Derived from the Lecture Series of Session 415
This treatise constitutes a scholarly and refined rearticulation of Lecture Number 415 from the esteemed series Manzil al-Sirn, authored by . It meticulously explicates the station of Ayn al-Yaqn, the second tier in the hierarchy of certainty within Islamic mysticism. Ayn al-Yaqn, akin to a blazing beacon, illuminates the seekers path towards the immediate vision of truth, liberating them from the fetters of argumentation and transmitted knowledge.
Certainty (yaqn) denotes a psychological state which guides the seeker towards a realm of confidence and tranquillity, where no shadow of doubt or hesitation falls upon the heart. This condition, resembling a steadfast root, forms the very foundation of spiritual progress and shelters the seeker from wavering and bewilderment. In essence, certainty acts as a bridge connecting the intellect and the heart, thereby enabling the individual to apprehend truth.
Key Point:
Certainty is a reassurance whereby a person attains a state utterly free from doubt: "Certainty means that one reaches a position devoid of any doubt."
This definition elevates certainty to a sublime objective that, upon attainment, rescues the seeker from the turmoil of doubt and grants profound serenity. In mystical progress, certainty not only constitutes the groundwork for spiritual advancement but also serves as the key unlocking the doors to divine gnosis.
In Islamic mysticism, certainty is categorised into three distinct stages: Ilm al-Yaqn (certainty of knowledge), Ayn al-Yaqn (certainty of vision), and aqq al-Yaqn (certainty of reality). These tiers function as a ladder, elevating the seeker from intellectual recognition towards direct, sensory witnessing, culminating in union with the absolute truth. Each level opens a gateway to a deeper comprehension of reality, propelling the seeker along the path of divine proximity.
Key Point:
Certainty comprises three levels: Ilm al-Yaqn, Ayn al-Yaqn, and aqq al-Yaqn, which represent the stages of perfection within mystical certainty.
This tripartite classification, consonant with the mystical tradition of Manzil al-Sirn, portrays certainty as a dynamic process beginning with theoretical knowledge, advancing to direct experiential witnessing, and ultimately culminating in union with the transcendent truth. Each stage is a progressive step guiding the seeker towards their ultimate goal.
The first section firmly established the theoretical foundation by elucidating the nature of certainty and its hierarchies. Certainty stands as the pillar upon which mystical endeavour is constructed, and its threefold stages delineate a clear pathway for the seekers approach to truth. The following discourse will examine in detail the stage of Ilm al-Yaqn before progressing to an explication of Ayn al-Yaqn.
Ilm al-Yaqn denotes the initial level of certainty deriving from substantiated knowledge and rational deduction. It is constructed upon the firm foundations of intellect and transmitted evidence, guiding the seeker to a confidence based upon scholarly rationale. This stage inaugurates the spiritual path, where reasoned argumentation and authentic transmission pave the way for subsequent levels.
Key Point:
Ilm al-Yaqn signifies certainty grounded in knowledge: "Certainty of knowledge means reassurance based upon established science."
By emphasising evidential grounding, this form of certainty shields the seeker from baseless claims and precarious conjectures. Ilm al-Yaqn functions as a torch dispelling the darkness of ignorance and illuminating the path toward deeper witnessing.
Every assertion or conviction within Ilm al-Yaqn must be supported by rules, principles, and authentic reasons. Such substantiation resembles a chain connecting truth to reason, preventing fragmentation and error. Any claim devoid of scientific documentation holds no place in this stage and collapses like a building lacking a foundation.
Key Point:
Every assertion in Ilm al-Yaqn must be substantiated: "Whatever one asserts must be backed by scientific evidence."
This principle stresses the imperative of scientific precision and avoidance of unfounded utterances. The seeker, at this stage, is an investigator employing reason and transmitted knowledge as instruments for seeking truth, measuring every claim against the standard of reason.
Although potent, rational argumentation is constrained by the minimal premise (akhass al-muqaddimah) principle. The greater the number of premises involved, the higher the likelihood of doubt and error. This limitation acts as a shadow cast over reasoning, encouraging the seeker towards conciseness and clarity in argumentation.
Key Point:
Scientific proofs are subject to the minimal premise: "Scientific reasoning always follows the weakest premise."
This perspective underscores the importance of brevity in reasoning. An argument constructed with few and lucid premises resembles a sturdy edifice resistant to doubt, whereas a complex argument resembles a tall yet fragile building susceptible to collapse.
The Holy Quran, with its divine rhetoric, presents examples of Ilm al-Yaqn. One such instance is the expression al-jamal f umm al-khayy (The camel in the eye of the needle), which acts as a mirror reflecting scientific truth, notwithstanding its allegorical nature to human comprehension.
Key Point:
The Quranic verse al-jamal f umm al-khayy exemplifies Ilm al-Yaqn: "The Quran states this as scientific certainty."
This example underscores the authority of authentic transmissionnamely the Quranin establishing Ilm al-Yaqn. The allegorical aspect of the verse is attributed not to its essence but to the limitations of human intellect, as all verses are unequivocal for the infallible Imams (peace be upon them).
The mutashbiht refer to Quranic verses whose understanding is challenging for humans. This difficulty stems not from the verses inherent ambiguity but from the human intellects incapacity to fully grasp them. Such verses constitute treasures whose keys of interpretation reside with the Infallibles (peace be upon them).
Key Point:
Mutashbiht are verses we do not understand, not inherently ambiguous: "Whenever we fail to comprehend certain verses, they become mutashbiht."
This viewpoint aligns with the Quranic statement Akamat ytuhu (Al Imran: 7) and accentuates the Infallibles role in elucidating the Quran. The mutashbiht invite humility before divine majesty and encourage the quest for truth under the guidance of the Imams.
Ilm al-Yaqn, as a firm foundation, initiates mystical progress. This stage, with its emphasis on rational proof and authentic transmission, guides the seeker towards intellectual assurance. The inherent limitations of reasoning and the Quranic ambiguities highlight the necessity for precision and humility. The forthcoming section will explore Ayn al-Yaqn, a stage of direct, visionary certainty.
Ayn al-Yaqn constitutes the second degree of certainty, whereby the seeker is directed towards the immediate witnessing of truth. This certainty resembles a radiant sun that pierces the veil of theoretical knowledge, revealing the truth before the seekers eyes. Ayn al-Yaqn dispenses with the necessity of argument or transmission and grants direct perception and vision of the reality.
Key Point:
Ayn al-Yaqn is the second degree of certainty: "The second degree is Ayn al-Yaqn, which is the enrichment by transcending argumentation and transmitted knowledge through direct witnessing breaking the veil of knowledge."
This definition presents Ayn al-Yaqn as a sublime station whereby the seeker, transcending mental constructs, connects with external reality. It is a gateway to the sacred realm, guiding the seeker to immediate contemplation of truths.
The Quran, in Surah Takathur, provides a clear allusion to Ayn al-Yaqn: Kall law talamna ilma l-yaqn * latarawna l-jahm (: Nay, if you knew with knowledge of certainty, you would certainly see the Hellfire). This verse serves as a beacon illuminating the possibility of witnessing the unseen realms at the level of Ayn al-Yaqn.
Key Point:
Verses 5-6 of Surah Takathur allude to Ayn al-Yaqn: "You shall surely see the Hellfire."
This verse underscores the seekers capacity to perceive Hell or Paradise through the lens of Ayn al-Yaqn. Such witnessing results from spiritual elevation that transitions the seeker from theoretical knowledge to direct experiential certainty.
The terms Ilm al-Yaqn, Ayn al-Yaqn, and aqq al-Yaqn in Islamic mysticism bear differences from their usage in the Quranic context. Mystical stages correspond respectively to belief (imitation), terrestrial narration, and celestial narration, whereas the Quran treats them as an integrated whole.
Key Point:
Mystical terminologies differ from the Qurans usage: "They are not the Quranic terms."
This distinction underscores the necessity for precise understanding of mystical terminology. The seeker must apprehend these concepts within their appropriate framework to avoid misconception and deviation.
Though exalted, Ayn al-Yaqn may be susceptible to sensory error. Just as a moving vehicle may create the illusion of a moving road, direct witnessing can be subject to sensory distortions. This possibility acts as a caution, inviting the seeker to verify their visions and align them with reason and revelation.
Key Point:
Ayn al-Yaqn may involve errors: "Direct certainty can also have problems."
This critique highlights the imperative of scrutiny in visionary experience. The seeker should measure their perceptions against the yardsticks of intellect and Shariah, eschewing nave assumptions in the discovery process, thus ensuring the witnessing reaches reality.
Proximity to God facilitates the possibility of witnessing all realities. When the seeker attains nearness to the Divine Presence, like a vigilant eye, they may behold Paradise, angels, prophets, and the Hereafter. This capacity is a door unlocked through arduous spiritual exertion.
Key Point:
With closeness to God, witnessing everything becomes possible: "When one draws near to God, they can see all realities."
Thus, Ayn al-Yaqn represents an elevated station of spiritual realization enabling the seeker to traverse beyond textual and intellectual confines into direct mystical vision.
Ayn al-Yaqn marks the transfiguration from reasoned knowledge to immediate witnessing. It is a luminous stage where the veil of argumentation is rent asunder, allowing direct perception of spiritual truths. This station, while fraught with potential pitfalls, serves as a beacon guiding the mystic towards the ultimate reality.
This exposition, grounded in the scholarly lecture of , elucidates the profound station of Ayn al-Yaqn within the structure of Islamic mysticism. It underscores the journey from intellectual certainty to visionary certainty, highlighting the role of reason, transmission, and direct experience. Through this journey, the seeker moves closer to the divine, armed with both the light of knowledge and the flame of direct witnessing.
Should you desire, I can assist in translating other parts or provide commentary on aqq al-Yaqn, the final stage of certainty.
The conflation of mysticism with dervishism acts as a pernicious blight that distorts authentic mysticism and leads it astray. Dervishism, with its unsubstantiated and nave claims, diverts mysticism towards superstition and illusion, thereby diminishing its inherent truth.
This critique underscores the imperative of purifying mysticism from popular adulterations. Authentic mysticism is akin to a pristine spring that must remain untainted by the impurities of dervishism so as to preserve the luminosity of its truth.
Many claims of spiritual unveiling found within mystical and qalandari texts lack credibility and proper substantiation. These claims resemble mirages in the desert of truth, misleading the seeker into error. Ninety percent of such claims, due to absence of reference to the Sharia and reason, are false and illusory.
This critique serves as a pathology of mystical literature and stresses the necessity of rigorous evaluation of intuitive claims. The spiritual wayfarer must measure these revelations against the standards of Sharia and intellect, refraining from accepting baseless assertions.
Valid spiritual unveiling is analogous to a precious gem assessed by three criteria: absence of contradiction with reason, revelation, and unadulterated Sharia. Any unveiling that fails to conform to these benchmarks is like a shadow that fades when exposed to the light of truth.
These criteria provide a scientific framework for evaluating spiritual insights, preventing the acceptance of unsubstantiated claims. The seeker, thus, becomes akin to an alchemist discerning genuine gold from base metal.
The sage mystic is one who integrates pure Sharia and unselfish mysticism within his being, adhering steadfastly to reason and validated intuition to attain authentic spiritual progression. The sage resembles an ocean where the waves of Sharia, reason, and mysticism converge in turbulent harmony, delivering truth to shore.
This definition presents wisdom as a synthesis of Sharia, intellect, and mysticism, guiding the seeker towards comprehensiveness and purity in spiritual practice.
Muhyiddin Ibn Arabis assertion that I was the final cornerstone of the world of humanity represents a flaw in his spiritual perception. This claim is akin to a dream incongruent with reality, albeit unexpected from a person of his stature. The error of intuition in the non-infallible is possible, as in a dream where reality and illusion intermingle.
This critique acknowledges the fallibility of intuition in non-infallible individuals while maintaining respect for the scholar, advising the sage mystic to rigorously verify intuition to avoid confusion between truth and illusion.
Prophethood, understood as revelation and spiritual intuition, flows like a stream within the beings of the virtuous. Although legislative prophethood has ceased, prophethood in the sense of inspiration and unveiling persists as an innate attribute in mystics.
This viewpoint emphasises human spiritual capacity to receive inspiration and, while rejecting the cessation of legislative prophethood, opens the path for mystical discovery.
Revelation, inspiration, unveiling, and spiritual intuition are innate attributes embedded within the human constitution, akin to poetry and reason. These qualities are gems concealed within human nature, which cannot be confined or denied.
This principle underscores the innate nature of mystical capacities, rendering them accessible to all humans. Intuition, like poetry, may manifest at any time or place.
The knowledge of the mystic divides into three branches emanating from one tree: Sharia, reason, and personal intuition. The mystic must base his claims upon these three measures, repudiating or rejecting unsupported intuitions.
This framework offers a scientific method to evaluate the mystics statements and prevents acceptance of groundless assertions.
This section, by critically examining mystical deviations and elucidating the criteria of valid spiritual unveiling, charted a clear path for authentic spiritual practice. The sage mystic attains truth through the synthesis of Sharia, intellect, and intuition. The subsequent section will address lexical critique and the pathology of the seminary educational system.
The phrase Al-ghina bil-istidraak in the definition of 'Certainty' is erroneous; bil-istidraaj is more appropriate. Istidraak pertains to cognition and knowledge, whereas istidraaj, meaning gradual spiritual ascent towards intuition, aligns better with Certainty.
This lexical critique highlights the importance of precision in mystical terminology. Words are precise tools that must be properly applied to convey truth unambiguously.
The absence of knowledge in derivation acts as a veil that obscures comprehension of texts. Derivation is the key to unlocking precise meanings of words, and its absence deprives scientific fields of the pursuit of truth.
This critique stresses the necessity of teaching derivation within academic circles. Derivation functions as a lantern illuminating deep understanding of religious and mystical texts.
Formalism within seminaries acts as a cage that distances scholars from truth. Emphasis on outward forms, such as morphology and syntax, at the expense of meaning, has deprived seminaries of scientific dynamism.
This critique calls for a return to truth-seeking. The scholar must focus on substance and meaning rather than mere form to embrace reality.
Certainty (ayn al-yaqn) is achieved by breaking the veil of knowledge. Intuition acts as a blade that parts the curtains of concepts and connects the seeker directly to external truth.
This principle introduces certainty as a stage in which the seeker transitions from mental constructs to direct experiential knowledge.
Knowledge entails absence of the objects presence, whereas intuition implies the presence and direct apprehension of it. Knowledge is like a shadow cast in the mind; intuition is the truth itself manifested in the mystics heart.
This distinction underscores the superiority of intuition in certainty. Intuition is the souls connection to truth, liberating the seeker from mental abstractions.
The mystic perceives truth, whereas the madman succumbs to delusions. The mystics narration mirrors reality like a clear mirror, while the madmans illusions are akin to mirages stemming from psychic disturbance.
This distinction highlights the necessity of psychological soundness in spiritual unveiling. The seeker must discern truth from illusion with a healthy heart and mind.
Ibn Sina erred by citing madmen as evidence for mystical narration. His reasoning is as fragile as a weak foundation that cannot substantiate mystical intuition, for the illusions of madmen differ from the genuine unveiling of the mystic.
This critique stresses the necessity of rigorous argumentation in philosophy and mysticism. The mystic must avoid improper generalizations to perceive truth clearly.
Academic seminaries must adopt a forward-looking perspective rather than a retrospective one. The mystic predicts the future through intuition instead of relying solely on the past. Foresight acts as a lamp illuminating the path ahead.
This perspective emphasizes the dynamism of mysticism and the necessity of investing in future revelations. Seminaries should pave the way for truth-seeking with an eye to the future.
A mystic who falsely claims spiritual unveiling is considered a transgressor. Claiming unveiling without a valid foundation is a falsehood that undermines the mystics credibility. Sincerity constitutes the foundation of mysticism, without which the spiritual path leads to error.
This principle aligns with jurisprudential rules and underscores the necessity of honesty in mystical claims. The mystic must express truth with purity and integrity.
Section Five, through lexical critique and examination of educational pathology, stressed the importance of precision in terminology and the pursuit of truth. Breaking the veil of knowledge, differentiating knowledge and intuition, and critiquing deviations illuminated the path toward authentic spiritual progress.
This composition, revisiting lecture number 415, elucidated certainty (ayn al-yaqn) as the pivotal station in mystical progression. Certainty, achieved through direct spiritual unveiling and the breaking of the veil of knowledge, guides the seeker to profound comprehension. The critique of mystical deviations, the emphasis on Sharia, reason, and validated intuition criteria, alongside educational pathology analysis, have paved the way for sincere truth-seeking. This work stands as a luminous torch guiding researchers and seekers along the path of Islamic wisdom.
Supervised by: Sadegh Khademi
