of (Session 461)
Introduction
The distinguished work Manazil al-Sairin by Khawaja Abdullah Ansari is one of the most prominent pieces in Islamic mysticism, which, with profound insight, outlines the stages of the mystic's journey toward God. The Bab al-Ilm (Chapter of Knowledge), as one of the fundamental stages in this work, explores the levels of knowledge and its role in guiding the seeker towards the divine truth. The present discourse, taken from session 461 of the lectures of , is dedicated to the elucidation of the first lesson of the Bab al-Ilm. This lesson, focusing on the threefold division of knowledge (Jali, Khafi, and Ladunni), defines Jali knowledge, critiques empirical and imitative sciences, and emphasizes the importance of research and independent jurisprudence, offering comprehensive guidance for seekers and scholars alike.
Section One: The Levels of Knowledge and Their Role in the Mystical Path
The Threefold Division of Knowledge
In the mystical path, knowledge serves as a light that illuminates the way of the seeker toward the divine truth. In the Manazil al-Sairin, this light is divided into three levels: Jali knowledge, Khafi knowledge, and Ladunni knowledge. Jali knowledge, like a solid foundation, is that knowledge which is established with reasoning and removes ignorance. Khafi knowledge, as a hidden layer, contains deeper insights that lie beyond the reach of ordinary understanding. Ladunni knowledge, however, is akin to a lofty peaka divine knowledge granted directly by God without the intercession of ordinary means. The Holy Qur'an, in the verse "And We taught him from Our presence a knowledge" (18:65)
, refers to Ladunni knowledge granted to Prophet Khidr. This verse, revealed in the context of the story of Moses and Khidr, emphasizes the transcendent nature of this level of knowledgeknowledge that is difficult to attain even for a prophet of Moses' stature. The dialogue between Moses and Khidr, where Moses requests, "May I follow you to learn from what you have been taught of right conduct?" (18:66)
, and Khidr's response, "Indeed, you will never be able to have patience with me" (18:67)
, illustrates the magnitude and difficulty of grasping Ladunni knowledge. This level aligns with the concept of mystical vision (Shuhud) and intuitive knowledge (Ilm al-Hudhuri) in Islamic philosophy and is bestowed only through God's special grace.
Key Insight: Ladunni knowledge, like a divine light, is granted directly by God and is difficult to attain even for prophets of great resolve such as Moses. This knowledge represents the pinnacle of mystical understanding and can only be acquired through divine grace.
This division serves as a map, guiding the seeker from the foundational reasoning of knowledge to the peaks of mystical vision. Jali knowledge, like fertile soil, forms the ground for the growth of understanding; Khafi knowledge, like an underground river, delivers hidden insights to the heart of the seeker; and Ladunni knowledge, like the sun, reveals the truth openly and without veil.
The Place of Ladunni Knowledge in the Mystical Path
Ladunni knowledge, due to its direct connection to the Divine, is free from any human cause or acquisition. The Qur'an, in describing Khidr, introduces him as "a servant from Our servants whom We granted mercy from Us and taught him from Our presence a knowledge" (18:65)
. The phrase "from Our presence" contrasts with "from the causes", indicating that this knowledge is not attained through normal means. This knowledge is not acquired through study or ordinary struggle, but only through God's special mercy. It is striking that the Qur'an, by describing Khidr as "a servant from Our servants," alludes to the existence of many such individuals who possess Ladunni knowledge, suggesting that God's treasury of such perfect servants is not empty, though access to them may not be available to every seeker.
This knowledge flows like a spring from the depths of the Divine essence and reaches only those whose hearts have been purified of all worldly attachments. Moses (peace be upon him), despite his prophetic rank and miracles like the hand of light and the serpent staff, humbles himself before Khidr and seeks to learn. This humble attitude exemplifies the difficulty of attaining Ladunni knowledge.
Conclusion of Section One
The first part of the Bab al-Ilm emphasizes the foundational role of Jali knowledge and the transcendence of Ladunni knowledge. Jali knowledge, as the base of understanding, removes ignorance through reasoning, while Ladunni knowledge, like a lofty peak, is only granted through God's special grace. These stages serve as a ladder, guiding the seeker from rational knowledge to divine mystical vision.
Section Two: Defining and Characterizing Jali Knowledge
Definition of Jali Knowledge
Jali knowledge, as described in the sacred text, is "that which is established by reason and removes ignorance". This definition is rooted in Aristotelian logic and Islamic philosophy, which considers knowledge as certain and based on rational evidence. The reasoning may be derived from either authentic narration (such as the Qur'an and Sunnah) or logical argument. However, even the authenticity of narration is dependent on rational proof, since prophecy and miracles are validated by reason.
Key Insight: Jali knowledge is established by reason and completely removes ignorance. This knowledge must return to the foundational principle of the impossibility of contradictory opposites, which ensures absolute certainty.
This definition is like a precise scale that measures every piece of knowledge against the standard of certainty. Knowledge that does not meet this scale is like a mirage that leads the truth-seeker astray.
Characteristics of Jali Knowledge
Jali knowledge includes sensory experiences, intuitive knowledge, authentic transmission, and long-standing experiences, all of which must be grounded in foundational principles of reason. The primary goal of Jali knowledge is the clear and evident realization of truth. In contrast to the superficial knowledge that is only based on imitation or tradition, Jali knowledge fosters a deep connection with the core principles of reality. The seekers heart and intellect come into harmony, bringing clarity and truth to all experiences.
Academic Translation of Specialized Text
Section 3 Summary
Section three, by elucidating the roles of reason (aql) and transmitted knowledge (naql) in Jali knowledge, emphasizes the primacy of reason as the confirmer of religious truths. Only valid transmission, when corroborated by rational proof, is considered part of Jali science. This principle guides the seeker towards certain knowledge and shields them from deviation in their pursuit of truth.
Section 4: Critique of Imitation and the Importance of Ijtihad
Critique of Imitative Knowledge
Imitative knowledge, due to the absence of rational evidence and certainty, falls outside the realm of genuine science. An imitator, despite their religiosity, is not a true scholar, as their knowledge is not based on investigation or inquiry. This knowledge is akin to a shadow, devoid of the light of truth, offering only a deceptive outward appearance.
Importance of Justice in Judicial Decision-Making
In the Shia tradition, narratives such as "The judge must be a mujtahid" underscore the necessity of ijtihad in judicial matters. However, during the occultation of the Imam, a delegate judge, even if they are an imitator, is accepted as long as they are free from worldly desires and corruption. This condition serves as a shield that protects the judge from straying from the path of justice.
Justice as More Important than Ijtihad
Justice in judgment is more essential than ijtihad. A just judge, even if an imitator, can uphold the divine law with integrity and precision. A judge driven by worldly desires is like a driver who only picks up wealthy passengers, veering away from the path of truth. This justice is like a light that illuminates the heart of the judge, shielding them from the temptations of the ego. A just judge, motivated by duty and not by worldly gain, renders judgment and executes divine rulings. Key Point: Justice in judgment is more important than ijtihad. A just judge, through trustworthiness and detachment from worldly matters, implements divine rulings and remains protected from deviation. This principle is like a precise scale that measures the judge with the balance of justice, guiding them towards truth.
The Importance of Research in Ijtihad
Ijtihad requires thorough investigation and a lack of reliance on mere assumptions. A verdict without investigation is merely conjecture, not knowledge. Shaykh Ansari emphasizes the mujtahids responsibility to investigate fully and considers the terms "ihtiyat" and "ahwat" as signs of the mujtahids integrity. These terms are like markers guiding the mujtahid on the path of truth and precision. The story of the rejection of a fatwa without sufficient evidence reflects the scholarly composure required in the practice of ijtihad. The mujtahid, like a gardener tending carefully to a tree of verdicts, avoids hasty conclusions and ensures accuracy in their rulings.
Critique of Research Methods in Jurisprudence
Research in Islamic jurisprudence must involve dialogue and mutual critique among scholars, rather than one-sided teaching or the mere gathering of students. The lack of scholarly debate has led to persistent disagreements in fiqh, such as the validity of istishab. This critique acts as a clarion call for seminaries to reevaluate their research methods. Debate is like a contest where scholars face off with their arguments to reveal the truth. Without such a contest, knowledge becomes a patchwork of half-truths and speculation.
Responsibility in Issuing Fatwas
Every statement made by a mujtahid is recorded and will be held accountable in the hereafter, as affirmed in the Qur'anic verse, "And indeed, [appointed] over you are guardians" (Qur'an, 82:10). The two angels, Raqib and Atid, record every utterance, holding the mujtahid accountable. This responsibility is like a heavy burden, which can only be borne through trustworthiness and truthfulness. The quotation from Mirza Hashim, advising the mujtahid to only write their name on the cover of a work and preserve the content of predecessors, serves as a reminder to the mujtahid of the importance of safeguarding this trust. This trust is like a treasure that must be preserved with utmost precision and sincerity. Key Point: Every statement by the mujtahid is recorded by the two angels, Raqib and Atid, and will be questioned in the afterlife. Trustworthiness and truthfulness are essential for bearing this heavy responsibility. This responsibility purifies the mujtahids heart, guiding them towards truth and precision, and protecting them from deviation.
Section 4 Summary
Section four critiques imitative knowledge, underscores the significance of ijtihad and research, and highlights the importance of justice and trustworthiness in fatwas. Scholarly debate, akin to a battleground of truth-seeking, paves the way for discovering genuine knowledge. The mujtahids responsibility for their words directs them towards truth and precision, preventing hasty conclusions.
General Conclusion
The first lesson from the "Science of the Seekers" chapter provides a comprehensive map for the seekers spiritual and intellectual journey. The threefold categorization of knowledge, the definition of Jali knowledge, critiques of empirical and imitative sciences, and the emphasis on ijtihad and research offer a solid foundation. Jali knowledge, grounded in rational proof, dispels ignorance, while Ilm Ladunni represents the pinnacle of divine grace. The primacy of reason over transmission, the necessity of returning to fundamentals, and the importance of scholarly debate direct the seeker towards truth. Trustworthiness and responsibility in issuing fatwas lead the mujtahid towards precision and protect them from deviation. This text, like a radiant lamp, illuminates the path of knowledge for seekers and scholars, highlighting the importance of certainty, justice, and trustworthiness in the pursuit of true science. The seeker, relying on this lesson, can walk towards truth with a clear heart and mind, safeguarded from the pitfalls of doubt and speculation. By: Sadegh Khademi
