The twenty-first lesson of the venerable Manzil al-Sirn, authored by Khwja Abdullah Ansr and elucidated by Kaml al-Dn Abd al-Razzq Qsn, shines like a brilliant gem within the firmament of Shi mysticism. It undertakes a rigorous explication of the fundamental distinctions between the general (mmah) and the esoteric (khah) manifestations of zuhd (ascetic renunciation). This lesson adopts a critical and mystical perspective to examine pivotal concepts such as sha (ecstatic utterance), b jib (compulsory disclosure), the ramz tamkn (symbol of spiritual establishment), ikhl (sincerity), and khal (deliverance). It further undertakes a discerning critique of the deficiencies observable in certain extant mystical treatises.
This twenty-first lesson commences with the luminous invocation Bismillh al-Ramn al-Ram and highlights the existence of numerous treatises in the domain of practical mysticism. Despite their intrinsic value, many such works are deemed incomplete due to their lack of comprehensiveness or their failure to delineate the mystical stations (maqmt) with precision. Several of these texts comprise little more than collections of narratives, devoid of profound analyses or exact elucidations of the defining characteristics of these spiritual states. These shortcomings act as a veil obscuring the veritable reality, thus hindering the seekers full comprehension of the stages of spiritual progression. An analytical reflection on this matter reveals that mysticism, regarded as a systematic science, necessitates texts which transcend mere anecdotal compilation to provide meticulous, scholarly elucidations of the mystical stations and states. This critique, akin to a radiant torch, underscores the pressing need to author treatises that present the esoteric principles with clear, logical, and structured exposition.
Key point: Earlier mystical texts, notwithstanding their merit, resemble incomplete vessels due to their lack of comprehensiveness and precise exposition of the mystical stations, and thus require supplementation with systematic and methodical writings.
The current volume has been composed to address the lacunae present within preceding works. Many prior mystical texts conflate concepts such as the symbol of ecstatic utterance (sha), the symbol of spiritual establishment (ramz tamkn), and compulsory disclosure (b jib), without clearly distinguishing between them. This conflation, analogous to a mist upon the mirror of knowledge, obfuscates the seekers understanding. This observation accentuates the crucial importance of precise terminological differentiation within mystical discourse. Absent such distinction, the spiritual aspirant is liable to bewilderment along the path of mystical progression. The production of rigorously scientific texts functions as a golden key that unlocks the portal to profound comprehension of mysticism.
Key point: The composition of this book serves as a pristine stream, indispensable for resolving terminological confusions within mystical concepts and for providing exact elucidation of the secrets of spiritual wayfaring.
Every discipline possesses its own specialised terminology, and mysticism is no exception. Just as jurisprudence, principles, and logic rigorously define their foundational terms and premises, mysticism similarly requires systematic instruction in its own fundamental terminology. These terms function as the pillars of the edifice of knowledge, upon which the understanding of mystical realities is firmly established. This section underscores the necessity of systematic education in mysticism. Without an exact grasp of terminology, comprehension of mystical stations remains unattainable. This perspective presents mysticism as a precise, structured science demanding a defined educational framework.
Key point: Mystical terminology, as pillars of knowledge, fortifies the foundation of spiritual progression, and their precise understanding is a prerequisite for apprehending mystical stations.
Public zuhd entails renunciation of the material world and the abandonment of worldly attachments. At this stage, the seeker regards the world as a tangible reality possessing value that must be turned away from. Such renunciation is often attained through ascetic exertion and serves to free the seeker from material bonds. Public zuhd, as the initial step upon the spiritual path, is essential for novices to liberate their hearts from the fetters of multiplicity. Analysis of this concept reveals that public zuhd functions as a means of lightening the seekers burden. This stage is akin to a bridge guiding the seeker from the plurality of the world towards the Divine Unity.
Key point: Public zuhd acts as a golden bridge freeing the seeker from material attachments and directing them towards Divine Unity.
Esoteric zuhd is a far loftier station wherein the seeker renounces even the very concept of renunciation itself. At this level, the world is deemed utterly devoid of value, unworthy of renunciation. The esoteric ascetic, like a bird freed from the cage of the world, transcends not only the world but also the act of renouncing it. This station manifests a complete indifference to multiplicity and an exclusive attention to Divine Unity. This distinction constitutes one of the pivotal concepts within practical mysticism. Esoteric zuhd, akin to a sublime peak, signifies the seekers perfection in being free from both the world and the very notion of asceticism.
Key point: Esoteric zuhd, as a towering summit, liberates the seeker from even the concept of renunciation and unites them with Divine Unity.
Public zuhd is sometimes attained through ascetic discipline (<emriyah), whereas esoteric zuhd requires no such external renunciation. The seeker at the esoteric station perceives the world fundamentally devoid of value and, therefore, does not require ascetic exertion to abandon it. This distinction, analogous to the differentiation between outer form and inner essence, reveals the profundity of esoteric zuhd. This observation underscores the difference between external and internal approaches within mysticism. Ascetic discipline serves as a tool for novices to diminish attachments, whereas at the esoteric station, this tool is relinquished.
Key point: Esoteric zuhd, as an inner light, transcends the need for external asceticism, guiding the seeker towards complete indifference to the world.
The infallible saints, peace be upon them, such as Joseph the Truthful and Solomon the Prophet, despite possessing worldly riches, were ascetics because they did not attach their hearts to the world. The Commander of the Faithful, peace be upon him, the Lord of the Earth, was an ascetic not due to poverty but because of spiritual renunciation of the world. These saints, akin to gardeners cultivating flowers for others, regarded the world as a divine trust, refraining from personal use. These exemplars manifest the perfection of zuhd within the infallibles. True zuhd emerges as a jewel within the heart, shaping the seekers soul rather than being dependent on external circumstances.
Key point: The zuhd of the saints manifests as a jewel within the heart, through spiritual renunciation of the world rather than external impoverishment.
Zuhd is neither contingent upon poverty nor wealth but rather upon spiritual renunciation. The ascetic may outwardly possess wealth but remain unattached to the world. This renunciation functions like a fire within the heart, purging the self from attachments. A person may be poor yet not an ascetic, having failed to renounce the self; conversely, a wealthy individual may be an ascetic, having relinquished attachment to the world. This perspective accentuates the inner nature of zuhd. It is an internal state transcending material externalities.
Key point: Zuhd, as an internal state, depends upon spiritual renunciation and is independent of poverty and wealth.
B jib denotes a state wherein the seeker, owing to divine nearness and the manifestation of divine realities, utters expressions such as "An Allh" (I am God) or "An al-aqq" (I am the Truth). This state arises from the intensity of divine proximity and the effulgence of divine perfections within the seekers being. B jib is distinguished from deliberate speech by its compulsion and involuntariness. This state should be understood not as arrogance or blasphemy but as an expression of mystical annihilation (fan) and subsistence in God (baq).
Key point: B jib is the compelled utterance arising from divine proximity, expressing mystical annihilation, and should be interpreted esoterically rather than literally.
Sha involves mystical expressions that appear to transgress conventional norms and logic, such as paradoxical or symbolic statements by the mystics. These utterances serve as manifestations of the mystical state, expressing spiritual realities inaccessible to ordinary discourse. The explication in this lesson reveals that sha should be understood in the light of spiritual intoxication and divine love. These utterances act as symbolic gateways to higher mystical truths.
Key point: Sha is an ecstatic mystical utterance reflecting spiritual intoxication and serves as a symbolic medium for higher mystical realities.
The ramz tamkn represents the esoteric sign of spiritual establishment or firmness in the mystical stations. It symbolizes the seekers perfection and mastery over spiritual states, enabling unshakable steadfastness upon the path. This concept is crucial for differentiating between transient mystical experiences and lasting spiritual realization. The presence of ramz tamkn signifies the seekers stability and true progression.
Key point: Ramz tamkn is the esoteric sign of spiritual establishment and steadfastness, distinguishing true realization from ephemeral mystical experiences.
The twenty-first lesson of Manzil al-Sirn renders a profound service to seekers of mystical knowledge by methodically differentiating between the various forms and stations of zuhd, elucidating critical mystical terminology, and rectifying terminological confusions present in prior treatises. This critical and mystical exposition functions as a beacon guiding the aspirant through the complex landscape of mystical wayfaring, from initial ascetic renunciation to the esoteric station of spiritual freedom. Through this explication, the seeker is invited to a deeper understanding of the spiritual paths subtle realities and the precise terminological distinctions that safeguard the purity and clarity of mystical knowledge.
Specific sincerity represents a demanding spiritual station, defined by liberation from all forms of excess and greed. This sincerity, analogous to the final decisive arrow, emancipates the soul of the seeker from everything that is not the Truth and elevates him to the station of Unity (Wahdah). This differentiation elucidates the profound depth of sincerity within mysticism. Specific sincerity transcends superficial freedom and points toward complete emancipation from the ego-self.
The perfect spiritual mentor (Murshid Wil) functions like a skilled chef who prevents the food from burning or undercooking; he safeguards the seeker from spiritual deviations. Without the guidance of such a mentor, the seeker is liable to fall into aberrations such as ecstatic utterances (Shaththiyyt), spiritual intoxication, or other deviations. This analogy highlights the pivotal role of mentorship in the spiritual journey. The mentors guidance is tantamount to the heartbeat of the path, preserving the seeker on the course of perfection.
Due to their divine infallibility (Imah), saints (Awliy) and prophets (Anbiy) are immune to the pitfalls of aberrant utterances and spiritual deviation. As the saying goes, Their visage reveals glad tidings, yet their hearts are immersed in sorrow. This characteristic bespeaks their spiritual perfection and inner equilibrium. Infallibility functions as a divine shield, preserving the saints from every fault and making them paradigmatic exemplars for seekers.
Certain mystical orders, such as Bq Al Shh and Shams Al Shh, are deemed lacking in authenticity. The legitimate mystical path is the direct route towards the Pure Imams (Aimmah al-Ahr, peace be upon them), which connects, without dubious intermediaries, to the Holy Prophet Muammad (peace and blessings be upon him and his progeny) and the Imams. This critique underscores the primacy of an authentic mystical path. The path of the infallibles is likened to a luminous artery that connects the seeker directly to the ultimate Reality.
The mystical path is defined through the Pure Imams (peace be upon them), requiring no intermediary chains of doubtful provenance. This path is reliably documented as connected to the Holy Prophet and the Imams and remains safeguarded from any deviation. This point accentuates the necessity of grounding the spiritual journey in infallible sources. The Imams, as illuminating lanterns of mysticism, clarify the way to the Truth.
Dependence upon orders such as the Nimat Alshh or af Alshh has been criticised, with God singled out as the sole true authority. This perspective repudiates any dependence upon entities other than God. This critique brings the monotheistic principle (Tawd) into sharp focus within mysticism. God, as the ultimate Goal, is the only legitimate reference for the spiritual path.
Figures such as Bayzd al-Bism, while possibly noble individuals, lack reliable documentation for legitimate spiritual followership. In contrast, the Pure Imams, with solid documentation, are the primary authorities of mysticism. This critique stresses the imperative of adhering to trustworthy sources. The Imams, by virtue of their infallibility and unassailable authority, remain the unsurpassed references of mysticism.
Reference to Umar ibn al-Khab in mystical matters is critiqued on grounds of his lack of profound mystical insight and questionable provenance of reports ascribed to him. This view underscores the importance of reliance on the infallibles. Such an approach purifies mysticism from contamination by non-infallible sources. The infallibles alone constitute the valid authorities of mysticism.
Deviations such as fatalism and the analogy of man as a lifeless entity entirely controlled by God represent critical challenges in illegitimate mysticism. These views deprive humanity of life and agency and contradict authentic mystical doctrines. This critique accentuates the vitality and agency of man within genuine mysticism. Man, as a living and active entity, plays a participatory role in the divine path.
Man acts as an effective agent within the created realm, and his deeds produce tangible outcomes. This agency is not ecstatic utterance (Shath), but a rational and well-founded belief. The Noble Quran states luminously:
ظَهَرَ الْفَسَادُ فِي الْبَرِّ وَالْبَحْرِ بِمَا كَسَبَتْ أَيْدِي النَّاسِ
(Surah Ar-Rum, 30:41)
"Corruption has appeared on land and sea because of what the hands of people have earned."
This verse evidences human agency in the world. Man is like a gardener who tends the garden of creation and bears responsibility for his actions.
Lesson Twenty-One of Manzil al-Sirn, like a brilliant torch, elucidates the distinctions between common (mm) and specific (Kh) asceticism within the framework of Shi mysticism. The general asceticism, through renunciation of the world, liberates the seeker from material attachments, whereas the specific asceticism, by transcending even asceticism itself, leads him to Divine Unity. This lesson thoroughly articulates profound concepts such as Bath Wjib (compulsory research), the code of submission (Ramz Tamkn), overwhelmed ecstatic utterances (Shath Maghlb), sincerity (Ikhl), and deliverance (Khal) with rigorous academic precision. Furthermore, by critiquing earlier mystical texts, it underscores the necessity of composing systematic treatises. The pivotal roles of the perfect mentor, the infallibility of the saints, and the direct path of the Pure Imams stand out as the pillars of the spiritual journey. The Quranic verses, such as Corruption has appeared on land and sea, alongside the traditions of the infallibles, furnish a comprehensive map for the spiritual quest. This research, preserving all details and meanings, establishes mysticism as a systematic science and guides the seeker toward the ultimate Truth. Under the supervision of:
diq Khdami
