Analysis and Elucidation of the Chapter on Flight in Manzil al-Sirn

Derived from the lecture series by Nokounam, (Session 119 Chapter on Flight Part Seven).

Preface

The Manzil al-Sirn, authored by Khwajah Abdullah Ansari, stands as one of the most eminent mystical treatises delineating the stages of spiritual journeying. The chapter on Flight, as the seventh station within this work, scrutinises an exalted degree in the path of the khah al-khah (the most select of the select). Herein, the seeker flees from all that is other than the Truth, escaping even the mere perception of flight itself, to progress ultimately towards a state of repose and abiding in the Divine Reality.

In this station, flight is not merely criticised as a carnal movement arising from weakness and fear, but rather is introduced as a bridge leading to the station of settlement and unity with the Truth. The distinction between the mysticism of the lovers (the weak) and that of the beloved (the mighty), wherein flight is succeeded by migration and establishment, forms a central axis of this analysis. This treatise, by referencing the Holy Quran and elucidating the semantic implications of the term flight, endeavours to clarify the course of mystical progression and critique erroneous approaches prevalent in religious propagation and invitation.

Section One: Conceptual Analysis of Flight in Mysticism and the Holy Quran

Definition of Flight in the Khah al-Khah Station

Flight, in the seventh chapter of Manzil al-Sirnregarded as one of the stations of the mystical pathis defined within the khah al-khah station. This stage directs the seeker towards three exalted phases: first, flight from all that is other than the Truth (mimm dna al-aqq) towards the Truth; second, flight from the witnessing and awareness of flight itself (shuhd al-firr) towards the Truth; and third, flight from the very concept of flight (al-firr min al-firr) towards the Truth, culminating ultimately in the station of repose and steadfastness in the Truth. These phases liberate the seeker from carnal attachments and egocentrism, guiding them towards absolute unity with the Divine.

فَفِرُّوا إِلَى اللَّهِ إِنِّي لَكُمْ مِنْهُ نَذِيرٌ مُبِينٌ
(Adh-Dhriyt: 50, trans. : So flee to Allah. Indeed, I am to you from Him a clear warner.)

This noble verse identifies flight towards the Truth as the ultimate aim of the spiritual path. Flight herein does not imply escape from reality but rather a conscious movement towards the Absolute Truth.

Semantic Connotations of the Term Flight

The term flight encompasses four principal semantic connotations:

1. Type of Movement: Flight is a purposeful and swift movement directed from an origin to a specific destination.
2. Type of Fear: Flight is invariably accompanied by apprehension and dread, for a human flees only from that which threatens him.
3. Type of Knowledge: Flight presupposes awareness of the path and destination, such that the seeker, by recognising the way, moves from danger towards safety.
4. Type of Stratagem: Flight is at times accompanied by resourcefulness and planning, indicative of an effort to liberate oneself from constraints.

These connotations portray flight as a characteristic of the weak souls, whereas the Divine saints, possessing complete knowledge and absence of fear, are exempt from it.

Like a gazelle fleeing the claws of the lion, the weak seeker escapes from what is other than the Truth; yet the Divine saints, like an immovable mountain, stand firm before the Reality and migrate towards it. This analogy beautifully illustrates the distinction between flight and migration.

Flight in the Holy Quran

The Holy Quran frequently presents flight as a symbol of weakness and fear. An examination of related verses elucidates the dimensions of this concept:

• كَأَنَّهُمْ حُمُرٌ مُسْتَنْفِرَةٌ فَرَّتْ مِنْ قَسْوَرَةٍ
  (Al-Muddaththir: 50-51, trans. : As if they were startled wild asses fleeing from a lion.) The disbelievers flee the divine admonition like wild asses fleeing a lion, indicating their incapacity to confront the truth.
• فَفَرَرْتُ مِنْكُمْ لَمَّا خِفْتُكُمْ
  (Ash-Shuar: 21, trans. : I fled from you when I feared you.) The flight of Prophet Moses (peace be upon him) from Pharaoh was a momentary fear transformed by divine grace into wisdom and mission.
• لَوِ اطَّلَعْتَ عَلَيْهِمْ لَوَلَّيْتَ مِنْهُمْ فِرَارًا وَلَمُلِئْتَ مِنْهُمْ رُعْبًا
  (Al-Kahf: 18, trans. : If you had looked at them, you would have turned away from them in flight and would have been filled with terror by them.) Flight from the Companions of the Cave results from awe and fear of the unseen.
• إِنْ يُرِيدُونَ إِلَّا فِرَارًا
  (Al-Azb: 13, trans. : They desire nothing but to flee.) The flight of hypocrites from battle signifies weakness of faith and fear.
• فَلَمْ يَزِدْهُمْ دُعَائِي إِلَّا فِرَارًا
  (N: 6, trans. : My call only increased their flight.) The flight of Noahs people from his invitation was the result of a fear-inducing approach.
• قُلْ إِنَّ الْمَوْتَ الَّذِي تَفِرُّونَ مِنْهُ فَإِنَّهُ مُلَاقِيكُمْ
  (Al-Jumuah: 8, trans. : Say, Indeed, the death from which you flee will surely meet you.) Flight from death is a sign of ignorance and fear.
• يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ وَأُمِّهِ وَأَبِيهِ وَصَاحِبَتِهِ وَبَنِيهِ
  (Abasa: 34-36, trans. : The Day when a man will flee from his brother and his mother and his father and his wife and his children.) Flight on the Day of Resurrection is the consequence of carnal attachments and fear of responsibility.

Summary of Section One

Flight in mysticism and the Holy Quran embodies a dual notion: on one hand, it signifies weakness and fear of the imperfect soul; on the other, at the station of khah al-khah, it constitutes a bridge to the Truth and the station of repose. The fourfold connotations of flight (movement, fear, knowledge, stratagem) identify it as a trait of the lovers (the weak), whereas the Divine saints, with full knowledge and absence of fear, transcend it. The Quranic verses, by elucidating instances of flight, underscore the necessity of transformation from carnal fleeing to conscious migration.

Section Two: The Distinction Between the Mysticism of the Lovers and the Beloved Regarding Flight

Mysticism of the Lovers: Flight and Weakness

The mysticism of the lovers, as elucidated within the stages of the travellers (Manzil al-S'irn), pertains to the spirituality of the weak, novices, and intermediates. Within this form of mysticism, flight is posited as one of the stations of spiritual progression, wherein the seeker flees from creation, alongside the souls weaknesses and deficiencies, towards the Divine Truth. This flight is accompanied by fear, cunning, and carnal endeavour, signifying a deficiency in the seekers gnosis and strength.

لَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ (Al-Baqarah: 62, translation: No fear shall be upon them, nor shall they grieve): This verse exempts the friends of God from fear and sorrow, whereas the loving seeker remains entangled in fear and flight.

Mysticism of the Beloved: Migration and Settlement

Conversely, the mysticism of the beloved pertains to the spirituality of the strong and the friends of God, wherein flight has no station. The beloved, by means of perfect gnosis and divine grace, are liberated from fear and cunning, and instead of fleeing, they migrate. Migration here denotes a conscious, potent movement founded upon love and union with the Truth, fundamentally distinct from the flight of the weak.

إِلَّا تَنْصُرُوهُ فَقَدْ نَصَرَهُ اللَّهُ إِذْ أَخْرَجَهُ الَّذِينَ كَفَرُوا (At-Tawbah: 40, translation: If you do not aid him, then Allah aided him when those who disbelieved expelled him): The Prophets (peace be upon him) migration exemplifies a strong and conscious movement towards the Truth.

Critique of Flight from Creation

Flight from creation, as articulated in the mysticism of the lovers, does not imply evasion from society or people per se, but rather a distancing from the souls deficiencies and weaknesses. Creation is the manifestation of the Truth, and fleeing from them does not signify denial of divine manifestations. The seeker must dwell amongst creation whilst maintaining distance from their defects, as the noble tradition instructs: Be in the world but not of it (Kun f al-ns wa l takun maahum).

Like a tree growing within a forest but rooted in pure soil, the seeker is present within society whilst their heart remains connected to the light of the Truth. This metaphor elucidates the necessity of wise presence amongst creation.

Egoism in Flight

Flight from creation can at times engender egoism and self-conceit, wherein the seeker considers themselves superior to others. Such egoism constitutes an impediment on the spiritual path; hence, the seeker must also flee from it towards the Truth, thereby effacing carnal attachments.

كُلُّ شَيْءٍ هَالِكٌ إِلَّا وَجْهَهُ (Al-Qasas: 88, translation: Everything will perish except His Face): This verse emphasises the annihilation of the ego and the permanence of the Truth.

Summary of Section Two

The distinction between the mysticism of the lovers and that of the beloved becomes manifest in their approach to flight and migration. The mysticism of the lovers urges the seeker to carnal endeavour through flight from creation and weaknesses, whereas the mysticism of the beloved guides them through migration and settlement towards union with the Truth. The critique of flight from creation and egoism underscores the necessity of self-purification and wise engagement within society.

Section Three: Critique of Religious Propagation and the Necessity of a Wise Methodology

Critique of Fear-Inducing Propagation

Religious propagation, if conducted through improper and fear-inducing methods, results not in attraction but in the flight of the audience. A prime example of this is observed in the invitation of the Prophet N (Noah), whose people fled from his call: فَلَمْ يَزِدْهُمْ دُعَائِي إِلَّا فِرَارًا (N: 6, translation: My invocation did not increase them except in flight). This flight was the consequence of a form of propagation that generated fear and terror.

Propagation resembles water, which must be poured in accordance with the vessel of the recipient: to the poor, with love; to the rich, with wisdom; to the learned, with reasoning; and to the ignorant, with gentle admonition. Improper propagation is akin to a wind that scatters ashes instead of light.

The Wise Method in Invitation

The Holy Quran emphasises the wise method in invitation: ادْعُ إِلَى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ (An-Nahl: 125, translation: Invite to the way of your Lord with wisdom and goodly admonition). This method is founded upon understanding the audience and delivering the message in a manner that soothes hearts and attracts them towards the Truth.

Summary of Section Three

Religious propagation, if implemented by fearsome means, leads to the flight of audiences, as witnessed in the invitation of the Prophet N (Noah). The wise method, underscored by the Quran, guides hearts towards the Truth through love and wisdom. This principle also applies within mystical conduct, whereby the seeker must invite others towards the Truth with love and knowledge.

Section Four: Flight from Flight and Attainment of Settlement

Flight from the Perception of Flight

The perception of flight, namely the seekers awareness that they are fleeing, constitutes an obstacle on the spiritual path itself. The seeker must also flee from this awareness so as to reach the state of self-neglect and annihilation of egoism. This stage corresponds to fan f Allh (annihilation in God), where the seeker is liberated from self-awareness of the carnal self.

Flight from Flight: The Station of Settlement

Flight from flight denotes adam al-firr or settlement. At this station, the seeker is freed from all movements arising from weakness and becomes firmly established in the Truth. This settlement marks the commencement of the mysticism of the beloved, wherein the seeker attains unity with the Truth by divine grace.

أَلَا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ (Ar-Rad: 28, translation: Behold, with the remembrance of God do hearts find tranquillity): This verse identifies the serenity of the heart as the fruit of connection with the Truth.

Annihilation of Egoism and Divine Grace

Flight from flight culminates in the annihilation of egoism and arrival at the station of Wallhu al-Bq (God the Everlasting). This station is the result of divine grace, not acquisition or carnal effort. At this stage, nothing remains except the Truth, and the seeker is immersed in pure unity with the Divine.

وَاللَّهُ الْغَنِيُّ وَأَنْتُمُ الْفُقَرَاءُ (Muhammad: 38, translation: God is self-sufficient while you are the poor): This verse emphasises human existential poverty and divine richness.

Summary of Section Four

Flight from the perception of flight and flight from flight raise the seeker to the station of settlement and annihilation of egoism. This station is attained through divine grace and marks the inception of the mysticism of the beloved, wherein nothing remains but the Truth. The Quranic verses affirm this transformation by accentuating the tranquillity of the heart and the permanence of the Divine.

Overall Conclusion

The discourse on flight within the Manzil al-S'irn delineates an exalted rank of mystical progression wherein the seeker, by fleeing from all that is other than the Truthincluding the awareness of flight itselfadvances towards the station of settlement and unity with the Divine. Flight in the mysticism of the lovers denotes weakness and fear, yet in the supreme and exclusive station, it constitutes a bridge towards perfection. Conversely, the mysticism of the beloved, through migration and settlement, leads the seeker to union with the Truth. The Quranic verses explicating examples of flight emphasise the necessity of transformation from carnal flight to establishment in the Truth. The critique of fear-inducing propagation and flight from creation underlines the significance of wise methodology and spiritual presence in society. This analysis, rendered in a lofty and scholarly style, offers a comprehensive framework for mystical and Quranic studies.

Like a bird freed from the cage of the self and soaring towards the boundless heavens of the Truth, the mystic seeker, by flight from flight, is immersed in the light of the Truth, perceiving nothing but it. This journey is not solely individual spiritual progress but an invitation towards divine gnosis and love.