Final Summary

The preceding text, by explicating the degrees of Wilayah, explored one of the deepest stages of the mystical journey. This station, by entering the realm of the soul and the radiance of Wilayah, guides the seeker towards divine union. The ten degrees of Wilayah, from Lahz to Tamkin, depict a journey from the inner self towards the Truth. The devotees, through effort and trials, and the beloved, through divine bestowal, attain this station. Trials in Wilayah reach their zenith in estrangement, immersion, and occultation, guiding the seeker towards submission and divine communion. Shia Wilayah, with its emphasis on patience and anticipation, is distinct from other schools and obliges the Shia Wali to serve creation and dedicate themselves entirely to the Truth. The courage and states of the saints, in pure worship and turmoil before the Divine, reveal the grandeur of this path.

Explication of the Door of Wilayah in the Mystical Path

The present text, focusing on the Door of Wilayah, elucidates the advanced stages of Wilayah, including estrangement, immersion, and occultation, as well as the distinction between mysticism and mere asceticism. These stages, like lofty peaks of spiritual progression, guide the seeker from worldly and egoic attachments towards divine union.

Apparent Stages of the Pinnacle of Wilayah: Estrangement, Immersion, and Occultation

The Door of Wilayah, expressed as: “He becomes estranged in both realms, then his state is stabilised by passing the stage of separation, called the state of immersion, then he enters the state of occultation from his own state while witnessing without awareness, and finally attains Tamkin by settling in the light of existence, his vision concealed by the radiance of the witnessed”, introduces three key stages as the apparent pinnacles of Wilayah: estrangement, immersion, and occultation. Estrangement denotes the existential distance of the seeker from God, creation, and self in both worlds (this life and the hereafter). Immersion involves complete submersion in the absence of existential supports, while occultation signifies the dissolution of self-consciousness before the divine manifestation. Tamkin, the result of these stages, represents stability in the light of existence and attainment of Wilayah.

Key point: Estrangement, immersion, and occultation are progressive stages of detachment from everything other than the Truth, guiding the seeker towards complete self-annihilation and stabilization in divine existence.

Distinction Between Inner and Outer Stations

The stations of the mystical path in Wilayah are divided into inner and outer. Inner stations include Lahz, Waqt, Sir, Surur, and Nafas (the spirit of the Merciful), constituting the seeker’s inner receptacle. Conversely, estrangement, immersion, and occultation are outer stations formed in society and in interaction with creation and God. This duality functions like two wings guiding the seeker from inner seclusion towards outward manifestation.

Critique of Confusion Between Mysticism and Asceticism

A fundamental issue in Islamic mysticism is the erroneous conflation of mystical knowledge with asceticism in public perception. Mysticism is a profound science and intricate practice aimed at knowing and attaining the Truth, whereas asceticism is often limited to external forms, such as rote recitation and specific behaviors. This conflation obscures the true essence of mysticism and leads to misconceptions in its understanding.

Key point: Mysticism, as a knowledge-based and practical science, is distinct from asceticism, which is largely superficial, and mixing the two distorts correct understanding of mysticism.

Distinction Between Scholar and Ritual Preacher

Similarly, the difference between a learned scholar (mujtahid, mystic, jurist) and a ritual preacher is often ignored. The scholar, with deep understanding and expertise in religious sciences, presents the truth like a flowing spring, whereas the ritual preacher, detached from inquiry, usually remains limited to emotional and formal expressions. Such confusion diminishes the effectiveness of religious guidance.

The Role of Scholars in Religious Guidance

The presence of prominent scholars and saints in religious guidance not only does not harm their knowledge but complements it. Their propagation of religion nourishes the moral and spiritual soil of society, leading to transformation. When genuine scholars address the community, societal ethics undergo profound change.

Critique of Ascetic Appearances in Media

Media, by highlighting superficial ascetic appearances, such as beards and specific attire, may hinder the true understanding of mysticism. These externals, like a shell, conceal the essence of mysticism, which requires precise and scientific exposition.

Key point: Promoting superficial asceticism in media reduces correct understanding of deep mystical science, emphasizing the need for scholarly elucidation.

Distinction Between Mystic and Ascetic

The mystic is akin to cavalry, mastering mystical sciences and jurisprudence, attaining divine union, while the ascetic, as infantry, largely remains at the level of superficial appearances. Genuine mystics, such as Khwaja Abdullah Ansari, distinguish themselves by deep knowledge and direct access to the Truth, standing on the pinnacle of reality while ascetics remain at its base.

Explication of Estrangement, Immersion, and Occultation

Estrangement: Existential Distance
In the seventh station of Wilayah, estrangement refers to the seeker’s existential separation from God, creation, and self: “The seeker in the Door of Wilayah in the seventh station becomes estranged… from God, creation, or self, or from all three.” This distance is perceptual rather than spatial, leaving the seeker with no support other than the Truth.

Key point: Estrangement frees the seeker from all non-divine supports, guiding towards the Divine essence.

Immersion: Ultimate Estrangement
Immersion is the stage following estrangement, where the seeker, deprived of all existential supports, is submerged in the ocean of detachment: “He becomes estranged and wishes for the state of immersion.” Unlike bewilderment, immersion involves full awareness that nothing exists except the Truth.

Occultation: Ultimate Immersion
Occultation is the final stage of detachment, where the seeker becomes unaware of their state and perceives only the divine manifestation: “Then he enters occultation from his state, perceiving the witnessed without awareness of himself.” Here, self-consciousness dissolves in the divine light, as if the seeker melts before the divine radiance.

Key point: Occultation is the complete dissolution of self-consciousness before the divine, leading to unity with the Truth and stabilization in the light of existence.

Tamkin: Stabilization in the Light of Existence
Tamkin is the culmination of estrangement, immersion, and occultation: “Then he attains Tamkin by settling in the light of existence, his vision concealed by the radiance of the witnessed.” In this stage, the seeker, through complete self-annihilation, stabilizes in divine light and attains Wilayah. This stabilization resembles reaching the safe shore of divine union, becoming a manifestation of divine attributes.

The Door of Wilayah as the Crucible of Purification

The Door of Wilayah is described as a furnace in which the Truth tests and purifies its servant through spiritual trials: “Indeed, the Door of Wilayah is the furnace in which the Truth cooks its servant.” This furnace symbolizes the arduous stages of estrangement, immersion, and occultation, freeing the seeker from material and spiritual attachments and preparing them to receive divine light.

Key point: The Door of Wilayah purifies the seeker through spiritual trials, guiding towards divine union and manifestation of divine realities.

Conclusion

The present text presented the Door of Wilayah as a lofty peak in the mystical journey. The stages of estrangement, immersion, and occultation guide the seeker from egoic and material attachments towards unity with the Truth and stabilization in the light of existence. Estrangement denotes existential distance from God, creation, and self; immersion signifies submersion in the absence of supports; and occultation represents the dissolution of self-consciousness before the divine. Tamkin, the result of these stages, leads the seeker to the station of Wilayah. Distinguishing mysticism from asceticism and the scholar from the ritual preacher highlights the need to reconsider public understanding of religious and mystical concepts. Propagation of religion by eminent scholars and promotion of mysticism, rather than superficial asceticism, can bring about spiritual transformation in society.

Tamkin and Unity: Realities and the Role of Oneness in the Mystical Path

Tamkin represents the culmination of the seeker’s spiritual progression, a stage following preliminary, transactional, ethical, principled, and Wilayah stages. It involves stabilization in the station of Wilayah, adorning the seeker with the light of existence and guiding towards direct perception in the hidden realm. The section on Realities transforms the trials of Wilayah into the vision of the Divine essence, leading through stages of unveiling, witnessing, inspection, reception, expansion, ecstasy, sobriety, and ultimately, unity. This stage mirrors a mirror reflecting divine manifestations in the seeker’s heart, leading from duality to the unity of oneness.

Key point: Tamkin signifies the seeker’s stabilization in Wilayah, adorning them with divine light and guiding towards direct perception in the hidden realm.

The Quran, Surah Hud, Ayah 112 states: “So remain steadfast as you have been commanded, and whoever turns to Allah with you.” This verse emphasizes the necessity of perseverance in Tamkin, inviting the seeker to steadfastness on the path of Truth.

Internal and External Tamkin
Internal Tamkin denotes the seeker’s inner stability in the station of Wilayah, shielding them from fluctuations of the ego and transient states. External Tamkin represents outward stabilization, manifesting in interaction with creation and maintenance of social order. These two aspects, like wings, enable the seeker to soar towards divine proximity.

Key point: Tamkin has internal (spiritual) and external (manifest) dimensions that stabilize the seeker in Wilayah, like a mountain resisting storms.

Realities: Manifestation of Effects and Perfections of Wilayah
The section on Realities transforms the trials of Wilayah, such as estrangement, immersion, and occultation, into vision and perfection. The seeker’s prior hardships become the soil from which the flowers of knowledge blossom.

Key point: The Realities stage converts the trials of Wilayah into vision and perfections, guiding the seeker from estrangement to the light of Divine essence.

The Quran, Surah Baqarah, Ayah 155 states: “And We will surely test you with something of fear and hunger and a loss of wealth, lives, and fruits.” This verse affirms the trials of Wilayah and their manifestation in Realities.