of (Session 437)
Mysticism, in the view expressed in the lecture, is not an exclusive quality of a specific group but a descriptive truth that flows through the essence of all beingsfrom the Divine to the stone, from angels to plants, and from humans to all other creatures. This perspective stands in contrast to the statement of the commentator (Abdul-Razzaq Kashani), who argues that: "All that is presented in his exegesis only increases the ambiguity of his mysticism." Mysticism is not seen as a source of confusion but rather as a clarifying force that draws one closer to the Divine. Mysticism, like a mirror, reflects the truth of existence without veil, guiding the wayfarer toward a transcendent understanding of the Divine essence.
The lecture presents a direct critique of the exclusivist view that confines mysticism to a specific group known as the "mystics." Mysticism, like medicine or teaching, is not a trait exclusive to a particular group; it is a psychological attribute that each being, according to its level of existence, can partake in. By rejecting exclusivism, this view liberates mysticism from the confines of elites and presents it as a universal phenomenon throughout existence. Even the stone and the plant, through their glorification and prostration, are mystics in their own right, as the Qur'an states:
This verse attests to the universality of knowledge in all beings and identifies mysticism as a universal attribute.
With regret, the lecture highlights the absence of mystics in religious seminaries, attributing this shortcoming to the dominance of the exoteric approach. Seminaries, focused primarily on the external aspects of religious law, have not created an environment conducive to the nurturing of mystics. Mystics have often reached knowledge outside the confines of seminaries, in the solitude of their hearts and the practice of inner spirituality. This critique serves as a wake-up call for seminaries to reconsider their educational and spiritual systems.
The lecture critiques the claim made by the commentator that only God is the mystic. Through a careful argument, this assertion is refuted. In the Divine names, there is no designation as "the mystic"; instead, God is referred to as "The Best Known" (Joushan Kabir, supplication 86). All beingsfrom humans and angels to jinn and plantsare mystics in relation to God. This argument, relying on the supplication of Joushan Kabir, positions knowledge as a trait of beings, while God is the subject of that knowledge, not an exclusive mystic.
The lecture divides human awareness into three distinct dimensions, each serving as a step on the ladder of knowledge, guiding the wayfarer toward truth:
With philosophical precision, the lecture distinguishes knowledge from science. Science is concerned with imperfect actions (I know that it is a scholar) and the attributes of things, whereas knowledge is tied to the perfect action (I have known God) and the essence of things. Knowledge is like a jewel that illuminates the heart of the wayfarer with the light of truth, while science is like a shadow, merely pointing to the outward appearances of things.
The lecture emphasizes that mystical knowledge pertains to the essence of things, but since creatures have no independent essence of their own and are all the actions of the Divine, knowledge of creatures is, in fact, knowledge of the Divine manifestations. Only God possesses essence, and knowledge of Him (I have known His essence) is the ultimate perfection for humanity. This perspective, rooted in the doctrine of the unity of existence, presents mysticism as the witnessing of the Divine manifestations in the various stages of existence.
The lecture, referring to the noble verse "And there is nothing except that it glorifies Him with His praise" (Al-Isra: 44), considers mysticism as a universal attribute of all beings. From God, who is the essential mystic, to the stone, which is a natural mystic, and from angels to humans, who are voluntary and acquired mystics, all are mystics according to their respective degrees. Even Satan and Hell possess a level of knowledge, as the angels of Hell, described as "stern and strong" and in absolute obedience (they do not disobey God in what He commands them, At-Tahrim: 6), have a specific knowledge of the Divine majesty.
The discourse categorizes mysticism into three distinct levels:
The discourse further divides human mystics into two categories:
The Beloved mystics, due to their innate knowledge, differ from the Loving mystics, yet both follow the mystical path towards the Divine Truth.
The third section provides a comprehensive framework for understanding knowledge in existence by categorizing mysticism into innate, natural, and volitional levels. The distinction between the Beloved and Loving mystic highlights the variety of paths to Truth and invites the seeker to reflect upon their own position in this journey.
Critique of Violent Narratives about the Imams: The discourse critically examines the invalid narratives about the infallible Imams (peace be upon them), such as the claims of the killing of hundreds or thousands by Amir al-Muminin (peace be upon him). These stories, often fabricated by the enemies (Banu Umayyah and Banu Abbas) or ignorant friends to exaggerate the actions of the Imams, are in direct contradiction with the merciful and just nature of the Imams. The discourse emphasizes that the Imams were merciful and kind, not cruel or oppressive.
Critique of Illogical Narratives: The discourse dismisses stories such as the antique ring in prayer or the arrow in the foot of Amir al-Muminin (peace be upon him) as illogical and superstitious. These narratives, often created to glorify the Imams, do not align with reason or logic. For example, the antique ring given to Gabriel or the arrow in prayer does not correspond with the Imams' conduct or Islamic jurisprudence. This critique emphasizes the need for rationality when evaluating narratives. Critique of False Claims about Zulfiqar: With scholarly humor, the discourse rejects narratives that describe Zulfiqar as a 70-meter sword. Such descriptions not only conflict with the divine justice (which necessitates proportionality in battle) but also transform the Imams into beings that are non-human and extraordinary. The Imams, like ordinary humans, lived among the people, and their martyrdom occurred under normal conditions, not with supernatural tools.
The discourse critiques the Ashura pilgrimage due to its excessive curses and lack of authentic documentation. The numerous curses do not align with the gentle conduct of the Imams and the spirit of Shi'ism, which is a soft and merciful religion. This critique, referencing a conversation with a scholarly jurist who considered the Ashura pilgrimage problematic, emphasizes the need for revisiting religious texts based on rationality and authenticity.
The fourth section critiques the fabricated and superstitious narratives, correcting the image of the infallible Imams (peace be upon them) as models of mercy and justice, and emphasizes rationality when studying religious history. This section invites the seeker to avoid superstitions and accept authentic teachings.
Human-Centered Walayah Mysticism: The discourse introduces Walayah mysticism as a human-centered form of mysticism, where knowledge is neither exclusive nor obscuring, but rather enlightening and universal. This mysticism, rooted in the guidance of the prophets and the infallible Imams (peace be upon them), leads the seeker towards Truth. Both the Loving mystic, through effort and learning, and the Beloved mystic, through innate knowledge, walk this path.
Critique of Ambiguity in Mysticism: The discourse refutes the claim that mysticism leads to ambiguity, asserting that discourse about God leads to nearness and clarity, not confusion. Mysticism, like a lamp, dispels the darkness of ignorance and guides the seeker towards the light of truth. This critique clears mysticism of any accusation of creating confusion and presents it as an enlightening process. The Need for Methodological Approach in Mysticism: The discourse emphasizes the importance of rationality and methodical approach, urging the seeker to avoid superstitions and accept authentic teachings. Mysticism, without methodical guidance, leads to fragmentation and deviation. This viewpoint, in critiquing invalid narratives and exclusivism, provides a scientific framework for mystical practice.
The fifth section, by elucidating human-centered Walayah mysticism and refuting the notion of mysticism causing ambiguity, emphasizes the need for rationality and methodology in the spiritual journey. It encourages the seeker to follow the guidance of the religious leaders and avoid deviations.
In discourse number 437, the "Maqamat al-Sa'irin" introduces mysticism as a divine current flowing through all beings, quenching each ones thirst for knowledge according to its capacity. This discourse, by criticizing exclusivism, ambiguity, and historical superstitions, promotes human-centered Walayah mysticism and emphasizes rationality and methodology in the mystical journey. Qur'anic verses, like radiant lamps, illuminate the path, and the infallible Imams (peace be upon them), as models of mercy and justice, guide the seekers on their way.
