Preface

The treatise Maqid al-Sirn, a monumental work authored by Khwja Abdullah Ansr, stands as one of the preeminent texts within Islamic mysticism. It meticulously delineates the stages of the spiritual journey with unparalleled precision. The twenty-seventh lecture of this work is devoted to the explication of the concept of Isn, regarded as the pinnacle in the seekers path, intrinsically connected to gnosis (marifah) and divine unity (tawd). This exposition synthesises the lecture of Nokounam, may his sanctity be preserved, alongside comprehensive analytical reflections, investigating Isn within the framework of the Holy Quran, Prophetic traditions, and both theoretical and practical wisdom.

Part One: Isn in the Hadith of Jibrl and the Hierarchies of the Spiritual Path

The Hadith of Jibrl and the Definition of Isn

Within the Hadith of Jibrl, one of the foundational texts of Islamic tradition, the Prophet Muammad (peace be upon him) is asked about the nature of Isn:

Ma al-isn? (What is Isn?)
The reply is:
An tabudallha ka-anna-ka tarhu fa-in lam takun tarhu fa-innahu yark.
(: Worship God as if you see Him, and if you cannot see Him, verily He sees you.)

This definition characterises Isn as worship accompanied by mindfulness and the awareness of Divine oversight. It transcends the mere externality of ritual acts, alluding to the direct witnessing and gnosis of the Divine, thus guiding the seeker to a sublime state where the heart stands in the presence of the Truth.

Critique of the Authenticity of the Traditions and the Status of the Hadith of Jibrl

The traditions transmitted within Sunni collections, including the Hadith of Jibrl, have been scrutinised by some scholars who question their authenticity on the grounds of their mursal nature and deficiencies within their chains of narration. The narration transmitted by Abdullh ibn Umar from Umar ibn al-Khab is also considered weak due to its unreliable chain. Nevertheless, the thematic content of this hadith retains epistemic value, given its congruence with Quranic verses. In the Sunni canonical collections, such as a Muslim (Volume 1, p. 157), it is narrated that Jibrl appeared in a luminous form entering the mosque and questioned the Prophet (peace be upon him) about Islam, faith, Isn, and the Hour of Resurrection. The Prophet answered each inquiry, after which Jibrl revealed his identity. This narrative serves an instructional function by delineating the hierarchical stages of religion (Islam, faith, Isn) and underscoring Jibrls pedagogical role.

The Companions Ignorance in Recognising Jibrl

Within this narration, Umar ibn al-Khab and other companions failed to identify Jibrls true identity, and the Prophet (peace be upon him) revealed it only after his departure. This event illustrates the Prophets superior gnosis as the Divine teacher and exposes the variegated gradations of knowledge among humanity. The companions inability to recognise Jibrl functions as a mirror reflecting disparities in spiritual cognition.

The Stages of Islam, Faith, and Isn

The Hadith of Jibrl explicates religion in three stages: Islam, concerned with the declaration of faith and external deeds; Imn (faith), related to heartfelt belief and inner conviction; and Isn, encompassing worship suffused with mindfulness and intuitive gnosis. These stages represent the seekers gradual progression from the Law (Sharah the outward form) to the Path (arqah the inner reality), culminating in the ultimate Truth (aqqah). Isn, as the summit of this journey, is inseparably linked with gnosis and divine unity.

Part Two: Isn in the Quranic Verses

Quranic Evidence on Isn

The Quran employs derivatives of the root -s-n (such as usn, asan, musin) over two hundred times, some referring to theoretical wisdom and others to practical wisdom. For instance, in Surah An-Nis, verse 125, it states:

Wa man asanu dnan mimman aslama wajhahu lillhi wahuwa musin.
(: And who is better in religion than one who submits his face (i.e., himself) to Allah while being a doer of good?)

This verse links Isn with the sincere submission of ones essence to the Truth and sincerity in the spiritual path. Similarly, Surah Al-Baqarah, verse 112, states:

Bal man aslama wajhahu lillhi wahuwa musin.
(: Yes indeed, whoever submits his face to Allah while doing good.)

These verses introduce Isn as a bridge between action and gnosis.

Theoretical and Practical Wisdom in Isn

Isn is primarily associated with practical wisdom, as exemplified in the verse:

Wa bil-wlideyna isn
(Surah Al-Baqarah, verse 83; s translation: And be good to your parents.)

This denotes practical benevolence. However, in verses such as

Man aslama wajhahu lillhi wahuwa musin,

Isn relates to theoretical wisdom and the existential surrender of the self to the Truth. This duality presents Isn as a nexus between outward deeds and inner gnosis, guiding the seeker from external virtue to inner witnessing.

Surrendering the Face to the Truth

The Quranic phrase surrendering the face to the Truth, as found in multiple verses such as

Man aslama wajhahu lillhi wahuwa musin,

denotes the seekers existential orientation towards the Truth. This surrender transcends mere external acts, signifying gnosis and Divine witnessing, thus linking Isn to the station of Divine Unity. The true musin is one who, having freed themselves from egoism, entrusts their entire being to the Truth, akin to handing a key to a homeowner or reins to the owner of a camel.

Part Three: Isn and Its Connection with Gnosis and Divine Unity

Isn and Theoretical Wisdom

Contrary to many mystical texts that predominantly emphasise the practical aspect of Isn, this concept holds a distinguished place within the realm of theoretical wisdom. Isn transcends mere external benevolence, alluding to the existential surrender and witnessing of the Truth. The relative neglect of this dimension in mystical sources necessitates a comprehensive re-examination of Isn.

Thought as Action

Thought, as an activity of the soul, heart, and intellect, is an inward action that complements outward actions and plays a role in Isn. This perspective renders the boundary between theoretical and practical wisdom fluid, presenting Isn as an inner act interlinked with gnosis and surrendering the face to the Truth.

Distinction between Theoretical and Practical Wisdom

Theoretical wisdom is devoid of obligatory action, whereas practical wisdom entails action. For example, stating prayer is good implies pray, a practical imperative; conversely, stating God exists carries no direct practical obligation. Isn, encompassing both dimensions, transcends this dualism, attaining the unity of action and gnosis.

Isn as the Manifestation of Excellence

Isn signifies the manifestation of excellence from one being towards another, not merely practical benevolence but the total surrender of the self to the Truth. This definition elevates Isn to the station of annihilation and Divine Unity, where the seeker entrusts themselves wholly to the Truth.

Part Four: Isn and Social Values

Isn and Justice

Isn transcends justice, since justice may at times lack Isn, whereas Isn invariably encompasses justice. By incorporating elements of forgiveness and self-sacrifice, Isn surpasses justice and attains surrendering the face to the Truth.

Critique of Superficial Benevolence

Superficial benevolence, such as uniformly providing clothing to the poor, may result in humiliation and dependency. True Isn preserves human dignity and leads to independence and nobility. This critique underscores the necessity of sincerity in Isn.

Isn and Nobility

Isn aligns with nobility and lordship, principles pursued by the Islamic Revolution founded upon independence and sovereignty. As a deliberate and free act, Isn is incompatible with servitude and dependency, steering the Islamic society towards purity and unity.

Critique of Ostentation in Isn

The aristocracy displayed their lordship by parading their coloured servants; however, true Isn is free from ostentation and self-conceit. This example emphasises the necessity of sincerity in Isn, repudiating any form of external display.

Part Five: Quranic and Mystical Subtleties in Isn

The Absence of the Conditional Particle F in Isn Verses

In verses relating to Isn, instead of the phrase fa-huwa musin (so he is a doer of good), the expression wa huwa musin (and he is a doer of good) is employed. This Quranic subtlety indicates the inherent nature of being a musin, demonstrating that Isn is not conditional upon any specific act. God refrains from saying you are not a doer of good to His servant, as if Divine grace prevents reproach of the servant.