Within the path of mystical wayfaring, tasfiyah (surrender) constitutes one of the exalted stations whereby the seeker is guided towards a profound understanding of Divine ownership and the locus of his own manifestation. The present lecture elucidates the primary degree of tasfiyah, which invites the seeker to cognise his lack of proprietorship over his own faculties, the absence of security from Divine stratagem, the impossibility of despair regarding Divine assistance, and the inadmissibility of reliance upon ones own intent. This station does not imply passivity or fatalism; rather, it engenders an active knowledge of the seekers manifest-existential relation with God. The text critiques deterministic paradigms that reduce the seeker to a mere puppet or straw, underscoring instead the seekers active and responsible role.

The primary degree of tasfiyah is a cognition attained by the seeker prior to action: he is not the owner of his capacity (i.e. power to act), he is not shielded from Divine stratagem, he never despairs of Divine assistance, and he refrains from entrusting his intent. This degree summons the seeker to a total surrender of power, intent, and outcome to God, while simultaneously preserving the station of his manifestation.

And upon Allah let the believers rely
(Quran, Surah Al-Maidah 5:23, trans. : And put your trust in Allah if you are believers)

The primary degree of tasfiyah is the recognition of non-ownership of capacity, absence of security from stratagem, absence of despair in Divine aid, and distrust in ones own intent, guiding the seeker to surrender his manifestation to God.

Non-Ownership of Capacity

In this station, the seeker realises that he is not the proprietor of capacity (the power to act), rather all power, knowledge, and awareness originate from God. Tasfiyah entails entrusting this capacity to God as the true Owner. This cognition does not imply nihilism or the negation of the seekers existence; rather, it recognises him as the manifestation of Divine power, which is surrendered to God.

And whatever blessing you have, it is from Allah
(Quran, Surah An-Nahl 16:53, trans. : And whatever blessings you have are from Allah)

The seeker is not secure from Gods stratagem because all affairs whether failure, triumph, ascent, or decline are within Divine power. Gods stratagem is His transcendent management which surpasses the seekers comprehension, liberating him from self-conceit and arrogance. This cognition guides the seeker towards humility and trust in Divine will, akin to a bird carried upon the Divine wind, unaware of its destination.

They plot and plan, and Allah too plans; and Allah is the best of planners
(Quran, Surah Al-Anfal 8:30, trans. : And they devise, and Allah devises, and Allah is the best of devisers)

The absence of security from Divine stratagem frees the seeker from self-conceit and directs him to humility before Divine providence.

Absence of Despair in Divine Assistance

The seeker never despairs of Divine assistance because God is Merciful, Omnipotent, Generous, and Bountiful. Apparent failure does not obstruct Divine victory, and the seeker remains hopeful of Gods mercy through all vicissitudes. This hope functions as a lamp illuminating the path through the darkness of mystical wayfaring.

Say, O My servants who have transgressed against themselves, do not despair of the mercy of Allah
(Quran, Surah Az-Zumar 39:53, trans. ) Indeed, none despairs of the mercy of Allah except the disbelieving people
(Quran, Surah Yusuf 12:87, trans. )

Distrust in Ones Own Intent

The seeker does not place trust in his own intent, for God interposes Himself between man and his heart. Both intent and action are within Gods dominion, and by surrendering his intent to Divine will, the seeker is freed from egocentrism. This surrender is akin to entrusting the helm of a ship to a skilled captain who knows the path better.

And He makes between a man and his heart a barrier
(Quran, Surah Al-Anfal 8:24, trans. )

Distrust in ones own intent liberates the seeker from egocentrism and guides him to entrust his intent to Divine will.

Section Three: Critique of Deterministic Perspectives

Critique of the Puppet or Straw Analogy of the Seeker

 

 

Section Four: The Manifestation-Existence Relationship of the Seeker with God

Manifestation and Existence in Tafw (Divestment)

God is the true existence and ultimate possessor, while the seeker (slik) is the Divine manifestation and the vessel of His action. Tafw denotes the delegation or entrustment of manifestation (power, intention, outcome) to God, rather than the negation of the seeker's existence or volition. This relationship is akin to a grain within the Divine harvest; each grain possesses a manifestation derived from the entire harvest, yet bears responsibility for its own manifestation.

"Everything perishes except His Face."
(Qur'an, Srah al-Qasas, 28:88, translated by )

This noble verse from the Qur'an emphatically asserts God's true ownership and existence alongside the manifestation of creation.

Divine Subtlety in the Guidance of the Heart

The seeker's heart rests delicately between the fingers of the Merciful One, held with gentleness and care. This metaphor illustrates that the heart's manifestation is under God's dominion, not coercion. The Prophetic tradition, Al-qulb bayna abi min abi ar-Ramn (The hearts are between the fingers of the fingers of the Merciful), depicts divine subtlety in heart guidance, akin to a tender bird quietly nestled in the hand of the Compassionate Lord.

Section Five: Tafw and Responsibility on the Day of Judgment

Tafw and Divine Justice

Tafw entails entrusting manifestation to God, whilst the seeker remains accountable for their deeds. On the Day of Judgment, God reveals actions openly and evaluates each individual according to their share of manifestation. This justice functions like a scale, weighing every grain by the extent of its manifestation.

"So that they may see their deeds."
(Qur'an, Srah az-Zalzalah, 99:6, translated by )

This sublime Quranic verse underscores divine justice and individual accountability.

Critique of Illusory and Deterministic Views

Deterministic perspectives that regard the seeker as mere illusion, fancy, or straw conflict with the Qur'an and genuine mysticism. The seeker is a genuine Divine manifestation, possessing manifest reality, rather than a powerless or fictive entity. This critique serves as a cleansing of dust from a mirror, enabling the true reflection of the seekers reality.

Section Six: True Mysticism and the Knowledge of Tafw

Tafw and Divine Cognition

Tafw signifies awareness of God's ownership and the seeker's manifestation, liberating one from egocentricity (trust in ones own intention and capability) and guiding towards complete delegation to God. This cognition acts as a key that unlocks the doors of monotheism and directs the seeker toward annihilation within the Divine will.

"And those who strive in Our causewe will surely guide them to Our ways."
(Qur'an, Srah al-Ankabt, 29:69, translated by )

This noble verse confirms the spiritual struggle against the ego and the guidance towards the path of divine unity.

The Contingent (Mash) Nature of the Universe and the Role of the Seeker

The universe is contingent (mash), akin to a harvest where each grain (the seeker) is a manifestation thereof. God owns the harvest while the seeker is the grains manifestation, responsible for their own manifestation. This metaphor resembles a garden in which every tree is a branch of Divine existence, yet bears fruit by its own volition.