The Manzil al-Sirn, the esteemed work of Khwja Abdullh Ansr, stands among the most eminent texts within Islamic mysticism, delineating the stages of the spiritual path (sulk) with unparalleled precision. The thirty-third session of this treatise is devoted to explicating the stages of Badyt (the beginnings), regarded as the point of departure for the seekers journey. The Badyt comprise ten pivotal stations: yaqah (awakening), tawbah (repentance), musabah (self-accounting), inbah (returning to God), tafakkur (reflection), tadhakkur (remembrance), imah (firm grasp), farr (flight), riyah (ascetic discipline), and sam (spiritual listening). Each of these stations constitutes a progressive step towards spiritual awakening, self-assessment, and nearness to the Divine.
Badyt, as the initial degrees of mystical wayfaring, encompass ten stations: awakening, repentance, self-accounting, returning, reflection, remembrance, firm adherence, flight, asceticism, and spiritual audition. These stations serve as the outward manifestations and preliminary requisites of the path, representing the seekers departure from heedlessness towards conscious vigilance and intentional progression towards the Truth. The root of the term bada signifies "to appear" or "to manifest," indicating the revelation of the spiritual pathway. Prior to entering the Badyt, the seeker dwells in a state of niym (dormancy) or oblivion, as though encased within a shell of unawareness. Upon initiation into the Badyt, this shell is ruptured and the path of sulk becomes manifest.
Key Note: The Badyt, functioning as the foundational pillars of the spiritual journey, guide the seeker from heedlessness to awakening and illuminate the course towards divine proximity.
The term Badyt, rooted in the notion of manifestation and emergence, refers to the earliest stages of the mystical path that extricate the seeker from passivity and ignorance. This stage is metaphorically the act of emerging from the niym, leading the seeker towards conscious awareness and purposeful motion. Prior to these stations, no defined path or direction is discernible for the wayfarer; however, with the appearance of these stations, the seeker is led along a clear path commencing with awakening.
Yaqah, the first station of the Badyt, denotes the awakening and cognisance of ones deficiencies and estrangement from the Divine. At this juncture, the seeker confronts both internal and external obstacles; this recognition serves as the impetus for advancing to subsequent stations. Awakening acts as a spark that cleaves the darkness of heedlessness, steering the seeker towards the illumination of knowledge.
Key Note: Yaqah represents the moment of spiritual awakening from heedlessness, wherein the seeker confronts their shortcomings and is impelled to pursue the Truth.
Tawbah, the second station, signifies the turning away from past sins and a firm commitment to abstinence from transgression. Following awakening, the seeker, recognising their indebtedness to the Divine, embraces repentance. This station serves as a bridge, guiding the wayfarer from a sinful past towards a purified future. The Holy Quran, in Surah al-Fath (48:2), references the forgiveness of past and future sins:
That Allah may forgive you what preceded of your sin and what will follow and complete His favour upon you and guide you to a straight path.
Here, tawbah concerns prior sins, for future sins remain unrealised.
Musabah, the third station, involves a meticulous evaluation of ones deeds and inclinations. The seeker discerns deficiencies and strives to ensure that virtues surpass shortcomings. This station functions as a mirror revealing the souls imperfections, prompting reform and the diminution of spiritual hindrances. Even those lacking material means engage in this self-accounting as an essential spiritual exercise, serving to alleviate deprivation and insufficiency.
Key Note: Musabah operates as the seekers instrument for self-evaluation, facilitating correction and fostering proximity through the mitigation of faults and augmentation of virtues.
Inbah, the fourth station, connotes a profound supplication and return to the Divine. After self-accounting, the seeker, humbly acknowledging their shortcomings, turns to Gods threshold. This station embodies a heartfelt cry from the depths of the self, drawing the seeker closer to the boundless mercy of the Almighty.
Tafakkur and tadhakkur, the fifth and sixth stations respectively, signify meditative reflection on spiritual matters and continuous remembrance of divine truths. Tafakkur is future-oriented and enlivening, whereas sorrow dwells on the past and is afflictive. Tadhakkur acts as the purification of thought, rescuing the seekers mind from distraction and focusing it upon the Truth.
Imah, the seventh station, denotes seeking shelter in God and reliance upon His power against satanic insinuations. This station rescues the seeker from fragmentation and distraction, guiding them towards steadfastness upon the path of truth. Imah functions as a shield preserving the seeker from the dangers along the way.
Farr, the eighth station, implies an active and conscious fleeing towards God to escape satanic stratagems. Unlike the defensive invocation of adhu, tafarru expresses an assertive and swift movement towards the Truth. This station is akin to the seekers rapid advance along the divine path, demanding speed, vigilance, and strong will.
Key Note: Farr embodies the seekers proactive movement to God, liberating them from satanic snares and directing them towards nearness.
Riyah, the ninth station, denotes the souls purification and softening to receive divine grace. This station, analogous to spiritual exercise, cleanses the heart of hardness and impurities, preparing it to be receptive to divine light.
Sam, the tenth station, signifies the hearing of divine promises (wad) and threats (wad). The seeker, having attained the subtlety gained through riyah, delights in divine promises and is moved by the verses of retribution. This receptivity manifests spiritual awakening and sensitivity, guiding the seeker towards a balanced state between hope and fear.
During the course of Badyt, the seeker encounters obstacles or abwb (gates), which are akin to closed doors that may be opened. These impediments engender feelings of sorrow (uzn) regret for the past and fear (khawf) anxiety about the future. Unlike a wall, which is impassable, gates can be unlocked, and the seeker, through exertion and asceticism, can pass beyond them.
Zuhd serves as the seekers remedy to overcome these obstacles, denoting the detachment from worldly attachments and liberation of the heart from dependency thereupon. It functions as a key that unlocks the gates, freeing the seeker from the prison of worldly bondage.
Key Note: By liberating the heart from worldly attachments, zuhd removes spiritual barriers and prepares the seeker for higher stages.
After transcending obstacles, the seeker enters the stage of mumalat (transactions), involving the acquisition of virtues and righteous acts. This stage resembles a spiritual commerce that requires meticulous accounting and steadfast endurance. Through righteous deeds, the seeker accrues spiritual capital.
The existential degrees of man are divided into nafs (self), aql (intellect), qalb (heart), and r (spirit). The spirit comprises subtler stages such as sirr (secret), khaf (hidden), and ikhf (concealed), reflecting increasing depth and subtlety in the path. Some interpret sirr as an attribute of the heart and a marker of the station of unity, while the stations of khaf and ikhf indicate greater spiritual refinement.
The nafs al-ammrah (commanding self), inclined towards sin and under satanic sway, is elevated from heedlessness to awakening by Divine grace. This facilitation resembles a light that penetrates the darkness of ignorance, guiding the seeker towards awareness.
The signs of awakening comprise firm adherence (imah), active flight (farr), spiritual audition (sam), and responsiveness to divine signs. The awakened seeker is in continual transformation and receptivity, unable to find repose. This dynamic state resembles a flame that illuminates the seekers heart, propelling them towards constant self-reform.
Key Note: The seekers awakening manifests in imah, farr, sam, and sensitivity to divine signs, maintaining them on the path of ongoing transformation.
Supervised by Sadegh Khademi
