Spiritual Stations of Wilaya

Surur: Gentle Breeze

Surur, a gentle breeze, liberates the heart of the seeker from the fear of disconnection
and stabilises them in constant connection with the Divine. This station deprives the seeker
of the possibility of returning to disconnection and guides them towards higher ranks of Wilaya.

Key Point: Surur is the inner joy arising from uninterrupted purity that stabilises the seeker in connection with the Divine.

Istisrar: Hidden Truth

Istisrar, the fifth station, is the concealment of truth within the inner self of the seeker.
At this stage, the seeker experiences association with a transcendent truth, yet due to its delicacy and subtlety,
full comprehension is impossible. Istisrar, like a sacred veil, hides the truth within the seeker and induces awe,
which leads the seeker from self-centeredness towards Divine unity.

Key Point: Istisrar is the concealment of truth within the seeker’s inner self, which guides them towards Divine unity through awe.

Nafas: Divine Breeze

Nafas, the sixth station, is the blowing of the Divine breath which removes awe. At this stage, the seeker becomes
aware that their very existence originates from the Divine, not from themselves. The Divine breath, like a heavenly breeze,
removes the veils of Istisrar and concealsment, guiding the seeker towards existential unity and liberation from self-centeredness.

Key Point: Nafas is the Divine breeze that removes awe and guides the seeker towards existential unity.

Ghurba: Solitude in Both Worlds

Ghurba, the seventh station, is the seeker’s solitude in both worlds. The seeker detaches from creation and connects solely with the Divine,
yet no one hears their words, nor can they reach creation or the Divine directly. Ghurba, like an endless desert, immerses the seeker in profound solitude,
where only the Divine is their companion.

Key Point: Ghurba is the seeker’s solitude in both worlds, leading them to complete detachment from creation.

Gharq: Separation from Creation

Gharq, the eighth station, is the complete detachment of the seeker from creation. Following Ghurba, the seeker becomes immersed in the Divine essence,
distancing themselves from all creation. Gharq, like a boundless ocean, removes the seeker from the shores of creation and immerses them in the depth of Divine reality.

Key Point: Gharq is complete detachment from creation, immersing the seeker in the Divine essence.

Ghaybat: Concealment from Sight

Ghaybat, the ninth station, is the concealment of the seeker from the eyes of creation. The seeker becomes absent, immersed in the Divine to the extent that
they vanish from the perception of others. Ghaybat, like a Divine veil, hides the seeker from creation and guides them towards complete union with the Divine.
In Shi‘i practice, this station is particularly connected with the anticipation and occultation of the Imam Mahdi (may Allah hasten his reappearance), signifying the depth of a saint’s detachment.

Key Point: Ghaybat is the concealment of the seeker from creation, guiding them towards complete union with the Divine.

Tamkin: Establishment in Wilaya

Tamkin, the tenth and final station, is the seeker’s complete establishment in Wilaya. Tamkin represents having reached the pinnacle of success and traversed the threshold of Wilaya.
Like a lofty summit, it stabilises the seeker in the station of union and joins them with the righteous. As stated in the Qur’an:

“My Lord, grant me wisdom and join me with the righteous.” (Ash-Shu‘ara: 83)
This station guides the seeker to steadfastness in the face of Ghurba, Gharq, and Ghaybat.

Key Point: Tamkin is the complete establishment in Wilaya, leading the seeker to union and Divine wisdom.

Ten Ranks of Wilaya

The ten ranks of Wilaya, from Lahz (a fleeting moment of manifestation) to Tamkin (complete establishment in union), guide the seeker towards Divine orientation and detachment from creation.
Lahz and Waqt, with initial manifestations, direct the seeker towards purity and Surur; Istisrar and Nafas, through awe and its resolution, lead to existential unity;
Ghurba, Gharq, Ghaybat, and Tamkin, through complete detachment from creation, lead the seeker towards Divine union. These ranks delineate a journey from the inner self towards the Divine.

Trials in Wilaya

Trials (Bala) in the path of Wilaya reach their peak in the stages of Ghurba, Gharq, and Ghaybat. The saying “Bala for Wilaya” is exemplified here. For the beloved, trials are gradual; for the most beloved, they are immense and sudden.
These tests guide the seeker from self-centeredness towards Divine orientation, preparing them for union.

Key Point: Trials in Wilaya peak during Ghurba, Gharq, and Ghaybat, guiding the seeker towards union.

Ghurba, Gharq, and Ghaybat: The Valleys of Essence

These stations are called the Valleys of Essence, contrasting with the Valleys of Attributes from earlier ranks. They immerse the seeker in complete detachment from creation and the Divine essence.
Ghurba represents profound solitude; Gharq, separation from creation; and Ghaybat, concealment from sight. Like deep valleys, they challenge the seeker on the path to union.

Key Point: Ghurba, Gharq, and Ghaybat, as Valleys of Essence, lead the seeker to complete detachment from creation.

Significance of Solitude

The hadith “Blessed are the strangers among my nation” refers to saints who continue their path in solitude during the end times.
The Prophet (peace be upon him) repeated seven times: “Blessed are they.” This emphasises the value of the spiritual journey in times of occultation,
where the seeker attains high ranks of Wilaya through endurance. Like stars in a dark sky, the strangers radiate Divine light in their solitude.

Key Point: The hadith underscores the value of spiritual practice in solitude during the end times.

Shi‘i Wilaya and Its Distinctions

Wilaya in Shi‘ism, emphasising expectation and occultation, differs from Wilaya in other traditions. Shi‘i Wilaya, linked to the awaited Imam, imbues the spiritual path with a deeper dimension.
It addresses the affairs of creation, unlike some traditions with a more isolationist orientation. This distinction is especially evident in Ghurba, Gharq, and Ghaybat,
where the Shi‘i seeker attains union through patience and anticipation.

Key Point: Shi‘i Wilaya, emphasising expectation and occultation, is distinct from other schools of thought.

Patience and Expectation in Shi‘i Practice

Expectation is a central attribute of Shi‘i practice, accompanying patience in Ghurba, Gharq, and Ghaybat. It denotes endurance and resilience.
The Shi‘i seeker, like a watchman in the night, proceeds towards union with patience and anticipation. This quality leads to Tamkin, the station of full establishment in Wilaya,
and connects the seeker with the ranks of the saints, preventing negligence or withdrawal.

Key Point: Patience and expectation are key attributes of Shi‘i practice, guiding the seeker towards Tamkin.

Courage and States of the Saints

The courage of saints stems from liberation from fear and desire, worshipping God due to His worthiness. Imam Ali’s statement exemplifies this:

“I did not worship You out of fear of Your fire or desire for Your paradise, but because I found You worthy of worship, so I worshipped You.”
This reflects the high station of saints, purifying worship from selfish motives. Courage, like a sharp sword, liberates the saint from attachments and guides them towards Divine orientation.

Key Point: The courage of the saint lies in worshipping God without fear or desire, based on His worthiness.

States of the Saints in Encounter with the Divine

The states of saints in encountering the Divine essence lead to turmoil and dissolution. Even the most beloved, such as Fatimah (peace be upon her) and Imam Ali (peace be upon him), experienced this.
The Divine essence, like an infinite ocean, immerses the saint in awe and turmoil, guiding them towards complete detachment. These states demonstrate the greatness of the Divine and the saint’s incapacity to fully comprehend it.

Key Point: The Divine essence immerses the saint in awe and turmoil, guiding them towards complete detachment.

In summary, the courage and states of saints in Wilaya, their pure worship and liberation from fear and desire, lead them towards Divine orientation.
The states of awe and turmoil before the Divine reveal its grandeur and the saint’s limitations, guiding them to the highest ranks of Wilaya and union.