the Lectures of Nekounam , Session 473
The mystical treatise Manzil al-Sirn, the immortal masterpiece of Khwaja Abdullah Ansari, constitutes a spiritual map for the seekers of the Path of Truth, delineating the stages of spiritual journey with profound precision and a succinct, eloquent style. The Chapter of Reverence, categorized among the section Al-Awdiya (the Valleys), represents a spiritual station dedicated to the recognition of Divine Majesty and the humility befitting it.
Reverence, from a mystical perspective, denotes the knowledge of the majesty of the Truth coupled with abasement and humility. This concept, as articulated in the original text, is linked with the exegetical interpretation of the word al-waqr as al-tawqr in the Holy Quran. The Almighty declares in Srah N:
(N: 13; Translated by )
Why do you not hope for dignity (majesty, reverence) from Allah? This verse, conveyed with a tone of reproach, invites humankind to contemplate their lack of belief in the majesty befitting the Truth. The term raj in this context signifies belief or faith, as interpreted by theological commentators such as Shaykh s. Reverence in this sense comprises not only the cognition of Divine grandeur but also the concomitant humility and submissiveness. This viewpoint harmonizes with Ibn Arabs theory in Fu al-ikam, which interlinks the knowledge of Divine Names with abasement before Them.
Insight (firsa), as a Divine nobility, results from a special grace of the Truth guiding the sincere seeker toward the inner reality and the unseen. This station, as underscored in the primary source, is a Divine endowment bestowed upon the seeker, enabling him to apprehend the esoteric truth of existence. The noble hadith اتَّقُوا فِرَاسَةَ الْمُؤْمِنِ فَإِنَّهُ يَنْظُرُ بِنُورِ اللَّهِ affirms that the believer attains insight by the Light of Allah. This conception corresponds with al-Ghazls perspective in Iy Ulm al-Dn, which perceives nobility as a Divine grace.
(Maryam: 96; Translated by )
Indeed, those who believe and perform righteous deeds, the Most Merciful will surely grant them affection. Nobility, as a Divine jewel, directs the seeker towards witnessing the inner reality and paves the way for the comprehension of Divine Majesty. This special grace, unlike the general favour accessible to all, is conferred upon those who tread the path with sincerity and devotion.
When the seeker attains nobility and the witnessing of the inner reality, he comprehends the Majesty of the Truth and arrives at powerlessness (ajz). As stated in the original text, this powerlessness represents the zenith of the gnosis of the mystics: The ultimate knowledge of the knowers is powerlessness. The greatness of the Truth draws the seeker toward humility and smallness, akin to a mountaineer who, upon conquering the summit, beholds the grandeur of existence and recognises his own incapacity. This concept resonates with the Quranic verse:
(Ysuf: 76; Translated by )
And above every possessor of knowledge is one more knowing. This verse underscores the limitations of human knowledge and the boundless greatness of Divine knowledge. Rumi, in the Masnav-ye Manav, also interprets powerlessness as the fruit of annihilation in God (fan f Allh), guiding the seeker to the recognition of his smallness vis--vis Divine Majesty.
The cognition of Divine Majesty inevitably leads to abasement and servitude. Without abasement, the claim of cognition culminates in ignorance. This notion aligns with the words of Imam al-Sajjd (peace be upon him), I am the least of the least, and the Quranic verse:
(ijr: 99; Translated by )
Worship your Lord until certainty comes to you. The eminent mystic Abd al-Razzq Kshn regards servitude as the manifestation of cognition. The claim of knowledge without worship, as critically addressed by al-Ghazl in Kmiy al-Sada, indicates the ignorance of those who falsely profess spiritual progress. The true seeker, through the perception of Divine Majesty, arrives at humility and servitude.
One who attains nobility becomes humble; arrogance is the mark of lack of cognition and alienation from the station of reverence. The original text employs the simile of an arrogant water-bearer to illustrate how pride obstructs cognition. This idea correlates with the Quranic injunction:
(Isr: 37; Translated by )
Do not walk upon the earth arrogantly. Najm al-Dn Kubr in his mystical works regards arrogance as a grave peril on the path of spiritual journey. The humility of the saints, such as Imam al-Sajjd (peace be upon him), is a sign of sincere cognition, whereby they consider themselves insignificant before Divine Majesty.
The greatness of the prayer resides in the prostration (sujd), not in the standing. Prostration is the apex of closeness to the Truth and the embodiment of abasement. The noble hadith أقرب ما يكون العبد من ربه وهو ساجد testifies to this verity. The Holy Quran also commands:
(Surah Al-Alaq: 19; Translation implied)
In the station of reverence, the slik, owing to the witnessing (shuhd) of the Divine Majesty and the immediate Divine Presence, is rendered immune from sin. This infallibility (imah) results from the perception of Divine Presence, as exemplified by the utterance of the Commander of the Faithful (Al ibn Ab lib, peace be upon him), I am seeing. The Qurn similarly affirms:
إِنَّ رَبَّكَ لَبِالْمِرْصَادِ
Indeed, your Lord is ever watchful.
(Al-Fajr: 14, Foladvand Translation)
Mull adr, in Shawhid al-Rubbiyyah, identifies the Divine Presence as a causative agent for the rectification of conduct. The slik, upon cognising this presence, abstains from sin.
Prayer devoid of heartfelt presence remains a mere performance or theatrical display, bereft of true worship. Similarly, seeking forgiveness (istighfr) without sincere repentance is falsehood. Imam Jfar al-diq, peace be upon him, emphasises this by stating: Saying I seek forgiveness from God is falsehood. The Qurn also declares:
إِنَّ الصَّلَاةَ تَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ
Indeed, prayer restrains from shameful and unjust deeds.
(Al-Ankabt: 45, Foladvand Translation)
Al-Ghazl, in Iy Ulm al-Dn, warns against the peril of ostentation (riyy) in worship, deeming outward worship without sincerity fruitless.
Contradiction towards the Master, even in minor matters such as disliked (makrh) acts, signifies disregard for the sanctity of the Divine. Diligence in performing recommended (mustahabb) actions and avoidance of disliked ones is indicative of reverence. The adth Indeed, actions are judged by intentions and the Qurnic verse:
وَمَا تَفْعَلُوا مِنْ خَيْرٍ يَعْلَمْهُ اللَّهُ
And whatever good you do, Allah knows it.
(Al-Baqarah: 197, Foladvand Translation)
Sheikh Anr emphasises in his juridical works the inviolability of opposing Divine command.
Faith devoid of righteous action is not true faith. Knowledge and faith inherently necessitate concomitant action. The Qurn states:
الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ
Those who believe and do righteous deeds.
(Al-Baqarah: 277, Foladvand Translation)
This paradigm resonates with the theological principles of Sheikh Mufd in Ta al-Itiqd and the emphasis on action by Mawln in the Masnav.
The assertion of spiritual progress and gnosis without worship and humility constitutes deviation and self-delusion. The Qurn admonishes:
أَفَمَنْ زُيِّنَ لَهُ سُوءُ عَمَلِهِ فَرَآهُ حَسَنًا
Then is he whom evil deeds have been made attractive so that he regards them as good?
(Fir: 8, Foladvand Translation)
Suhraward, in his works, highlights the peril of self-deception in the spiritual journey. Genuine progress is accompanied by tears and humility, not baseless claims.
The words of the saints, such as Imam al-Sajjds statement I am the least of the least, stem from sincerity and purity rather than pretense or ostentation. The Qurn proclaims:
وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا
And those who strive for UsWe will surely guide them to Our ways.
(Al-Ankabt: 69, Foladvand Translation)
Ibn Arab considers sincerity in the spiritual path as an indicator of Divine guidance. The utterances of the saints thus signal authentic gnosis and humility before the Divine Reality.
The chapter on reverence (Bb al-Tam) constitutes a station inviting the seeker to recognise the grandeur of the Divine and to cultivate humility before it. Sagacity and nobility constitute prerequisites for this station; however, the pinnacle of gnosis lies in helplessness and abasement. Prostration exemplifies reverence and proximity to the Divine, while infallibility results from witnessing the Divine Presence. The critique of arrogance, superficial worship, and deviation in the spiritual path underscores the necessity of sincerity, righteous action, and respect for the Master. The utterances of the saints, such as I am the least of the least, epitomise sincerity and genuine knowledge. This treatise, whilst maintaining fidelity to the original content, enriches the exposition with mystical, philosophical, and jurisprudential analyses in a rigorously academic format.
Under the supervision of Sdeq Khdem
