* of , may his soul rest in peace (Session 607)*
The chapter of knowledge in Maqamat al-Sa'irin (The Stages of the Seekers) stands as a lofty summit in the mystical journey, guiding the seeker towards the vision of truth and union with the known. This station, elaborated with delicacy and profundity in lecture 607, positions knowledge not only in opposition to acquired science but also contrasts it with philosophy and its universalistic view. Knowledge here is an immediate, experiential understanding of truth, which is accompanied by existential expressions, such as tears and humility.
The Qur'an, in its regard for the Christians, considers them as People of the Book, deeming them polytheists and preserving their legal impurity. However, it distinguishes them from other antagonistic groups such as the Khawarij (Rebels) due to their lack of enmity and hostility towards Islam. This distinction does not signify an endorsement of their beliefs but is rather attributed to certain positive attributes, such as asceticism and humility, which are observed among some Christians. The Qur'an clearly differentiates between true Christians and exploiters or criminals who may be known by the name of Christianity. The former, not affiliated with colonial powers, are seen as closer to the believers due to the emotional and compassionate influence of Prophet Jesus (PBUH).
And you will certainly find the nearest of them in love to those who have believed to be those who say, 'We are Christians.' That is because among them are monks and ascetics and because they are not arrogant.
(Surah Al-Maidah, Ayah 82, Translation by Fouladwand)
Certainly, they have disbelieved who say, Allah is the Messiah, the son of Mary.
(Surah Al-Maidah, Ayah 17, Translation by Fouladwand)
Certainly, they have disbelieved who say, Allah is the third of three.
(Surah Al-Maidah, Ayah 73, Translation by Fouladwand)
The Christians referred to in the Qur'an are distinguished from the exploiters, politicians, and criminals who may be identified under the name of Christianity. This group, which is not tied to colonial powers, is set apart from the most corrupt of polytheists due to their attributes of asceticism, humility, and the emotional influence of Prophet Jesus (PBUH). This distinction is akin to the separation of a pure gem from worthless pebbles that merely resemble it in appearance.
This distinction underscores the importance of paying attention to the true nature of individuals and groups. The Qur'an, by identifying Christians as the closest group to the believers, refers only to those who maintain the positive attributes of asceticism and humility.
Impurity is a legal designation in Islamic jurisprudence that applies to all polytheists, including the Christians, and it is a state without degrees (i.e., no gradation of "impure" or "more impure"). Filth, however, refers to a matter of ethical and existential degrees, possessing varying levels. The Christians, due to the lack of arrogance and the presence of ascetics and priests among them, occupy a lower degree of filth compared to some other polytheists. This difference is akin to the distinction between light and dark shadows, which, although both are shadows, differ in intensity and effect. This explanation underscores the importance of differentiating between legal rulings and existential stages. The Christians, although impure, are free from the severe filth exhibited by certain adversaries due to their positive attributes.
Knowledge, as the direct comprehension of truth, is accompanied by both outward and inward signs. These manifestationssuch as tears shed from the understanding of the truthserve as signs of attaining the truth and detachment from all else. The absence of these manifestations invalidates any claim to true knowledge, for authentic knowledge, like a clear spring, is accompanied by streams of humility and tears.
This truth is manifested in devout Christians, who, upon hearing the divine verses, are moved to tears. These tears are a sign of knowledge and direct apprehension of the truth, which guides the heart towards complete faith.
While both the disbeliever (kafir) and the sinner (fasiq) differ in their legal rulings, they also differ in their existential effects. A sinner who possesses qualities such as bravery, nobility, and generosity is distinguished from a sinner who lacks such traits. This difference is like the distinction between soil that has the potential for growth and a stone in which no growth is possible. A sinner who possesses these noble qualities, when confronted with guidance, can swiftly attain complete faith. This explanation emphasizes the importance of considering the existential qualities of individuals. Although a sinner remains a sinner and it is not permissible to perform prayers behind them, the presence of noble qualities places them in a higher rank than a sinner devoid of such virtues.
Knowledge is the direct, experiential apprehension of a particular truth, while science refers to conceptual, abstract understanding. Knowledge leads the seeker to the essence and reality of an object, whereas science is confined to mental images and generalities. This distinction is akin to the difference between tasting the fruit and merely describing it in words. Knowledge unites the knower with the known, while science erects a barrier between the knower and the truth.
This distinction is clarified by the precise definition of knowledge: "Knowledge is the total apprehension of a thing as it truly is." Knowledge, therefore, is the direct perception of the truth of a thing as it is, without intermediary mental images. Science, however, is, according to philosophers, the acquisition of the image of the thing in the mind, dependent on mental representations.
Sufism is the science of direct experiences and presence, whereas philosophy is the science of forms and generalities. Sufism is like a living flower, with both fragrance and effect, while philosophy is like a plastic flower, beautiful in appearance but lacking fragrance and true essence. The mystic perceives the truth intimately and directly, while the philosopher views the truth from a distance through mental forms. This difference is evident in the practices of the saints of God and the philosophers. The saints of God make the universe their laboratory, understanding the truth through existential signs, while the philosophers are preoccupied with mental images and generalities, distant from the direct truth.
Knowledge is the union of the seeker with the known, such that either the essence of the known becomes present in the seeker, or part of the seeker is absorbed into the known. This union does not imply a mixture of two things, but rather the dissolution of duality and the persistence of unity. In this state, the seeker no longer sees themselves, for nothing remains except the known. This union is like the absorption of a drop in the ocean, where neither the drop remains nor does the ocean change.
This union is one of taste and presence, not of mental images and barriers. Knowledge is like drinking clear water that quenches the thirst of the soul, whereas science is like describing waterit does not quench the thirst.
The sages, as the saints of God, are distinct from philosophers. Wisdom is a divine attribute that manifests in the saints, bringing with it a direct knowledge of the truth. Philosophers, however, are confined to mental forms and abstract understandings, deprived of the direct apprehension of reality. The sages are like lamps that illuminate the path of truth with divine light, while philosophers, with their mental forms, wander in the darkness of generalities. This distinction is clear in the definitions of sages and philosophers. The sages, according to classical teachings, are the saints of God, whose knowledge is direct and experiential, while philosophers limit themselves to mental forms and the role of things in the soul.
The gate of knowledge is like a window to the truth, guiding the seeker to union with the known and the direct vision of the divine truth. This station, distinct from abstract science and general philosophy, recognizes knowledge as the direct, experiential apprehension of truth, accompanied by existential signs such as tears and humility. The teachings of Session 607 highlight this concept and discuss the Quranic position on Christians, demonstrating that genuine Christians, due to their asceticism and humility, differ from other polytheists, although their polytheism and impurity remain. The verses of Surah Al-Ma'idah emphasize faith and righteous action as the conditions for liberation from fear and sorrow, praising the believers among the Christians for their humility and tears before the truth. Knowledge, as the union of the seeker and the known, is distinct from both science and philosophy, and sages are set apart from philosophers in their direct, experiential knowledge of the truth. By Sadegh Khademi
