of Nokounam, (Session 246)
The treatise Manzil al-Sirn, a profound mystical work elucidating the stages of spiritual progression, investigates the degrees of human perfection. The third stage of steadfastness, which forms the subject of this segment, is presented as the zenith of constancy and stability on the path of truth. It is examined through both mystical and psychological perspectives. This stage elevates the wayfarer beyond self-awareness towards an intuition of the establishment and sustenance of the Divine right.
The third stage of steadfastness represents a phase wherein the wayfarer transcends the conscious seeking and observation of steadfastness, perceiving solely the establishment and regulation of the Divine right. At this level, steadfastness surpasses the realm of deliberate exertion (first stage: action) and inner states (second stage: spiritual condition), transforming into an innate, natural attribute within the wayfarers being. This transformation renders steadfastness an elemental quality of the individuals existence, to the extent that the wayfarer no longer perceives themselves as the agent of resistance but witnesses only the sovereign manifestation of Divine Truth.
This station is profoundly connected to the mystical notion of fan f Allh, whereby the wayfarer's self-awareness is effaced in the presence of the Divine, leaving only the Truth manifest within. Here, steadfastness is not a consciously pursued goal but a spontaneous, involuntary flow emerging from union with Divine Sustenance. In this rank, the wayfarer resembles a mirror reflecting nothing but the Light of Truth.
Steadfastness at this stage is likened to cement which, upon absorbing moisture, neither deteriorates nor weakens but rather transforms into an unyielding steel-like strength. This metaphor illustrates a qualitative metamorphosis in the wayfarer's being. Just as cement, upon the reception of water, becomes an indestructible substance, so too the wayfarer, upon internalising Divine grace, attains a steadfastness that remains unshaken by adversities and trials. This resilience is the accumulated fruition of prior actions and spiritual states that have rendered the individual's existence a stable and enduring reality. Psychologically, this analogy corresponds to the concept of resilience, yet transcends it. At the third stage, steadfastness implies not only a return to equilibrium after hardships but the realisation of an unwavering identity that requires no deliberate effort. Just as steel-reinforced cement withstands storms and floods, the wayfarer stands firm like a rock amid the surging waves of hardship.
A driver who initially operates with conscious precision and attention gradually attains a stage where driving becomes automatic and requires no deliberate focus. This analogy demonstrates the transformation of conscious behaviour into an internalised, habitual skill. At the third stage of steadfastness, the wayfarer performs actions not out of habit or exertion but through an innate, instinctive sense. This sense arises from repeated experiences and the internalisation of spiritual values that spontaneously manifest in conduct. Mystically, this inner sense indicates the wayfarer's connection to Divine Sustenance. Just as the professional driver moves according to an inner feeling, the wayfarer acts through divine will without self-recognition in the process. This condition is inseparably linked with the concepts of tawakkul (trust in God) and surrendering ones affairs to the Divine, as though the wayfarer is a vessel whose sail is entrusted to the breeze of Gods grace.
A seminary student who initially depends on intellectual rules to read literary expressions reaches, through diligence, a stage where expressions flow smoothly without reliance on rigid structures. This analogy emphasises the importance of transforming formal knowledge into intrinsic gnosis. At the third stage of steadfastness, the wayfarer no longer depends on mental constructs; rather, knowledge and action flow as an integrated continuum within their being. This signifies the realisation of steadfastness as an inseparable, intrinsic attribute. In Islamic mysticism, this process corresponds to takhalluq bi akhlq Allhembodiment of Divine attributes. At this station, the wayfarer manifests Divine qualities within, naturally treading the path of truth without effortful adherence to rules. They resemble a river that flows effortlessly along the bed of reality, gracefully overcoming every obstacle with both subtlety and strength.
In the third stage, the wayfarer no longer perceives themselves or their resistance but sees solely the Divine Truth, witnessing its establishment and sustenance. This intuition is the consequence of self-annihilation before the Divine Reality. The wayfarer, oblivious to self-awareness in resistance, observes only the manifestation, permanence, and maintenance of Divine Truth. This stage aligns with Qurnic verses such as:
Indeed, Allah is the Strong, the Mighty.
(Srah al-ajj 22:40 )
which signifies the embodiment of Divine strength and honour within the wayfarer.
This intuition elevates the wayfarer to the rank of aqq al-qawwm (the Truth as the Sustainer), where Divine Reality flows fully within their existence, uniting them entirely with the Truth. This accords with the noble verse:
And you do not will except that Allah wills the Lord of the worlds.
(Srah al-Takwr 81:29 )
which denotes the complete submission of will to God.
A novice worshipper, during prayer, is occupied with counting units and observing rules, whereas a consummate worshipper performs the prayer spontaneously, without conscious calculation. This analogy illustrates the distinction between actions grounded in self-awareness and those arising from heartfelt presence. At the third stage of steadfastness, the wayfarers acts of worship, such as prayer, require no conscious focus on minutiae because the presence of the Truth is firmly established within. This condition coheres with the jurisprudential notion of niyyah mustamirrah (continuous intention) in Islamic law, where continuous intention suffices for acts of worship like prayer without the need for moment-to-moment conscious intent. The perfected wayfarer, in perpetual communion with the Divine, performs actions effortlessly, as if their heart is a sanctuary perpetually imbued with Divine remembrance.
Steadfastness at the third stage fundamentally differs from habit. Habit denotes mechanical, purposeless behaviours, whereas steadfastness results from connection to the Divine purpose. This steadfastness is not merely automatic but is accompanied by Divine intention and the intuitive perception of the Truth. Psychologically, habit is automatic behaviour devoid of deep awareness; by contrast, steadfastness in this stage is automatic yet conscious behaviour, integrally linked with Divine gnosis. Steadfastness resembles a tree rooted in the soil of Divine knowledge, its fruits being light and wisdom, whereas habit is like a rootless weed trembling in the wind. This distinction prevents the wayfarer from falling into the trap of mechanical ritualism and guides them towards the Divine purpose.
The cognition of the Almighty is introduced as a fundamental prelude to the state of reliance (tawakkul). The spiritual traveller (slik) must attain a profound understanding of Divine grandeur and omnipotence in order to entrust his affairs entirely to God. This cognition liberates him from egocentrism and self-centeredness, thereby establishing the groundwork for complete reliance.
This concept is intimately linked to the noble verse
Indeed, Allah is Subtle and Acquainted (Surah Al-Hajj, 22:63, translated by : Indeed, God is subtle and all-aware)
, which reflects Divine awareness and authority in the governance of all matters.
This cognition leads the slik to the realisation that only the Divine is the true Sustainer and Ever-Existing. Such understanding guides him to reliance, wherein his will becomes unified with the Divine will, and he takes no step except by Gods consent. This station resembles a summit upon which the slik stands after traversing the valleys of sincerity, purification, and steadfastness, beholding the boundless horizon of Truth.
At this third station, the slik relinquishes observation and the pursuit of steadfastness, for he directly beholds the Desired Reality the Truth itself. This absence of seeking results from the immediate witnessing of the Divine Reality, which emancipates the slik from all forms of self-regard. This concept correlates with the notion of ghaybat an al-ghaybat (absence from absence) in Islamic mysticism, where the slik even becomes oblivious to the awareness of his own absence, remaining solely in the presence of the Truth.
This station is akin to a gate opening onto the garden of Reality. Within this garden, the slik perceives neither himself nor his shadow, but only the blossoming rays of Divine Light. The abandonment of the observation of steadfastness liberates him from the bonds of self-awareness and guides him to true freedom in the Divine Presence.
The third station of steadfastness represents a pinnacle on the spiritual journey, where the slik transcends self-consciousness to embrace the witnessing and establishment of Divine Truth. This station has been elegantly illustrated through metaphors such as iron-clad cement, a professional driver, a proficient seeker, and the consummate worshipper, all of which signify a profound transformation within the spiritual being of the slik.
Here, steadfastness is not a conscious effort but an innate attribute springing forth from the connection to Divine Sustenance. This phase aligns with the mystical concepts of fan f Allh (annihilation in God), the embodiment of Divine ethics, and complete reliance, while psychologically pointing to the internalisation of spiritual behaviours under Divine awareness.
Ultimately, the third station of steadfastness elevates the slik to the rank of the aqq al-Qawwm (the True Sustainer), where only the Divine manifests within him and he shines forth as a radiance from the Divine Lights along the path of Truth.
