Derived from the 213rd Lecture of ,
The revered work Manzil al-Sirn by Khwja Abdullah Ansr stands as one of the most eminent treatises in Islamic mysticism, profoundly elucidating the stages of spiritual journeying with an insightful and profound articulation. This exposition, the 213rd lecture presented by , , undertakes an analytical study of the station Ryat al-Awl (The Care of States). The concept of Ryat al-Awl, signifying the vigilant stewardship of the mystic's inner states throughout the path of spiritual wayfaring, is here examined with scholarly depth and a rigorous academic perspective.
The term Ryat al-Awl denotes the attentive guardianship and preservation of the inner spiritual states of the seeker upon the mystical path, akin to a custodian safeguarding the treasury of the heart. This concept calls upon the seeker to exercise meticulous oversight over the transformations within their inner self so as to remain protected from corruptions such as vanity, ostentation, and pride. Ryat al-Awl transcends mere preservation of spiritual states; it demands their elevation from superficial manifestations to profound and authentic depths. This care resembles that of a gardener nurturing the sapling of actions so that the fruits of spiritual states may be borne abundantly.
According to the lecture, Ryat al-Awl encompasses three hierarchical levels, each corresponding to a dimension of mystical wayfaring:
This tripartite classification depicts the spiritual journey as an orderly, progressive ascent beginning with vigilance over outward deeds, advancing through care of the inward states, and culminating in the preservation of the authenticity of spiritual conditions. This structure functions as a ladder, guiding the seeker stepwise toward divine proximity.
The initial section clarified the concept of Ryat al-Awl and its tripartite hierarchy. Rooted in the vigilant care of internal states, this concept invites the seeker on a spiritual journey commencing with supervision of external deeds and culminating in safeguarding the authenticity of spiritual states. This hierarchical framework presents Islamic mysticism as a methodical and praxis-oriented system where each stage paves the way for the succeeding one.
Human actions resemble seeds sown in the soil of the heart, while states are the fruits that emerge therefrom. Ryat al-Aml, as the initial stage, serves as the prelude to Ryat al-Awl. Every righteous deed instills a spiritual state such as faith, knowledge, or gnosis in the seekers heart, whereas unrighteous deeds may yield negative states such as heedlessness or sin. This intrinsic link renders Islamic mysticism a praxis-based system wherein external actions constitute the foundation for inner transformations.
For instance, worship performed with sincerity shines like a light within the seekers heart, reinforcing his spiritual states. Conversely, actions tainted by ostentation or negligence cast shadows darkening the heart. This relationship enjoins the seeker to meticulousness in conduct to ensure that his states align with the path toward divine proximity.
Ijtihd exertion and endeavour in worship and asceticism functions as the fuel propelling the engine of spiritual progression. Such exertion can yield exalted spiritual states; however, if the seeker attributes this exertion to himself, he risks succumbing to vanity and self-conceit. The lecture, quoting Khwja Abdullah Ansr, advises the seeker to attribute his actions to the self or to motives such as the hope for Paradise or personal perfection, rather than to God, as a safeguard against vanity. This stance prevents pride in ones achievements and guides the seeker toward humility.
For example, a seeker performing worship with the intention of drawing near to God may fall into self-conceit, believing himself to have attained the truth. Conversely, if the deed is ascribed to selfish motives such as paradise or personal felicity, he remains safe from vanity. This mystical paradox is rooted in practical monotheism and underscores the imperative of sincerity in intention.
The lecture critiques the perspective of Khwja Abdullah Ansr and his commentators who recommend attributing deeds to the self or to ostentation. This approach is deemed a form of self-deception compelling the seeker into falsehood and denial of the authenticity of his own deeds. Rather than such self-deception, it is proposed that the seeker honestly confess his divine intention but regard it as negligible when contrasted with the intrinsic perfections of God. This view invites humility without compelling denial of the truthfulness of ones deeds.
For example, a seeker praying with the intention of divine proximity should not deny this intention by claiming it was for Paradise or the self. Instead, he should sincerely acknowledge his divine intention but perceive it as insignificant relative to Gods inherent perfections. This approach functions as a mirror reflecting the truth of the seekers deeds, preventing self-deception and pride.
The second section examined the relationship between actions and states, and the role of ijtihd in the mystical path. Actions form the substratum of spiritual states, and care for them guides the seeker toward exalted conditions. Nevertheless, ijtihd may engender vanity unless the seeker humbly and sincerely contemplates his deeds in the light of divine perfections. The critique of Khwja Abdullah Ansrs view highlights the importance of sincerity and avoidance of self-deception, offering a refined methodology for care of states.
At the second level of Ryat al-Awl, which pertains to the care of inner states, three characteristics of these states are identified:
These three characteristics serve as a mirror reflecting the seekers deficiencies, deterring him from boasting over spiritual achievements. This approach invites the cultivation of humility and mystical self-awareness to preserve him from pride and self-conceit.
The lecture critiques the prescription to attribute deeds to ostentation or tashabbu (montaged nature of perfections) as a form of self-deception. Tashabbutaking pride in that which is not truly ones ownis condemned in a prophetic tradition:
"One who takes pride in that which he does not own is like one who wears two false garments."
This hadith warns the seeker against feigning unreal perfections, urging humility and sincerity instead. Rather than embracing tashabbu, the lecture proposes that the seeker perceive his perfections as manifestations rather than independent entities. This conception aligns with the doctrine of Divine agency and keeps the seeker free from pride and arrogance.
All human perfections, such as knowledge, faith, and power, are manifestations rather than intrinsic essences. Compared to the intrinsic perfections of God, they are negligible. For example, human knowledge is a ray emanating from the solar reality of Divine knowledge and cannot subsist independently of God. Likewise, human states such as love or gnosis are manifestations and incomparable with Divine intrinsic states.
This viewpoint is rooted in the doctrine of Divine agency and invites the seeker toward humility. By reflecting upon the manifested nature of his perfections and states, the seeker distances himself from pride and self-conceit and attributes all to God. This approach functions as a key unlocking the fetters of pride and guiding the seeker toward sincerity.
The third section analysed the characteristics and afflictions of states. States bear three traitsnon-divine intention, lack of authentic perfections, and falsity of the statethat call the seeker toward humility. The critique of tashabbu and self-deception stresses the importance of sincerity and perceiving perfections as manifestations. This perspective protects the seeker from pride and arrogance, directing him toward humility and sincerity.
The lecture draws a distinction between two forms of mysticism: that of the lovers and that of the beloved. The mysticism of the lovers is characterized by the seeker desiring God for himself, such as for attaining Paradise or acquiring perfection. Although valuable, this form is tinged with personal motives. In contrast, the mysticism of the beloved features the seeker loving God for Gods own sake, surrendering the self entirely. This form is like a consuming flame that burns the seeker inwardly, leading him to selfless love for the Divine.
For instance, a seeker who worships for the sake of Paradise or personal happiness belongs to the mysticism of the lovers. Conversely, a seeker whose heart burns for God and weeps through the night for His sake belongs to the mysticism of the beloved. This distinction represents one of the deepest concepts in Islamic spirituality and charts the path toward ultimate union with God.
<Ryat al-Awl resides primarily in the mysticism of the lovers. It regulates and monitors the states of the seeker motivated by personal desire and guards him from pride and vanity. The lecture suggests that this station constitutes the preliminary stage of spiritual journeying and the beginning of the path. The ultimate aim, however, lies beyond this, in the mysticism of the beloved, wherein the seeker annihilates the self and loves God purely for His own sake.
The 213rd lecture on Manzil al-Sirn by offers a profound and methodical examination of the station of Ryat al-Awl. Through scholarly analysis, it elucidates the tripartite hierarchy of care in spiritual states, the interrelation of actions and states, the characteristics and afflictions of states, and the deeper distinction between the mysticism of the lovers and the beloved. By integrating critique and practical guidance, the lecture advances the seekers understanding of the spiritual path, guiding him from vigilance over outward deeds to sincerity and humility in the innermost sanctum of the heart.
May this summary serve students, scholars, and seekers in their quest for spiritual knowledge and realization.
Love of God functions as the quintessential driving force in the mystical path (sulk), preserving the seeker (slik) from egotism and pride. A lover whose heart burns for God is selfless and thus remains unentangled in vanity. The Daras-gthr (lesson-discourse) employs a novel metaphor to portray the lovers state in which the seeker loses self-awareness and contemplates solely the Beloved (God).
For instance, a slik who weeps from dusk until dawn for God, uttering:
O God, my heart aches for You,
has transcended self and attained disinterested love. This love protects the seeker from spiritual maladies such as vanity and hypocrisy, thereby elevating him to the pinnacle of the mystical journey.
The Daras-gthr repeatedly underscores the distinction between the state of man and that of God. The human state, albeit valuable, is manifest and pales in comparison to the intrinsic state of the Divine. For example, human love is likened to a mere drop in the ocean of divine love. This analogy invites the seeker towards humility and restrains him from pride in his spiritual states.
Through contemplation upon the grandeur of the divine state, the seeker becomes aware of his own limitations, thereby avoiding egotism and arrogance. This perspective serves as a window revealing the magnitude of the Divine to the seeker, directing him towards humility and sincerity.
The Daras-gthr considers self-torment and self-deceptionsuch as the denial of the authenticity of ones deeds or statesto be erroneous. Instead, the seeker ought to honestly acknowledge his divine intention but simultaneously regard it as insignificant in comparison with Gods intrinsic intention. This stance protects the seeker from self-deception and leads him toward spiritual growth.
For example, a slik who worships with the intention of divine nearness should not deny this intention by claiming it was for the self or paradise. Rather, he must candidly admit his intention while perceiving it as trivial against the backdrop of divine grandeur. This approach acts as a bridge guiding the seeker from self-deception to sincerity and purity of heart.
Sincerity constitutes one of the fundamental principles of mystical progression. The Daras-gthr stresses that the seeker must be truthful both to himself and to God, accepting his divine intention rather than denying it, but simultaneously perceiving it as insignificant relative to divine intention. Such sincerity fosters spiritual growth and averts spiritual maladies such as vanity and hypocrisy.
For instance, a slik acting with the intention of nearness to God should embrace this intention with honesty, but through reflection on the magnitude of divine intention, become aware of his own limitations. This approach prevents self-deception and pride, guiding the seeker towards sincerity.
The ultimate remedy to avoid vanity lies in comparing human perfections with divine perfections. The seeker must regard his intentions, perfections, and states as insignificant before God and honestly admit his limitations. This perspective aligns with the principles of tawd (Divine Unity) and directs the seeker towards humility and sincerity.
For example, a slik who prides himself on his knowledge must perceive this knowledge as insignificant in comparison to Gods intrinsic knowledge. This comparison functions as a mirror revealing the seekers true state, preventing pride and egotism.
Supervised by Sadegh Khademi
