Derived from the lecture series of Nekounam, may his sanctity be preserved (Session 85 Chapter on Thought Part Four)
The chapter on thought in the venerable book Manzil al-Sirn by Khwaja Abdullah Ansari represents a foundational stage in the mystical spiritual journey, addressing the station of contemplation in recognising the Divine Truth and its relation to intuition and imitation. This lecture, focusing on the limitations of reason in accessing the Divine Essence and critiquing views that attribute negation and denial to thought, examines three pathways of spiritual progression intuition, contemplation, and imitation elucidating the merit of each within its respective rank. The present discourse, substantiated by Quranic verses and a critical examination of traditional arguments, emphasises the dynamism of thought as an intermediate path and cautions against reducing Divine revelations to mere formal imitation.
Tawhid, as the ultimate goal of the mystical path, is attained solely through the annihilation of conventions and the total absorption of all into the reality of Oneness. This station, concomitant with the abolition of the dichotomy between the contingent and the eternal, transcends the capacity of human reason. The original text states: وَالتَّوْحِيدُ لَا يَكُونُ إِلَّا بِفَنَائِهَا وَاسْتِهْلَاكِ الْكُلِّ فِي عَيْنِ الْأَحَدِيَّةِ وَانْتِفَاءِ الْحُدُوثِ فِي الْقِدَمِ. The annihilation of conventions resembles the dissolution of a droplet into the boundless ocean of Oneness, eradicating particularities and limits, thereby guiding the seeker towards the absolute Divine Unity. Due to the incapacity of reason to apprehend the non-determinate, access to this station is exclusively through unveiling and intuitive witnessing.
This definition of Tawhid underscores the indispensability of eliminating every form of duality and affirming the unity of the Truth. Oneness is a rank impervious to any particularity; the seeker must transcend all conventions and determinations, whether innate or acquired, to attain this station. This process resembles a journey from the darkness of particularities towards the limitless Divine Light.
To elucidate Tawhid, the exalted verse كُلُّ شَيْءٍ هَالِكٌ إِلَّا وَجْهَهُ (translated by as: Everything perishes except His Face) is cited. This verse emphasises the annihilation of all except the Divine Presence, indicating the survival of the Divine Reality and the dissolution of mundane determinations. The Face of God is interpreted as the creation of the Truth, the Perfect Human, or the final station all manifestations of the Divine safeguarded from mundane dissolution. The term perish here refers to worldly effacement and apparent destruction, not the annihilation of the created reality which manifests the Divine Face.
This exegesis lifts the veil on the mystery of creation: all within the mundane realm dissolves, yet the essence of the creation, as the manifestation of the Divine Face, endures on a subtle plane. This verse invites the seeker to contemplate Divine permanence and the temporal annihilation of creation.
Reason, due to its inherent limitations in comprehending the Divine Essence, is incapable of reaching Tawhid. This incapacity does not imply denial of the Truth but culminates in a state of awe and wonderment. The original text emphasises that Tawhid is beyond the faculties of reason and deliverance from its confines is only possible through the illumination of unveiling. This awe is akin to standing before an infinite sea of truth, which halts reasons progression and directs it toward intuitive witnessing.
This perspective highlights the inadequacy of reason against the Divine Essence, yet does not altogether negate thought. Reason remains a valuable instrument in the lower ranks, such as understanding blessings and manifestations of creation, but at the level of Oneness, it cedes its role to intuitive insight.
The first part expounds upon the concept of Tawhid and the limitations of reason in its attainment. Tawhid is realised by the annihilation of conventions and absorption into Oneness, and the verse كُلُّ شَيْءٍ هَالِكٌ إِلَّا وَجْهَهُ stresses the survival of the Divine Face alongside the worldly perishing. Reason, due to its incapacity to apprehend the Divine Essence, reaches a state of awe, and unveiling offers the path to transcend this limitation. This section acts as a blueprint that charts the course of Tawhid from rational confines towards Divine intuition.
The original text divides the spiritual path into three ranks: intuition (the path of attainment), thought (leading to denial), and imitation (the path of the exoteric Quranic forms). This classification elevates intuition as the supreme path, deems thought defective, and portrays imitation as an escape from thought. However, this view is subject to critique as thought, conceived as an intermediate and dynamic path, possesses inherent value and cannot be reduced to denial. This categorisation resembles a structure requiring a firmer foundation.
The critique insists on the necessity of reassessing the status of thought. Thought is not denial; rather, it constitutes a bridge guiding the seeker from imitation to intuition.
Imitation is the initial stage where the seeker follows the outward forms and exoteric teachings of the Quran. Though necessary for the beginners, imitation alone is insufficient for the consummation of spiritual knowledge. The text remarks that those who remain at imitation risk stagnation and fail to reach unveiling. The imitation is a form of submission and compliance, but not the essence of divine gnosis.
Such imitation is often a refuge from the demands of thought and intuitive witnessing; it can become a barrier if not transcended. The critique of the original text reveals that spiritual progress necessitates the advancement beyond mere imitation.
Thought is an intermediary path that combines reasoning with emerging intuition. It is not a source of denial but a stage of inquiry, reflection, and preparation for unveiling. The accusation that thought leads to negation or atheism is a mischaracterisation; rather, thought must be employed as a disciplined tool to navigate between imitation and intuition. Denial arises not from thought itself but from its misapplication or limitation.
The second part critiques the tripartite division of spiritual paths and reaffirms the significance of thought as a dynamic intermediary station. Imitation is necessary but insufficient, thought is indispensable but not ultimate, and intuition remains the highest rank. The proper spiritual journey requires balance and progression through all three, recognising their specific roles and limitations.
The lecture on thought in the chapter from Manzil al-Sirn highlights the profound nature of Tawhid, the limitations of reason, and the paths of spiritual progress. Tawhid entails annihilation of conventions and absorption into Oneness, beyond the reach of reason but accessible through unveiling. The spiritual journey comprises imitation, thought, and intuition, where thought is neither denial nor the ultimate stage but a vital intermediate rank. This exposition deepens the understanding of mystical epistemology and the dynamics of spiritual realization.
Reflection upon the Divine Essence invariably culminates in wonder, rather than in denial or repudiation. The primary text emphatically elucidates that the intellect, when confronting the Essence, due to its inherent inadequacy, arrives at a state of profound wonder. This wonder resembles one standing before an insurmountable summit that the intellect is incapable of conquering; nevertheless, such inadequacy does not invalidate the process of reflection.
This distinction accentuates the value of reflection in the lower degrees and presents wonder as a preparatory stage for discovery.
The inadequacy of reflection in attaining the Essence is distinct from its invalidity. The original text clarifies this differentiation by asserting that the intellects incapacity does not equate to the negation of truth; rather, it reflects the limited capacity of the intellectual instrument when addressing the realm of the Divine Unity. This perspective effectively delineates a boundary separating intellectual inadequacy from logical invalidity.
This differentiation upholds the intrinsic value of reflective thought, absolving it from the accusation of invalidity.
The recognition of God is attainable solely through God Himself: اعْرِفِ اللَّهَ بِاللَّهِ. The foundational text underscores that God cannot be comprehended through His creation; rather, creation must be understood through God. This principle functions as a pivotal key that unlocks the gates to Divine knowledge.
This view emphasizes the limitations of creation as an epistemic tool in grasping the Divine Essence and situates Divine knowledge within the realm of unveiling and intuitive witnessing.
Section Four explored reflection on Divine blessings and the limitations inherent in the Divine Essence. The Holy Quran invites the seeker to contemplate the heavens and the earth, yet cautions against reflection upon the Essence itself due to the intellects incapacity. Wonder thus emerges as the consequence of intellectual endeavour at this level, guiding the seeker toward unveiling. Knowledge of God is only possible through God Himself, akin to a light emanating from the Divine illuminating the seekers heart.
Both unveiling and intellect apprehend determination. The original text stresses that the difference between unveiling and intellect lies in attainment (unveiling) versus non-attainment (intellect), rather than in determination or indeterminacy. This perspective removes a veil of misconception which erroneously absolves unveiling from determination.
This differentiation highlights the shared involvement with determination in both faculties while distinguishing unveiling due to its capacity to reach the truth of Divine Unity.
The distinction between unveiling and reflection resides in attainment (unveiling) versus non-attainment (reflection). The primary text asserts that unveiling, by removal of habitual veils, attains Divine Unity, whereas reflection, constrained by habitual preconceptions, leads to wonder. This difference figuratively represents the gulf between the pinnacle of intuitive vision and the expanse of deliberation.
This view underscores the superiority of unveiling in reaching Divine Unity, without negating the value of reflection at subordinate levels.
Salvation from the inadequacy of reflection is attainable through the light of adherence (itm) to God, illuminating the path to unveiling. The primary text describes adherence to God as akin to grasping the Divine rope, which transports the seeker from wonder to intuitive witnessing.
This principle stresses the necessity of turning to the Divine in the spiritual journey and presents unveiling as the ultimate goal.
Ilm ladun is a non-acquired, Divine knowledge bestowed upon the seeker through unveiling: وَعَلَّمْنَاهُ مِنْ لَدُنَّا عِلْمًا (: And We taught him knowledge from Our presence). The original text considers this knowledge to transcend intellectual and inferential sciences, deriving directly from the Divine Reality.
This knowledge resembles a precious gem bestowed from the Divine treasury into the seekers heart, signifying the perfection of the unveiling stage.
Imitation, reflection, and unveiling each hold intrinsic value within their respective ranks. The foundational text asserts that imitation is suitable for novices, reflection for intermediates, and unveiling for the elect; each stage possessing distinct blessings and perfections. These stages resemble successive rungs guiding the seeker toward spiritual consummation.
This perspective affirms gradual spiritual progression, attributing to each stage its rightful honour.
Section Five examined unveiling, ilm ladun, and the stages of the spiritual journey. Unveiling, through removal of habitual veils, attains Divine Unity, and ilm ladun signifies the perfection of this stage. Imitation, reflection, and unveiling each possess inherent worth, guiding the seeker toward perfection. This section serves as a beacon illuminating the path of intuitive vision and Divine knowledge.
The affirmation of Divine Unity is not necessarily an act of imitation; it may be attained through rational argumentation or intuitive unveiling. The original text critiques the notion that affirmation is confined to imitation and argues that it may be realized through intellectual reasoning or mystical insight. This view opens a gateway liberating affirmation from the confines of mere imitation.
This distinction highlights the value of reasoning and unveiling in affirming Divine Unity, distinguishing them from formal imitation.
An accurate comprehension of Divine truths necessitates infallibility, for the fallible are prone to error in analysis and reasoning. The primary text stresses that even with utmost care, the fallible may err, thus recourse to the Infallibles in understanding Divine Unity is essential. This principle functions as a caution, guiding the seeker toward infallibility.
This perspective underscores the indispensability of referring to the Infallibles and elucidates the limitations of human intellect.
Section Six addressed the affirmation of Divine Unity and the necessity of infallibility. Affirmation may be rational or intuitive, and recourse to infallibility is imperative for precise comprehension of Divine truths. This section functions as a mirror reflecting the essential role of guidance from the Infallibles in the path of Divine Unity.
Lesson eighty-five from the chapter Manzil al-Sirn elucidates the role of reflection within mystical progression, critically examining the tripartite classification of unveiling, reflection, and imitation. Divine Unity is realised through the annihilation of habitual veils and dissolution within the Divine Unity; however, the intellect, owing to its inadequacy, remains incapable of reaching it. Quranic verses such as كُلُّ شَيْءٍ هَالِكٌ إِلَّا وَجْهَهُ and لَوْ كَانَ فِيهِمَا آلِهَةٌ إِلَّا اللَّهُ لَفَسَدَتَا, supported by logical proofs, encourage reflection and exclude imitative exegesis. Reflection, as a dynamic intermediary path, is invaluable and culminates in wonder rather than denial. Unveiling attains Divine Unity by removing habitual veils, and ilm ladun signifies the perfection of this station. Imitation, reflection, and unveiling each possess distinct blessings, yet recourse to infallibility is necessary for accurate comprehension of Divine realities.
