The Passage of the Gates in the Spiritual Journey

The term “Gates” is used because the seeker, having traversed the stages of beginnings and awakening to their own deeds, moves beyond the ordinary state and reaches the threshold of the heart. The nafs (self), which in the beginnings is tamed through spiritual exercises and listening to divine promises and warnings, transforms into a “gate” or the entrance to the heart. This gate functions as a portal that, when struck, opens the way for the seeker towards perfection. This process requires the removal of the nafs-related obstacles and the severing of worldly attachments, allowing the seeker to move from the domain of the self to the domain of the heart.

This treatise describes the section of the Gates as a passage in which the seeker moves from the dominion of the commanding and questioning nafs to the blaming nafs, and then to the heart. The heart, like a polished mirror, is the locus of the manifestation of divine Names and Attributes, and entry into it necessitates the opening of the gates of perfection. This opening is a difficult journey that guides the seeker from the darkness of the nafs towards the light of the heart.

Distinction between Beginnings and Gates

Beginnings resemble the soil where the non-mystical seeker, employing tools such as awakening (consciousness of deeds), self-accountability, spiritual exercises, and listening to divine promises and warnings, engages in self-purification. This stage is the vessel for common traits, where the nafs is the central axis of the journey and the heart has not fully entered the process. In contrast, in the Gates, the seeker reaches the threshold of the heart and encounters states such as sorrow, fear, reverential awe, and abstinence. These states function as steps that elevate the seeker from the domain of the nafs to that of the heart.

Key point: Beginnings are the domain of self-purification using tools such as awakening and exercise, whereas the Gates represent the transition to the heart, accompanied by states like sorrow, fear, and abstinence.

The Process of Self-Purification and the Opening of the Gates of Perfection

The Role of the Nafs in Beginnings

In the beginnings, the nafs is the central axis, and the seeker, through spiritual exercises and self-accountability, seeks to restrain it. At this stage, the nafs resembles a wild horse tamed by the reins of spiritual discipline and the whip of self-examination. Yet this taming does not bring the seeker to the heart. Those who remain attached to the nafs, despite awareness of divine commands, fail to act accordingly and succumb to its desires. In beginnings, the nafs is like a prisoner that must be freed through spiritual tools to reach the threshold of the heart.

Transition from Nafs to Heart

The transition from the nafs to the heart resembles a journey from darkness to light. In the beginnings, the seeker confronts the commanding and questioning nafs, which deceives through the allure of worldly pleasures. Through discipline and attention to divine promises and warnings, the nafs moves towards the blaming state. The blaming nafs, akin to an awakened conscience, rescues the seeker from heedlessness and guides them towards the heart. This process requires the removal of internal obstacles and detachment from worldly attachments, reaching its peak in the section of the Gates.

“And as for one who fears the standing before his Lord and restrains the soul from [evil] desire.” (An-Nazi’at 40)

This verse affirms the process of restraining the nafs and progressing towards perfection, whereby the seeker, through fear and abstention from desire, steps towards the heart.

Removing Obstacles and Severing Attachments

Removing obstacles and severing attachments are two distinct yet complementary processes in the Gates. Removing obstacles is like lifting numerous small stones from the path, performed gradually. Severing attachments is akin to breaking a massive rock, requiring deep and sequential effort. Obstacles include lower nafs powers such as lusts and undesirable habits, while attachments encompass deep worldly dependencies. Both processes constitute the wings for the seeker’s ascent towards perfection.

Key point: Removing obstacles involves lifting simple and multiple nafs impediments, while severing attachments entails breaking complex and hierarchical worldly dependencies.

Nafsi States in the Gates

Sorrow and Fear

Within the Gates, the seeker encounters states such as sorrow and fear. Sorrow arises from the depths of the heart, reflecting the loss of past opportunities for good, while fear manifests as a shadow cast by an uncertain future, invoking apprehension of divine retribution. These states awaken the seeker and guide them towards perfection.

Sorrow relates to the past, and fear to the future, both motivating the seeker’s journey towards the heart.

Reverential Awe and Humble Fear

Reverential awe acts as a continual caution, preventing misfortune while maintaining hope for salvation. Humble fear, arising from divine knowledge, signifies deep and enduring fear rooted in understanding. As the Qur’an states:

“Indeed, those who fear Allah among His servants are the scholars.” (Fatir 28)

Humble fear represents genuine knowledge of God, compelling continuous obedience. Reverential awe is a cautious hope for salvation, while humble fear is a sustained fear derived from divine insight.

Submission and Complete Humility

Submission (khashu‘) reflects humility in obedience to divine grandeur, whereas complete humility (ikhbāt) signifies total surrender, where personal will dissolves and only divine will operates. In this state, the seeker, like a bird in the wind, yields entirely to the divine breeze without resistance.

Renunciation and Abstinence

Renunciation involves detachment from worldly connections, while abstinence (wara‘) reaches a higher level of severance from what is not right. In beginnings, renunciation focuses on avoiding the forbidden, while in the Gates, it pertains to disregard for the permissible. Abstinence represents the peak, where the seeker is liberated from all attachment except to the divine.

Disengagement and Spiritual Devotion

Disengagement entails complete detachment from worldly attachments, and spiritual devotion (tabaṭṭul) signifies absolute dedication to what is right. In this state, the seeker, like a bird freed from a cage, flies solely towards the divine. Tabaṭṭul indicates the perfection of God’s saints, immune to nafs impulses.

The Role of the Divine Saints in Exemplifying Tabaṭṭul

The conduct of saints reflects divine manifestation in action. Tabaṭṭul is exemplified when nafs impulses have no effect on the seeker, as demonstrated in the noble interactions of the Imams. Actions are solely guided by divine mandate, not personal inclinations.

Distinction between Impulse and Divine Mandate

Impulse stems from the nafs and worldly desires, whereas divine mandate is action based on God’s will. Saints act solely on divine instruction, demonstrating the difference between the worldly person and the true mystic. In the state of tabaṭṭul, the seeker, like a bird freed from the cage of the nafs, flies only towards God.

Entry into the Gates of Divine Mercy and Aspiration

Divine mercy and blessings guide the seeker, providing spiritual sustenance. Mercy relates to observing divine generosity, while aspiration (raghbūt) draws the seeker towards the truth. Paired with hope (rajā’), these states strengthen the seeker’s motivation towards the heart.

Key point: Mercy manifests as divine blessings guiding the seeker to perfection, while aspiration, combined with hope, draws the seeker closer to the heart.

The Light of the Heart and Submission of the Nafs

Within the Gates, the heart’s light shines upon the nafs, rendering it obedient. This transformative process liberates the nafs from worldly desires and aligns it with divine will. Ultimately, the heart’s light enables the seeker to achieve unity of existence, reconciling the nafs and heart.

Summary

This treatise elucidates the transition from beginnings to the Gates. The Gates constitute a passage where the seeker, striking the doors of perfection, moves from nafs domination to the heart. Beginnings involve self-purification through awakening, self-accountability, and spiritual exercises, while the Gates encompass states like sorrow, fear, reverential awe, humble fear, submission, humility, renunciation, abstinence, disengagement, and spiritual devotion. The saints’ conduct exemplifies complete detachment and action solely in accordance with divine mandate. The heart’s light ultimately renders the nafs obedient, guiding the seeker towards unity of existence.

Clarifying the Station of Transactions in Mystical Practice

This research explains the station of transactions, the third section of the tenfold mystical journey. Transactions involve engaging the heart in divine dealings, surrendering worldly desires, and attaining obedience and purity of heart. In this station, the seeker’s heart, like a polished mirror, reflects divine light.

The Nature of Transactions

In the station of transactions, the seeker interacts spiritually with God, with the nafs responding to the heart’s guidance. As the commentator explains:

“All these are movements within the nafs and its faculties by the overflowing of the heart’s light upon them, rendering it obedient and responsive to its inclinations in transactions.”

These inner movements result from the heart’s illumination, guiding the nafs towards obedience and detachment from worldly desires. Transactions involve the seeker relinquishing self-interest and engaging in a spiritual covenant with God, freeing the heart from nafs attachments and inclining it towards divine proximity.

Key point: Transactions are the realm where the seeker’s heart engages in divine dealings, freeing the nafs for obedience and detachment.

Distinction from Beginnings and Gates

Compared to beginnings and Gates, transactions represent a higher stage in mystical progress. In beginnings, actions may face internal conflict; in the Gates, nafs desires may taint deeds. In transactions, the seeker meticulously observes divine rights, avoiding all forms of disobedience. This station marks the shift from self-centeredness to God-centeredness, with the heart shining solely towards divine light.

Key point: Transactions, through complete avoidance of opposition to divine will, distinguish themselves from beginnings and Gates, guiding the seeker towards God-centeredness.

The Stations of Transactions

Compliance: The Commencement of Transactions

Compliance (ri‘āyah) is the first stage, wherein the seeker aligns actions with divine satisfaction, rendering the nafs peaceful and obedient. As the original text states:

“The first thing the heart begins in transactions is the supervision of actions so that the nafs may be reassured and obedient.”

Compliance acts as a key opening the heart’s door to divine obedience, performed with the intention of divine proximity rather than personal desire.

Key point: Compliance initiates transactions, preparing the nafs for the spiritual journey by aligning actions with divine will.

Vigilance: Continuity of Compliance

Following compliance, vigilance (murāqabah) ensures adherence and prevents deviation. As the original text states:

“Then [vigilance of] the Truth in the journey towards it.”

Vigilance functions as a guardian, maintaining adherence to divine guidance and preventing lapses due to nafs inclinations. Awareness of divine observation keeps the seeker vigilant along the spiritual path.

Key point: Vigilance preserves compliance, sustaining the seeker’s steadfastness through awareness and mindfulness of divine oversight.

Sanctity: Respecting Divine Boundaries

Vigilance leads to sanctity (hurmah), wherein the seeker distinguishes the sacred from the profane, as noted:

“Respect for the sacred and fulfilling the rights of reverential fear.”

Sanctity functions as a protective veil, guarding the heart from impurity and guiding it towards detachment and divine love, as affirmed in the Qur’an:

“And the believers have stronger love for Allah.” (Al-Baqarah 165)

Key point: Sanctity represents respect and reverence for the divine, directing the heart towards detachment and closeness to God.

Sincerity: Purity from Other than God

Sincerity (ikhlāṣ) purifies actions from ostentation and nafs desires. Sincerity is complete freedom from other than God, where even the intention of sincerity must not introduce self-interest. Like pure water, it cleanses the heart of all non-divine contamination, ensuring actions are performed solely for God.

Key point: Sincerity is complete detachment from the self and non-divine motives, purifying actions for the sake of divine proximity.

Refinement: Purification of Sincerity

Refinement further perfects sincerity, aligning the seeker’s actions entirely with divine will, free from nafs inclinations and worldly influences.