pledged Yes to the Divine covenant are tested through the tribulation of Wilaya. This trial, like a fire within the heart, awakens inner pain and burning, guiding the seeker towards the Truth. These individuals, like poets who spontaneously compose verse, are irresistibly drawn towards Wilaya by an inner attraction.
Through solitude and contemplation, the seeker must examine themselves to ascertain whether they truly walk this path. Such solitude acts as a golden key, unlocking the gateway of knowledge.
Lesson sixteen of Manzil al-Sirn, like a blazing torch, elucidates the concepts of alh (prayer), Salm (greeting), the Straight Path, and intrinsic Tawhid within the framework of Shiite mysticism. This lesson emphasises the existential nature of alh and Salm, presenting them as manifestations of divine perfection and special grace, distinct from negative interpretations such as mere exemption from deficiency.
The Straight Path is elucidated, rejecting any reduction to solely intrinsic Tawhid, as a comprehensive road to all Divine Names, reflecting universal divine guidance. Intrinsic Tawhid, as the highest station of spiritual journeying, maintains an inseparable bond with Wilaya, with knowledge of the Imam regarded as a necessary condition.
Tribulation, akin to a precious alchemical elixir, purifies the awliy along this path, with Karbala illustrating the profound spiritual burning involved. The lesson underscores the estrangement of Wilaya and the necessity of solitude and trial, inviting the seeker to reflect deeply on their spiritual progression.
Quranic verses such as إِنَّا هَدَيْنَاهُ السَّبِيلَ (Indeed, We guided him to the Way) and فَاسْتَقِمْ كَمَا أُمِرْتَ (So remain on a right course as you have been commanded), alongside hadiths like مَن ماتَ و لم یعرِف امام زمانه, provide a comprehensive blueprint for mystical advancement, guiding the seeker towards unity and Wilaya.
Supervised by Sdiq Khdami
