Introduction

In the realm of Islamic mysticism, "the Gate of Knowledge" is a foundational stage that guides the seeker toward the recognition of the Divine Truth through its attributes and epithets. This station transcends mere intellectual knowledge and delves into a deeper, personal, and experiential understanding of the Divine. The present lecture, taken from session 608 of , may his soul rest in peace, explains the first stage of knowledge, that is, the recognition of Divine attributes and epithets, and by examining the two ways of attaining this knowledge, critiques the restrictive and limited views, thus paving the way for a deeper understanding of this mystical station.

Section 1: The Distinction Between Knowledge and Gnosis

Gnosis, in comparison to knowledge, is a deeper and more personal understanding of the truth. Knowledge refers to the comprehension of generalities and universals, such as when one says "I know something," but gnosis pertains to the understanding of particulars and individual truths, such as "I know Zaid." A mystic knows the truth personally and individually, while a philosopher or scholar addresses it generally, often accompanied by intellectual limitations. For example, knowledge is like a view from the top of a mountain that only shows the broad outlines of the landscape, while gnosis is like walking through the garden of truth where each flower is recognized by its unique fragrance and color. This distinction originates from the different approaches of mysticism and philosophy; mystical gnosis, through presence and immediacy, leads the seeker to nearness and unity with the Divine, whereas philosophical knowledge, due to its generality, lacks this immediacy.

Section 2: The Three Stages of Gnosis and the First Stage

In Islamic mysticism, gnosis has three stages, the first of which is the recognition of Divine attributes and epithets. This stage serves as a gateway through which the seeker becomes familiar with the names and manifestations of the Divine, setting the stage for subsequent stages that bring them closer to the Divine Essence. emphasizes that this recognition is the most elementary step in the mystical path, and without it, certainty cannot be attained. This stage is akin to a seed planted in the soil of the seeker's being, which, in the later stages, transforms into a mighty tree of knowledge of the Divine Essence. Recognizing the Divine attributes and epithets directs the seeker toward an awareness of the Divine presence in the manifestations of creation and revelation, preparing them for deeper spiritual visions.

Section 3: Two Ways to Attain Knowledge of Divine Attributes

Knowledge of Divine attributes can be attained through two means:

1. The Scriptural Way: This way, revealed through the prophets and Divine law, introduces the seeker to the Divine attributes. For example, the following verses from Surah Al-Ikhlas: Say, 'He is Allah, [Who is] One; Allah, the Eternal Refuge. He neither begets nor is born; Nor is there to Him any equivalent.' (Surah Al-Ikhlas, 1-4) This way is based on revelation and prophethood, which introduces the seeker to the Divine attributes.
2. Witnessing the Manifestations of Creation: In this path, the seeker observes Divine attributes within the details of creation. For instance, the color white is attributed to the Divine attribute of "Al-Zahir" (the Manifest), while the color black is linked to "Al-Batin" (the Hidden), or the delicate softness of a flower is seen as a reflection of the Divine beauty, and the sharpness of a thorn as a symbol of the Divine majesty.

These two ways are like two wings of a bird that lift the seeker toward the sky of gnosis. The scriptural way, grounded in revelation, provides a solid foundation, while witnessing the manifestations, through mystical insight, brings the truth to life in the heart of the seeker. At times, a discrepancy may arise between these two paths, as scripture may not mention all the Divine names, and the seeker might witness names that are not explicitly mentioned in scripture.

Section 4: Critique of the View That Divine Names Are Restricted

In contrast to the view held by some that Divine names are restricted and limited to those mentioned in scripture, argues that knowledge of Divine attributes goes beyond the current scripture. The Divine names, as stated in the Holy Qur'an, are innumerable (Allah has the most beautiful names), and the seeker may witness names that are not mentioned in the existing scripture or are beyond its scope. The current scripture has only revealed a portion of the Divine names for the guidance of humanity during the period of occultation, but with the advent of the Imam Mahdi (may Allah hasten his reappearance), more names will be revealed. This view is akin to opening a window to an infinite ocean of Divine names, of which the current scripture only shows a small portion. The seeker, through mystical insight, may gain access to names that are not found in the current scripture, signifying the dynamic and expansive nature of mystical knowledge.

Section 5: The Difference Between Attribute and Epithets in Islamic Mysticism

Although the terms "attribute" and "epithet" may appear similar, they differ in meaning and implication. An attribute is something that is added to the described object (the affected), and it can include both good and evil, truth or falsehood. An epithet, on the other hand, is something that is added to the one who describes (the agent), and it refers solely to good and truth, such that falsehood cannot be involved. In mysticism, an attribute refers to the Divine names, and an epithet refers to their meanings. For example, "Al-Jabbar" (the Compeller) is an attribute, as it might refer to the Divine majesty, while "Al-Jamal" (Beauty) is an epithet, as it refers to perfection and absolute goodness. Metaphorically, an attribute is like a mirror that sometimes reflects light and sometimes shadow, whereas an epithet is like the sun that only radiates light and warmth. Due to its connection to truth and goodness, an epithet is more noble than an attribute and holds a higher status in mysticism.