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The Stations of the Seekers: Expounding the Degrees of Tafw and the Witnessing of the Truth

Introduction

In the mystical path of spiritual ascent, tafw stands out as a priceless treasure within the spiritual journey, a luminous gate that guides the seeker towards complete severance from all worldly means, leading them towards God and the liberation from the constraints of external causes. This book, lectures of Nakoonam in session 264, elaborates on the station of tafw, its distinction from tawakkul (trust in God), its three levels (knowledge, vision, and gnosis), and the witnessing of the singular Truth in movement, stillness, contraction, and expansion. Tafw, as an absolute entrustment of all affairs to God without any equivalence or the constraints of gain and loss, is presented as broader and subtler than tawakkul, its depth and significance being clarified through references to Quranic verses, Hadith, and mystical examples.

Section One: Defining Tafw and Distinguishing it from Tawakkul

The Concept of Tafw

In mystical terminology, tafw refers to the complete relinquishment of involvement in worldly affairs and entrusting all matters to the Master of Affairs, namely, God, without any intervention or expectation of a result. This station is akin to handing over the keys of ones existence to the divine wisdom, through which the seeker is freed from attachment to worldly causes and submits all matters to the divine will. Tafw is not only free from tajll al-mamthil (equating the agent with the principal), but also from the constraints of good and evil, gain and loss.

Key Point: Tafw is the absolute entrusting of all affairs to God without equivalence, gain or loss, or interference with the means, guiding the seeker towards a complete severance from worldly attachments.

Distinguishing Tafw from Tawakkul

Tafw is a station that is broader and more subtle than tawakkul. Tawakkul involves entrusting matters to God only after the occurrence of an external cause (such as facing a particular problem), and it includes the concept of equivalence, meaning the seeker places God as an agent equal to themselves. This equivalence arises either from the seekers incapacity or from the action being beneath their dignity. However, in tafw, the entrusting happens both before and after the cause, without any equivalence and without the expectation of good or the prevention of evil. Tawakkul is akin to assigning part of ones affairs to a capable agent, while tafw is the entrusting of the very keys of existence to the rightful owner of it.

And you do not will except that Allah wills.

(Surah Al-Insan, 30, Translation by Fouladwand)

This verse illuminates the difference between reliance on causes and the tafw, which is the entrusting of the will to divine decree. On the other hand, tawakkul in verses such as:

And upon Allah, let them place their trust.

(Surah Al-Maidah, 23, Translation by Fouladwand)

Demonstrates a relative entrusting that occurs only after the cause has occurred. This distinction elevates tafw to a higher and more comprehensive station.

Key Point: Tafw is broader and subtler than tawakkul, as it involves entrusting all matters to God both before and after the cause, without equivalence or the constraints of good and evil, while tawakkul happens only after the occurrence of the cause and with equivalence.

The Concept of Equivalence and the Possibility of Removal in Tawakkul

In tawakkul, the seeker, due to their incapacity or the lack of dignity of the action, appoints God as their agent. This agency is accompanied by the concept of equivalence, meaning God is considered equal to the seeker, and the seeker may have the option to dismiss Him as an agent. Although this tajll al-mamthil does not constitute a flaw if it is permitted by divine law (such as in the verse of Surah Al-Maidah: 23), it is absent in tafw. Tafw is the absolute entrusting of all matters, which does not involve any equivalence or the possibility of dismissal, as the seeker fully submits all matters to God without interference or expectation.

Say, nothing will befall us except what Allah has decreed for us.

(Surah At-Tawbah, 51, Translation by Fouladwand)

Key Point: In tawakkul, equivalence and the possibility of dismissing the agent exist, but in tafw, the entrusting is absolute, without equivalence or removal, leading the seeker to complete detachment.

The Condition of Benefit in Tawakkul and Its Absence in Tafw

Tawakkul is accompanied by the expectation of benefit or welfare. The seeker, in tawakkul, appoints God as their agent to act in their favor, and if the agent fails to act in their best interest, they may dismiss them or claim compensation. However, in tafw, good and evil, gain and loss, are entrusted to divine will, and the seeker imposes no condition on the entrusting. This station is like drowning in the sea of divine will, where the seeker is liberated from attachment to the outcome.

Whatever you have been given is but the enjoyment of the worldly life.

(Surah Ash-Shura, 36, Translation by Fouladwand)

Key Point: Tawakkul is associated with the expectation of benefit, but in tafw, good and bad are entrusted to divine will, freeing the seeker from attachment to outcomes.

Summary of Section One

Tafw, as the absolute entrusting of all affairs to God, is broader and subtler than tawakkul. Tawakkul occurs after the cause has arisen and involves equivalence and the expectation of benefit, while tafw is the complete entrusting without equivalence or the need for any outcome.

Reflection in the Seeker and Conformity in the Truth

In the Divine Truth, Movement, Stillness, Contraction, and Expansion

In the Divine Truth, movement, stillness, contraction, and expansion are unified through the correspondence of the Names (the First, the Last, the Manifest, the Hidden). However, in the seeker, due to the descending and ascending journey, these stages are perceived through reflection (witnessing the Beginning in the End and the End in the Beginning). This reflection enables knowledge of the diversification of the Truth, allowing the seeker to perceive all things in the Beginning and the End as emanating from the Divine.

To Allah belong the most excellent names. (Surah Al-A'raf: 180, Translation by Fooladvand: "And to God belong the most beautiful names.")

This verse demonstrates the gathering of Divine Names, which are manifested in the Truth through conformity and in the seeker through reflection.

Key Point:

In the Truth, movement, stillness, contraction, and expansion are unified through the conformity of the Divine Names, but in the seeker, due to the descending and ascending journey, these states are observed through reflection of the Beginning and the End.

Summary of Section Three

The concept of Tafw (delegation) has been explained in three stages: knowledge, vision, and gnosis. The stage of knowledge represents formal awareness of delegation; the stage of vision represents seeing God in all matters, without distinction between good and evil; and the stage of gnosis represents the witnessing of the singularity of the Divine in movement, stillness, contraction, and expansion, where the seeker reaches the unity of division and union. The reflection in the seeker and the conformity in the Truth distinguish these stages. Qur'anic verses, such as All things are perishable except His Face and He is the First and the Last, affirm these stages.

Gnosis and Unity in Tafw

In the stage of gnosis, the seeker reaches the unity of division (contraction, the End) and union (expansion, the Beginning), where good and evil, this world and the Hereafter, become identical for him. This unity resembles the dissolution of dualities in the ocean of Divine Oneness, where the seeker sees nothing but the Divine. The Qur'anic verse affirms this unity:

Say, All is from Allah. (Surah An-Nisa: 78, Translation by Fooladvand: "Say, All is from Allah.")

This verse demonstrates the unity of all things in the presence of the Divine, which the seeker witnesses in the stage of gnosis.

Key Point:

In the stage of gnosis, the seeker attains the unity of division and union, where good and evil, the world and the Hereafter become identical for him, and he sees nothing but the Divine.

Psychology of Gnosis in Trial

In the stage of gnosis, the seeker perceives the Divine even in affliction and derives pleasure not from the trial itself, but from the presence of the Divine. This witnessing lightens the trial and transforms anxiety into calmness. A prominent example of this state is the conduct of Imam Hussain (peace be upon him) on the day of Ashura, where he accepted the trial due to the presence of the Divine and found it light. The Qur'anic verse demonstrates this calmness:

Indeed, the friends of Allah, no fear will there be upon them, nor will they grieve. (Surah Yunus: 62, Translation by Fooladvand: "The friends of Allah have no fear, nor will they grieve.")

This verse affirms the calmness of God's friends in the face of trials, which results from witnessing the Divine.

Key Point:

In trial, the seeker, through witnessing the Divine, derives pleasure from it, and anxiety is transformed into calmness, just as Imam Hussain (peace be upon him) did on Ashura.

Examples of Mystical Gnosis

In the stage of gnosis, the seeker sees a beggar as the Messenger of God and acknowledges all good and evil as emanating from the Divine. A famous mystical example tells of a saint who, when seeing a beggar in need, thanked God, perceiving him as the Messenger of God sent for a good purpose. The narration "the hand of God is between their hands" confirms this witnessing. This stage is akin to seeing the Divine light in the face of every creature, which liberates the seeker from pride and self-righteousness.

Key Point:

In gnosis, the seeker sees a beggar as the Messenger of God, acknowledging all good and evil as emanating from the Divine, thus freeing him from pride and self-righteousness.

Attaining Truth and Indifference to Conditions

In the stage of gnosis, the seeker attains a state where contraction and expansion, good and evil, become identical for him. In all states, he moves towards God, seeing nothing but the Divine face. The Qur'anic verse confirms this unity:

Wherever you turn, there is the Face of Allah. (Surah Al-Baqarah: 115, Translation by Fooladvand: "Wherever you turn, there is the Face of Allah.")

This verse demonstrates the unity of the Divine face in all states, which the seeker witnesses in the stage of truth.

Key Point:

In the stage of gnosis, the seeker reaches a truth where contraction and expansion, good and evil, become identical for him, and in all conditions, he moves towards God, seeing only the Divine Face.

Summary of Section Four

The stage of gnosis in Tafw leads the seeker to the unity of division and union, and indifference to good and evil. Witnessing the Divine in affliction turns anxiety into calmness, and seeing the beggar as the Messenger of God frees the seeker from self-righteousness. Qur'anic verses such as **All is from Allah** and **Wherever you turn, there is the Face of Allah** affirm this unity.