Manāzil al-Sā’irīn 434

Lectures of , Session 434

Introduction

The *باب الأنس* (Chapter of Intimacy) in the *Maqamat al-Sairin* (Stages of the Wayfarer) by Khwajah Abdullah Ansari is a station that guides the mystic towards the union with the Divine and the witnessing of the Presence of the Absolute. The third stage of this station, *Intimacy in the Witnessing of the Divine Truth* (انس بشهود الحق), is a state in which the mystic is liberated from the determinations of the soul and attains purity and indeterminacy. Lecture 434 critiques views that reduce mysticism to annihilation or an exclusive focus on the Divine essence, while emphasizing the necessity of scholarly literacy and precise methodology in elucidating mystical concepts. This work explicates the concepts of the mystic, annihilation (فنا), subsistence (بقا), and the difference between intrinsic Divine mysticism and the mystical path of creation.

Section One: Elucidating the Concept of the Mystic and Annihilation in the Intimacy of Witnessing the Divine Truth

The Mystic and Unity with the Divine

At the third stage of intimacy, the mystic attains unity with the Divine, a state in which the created identity of the wayfarer is dissolved in the witnessing of the Divine Truth. This unity is not to be understood as existential dissolution but as the recognition of the Divine within the vessel of witnessing. It is as though the wayfarer, like a drop in the ocean, sees themselves dissolved within the Divine, while their existence remains connected to the Divine subsistence. The phrase بل العارف له لیس إلا هو وحده (Rather, the mystic sees only the One) emphasizes that in annihilation, the mystic perceives nothing but the Divine, but this does not imply the annihilation of their own existence. The wayfarer, like a polished mirror, reflects the Divine light and in this reflection sees their own dissolution, but remains the manifestation of the Divine.

Key Point: In the intimacy of witnessing the Divine Truth, the mystic reaches unity with the Divine, not existential dissolution, and perceives nothing but the Divine, like a drop dissolved in the ocean.

Annihilation and Indeterminacy: Purification, Not Destruction

Annihilation in mysticism does not signify the destruction of existence but the purification from the determinations of multiplicity and liberation from the impurities of the soul. The annihilated mystic, like pure gold, is cleansed from sedimentations and contaminants, reaching clarity and sweetness. This definition contrasts with views that regard annihilation as total obliteration. The phrase "عارف بالحق لایکون عارفا بل فانیا" (The mystic in the truth is not merely annihilated but is the manifestation of the Divine) indicates that in the witnessing of the Divine Truth, the mystic is freed from the determinations of creation and becomes the manifestation of the Divine. The verse "وَإِنْ مِنْ شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ" (And there is nothing except that it glorifies Him with praise - Isra: 44) points to the intrinsic knowledge of beings, which, even in their created form, are immune to annihilation and achieve purity.

Key Point: Annihilation is the purification from the determinations of multiplicity, not destruction, and the mystic, like pure gold, attains clarity and Divine subsistence.

Subsistence in the Divine: The Determination of Proximity

Annihilation is the precursor to subsistence in the Divine, a stage in which the mystic, liberated from the determinations of multiplicity, attains the proximity of the Divine and unity with it. This subsistence is like light emanating directly from a lamp, not a reflection from an impure subject. The metaphor of the lamp, whose light is reflected on a book, beautifully illustrates this concept: when the subject (the book) is removed, the light remains, not as a determination of the subject, but as pure light. In subsistence, the mystic becomes the manifestation of the Divine, and their determination is connected to the determination of the Divine, as though moving from the darkness of creation to the illumination of the Presence of the Absolute.

Key Point: Subsistence in the Divine is the stage of proximity, in which the mystic, after annihilation, becomes the manifestation of the Divine, like pure light emanating from a lamp, free from the determinations of multiplicity.

Summary of Section One

The intimacy in witnessing the Divine Truth leads the wayfarer to unity with the Divine, annihilation, and subsistence in the Divine. Annihilation is the purification from the determinations of multiplicity, not destruction, and subsistence brings about proximity and union with the Divine. These concepts, beautifully illustrated through the metaphors of pure gold and the lamp, prevent the reduction of mysticism to mere annihilation.

Section Two: The Distinction Between the Intrinsic Mysticism of the Divine and the Mysticism of the Path of Creation

Intrinsic Mysticism of the Divine: Necessary and True

The mysticism of the Divine is intrinsic, necessary, and true, as demonstrated by the statement "عرف الحق نفسه" (The truth knows itself). The Divine is the mystic of its own essence, without the need for a path, effort, or movement. This mysticism is like the eternal life of the Divine, unchanging and without death, in contrast to the life of creation, which is manifest and subject to transformation. The verse "يُسَبِّحُ لِلَّهِ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ" (Whatever is in the heavens and on the earth glorifies God - Hashr: 1) points to the intrinsic knowledge of beings, but the mysticism of the Divine is far beyond this stage, manifesting in its essence and necessity. This distinction prevents the conflation of the mysticism of the Divine with that of creation, just as the sun's light shines directly, while creation acts as mirrors reflecting that light.

Key Point: The mysticism of the Divine is intrinsic and necessary, like its eternal life, and distinct from the mysticism of creation's path.

Mysticism of the Path of Creation: Manifest and Progressive

The mysticism of creation is path-based, manifest, and progressive, which the wayfarer attains through effort, love, and ascension towards the Divine. This mysticism is like the life of creation, which is subject to change and transformation. The verse "وَلِلَّهِ يَسْجُدُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ" (And to God prostrates whatever is in the heavens and on the earth - Nahl: 49) indicates that all beings, in their own manner, are mystics, but their mysticism is manifest and according to their level. The wayfarer, whether a lover or the beloved, progresses through the stages of mysticism, like a mountaineer ascending to the peaks of knowledge, though the peak of the Divine is inherently beyond their reach.

Key Point: The mysticism of creation is progressive and manifest, like the mutable life of created beings, and they acquire knowledge of the Divine according to their level.

Universal Mysticism of Beings

All of existence, from stones and trees to humans and angels, are mystics in their own right. The verse "وَإِنْ مِنْ شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ" (And there is nothing except that it glorifies Him with praise - Isra: 44) indicates that all beings, in their own manner, possess intrinsic knowledge of the Divine. Even inanimate beings, such as stones, glorify the Divine in their existential realm, as though every atom of existence sings the praises of the Divine. This universal mysticism prevents the confinement of mysticism to the Divine alone, showing that creation attains knowledge of the Divine within the path of creation.

Key Point: All beings, in their own way, are mystics, as indicated by the verse "وَإِنْ مِنْ شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ".

Distinction Between Knowledge and Mystical Understanding

Knowledge is an incomplete attribute and is an act of the heart, while mystical understanding is a complete and intrinsic truth. The phrase "عرفتُ الله" (I have known God) refers to the complete knowledge of the Divine, in contrast to knowledge which requires supplementation. This distinction sets mysticism apart from knowledge, for mysticism flows from the essence of the mystic like a spring of pure water, whereas knowledge is like a vessel that is filled from the outside. This view presents mysticism as an intrinsic perfection, not an incidental attribute.

Key Point: Mystical understanding is a complete and intrinsic truth, unlike knowledge, which is an incomplete attribute, and this distinction sets mysticism apart from knowledge.

Summary of Section Two

The mysticism of the Divine is intrinsic and necessary, while the mysticism of creation is progressive and manifest. All beings, in their own way, are mystics, as supported by the verses of glorification and prostration. The distinction between knowledge and mystical understanding presents mysticism as an intrinsic perfection, distinct from knowledge. This section, with a precise elaboration of the stages of mysticism, prevents the blending of these different forms.

Section Three: Critique of Mystical Analyses and the Necessity of Scholarly Literacy

Critique of the Commentator: Mixing Intimacy with Truth

The commentator elevates the third stage of intimacy to truth, grandeur, and higher stages. However, this elevation, without adhering to the order of the stages of the wayfarer, leads to the mixing of concepts. Intimacy is a station prior to truth, and conflating the two disrupts the mystical structure. This critique is akin to a mechanic trying to fit a large gear into a small screw, which not only fails but also causes the screw to wear out. The lecture emphasizes the importance of adhering to the proper order of stages, where each stage is a step that must be taken in sequence for the wayfarer to reach their destination.

Key Point: Mixing intimacy with truth results from failing to follow the proper order of stages, which disrupts the mystical structure.

Critical Analysis of Mysticism and Its Concepts

1. Critique of the Exclusivity of Mysticism to the Divine

The claim that "the mystic in truth is only the Divine" asserting that only the Divine is the true mystic overlooks the mystical journey of creation. This viewpoint is akin to destroying ones own house in the name of admiring the beauty of the house of the landlord, rendering the mysticism of creation valueless. The discourse, by emphasising the universal mysticism of all beings, critiques this exclusivity and demonstrates that creation, in its own right, is mystical. It suggests that every being, in the mirror of its own existence, reflects a ray of the Divine's knowledge.

2. Critique of Ambiguity in Mystical Expression

The statement "everything that is introduced in its expression only increases the ambiguity of its mysticism" suggests that mystical expression, when devoid of scholarly literacy, leads to confusion and misdirection. This ambiguity arises from the absence of a precise methodology and the blending of mystical stages. The discourse, through the analogy of a ruler and numbering, underscores the necessity of scientific order, as mysticism, like a map, loses its way without a ruler and numbering. A scientific method, akin to a ruler, prevents the mixing of stages.

3. Critique of Illiteracy in Mysticism

The lack of foundational literacy among certain mystics leads to incorrect and incoherent analyses. The discourse critiques this disorder through the analogy of the crooked crabs path, suggesting that mystical analyses without literacy are like crooked lines that lead nowhere. Literacy, akin to a ruler, organises and refines analyses. This critique emphasises the necessity of basic education prior to advanced sciences, just as a builder cannot construct without a chisel and trowel.

4. Summary of Section Three

The critique of the commentator regarding the blending of closeness with truth, the exclusivity of mysticism to the Divine, and the ambiguity in expression stresses the necessity of scholarly literacy. The mechanical analogies of rulers and crooked lines highlight the importance of a precise method. This section introduces mysticism as an organised science that requires a foundational framework of literacy.

5. The Necessity of Literacy and Basic Sciences in Mysticism

Literacy encompasses foundational sciences such as language, mathematics, and computer science, which serve as prerequisites for advanced sciences such as mysticism, philosophy, and jurisprudence. The discourse, through the analogy of a car chassis, illustrates that without literacy, sciences remain like an immobile stand. Literacy, like the chisel and trowel of a builder, is the essential tool for constructing sciences. This perspective prevents the blending of literacy and sciences, suggesting that literacy serves as the foundation upon which sciences are built.

Numbering, like a ruler, makes mystical analysis precise and organised. The analogy of addressing streets, which, when numbered, gains scientific order, emphasises this point. Streets without numbers, like mystical analyses devoid of literacy, lead to confusion. This method, like modern scientific coding, prevents the blending of stages, as if each mystical concept has a number that defines its place.

6. Critique of the Misrepresentation of Mysticism as Begging and Colonial Distortion

Reducing mysticism to beggary, filth, and a beggars bowl is the result of colonial distortion that has degraded mysticism from its noble position. The discourse defines mysticism as "the bride of sciences", a pure, beautiful, and elevated flower. This definition rescues mysticism from distortions, suggesting that mysticism is a crown that shines upon the sciences, not a ragged garment worn by a beggar.

7. Aristotle and Platos Methods of Teaching

Aristotle emphasised teaching from the fundamentals, including natural science and mathematics, whereas Plato focused on theology from the outset. The discourse regards Aristotles method as more suitable for the scientific study of mysticism, for without foundational literacy, theology leads to ignorance. This critique is akin to pointing to a building that collapses without a solid foundation. Religious seminaries must begin with basic sciences, just as a student first learns the tools of building before embarking on construction.

8. Summary of Section Four

Literacy forms the foundational science that underpins mysticism. Numbering and scientific order prevent ambiguity and blending. The critique of mysticism as beggary and the emphasis on Aristotles method present mysticism as a noble and organised science. This section, with the analogies of a car chassis, numbering, and the tools of construction, highlights the necessity of literacy in mysticism.

9. Final Summary and Conclusion

The unity with the Divine in *Maqamat al-Sairin* (Stations of the Wayfarers) guides the mystic towards unity with the Divine, annihilation, and subsistence through the Divine. Annihilation is the purification from the determinations of multiplicity, not destruction, and subsistence brings forth a determination of proximity. The mysticism of the Divine is intrinsic and necessary, whereas the mysticism of creation is behavioural and manifested. All beings, in their own right, are mystics. The commentators critique of the blending of closeness and truth, the exclusivity of mysticism to the Divine, and the ambiguity in expression underscores the necessity of scholarly literacy. The analogies of pure gold, moonlight, rulers, and numbering clarify concepts. Mysticism, as the "bride of sciences", is salvaged from distortion through literacy and scientific method. This work, through precise and comprehensive explanation, provides a reliable source for research in mysticism and ethics.

صادق خادمی

The Stages of the Wayfarer: Pure Mysticism and the Necessity of Scholarly Literacy in the Elucidation of the Witnessing of the Divine Truth