lectures of , may his soul rest in peace (Session 436)
The book *Maqid al-S'irn* (The Stations of the Wayfarers), the timeless work of Khwja Abdullah Ansr, shines as a beacon of light, guiding spiritual wayfarers on the path of mystical journey. This work, by expounding the stages of the spiritual journey, presents each stage as a rung on the ladder to divine ascension. The 436th lecture, written by , may his soul rest in peace, examines the third stage of the state of intimacy in the chapter *al-Uns* (The State of Intimacy). This session, by providing a profound critique of the commentary, which attributes mysticism exclusively to the Divine, and deems any effort for knowledge to lead to ambiguity and distance from the Truth, emphasizes the necessity for universal access to divine knowledge.
The blending of concepts in the explication of the third stage of intimacy The lecture points to the phrase *"In this third intimacy, both the master and the commentator have muddled the concepts"* and highlights the confusion in the explanation of the third stage of intimacy by Khwja Abdullah Ansr and his commentator. This confusion, much like the intertwining of colourful threads in a tangled skein, leads to ambiguity in the understanding of the mystical stages. Both the master and the commentator, without adhering to the sequence of stages and a scientific structure, have interwoven the concepts in such a way that the seeker, like a traveller lost in fog, is unable to find his way. This disorder arises from the lack of thematic coherence and failure to observe the hierarchical structure of mysticism, making it difficult to elucidate the true state of intimacy.
The commentator, citing the phrase *"But the mystic is none but He alone,"* asserts that only the Divine is the mystic, and no being other than Him can attain divine knowledge. This view, like a lock on the door of knowledge, bars the way for seekers to access the knowledge of the Truth. The lecture critiques this exclusivist position, emphasizing that divine knowledge, like a clear spring, flows for all beings in accordance with their capacity. The commentators claim, which suggests that any effort to gain knowledge leads only to further ambiguity ("*Anything that he expresses only increases the confusion in his mysticism*"), is akin to imagining the sea as a swamp, where every step only leads to sinking deeper. This view is in direct contradiction to the invitation of the Qur'an to approach the Divine and engage in worship.
To illustrate the necessity of a scientific approach to dispel mystical ambiguity, the lecture draws upon a fine metaphor: knowledge is like a tangled skein of thread with its end lost. Impatience and haste, like cutting the thread with scissors, only make the knots more intricate. However, patience and carefulness, like a gentle hand slowly untangling the knots one by one, lead to clarity and order in understanding. The mystic seeker, like a skilled weaver, must patiently and scientifically separate the threads of knowledge so that the beautiful pattern of truth can be woven into the fabric of their existence.
Section one, by critiquing the blending of concepts in the explication of the third stage of intimacy, emphasized the importance of adhering to scientific structure and thematic coherence. The commentator's view, which restricts mysticism to the Divine and asserts that all attempts for knowledge only lead to ambiguity, was refuted. The metaphor of the tangled skein illustrated that patience and scientific method are key to unlocking the mysteries of mysticism. This section illuminated the path for a precise explanation of the state of intimacy.
Historical Exclusivity in Knowledge in Religions The lecture critiques the historical exclusivity of knowledge in religions: "*They always confined religion, Islam, and knowledge to a select few.*" In earlier religions, sacred texts such as the Torah, Psalms, and the Gospel were concealed from the people, and scholars, like self-appointed gatekeepers, restricted knowledge to themselves. This exclusivity, like a dark veil, withheld the light of truth from the thirsty hearts of the people. Even in Islam, despite the Quran being accessible to all, cultural restrictions and exclusivist views acted as a strong barrier, preventing the masses from benefiting from this clear spring of knowledge.
Unlike the sacred texts of previous religions, the Qur'an has always been available to the people, like a gem in their hands: "*The Qur'an has always been in the hands of the people.*" This accessibility, like a door open to knowledge, provides a unique opportunity for all. However, cultural limitations and exclusivist perspectives, like dust on this gem, have prevented its full radiance from shining. The lecture emphasizes that the Qur'an was revealed for the understanding of all people, and each individual can benefit from it according to their capacity.
The lecture critiques the view of the *Akhbr* school, which claimed that the Qur'an was "*only addressed to the Imams*" and that it could only be understood by them. This perspective, like a lock on the door of knowledge, kept the people from direct engagement with the Qur'an. The *Akhbr* view, which propagated the idea that the Qur'an was like a pearl, too difficult for the masses to understand, deprived the seekers of its guidance. This exclusivity, like a dark shadow, obscured the Qur'anic light from the hearts of the people.
The lecture sadly notes, "*We have not benefited from the Qur'an at all.*" The lack of a scientific approach and the necessary literacy, like ashes on the fire of knowledge, have prevented the effective use of the Qur'an. This issue, much like a tree unable to grow due to lack of water and light, has its roots in educational and cultural limitations. The lecture emphasizes that the Qur'an, as a living book, was revealed for the guidance of all, and with a scientific approach and patience, one can attain divine knowledge from it.
This section critiques epistemological exclusivism in religions, emphasizing the historical injustice of concealing divine scriptures. The universal accessibility of the Holy Quran represents a unique opportunity for knowledge; however, the views of traditionalists (Akhbariyyah) and cultural limitations have obstructed this opportunity. This section, like a mirror, reflects the necessity of overcoming epistemological barriers.
This lecture emphasizes that the Quran is "understandable," rejecting epistemological exclusivity. The Quran, like a clear spring, is accessible to everyone, conditioned upon effort and a scientific method. This perspective, much like light dispelling the darkness of exclusivity, underscores human self-belief in acquiring knowledge. The seeker, much like a gardener patiently sowing the seeds of knowledge, can reap the fruits of divine recognition from the Quran.
This lecture considers knowledge to have stages: "the characteristics of stages are different." Every being, like a container with a specific capacity, reaches divine knowledge according to its existential capacity. This hierarchy is like a ladder, with each step bringing the seeker closer to the summit of divine proximity. Humans, angels, plants, and even inanimate beings, each know the truth in their respective stages, but at different levels.
This lecture, referencing the divine attribute of "Goodness Known" in the 'Jowshan Kabir' and 'Saghir' prayers, emphasizes universal knowledge: "Goodness Known means everyone knows God well." God, like a brilliant sun, is known, and all beings, from angels to plants, are aware of Him to the extent of their capacities. This attribute is like a key that unlocks epistemological exclusivity and extends mysticism to all beings.
This lecture explains the phrase "He is the Knower, and He is the Known," considering God as the Knower of His essence and actions, and the Known among His creation. Creation, like mirrors reflecting the divine light, is both a Knower and Known, but at different stages. God knows His absolute essence ("He knows Himself"), while creation knows the truth according to the extent of their existential capacity. This perspective, like a rushing river, spreads mysticism from exclusivity to all beings.
This lecture distinguishes between knowledge and recognition: "Recognition is different from knowledge." Knowledge, like light that illuminates incomplete attributes and actions, pertains to attributes and actions ("I know, I think"). However, recognition, like a stream that reaches the essence, is a perfect act ("I recognize God"). Recognition, like a pure gem, relates to the essence of God or creation, and forms the core of mysticism.
This lecture distinguishes between God's innate and absolute knowledge ("He is the Knower by His essence") and the manifest, limited knowledge of creation according to their existential stages ("The knower is according to the extent of the capacity of their existence"). This distinction, like the difference between the sun and a mirror, clarifies the distinction between the infinite light of God's essence and the finite reflection in creation.
This lecture critiques the "you cannot" culture, which has its roots in intellectual colonization: "Colonization came and said, 'You cannot'." This culture, like a chain binding the mind, has restrained human access to knowledge and progress. The lecture emphasizes that, just as a flower's potential is hidden in the soil, a person can reach the heights of knowledge with self-belief and effort.
