Proximity, Solitude, and the Vision of the Divine

Proximity is the nearness to the Divine that is attained after experiencing solitude. The seeker, by detaching from the non-divine and enduring loneliness on the path, reaches divine proximity. This proximity, akin to travellers reaching their destination after a strenuous journey, brings peace and unity to the seeker.

Vision as the Fruit of Proximity

Vision is the observation of the Truth, the ultimate outcome of solitude and proximity in spiritual conduct. The saints, by eliminating self-centeredness and remaining steadfast in the Truth, attain vision. This vision, like beholding the beloved after separation, is the fruit of the seeker’s solitude and purity.

Key Point: The vision of the Truth is impossible without solitude and proximity, and the saints achieve this rank through the elimination of ego.

The Hadith of Ihsan and the Levels of Worship

Regarding the attainment of vision, Muhammad ibn Ali ibn al-Husayn al-Bashani narrated from Muhammad ibn Ishaq al-Qurashi, from Uthman ibn Saeed al-Darani, from Sulaiman ibn Harb, from Hammad ibn Zaid, from Matar al-Warraq, from Abu Buraydah, from Yahya ibn Ya‘mar, from Abdullah ibn Umar, from Umar ibn al-Khattab, in the Hadith of Gabriel, the Messenger of God (peace be upon him) said: “What is Ihsan? It is to worship God as though you see Him, and if you do not see Him, He sees you.”

This authentic and unique Hadith, reported in Sahih Muslim, comprehensively reflects the doctrine of this spiritual path. The Hadith demonstrates two stages of worship:

“Worship God as if you see Him, and if you do not see Him, He sees you.”

This Hadith, validated in Sahih Muslim, outlines the stages of worship from the belief in vision to actual observation.

Stages of the Spiritual Path: Common, Seeker, Realized

The spiritual path is divided into three stages: the common (beginners), the seeker (intermediate), and the realized (advanced). Each stage has its own law, methodology, and focus, guiding the seeker toward it. Knowledge and ultimate goals act as the guides and destination of the seeker. Proximity and vision are the fruits of solitude in the spiritual path, leading the seeker to unity and divine vision. The Hadith of Ihsan elucidates the stages of worship and spiritual progression.

Inner Guidance of the Saints by the Divine

The saints are guided solely by the Divine. This guidance is direct and unmediated, pointing out the goal and directing the seeker toward the destination. The beloved ones traverse the spiritual path through inner guidance, without reliance on verbal instruction.

Key Point: The saints are led directly by God towards unity and annihilation in God, without any intermediaries.

Concealment of Revelations by the Saints

The saints conceal their visions and mystical insights, as Joseph (peace be upon him) refrained from narrating his dream by Jacob’s (peace be upon him) instruction:

“Do not narrate your vision.”

This concealment preserves purity and avoids tribulation.

The Language of the Heart of Seekers

The noble verse:

“Indeed, I am a servant of God. He has given me the Book and made me a prophet.”

This reflects the inner language of the beloved ones, who perceive the truth within themselves even before embarking on the spiritual journey. This inner knowledge signifies divine guidance in the hearts of the saints.

Final Conclusion

This text has elucidated the concepts of solitude, proximity, and vision, outlining the stages of mystical conduct from movement to union with the Truth. Solitude, akin to a traveler’s isolation in the desert, separates the seeker from multiplicity, leading to proximity and vision. The devoted, immersed in remembrance of God, advance through seclusion and ardor. Migration is a prerequisite for solitude, and proximity is its outcome. The Qur’anic verses and Hadith emphasize the necessity of solitude, sincerity, and inner guidance. This discussion underscores the central role of solitude and proximity in the mystical path.

The Threefold Stages of Spiritual Path: Imitation, Moralization, and Realization

In mystical conduct towards divine knowledge and the attainment of Ihsan, the seeker must traverse three stages, each representing a station in this spiritual journey: imitation (tashabbuh), moralization (takhalluq), and realization (tahqiq). These stages, articulated in response to Gabriel’s question to the Prophet (peace be upon him) regarding Ihsan, delineate varying levels of knowledge and conduct.

Imitation: The Gateway to the Path

Imitation is the initial stage, in which the seeker emulates divine attributes externally. This stage, like the base of a mountain where many gather but few ascend further, prepares the seeker for higher peaks. Through acceptance of solitude and spiritual journeying, the seeker aligns with divine attributes, akin to visiting a sacred shrine to absorb its essence. Although preliminary, imitation marks the beginning of the spiritual path.

Key Point: Most seekers remain at this stage, as superficial emulation requires deep effort to progress.

Characteristics of the Seeker in Imitation

The seeker experiences solitude, separating from worldly attachments. This solitude, akin to a journey into the unknown, fosters resemblance to the Truth. Belief in divine vision, even without direct observation, guides the seeker:

“Worship God as if you see Him, and if you do not see Him, He sees you.”

This belief forms the foundation for advancement to higher stages.

Hazard of Speech without Action in Imitation

One risk at this stage is discussing mystical knowledge without inner experience, which hardens the heart. This is akin to misusing medicine or training an incompetent person with weapons, resulting in harm. Hence, the seeker must avoid empty speech and maintain sincerity through inner contemplation.

Moralization: Establishing Divine Attributes

Moralization represents the intermediate stage, where the seeker internalizes divine attributes beyond mere imitation. This stage, like a field of trials, tests the seeker through adversity. The seeker not only believes in divine attributes but also embodies them, requiring endurance and introspection.

Key Point: Moralization entails internal possession of divine attributes, though not yet complete realization.

Adversity as a Means of Transformation in Moralization

Adversity purifies the seeker. Trials may take forms such as poverty, illness, or social difficulty. As the Qur’an states:

“We have preferred some of them over others.” (Al-Baqara: 253)

Here, adversity serves as a measure of spiritual rank. By accepting trials, the seeker acquires divine morality and moves from imitation to realization.

Realization: The Summit of Unity and Vision

Realization is the final stage, where the seeker not only possesses divine attributes but witnesses them within. This stage, accessible to few, culminates in the vision of the Truth. As expressed in sacred texts:

“I testify that You hear my speech.”

This attests to the high spiritual knowledge of the seeker, who perceives the Truth in their own essence.

Key Point: Realization signifies the stage where the seeker observes the Truth within themselves, achieving unchanging stability.

Karbala as the Manifestation of Realization

The events of Karbala exemplify realization. Imam Husayn (peace be upon him), through detachment from the non-divine and focus on the Truth, attained unity. His command to his companions to confront his adversaries alone reflects total submission to divine will and vision of the Truth. In this stage, the seeker relies on adversity, as illustrated by the Imam’s invocation:

“O swords, protect me.”

This reliance is not out of weakness but from love of the Truth, leading to complete proximity.

Stability and Unity in Realization

The seeker in realization attains unshakable stability, like a rock facing storms. This station entails complete unity, where distinctions dissolve and the seeker immerses in the Truth.

Inverse Relation of Imitation and Realization, and the Role of Adversity

The stages of the path are inversely proportional: imitation is populous, while realization is rare, indicating the difficulty of attaining the summit. Whereas imitation involves external joy in worship, moralization and realization revolve around trials and suffering. As the Qur’an states:

“Blessed is Allah, the Best of Creators.” (Sajda: 7)

This verse highlights divine creation’s greatness, exemplified in Karbala and the realized saints.

The Role of Adversity in the Path

Adversity sharpens the seeker’s soul. In moralization, it appears as diverse hardships, purifying the seeker. In realization, it reaches its zenith, guiding the seeker to seek refuge only in the Truth. As stated: “Adversity is for devotion,” illustrating that spiritual heights are unattainable without trials. Karbala exemplifies this, manifesting divine love through trial.

Critique of Hafez’s Poetry and Apparent Knowledge

In literary critique, Hafez’s poetry, despite its grandeur, remains at the stage of imitation. He speaks of love and knowledge with eloquence but does not reach moralization or realization. His poetry resembles a beautiful painting that imitates reality, whereas the saints’ expression is akin to living blood, emanating from inner truth.