Advanced Shi’i Mysticism: Degrees of Divine Perfection and Unity

The duality between the servant and the Divine arises, and the seeker, within the realm of Ahadiyat, perceives nothing but God. This stage represents the summit of gnosis, where the seeker witnesses the entirety of existence manifesting in Divine unity.

Key Point

The verse “Indeed, my Lord is upon a straight path” (Quran 11:56) serves as a luminous charter guiding the seeker towards annihilation in Divine unity and the perception of the Straight Path.

The Noble Verse

“And there is no creature on earth but that He holds its forelock” (Hud: 56)

This verse demonstrates God’s absolute dominion over all beings. The term “forelock” signifies the complete control of Divine will over the actions and movements of creatures.

With its profound and artistic expression, this verse portrays the grandeur of God’s authority. At this stage, the seeker witnesses that no being moves outside Divine will. This vision, like a breeze lifting veils of ego, guides the seeker to the comprehension of the unity of Divine action and complete submission to Divine will.

The servant perceives that the forelock of every phenomenon is in the grasp of the Almighty, as Haji Sabzawari eloquently states:

“All matters of every phenomenon are in God’s hand, and all are derived from His assistance.”

However, Sabzawari’s phrasing does not capture the full subtlety and exaltation of the Qur’anic expression, which emphasizes God’s supremacy over all manifestations.

Key Point

The verse “And there is no creature on earth but that He holds its forelock” serves as a mirror revealing God’s absolute dominion over existence and guiding the seeker towards unity in Divine action.

Degrees of Divine Manifestation and Unity

Distinction between Ahadiyat and Wahidiyat: Divine manifestation occurs in two levels: Ahadiyat and Wahidiyat. Ahadiyat manifests the Divine essence in absolute unity, beyond any particularity or attribute. Wahidiyat, however, represents the branching of Divine attributes and names within the domain of multiplicity. Fixed essences appear in the realm of unity through the manifestation of Ahadiyat.

This distinction, like two sides of a coin, illustrates the structure of mystical progression: the seeker is first guided to unity and then to Ahadiyat, as if ascending from a vast plain to a lofty summit. Ahadiyat serves as a source from which unity and fixed essences draw their nourishment.

Permeating Ahadiyat and Divine Presence in the Particles of Existence

God guides the seeker along the nearest paths, corresponding to the stream of permeating Ahadiyat. Permeating Ahadiyat signifies the presence of the Divine essence in every particle of existence, like a light radiating through every corner of creation. This level emphasizes the unity of existence, where the seeker observes God in every atom.

Unlike absolute Ahadiyat, which precedes Wahidiyat, permeating Ahadiyat flows even in the material realm. This concept allows the seeker to perceive Divine manifestation in every being, from the most righteous to the most sinful, representing the pinnacle of gnosis.

Key Point

Permeating Ahadiyat, like a stream of Divine light in every particle of existence, guides the seeker to perceive unity within multiplicity.

Analogy of Mystics’ Essences to Polished Plates

Before entering material existence, the essences of mystics are likened to polished plates that manifest within the Divine knowledge and Umm al-Kitab. These plates, like clear mirrors, reflect primordial truths within the Divine knowledge. Umm al-Kitab refers to the comprehensive Divine knowledge in which all truths are recorded.

This analogy illustrates the clarity and purity of mystics’ knowledge at the primordial level. The seeker perceives these truths untainted by material distortions, as if standing before a luminous tablet of Divine knowledge.

Celestial Vision and the Ranks of Divine Saints

Celestial vision involves perceiving the truths of existence within the heavenly realm. The saints attain this vision, transcending sensory and material perception. They witness these truths in both waking and dream states, through the inner eye rather than the physical eye.

This stage is not exclusive to the infallible; non-infallible saints can also achieve it according to their level of perfection. It acts as a window into the unseen, allowing the seeker to comprehend the truths of existence.

Key Point

Celestial vision, like wings of light, guides saints to apprehend the truths of existence within the heavenly realm.

The Mirror of the World and the Vision of Existence

The “World-revealing Cup” metaphorically denotes the seeker’s capacity to perceive the entirety of existence within Divine unity. This vision, akin to looking into a mirror reflecting the whole universe, liberates the seeker from temporal and spatial limitations. They observe past, present, and future within Divine knowledge, as if standing before a luminous tablet of Divine light.

This concept aligns with the prophetic narration: “He is aware of what was, what is, and what will be.” The seeker gains mastery over existence, perceiving it unified in God.

Lovers and the Beloved

Lovers and acquired spiritual journey: Lovers are those who, through effort, tears, and sighs, attain Divine knowledge. This acquired path is akin to a challenging journey through the mountains of gnosis, requiring perseverance to reach the peaks of perfection.

The Beloved and bestowed spiritual journey: The Beloved attain perfection effortlessly due to special Divine grace. Their journey is like a breeze opening a flower without effort. Exemplars such as the Prophet Muhammad (peace be upon him) and the Imams, are among the Beloved, receiving Divine grace directly. For instance, Imam Hasan and Imam Sajjad (peace be upon them) from birth occupy the state of prostration and Divine knowledge, as if establishing a pulpit of light in the womb.

Key Point

The Beloved, like flowers in God’s garden, reach perfection through direct Divine grace, while lovers ascend the peaks of gnosis through effort.

Effortless Perfection in the Divine Saints

Perfect saints, like stars in the sky of spiritual authority, attain Divine knowledge without effort. The Prophet Muhammad, Moses, and Jesus, by Divine appointment, do not require acquired practices. This distinction highlights special Divine favor upon the Beloved.

Critique of Tlemsani’s Commentary and Superiority of Kashani’s

The text refers to the commentary of the mystic Tlemsani and compares it with the commentary of Kamal al-Din Abdul-Razzaq Kashani. Kashani’s commentary, due to its precision, comprehensiveness, and scholarly use of sources, surpasses Tlemsani’s. It serves as a meticulous scholarly construction, whereas Tlemsani’s work, though valuable, is less comprehensive.

Kashani’s work refines Tlemsani’s text, adding deep analyses and producing a distinguished scholarly output. This comparison underscores the importance of methodological rigor in composing mystical texts.

Key Point

Kashani’s commentary, as a treasury of knowledge, surpasses Tlemsani’s and sets a model for compiling mystical works.

Attainment of the Straight Path: Annihilation in Ahadiyat

At the apex of mystical perfection, the seeker perceives nothing but God, annihilating in the realm of Ahadiyat. This stage is illuminated by the verse “Indeed, my Lord is upon a straight path”, manifesting the Divine Straight Path. At this level, all dualities, including servant and Lord, dissolve, and the seeker perceives existence entirely unified with God.

Unity of Knowledge, Will, and Action

At this stage, the seeker’s knowledge, will, and action unite with the Divine reality. This unity, like a Divine melody, guides the seeker to the Divine knowledge, unity, names, attributes, and luminous determinations. They reflect all Divine manifestations like a clear mirror, representing the pinnacle of mystical perfection and purifying them from any trace of duality.

Key Point

The unity of knowledge, will, and action within Ahadiyat, like a gem in the crown of mystical journey, guides the seeker to supreme perfection and the vision of Divine unity.

Conclusion

This section of Manazil al-Sa’irin elucidates mystical and intellectual spiritual progression, opening a gateway to monotheistic knowledge and Divine reality. The intrinsic manifestation within fixed essences, as an eternal light, reveals the truths of existence. The Qur’anic verses “Indeed, my Lord is upon a straight path” and “And there is no creature on earth but that He holds its forelock” reveal God’s absolute dominion and guide the seeker along the Straight Path. Distinctions between Ahadiyat and Wahidiyat, permeating Ahadiyat, and celestial vision enrich the theoretical structure. The differentiation between lovers and Beloved, and emphasis on direct Divine grace, deepen the mystical content. Critiques of Tlemsani’s commentary and the superiority of Kashani’s work underscore the importance of scholarly rigor in composing mystical texts.

Analysis of Degrees of Perfection (Fana and Baqa) in Shi’i Mysticism

“To the First Method”: The descent through the degrees of existence involves the emergence of particular determinations until the Divine identity vanishes within human contingency. The nearest paths involve removing the veils of particularity from the face of the Ahadiyat essence, flowing throughout all, by annihilation and subsistence in unity, until the manifestations of His majesty shine, consuming all else, as indicated in the Hadith: “God has seventy thousand veils…” and in Ali’s words: “The truth is the unveiling of the manifestations of glory without indication.”

Introduction to Degrees of Perfection in Shi’i Mysticism

Shi’i mysticism, as a radiant gem within the sphere of Divine knowledge, opens a profound path toward recognizing Divine reality and attaining God. This study focuses on the degrees of perfection, namely fana and baqa, representing peaks of mystical progression, guiding the seeker from human identity to Divine Ahadiyat.

Descent of Existence and Divine Determinations

The descending course of existence from Ahadiyat to contingency begins with absolute unity devoid of any determination, gradually manifesting through Divine determinations. This descending, creative and ordered process, veils the Divine identity within human contingency, representing manifestation rather than deficiency.

This descent, like a waterfall flowing from a high summit, guides existence from pure unity toward multiplicity. The Divine identity, at the highest level, is free of determination, but through descent, it appears within creation. The theory of manifestation posits that the single existence appears across diverse levels in multiple forms. This invites the seeker to reflect on the underlying unity beneath multiplicity and return from human contingency to Divine Ahadiyat.

Key Point

The descent of existence, like sunlight streaming from the sun of Ahadiyat, creates apparent multiplicity, while the truth of Divine unity flows and pervades all manifestations.

Fana and Baqa under the Divine Names

The degrees of perfection, fana and baqa, are explicated under the Asma al-Husna, encompassing six principal names and their manifestations. These degrees, combined with bara’at istihlal (liberation from obstacles), connect the seeker to subsequent stages of mystical progress. Fana represents annihilation of the created identity in the Divine essence, while baqa signifies subsistence with Divine reality after annihilation.

The Asma al-Husna act as luminous mirrors mediating Divine manifestation, guiding the seeker from multiplicity to unity, from provision to Divine generosity, and ultimately to Ahadiyat. Bara’at istihlal serves as the key, opening the gates of these degrees and liberating the seeker from created veils.

Key Point

Fana and Baqa, like two wings of mystical journey, elevate the seeker toward Divine Ahadiyat through the lens of Asma al-Husna.

Fana as the Container of Divine Identity Concealment

In the first method, representing complete annihilation, the Divine identity is concealed within created identity. This concealment is not absence of God but His manifestation through creation. The seeker must remove the veils of creation to reach the truth of existential unity. This concealment, like the sun hidden behind clouds of multiplicity, does not obscure the truth but manifests it through creation. The seeker, by removing these veils, advances toward witnessing unity.

Key Point

Fana, like shadows vanishing in sunlight, immerses created identity in Divine identity, revealing the truth of unity.

The World as Union and Devoid of Divine Veils

The world is inherently devoid of any Divine veil, as it is the direct manifestation and witnessing of God. Any veils arise from creation’s limitations, not God. This perspective is rooted in the principle of the unity of existence, perceiving the world as an aspect of Divine manifestation.

The world, like a clear mirror, reflects Divine reality, and any veil results from perceptual limitations. By removing these limitations, the seeker attains union with God and perceives the world as a garden filled with Divine manifestations.

The Qur’an states:

“Wherever you turn, there is the face of God.” (Al-Baqarah 115)
“Wherever you are, Allah will bring you all together.” (Al-Baqarah 148)

These verses indicate God’s perpetual presence, showing His universal and constant presence across all levels of existence. This presence, like an all-encompassing light, allows no veil to remain.