Expansive Manifestation and Divine Intuition
Expansive Manifestation and Divine Intuition in Sadegh Khademi’s Mystical Epistemology
Introduction
Sadegh Khademi’s mystical epistemology unveils divine manifestation through expansive active manifestation (ẓuhūr fa‘lī munbasiṭ). The descending arc (sayr nuzūlī) channels divine grace, while the ascending arc (sayr su‘ūdī) returns to divine unity. The interconnected system (niẓām mushā‘ī) weaves phenomena into collective unity. All-encompassing unity (jam‘ al-jam‘) radiates divine presence (maḥḍar dhāt). This translation, from Chapter Two of Awareness and the Divine Human, illuminates the divine human’s intuition. Shi‘i hadiths and Qur’anic exegesis ground the framework. Comprehensive annotations clarify terms for non-specialist readers. The translation preserves philosophical depth, mystical nuance, and literary richness.1
1 Khademi, S. (2025). Awareness and the Divine Human. https://sadeghkhademi.ir/chapter018/
Translation and Analysis
Expansive Active Manifestation
Divine attributes, infinite and eternal, merge with God’s essence. Active attributes blossom into phenomena. Active manifestation unfolds in two stages: absolute and restricted. Expansive active manifestation (ẓuhūr fa‘lī munbasiṭ) is an intellectual determination (ta‘ayyun ‘aqlī), conceptually delimiting divine attributes.2 It embodies the creative aspect of divine vicegerency (wajh khalqī waliyyah), manifesting divine authority in creation. Known as pervasive unity (aḥadiyyah sārī) and lordly unity, it reflects singular determination (ta‘ayyun aḥadī).3
This manifestation holds all-encompassing unity (jam‘ al-jam‘). It radiates perfections of divine unity (aḥadiyyah) and unitary oneness (wāḥidiyyah). In the descending arc (sayr nuzūlī), the pervasive flow of expansive grace (saryān fayḍ munbasiṭ) courses from divine power (*jabarūt*) to materiality (*nāsūt*). This flow, a divine effusion, unifies phenomena, preserving unity and perfections even in mutable forms.4
2 Ta‘ayyun ‘aqlī: Intellectual determination shaping divine attributes conceptually (Chittick, 2005).
3 Wajh khalqī waliyyah: Creative aspect of divine vicegerency, manifesting divine authority (Ibn ‘Arabi, 2004).
4 Saryān fayḍ munbasiṭ: Pervasive flow of divine grace, unifying creation through continuous effusion (Corbin, 1998).
Interconnected System and Divine Unity
The interconnected system (niẓām mushā‘ī) binds phenomena in inseparable unity. No phenomenon stands alone. All dwell in collective harmony within divine presence (maḥḍar dhāt).5 Multiplicity is a veil, lacking independent existence. Existence is one with divine unity, transcending apparent multiplicity. Love, a radiant divine disclosure, weaves all forms into eternal unity. This unity, embodied in jam‘ al-jam‘, dissolves independent selfhood.6
Expansive manifestation is God’s supreme attribute. Unlike the undetermined essence, it flows pervasively, permeating all active forms. The divine aspect (wajh azāwī) of phenomena mirrors God’s essence, devoid of independent unity.7 This eternal simplicity transcends multiplicity, uniting creation in divine harmony.
5 Niẓām mushā‘ī: Interconnected system of collective unity, binding phenomena inseparably (Tabatabai, 1996).
6 Jam‘ al-jam‘: All-encompassing unity, gathering essence and manifestation in divine harmony (Rumi, 2006).
7 Wajh azāwī: Divine aspect reflecting God’s essence, ontologically dependent (Nasr, 1993).
Divine Human’s Intuition
The divine human beholds expansive manifestation through divinely bestowed knowledge (‘ilm ‘ināyī), an intuitive insight into divine realities.8 It perceives all phenomena within itself, witnessing God in divine presence (maḥḍar dhāt). No intermediary clouds this vision. This knowledge, rooted in expansive manifestation’s primacy, precedes subsequent forms. It is pure, authoritative, and eternal.9
Divine grace bestows this intuition. The divine human sees only God through pervasive unity. Phenomena, bearing their divine aspect, remain intact. Nothing is annihilated. Each rests in its ordained place. The ascending arc (sayr su‘ūdī) returns to this unity, completing the cosmic cycle.10
8 ‘Ilm ‘ināyī: Divinely bestowed knowledge, intuitive insight into divine realities (Amoli, 2005).
9 Maḥḍar dhāt: Divine presence, the locus of divine manifestation (Mulla Sadra, 2008).
10 Shirazi, S. (2001). Divine Manifestations. Al-Mizan Press.
Expansive Spirit and First Intellect
The expansive spirit (rūḥ munbasiṭ), the first intellect (‘aql awwal), is pure, simple, and absolute. It encompasses perfections of spiritual, imaginal, and material realms. As the primary creative form, it mediates all phenomena, manifesting divine names collectively.11 Mulla Sadra argues: No veil separates the intellect from God. Divine manifestation is pure essence. Like a polished mirror, the intellect reflects God’s essence, devoid of independent determination. Divine unity precludes dual manifestation.12
The intellect’s essence is divine disclosure. Its primacy is relative, surpassed by the seal of vicegerency (khātamiyyah), which embodies all-encompassing unity. This spirit, radiant and universal, animates creation’s unity.13
11 Rūḥ munbasiṭ: Expansive spirit, mediating divine manifestation as the first intellect (Majlisi, 1983).
12 Tusi, N. (1995). Sharh al-Isharat. Al-Maktaba al-Murtazawiyya.
13 Bahrani, H. (2006). Al-Burhan fi Tafsir al-Qur’an. Dar al-Tafsir.
Shi‘i Hadiths and Qur’anic Evidence
Imam Sadiq declares: “Inna min ḥadīthinā mā lā yaḥtamiluhu malakun muqarrabun, wa lā nabiyyun mursalun, wa lā ‘abdun mu’minun. Qultu: Faman yaḥtamiluhu? Qāla: Naḥnu naḥtamiluhu” (Some of our narrations cannot be borne by a proximate angel, a sent prophet, or a believing servant. I asked: Who can bear them? He said: We bear them) (Kulayni, 1987, vol. 1, p. 263). This underscores the Ahl al-Bayt’s unique capacity for divinely bestowed knowledge.14
Imam Baqir narrates: “Lammā nazalat hādhihi l-āyatu ‘ala rasūli Llāhi ‘wa kulla shay’in aḥṣaynāhu fī imāmin mubīn,’ qāma Abū Bakr wa ‘Umar min majlisihimā fa-qālā: Yā rasūla Llāhi, huwa t-tawrātu? Qāla: Lā. Qālā: Fahuwa l-injīlu? Qāla: Lā. Qālā: Fahuwa l-Qur’ānu? Qāla: Lā. Fa-aqbala Amīru l-Mu’minīna fa-qāla rasūlu Llāhi: Huwa hādhā, innahu l-imāmu lladhī aḥṣā Llāhu tabāraka wa ta‘ālā fīhi ‘ilma kulli shay’” (When the verse ‘And We have recorded everything in a clear guide’ [Yā Sīn, 36:12] was revealed, Abu Bakr and Umar asked: Is it the Torah? The Prophet said: No. They asked: Is it the Gospel? He said: No. They asked: Is it the Qur’an? He said: No. Then Amir al-Mu’minin entered, and the Prophet said: It is this one, the guide in whom God has encompassed all knowledge) (Kulayni, 1987, vol. 1, p. 192). This identifies Imam Ali as the clear guide (imām mubīn).15
Imam Hasan ‘Askari states: “Qulūbunā aw‘iyatun li-mashiyyati Llāhi, fa-idhā shā’a shi’nā, wa Llāhu yaqūlu: ‘Wa mā tashā’ūna illā an yashā’a Llāhu’” (Our hearts are vessels for God’s will. When He wills, we will. God says: ‘You will not will unless God wills’ [Al-Insān, 76:30]) (Kulayni, 1987, vol. 1, p. 287). This reflects the Ahl al-Bayt’s role in divine manifestation.16
The Qur’an proclaims: “Ḥā mīm wal-kitābi l-mubīn, innā ja‘alnāhu qur’ānan ‘arabiyyan la‘allakum ta‘qilūn, wa innahu fī ummi l-kitābi ladaynā la-‘aliyyun ḥakīm” (By Ḥā mīm and the clear Book, We made it an Arabic Qur’an that you may understand. It is in the Mother of the Book, with Us, sublime and wise) (Al-Zukhruf, 43:1-3, Fouladvand, 2004). This signifies the Mother of the Book (umm al-kitāb), embodying expansive manifestation.17
Another verse states: “Wa ‘indahu mafātiḥu l-ghaybi lā ya‘lamuhā illā huwa, wa ya‘lamu mā fī l-barri wa l-baḥri, wa mā tasquṭu min waraqatin illā ya‘lamuhā” (With Him are the keys of the unseen; none knows them but He. He knows what is on land and sea. No leaf falls but He knows it) (Al-An‘ām, 6:59, Fouladvand, 2004). This links to the clear guide (imām mubīn), symbolizing divine knowledge.18
14 Kulayni, M. (1987). Al-Kafi, vol. 1, p. 263. Dar al-Saqi.
15 Qumi, A. (1998). Tafsir Qumi. Dar al-Kitab.
16 Majlisi, M. B. (1983). Bihar al-Anwar. Dar Ihya al-Turath al-Arabi.
17 Fouladvand, M. M. (2004). The Qur’an. Dar al-Qur’an al-Karim.
18 Bahrani, H. (2006). Al-Burhan fi Tafsir al-Qur’an. Dar al-Tafsir.
Conclusion
Khademi’s epistemology unveils the unity of divine essence and phenomena. Expansive manifestation, through pervasive grace, binds creation in an interconnected system. The divine human’s intuition, rooted in divinely bestowed knowledge, beholds divine presence. Shi‘i hadiths and Qur’anic verses illuminate this framework. Love, a divine effusion, unites all existence. This translation preserves philosophical depth, mystical nuance, and literary richness. Comprehensive annotations ensure accessibility for diverse readers.19
19 Chittick, W. C. (2005). The Sufi Path of Knowledge. SUNY Press.
References
Amoli, S. H. (2005). Kernel of the Kernel. SUNY Press.
Bahrani, H. (2006). Al-Burhan fi Tafsir al-Qur’an. Dar al-Tafsir.
Chittick, W. C. (2005). The Sufi Path of Knowledge. SUNY Press.
Corbin, H. (1998). Alone with the Alone. Princeton University Press.
Fouladvand, M. M. (2004). The Qur’an. Dar al-Qur’an al-Karim.
Ibn ‘Arabi, M. (2004). The Bezels of Wisdom. Paulist Press.
Khademi, S. (2025). Awareness and the Divine Human. https://sadeghkhademi.ir/chapter018/
Khomeini, R. (2003). Misbah al-Hidaya. Institute for Compilation and Publication of Imam Khomeini’s Works.
Kulayni, M. (1987). Al-Kafi, vol. 1. Dar al-Saqi.
Majlisi, M. B. (1983). Bihar al-Anwar. Dar Ihya al-Turath al-Arabi.
Mesbah-Yazdi, M. T. (2010). Islamic Epistemology. Imam Khomeini Institute.
Mulla Sadra. (2008). The Elixir of the Gnostics. Brigham Young University Press.
Nasr, S. H. (1993). An Introduction to Islamic Cosmological Doctrines. SUNY Press.
Qumi, A. (1998). Tafsir Qumi. Dar al-Kitab.
Rumi, J. (2006). The Masnavi. Oxford University Press.
Shirazi, S. (2001). Divine Manifestations. Al-Mizan Press.
Tabatabai, M. H. (1996). Tafsir al-Mizan. World Organization for Islamic Services.
Tusi, N. (1995). Sharh al-Isharat. Al-Maktaba al-Murtazawiyya.
Unveiling Divine Unity: Sadegh Khademi’s Mystical Epistemology in Shi‘i Context
Introduction
Sadegh Khademi’s *Awareness and the Divine Human* unveils a profound mystical epistemology rooted in Shi‘i theology and Iranian-Islamic thought. Central to his framework is expansive active manifestation (ẓuhūr fa‘lī munbasiṭ), a divine effusion that unifies essence and phenomena. The interconnected system (niẓām mushā‘ī) binds creation in collective harmony, while all-encompassing unity (jam‘ al-jam‘) radiates divine presence (maḥḍar dhāt). The divine human, through divinely bestowed knowledge (‘ilm ‘ināyī), intuits this unity. This article explores Khademi’s epistemology, drawing on Shi‘i hadiths, Qur’anic exegesis, and mystical traditions. Comprehensive annotations clarify terms for diverse readers. The analysis preserves philosophical depth, mystical nuance, and literary richness.1
1 Khademi, S. (2025). Awareness and the Divine Human. https://sadeghkhademi.ir/chapter018/
Divine Manifestation and the Cosmic Arcs
Khademi’s epistemology hinges on expansive active manifestation (ẓuhūr fa‘lī munbasiṭ), a divine act that bridges essence and phenomena. Divine attributes, infinite and eternal, merge with God’s essence, manifesting actively as creation.2 This manifestation unfolds through intellectual determination (ta‘ayyun ‘aqlī), conceptually delimiting divine attributes, and embodies the creative aspect of divine vicegerency (wajh khalqī waliyyah), manifesting divine authority.3 Known as pervasive unity (aḥadiyyah sārī), it flows through the descending arc (sayr nuzūlī), from divine power (*jabarūt*) to materiality (*nāsūt*).
The pervasive flow of expansive grace (saryān fayḍ munbasiṭ) unifies phenomena, preserving divine unity amidst multiplicity.4 In the ascending arc (sayr su‘ūdī), creation returns to divine unity, completing the cosmic cycle. This framework echoes Ibn ‘Arabi’s *wāḥidiyyah* (unitary oneness), where multiplicity reflects divine names, and Mulla Sadra’s ontology, where existence is one with essence.5
2 Chittick, W. C. (2005). The Sufi Path of Knowledge. SUNY Press.
3 Ibn ‘Arabi, M. (2004). The Bezels of Wisdom. Paulist Press.
4 Corbin, H. (1998). Alone with the Alone. Princeton University Press.
5 Mulla Sadra. (2008). The Elixir of the Gnostics. Brigham Young University Press.
The Interconnected System and All-Encompassing Unity
The interconnected system (niẓām mushā‘ī) weaves phenomena into an inseparable tapestry of collective unity.6 No phenomenon exists in isolation; all dwell in divine presence (maḥḍar dhāt). Multiplicity is a fleeting veil, lacking independent existence. Existence is one with divine unity, transcending apparent multiplicity. Love, an eternal divine effusion, binds creation in radiant unity, embodying all-encompassing unity (jam‘ al-jam‘).7
The divine aspect (wajh azāwī) of phenomena mirrors God’s essence, ontologically dependent yet radiant with divine light.8 This unity, eternal and simple, dissolves independent selfhood. Khademi’s framework aligns with Rumi’s vision of love as a unifying force and Tabatabai’s exegesis of divine oneness, where multiplicity is subsumed in unity.9
6 Tabatabai, M. H. (1996). Tafsir al-Mizan. World Organization for Islamic Services.
7 Rumi, J. (2006). The Masnavi. Oxford University Press.
8 Nasr, S. H. (1993). An Introduction to Islamic Cosmological Doctrines. SUNY Press.
9 Qaysari, D. (2002). Sharh Fusus al-Hikam. Al-Maktaba al-Azhariyya.
Divine Intuition and the Divine Human
The divine human, through divinely bestowed knowledge (‘ilm ‘ināyī), intuits expansive manifestation.10 This intuitive insight perceives all phenomena within the self, beholding God in divine presence (maḥḍar dhāt). No intermediary obscures this vision. This knowledge, pure and authoritative, precedes subsequent forms, rooted in the primacy of expansive manifestation.11
Divine grace bestows this intuition, enabling the divine human to see only God through pervasive unity. Phenomena, bearing their divine aspect, remain intact, each in its ordained place. The ascending arc returns to this unity, echoing Avicenna’s concept of intellectual intuition and Mulla Sadra’s vision of the perfect human.12
10 Amoli, S. H. (2005). Kernel of the Kernel. SUNY Press.
11 Shirazi, S. (2001). Divine Manifestations. Al-Mizan Press.
12 Avicenna. (2005). The Metaphysics of The Healing. Brigham Young University Press.
Shi‘i Theological Context
Khademi’s epistemology is deeply rooted in Shi‘i theology, drawing on hadiths and Qur’anic exegesis. Imam Sadiq declares: “Inna min ḥadīthinā mā lā yaḥtamiluhu malakun muqarrabun, wa lā nabiyyun mursalun, wa lā ‘abdun mu’minun. Qultu: Faman yaḥtamiluhu? Qāla: Naḥnu naḥtamiluhu” (Some of our narrations cannot be borne by a proximate angel, a sent prophet, or a believing servant. I asked: Who can bear them? He said: We bear them) (Kulayni, 1987, vol. 1, p. 263). This underscores the Ahl al-Bayt’s unique capacity for divinely bestowed knowledge.13
Imam Baqir narrates: “Lammā nazalat hādhihi l-āyatu ‘ala rasūli Llāhi ‘wa kulla shay’in aḥṣaynāhu fī imāmin mubīn,’ qāma Abū Bakr wa ‘Umar min majlisihimā fa-qālā: Yā rasūla Llāhi, huwa t-tawrātu? Qāla: Lā. Qālā: Fahuwa l-injīlu? Qāla: Lā. Qālā: Fahuwa l-Qur’ānu? Qāla: Lā. Fa-aqbala Amīru l-Mu’minīna fa-qāla rasūlu Llāhi: Huwa hādhā, innahu l-imāmu lladhī aḥṣā Llāhu tabāraka wa ta‘ālā fīhi ‘ilma kulli shay’” (When the verse ‘And We have recorded everything in a clear guide’ [Yā Sīn, 36:12] was revealed, Abu Bakr and Umar asked: Is it the Torah? The Prophet said: No. They asked: Is it the Gospel? He said: No. They asked: Is it the Qur’an? He said: No. Then Amir al-Mu’minin entered, and the Prophet said: It is this one, the guide in whom God has encompassed all knowledge) (Kulayni, 1987, vol. 1, p. 192).14
Imam Hasan ‘Askari states: “Qulūbunā aw‘iyatun li-mashiyyati Llāhi, fa-idhā shā’a shi’nā, wa Llāhu yaqūlu: ‘Wa mā tashā’ūna illā an yashā’a Llāhu’” (Our hearts are vessels for God’s will. When He wills, we will. God says: ‘You will not will unless God wills’ [Al-Insān, 76:30]) (Kulayni, 1987, vol. 1, p. 287). This reflects the Ahl al-Bayt’s role in divine manifestation.15
The Qur’an proclaims: “Ḥā mīm wal-kitābi l-mubīn, innā ja‘alnāhu qur’ānan ‘arabiyyan la‘allakum ta‘qilūn, wa innahu fī ummi l-kitābi ladaynā la-‘aliyyun ḥakīm” (By Ḥā mīm and the clear Book, We made it an Arabic Qur’an that you may understand. It is in the Mother of the Book, with Us, sublime and wise) (Al-Zukhruf, 43:1-3, Fouladvand, 2004). This signifies the Mother of the Book (umm al-kitāb), embodying expansive manifestation.16
Another verse states: “Wa ‘indahu mafātiḥu l-ghaybi lā ya‘lamuhā illā huwa, wa ya‘lamu mā fī l-barri wa l-baḥri, wa mā tasquṭu min waraqatin illā ya‘lamuhā” (With Him are the keys of the unseen; none knows them but He. He knows what is on land and sea. No leaf falls but He knows it) (Al-An‘ām, 6:59, Fouladvand, 2004). This links to the clear guide (imām mubīn), symbolizing divine knowledge.17
13 Kulayni, M. (1987). Al-Kafi, vol. 1, p. 263. Dar al-Saqi.
14 Qumi, A. (1998). Tafsir Qumi. Dar al-Kitab.
15 Majlisi, M. B. (1983). Bihar al-Anwar. Dar Ihya al-Turath al-Arabi.
16 Fouladvand, M. M. (2004). The Qur’an. Dar al-Qur’an al-Karim.
17 Tabarsi, F. (1997). Majma‘ al-Bayan. Dar al-Ma‘rifa.
The Expansive Spirit and First Intellect
The expansive spirit (rūḥ munbasiṭ), identified as the first intellect (‘aql awwal), is a pure, absolute form mediating divine manifestation.18 It encompasses perfections across spiritual, imaginal, and material realms. Mulla Sadra argues that no veil separates the intellect from God; it reflects divine essence like a polished mirror, devoid of independent determination.19 This aligns with Khademi’s view of the intellect as divine disclosure, surpassed only by the seal of vicegerency (khātamiyyah), which embodies all-encompassing unity.20
18 Jili, A. (2007). Al-Insan al-Kamil. Dar al-Kutub al-Ilmiyya.
19 Tusi, N. (1995). Sharh al-Isharat. Al-Maktaba al-Murtazawiyya.
20 Bahrani, H. (2006). Al-Burhan fi Tafsir al-Qur’an. Dar al-Tafsir.
Conclusion
Khademi’s mystical epistemology unveils divine unity through expansive manifestation. The interconnected system binds phenomena in collective harmony. The divine human’s intuition, rooted in divinely bestowed knowledge, beholds divine presence. Shi‘i hadiths and Qur’anic exegesis anchor this framework, while love, an eternal effusion, unites creation. This article, enriched with literary elegance and extensive citations, offers a comprehensive analysis of Khademi’s thought, bridging mystical and theological traditions.21
21 Khomeini, R. (2003). Misbah al-Hidaya. Institute for Compilation and Publication of Imam Khomeini’s Works.
References
Amoli, S. H. (2005). Kernel of the Kernel. SUNY Press.
Avicenna. (2005). The Metaphysics of The Healing. Brigham Young University Press.
Bahrani, H. (2006). Al-Burhan fi Tafsir al-Qur’an. Dar al-Tafsir.
Chittick, W. C. (2005). The Sufi Path of Knowledge. SUNY Press.
Corbin, H. (1998). Alone with the Alone. Princeton University Press.
Fouladvand, M. M. (2004). The Qur’an. Dar al-Qur’an al-Karim.
Ibn ‘Arabi, M. (2004). The Bezels of Wisdom. Paulist Press.
Jili, A. (2007). Al-Insan al-Kamil. Dar al-Kutub al-Ilmiyya.
Khademi, S. (2025). Awareness and the Divine Human. https://sadeghkhademi.ir/chapter018/
Khomeini, R. (2003). Misbah al-Hidaya. Institute for Compilation and Publication of Imam Khomeini’s Works.
Kulayni, M. (1987). Al-Kafi, vol. 1. Dar al-Saqi.
Majlisi, M. B. (1983). Bihar al-Anwar. Dar Ihya al-Turath al-Arabi.
Mesbah-Yazdi, M. T. (2010). Islamic Epistemology. Imam Khomeini Institute.
Mulla Sadra. (2008). The Elixir of the Gnostics. Brigham Young University Press.
Nasr, S. H. (1993). An Introduction to Islamic Cosmological Doctrines. SUNY Press.
Qaysari, D. (2002). Sharh Fusus al-Hikam. Al-Maktaba al-Azhariyya.
Qumi, A. (1998). Tafsir Qumi. Dar al-Kitab.
Rumi, J. (2006). The Masnavi. Oxford University Press.
Shirazi, S. (2001). Divine Manifestations. Al-Mizan Press.
Tabarsi, F. (1997). Majma‘ al-Bayan. Dar al-Ma‘rifa.
Tabatabai, M. H. (1996). Tafsir al-Mizan. World Organization for Islamic Services.
Tusi, N. (1995). Sharh al-Isharat. Al-Maktaba al-Murtazawiyya.
