In the course of mystical wayfaring, the station of submission shines as a brilliant gem among the stations of the wayfarers, guiding the seeker towards the complete acceptance of Divine will and liberation from egoism. This work, lectures of Nikoonam (may his soul rest in peace) in session 270 , elucidates the station of submission, its place as the highest rank in the general wayfaring path, its flaws (deficiencies), and critiques the culture of degradation in religious practices. Submission, as the final stage in the realm of dealings, leads the seeker to the threshold of essential Unity (Tawhid), yet still suffers from flaws such as egoism and the attribution of events to entities other than the Divine. This treatise provides a coherent framework for understanding submission, distinguishing it from reliance (Tawakkul), delegation (Tafwidh), and trust (Thiqah), and emphasizes the necessity of presenting religion in a clear and pleasant manner. The critique of terms like 'ignorance' in describing submission and the culture of degradation (ignorance, poverty, misery) that stems from colonialism and ignorance is also central to this work.
In mystical terminology, submission refers to the complete acceptance of Divine commands and will without objection or interference from egoism. This station represents the highest rank in the general wayfaring path (Rajal) and is the final stage in the domain of dealings (Mu'amalat) of the wayfarers, following the ranks of Tawakkul, Tafwidh, and Thiqah. The general seeker, who progresses like an infantry soldier along the mystical journey, reaches the perfection of ordinary wayfaring upon attaining submission. The noble Qur'anic verse beautifully depicts this station:
وَيُسَلِّمُوا تَسْلِيمًا (Surah An-Nisa: 65, : "And they completely submit.")
This verse acts as a light that guides the seeker towards the unconditional acceptance of Divine will. Submission frees the seeker from the attachments of the self and objections to Divine decree, immersing them in the tranquil sea of the Divine will.
In general wayfaring, the four ranks of Tawakkul (reliance), Tafwidh (delegation), Thiqah (trust), and Submission are ordered from the lowest to the highest rank. Tawakkul refers to entrusting matters to God as an agent with equivalence; Tafwidh involves the unconditional delegation of affairs without regard to gain or loss; Thiqah is complete trust in Divine will without dispute; and Submission is the absolute acceptance of Divine decrees without objection. Each of these ranks contains deficiencies (illness) due to egoism and the attribution of matters to non-Divine entities, yet Submission, being the least tainted by egoism, is considered the highest rank. The Qur'anic verse affirms this perfection:
وَمَنْ يُسْلِمْ وَجْهَهُ إِلَى اللَّهِ (Surah Luqman: 22, : "And whoever submits his face to God...")
This verse presents submission as the total surrender of one's being to the Divine will, leading the seeker to the perfection of general wayfaring.
The deficiencies (illness) in the ranks of Tawakkul, Tafwidh, Thiqah, and Submission arise from egoism (self-centeredness) and the attribution of matters to non-Divine entities. In Tawakkul, attributing God as an agent with equivalence strengthens egoism; in Tafwidh, the admission of incapacity still preserves the shadow of egoism; in Thiqah, although dispute is removed, egoism is not completely eradicated; and in Submission, despite the full acceptance of Divine will, the phrase "I submit" still indicates egoism. These deficiencies, like dust on the mirror of the seeker's heart, prevent the complete vision of essential Unity. Nevertheless, Submission, due to its reduction of egoism, is closest to essential Unity. The Qur'anic verse affirms this proximity:
إِنَّ الدِّينَ عِندَ اللَّهِ الْإِسْلَامُ (Surah Al-Imran: 19, : "Indeed, the religion in the sight of God is Islam.")
This verse presents submission as the essence of the faith and a precursor to reaching essential Unity.
The ranks of Tawakkul, Tafwidh, Thiqah, and Submission also differ in terms of their intensity and extent. Tawakkul is the lowest rank because it involves conditional benefits and the possibility of dismissing the agent. Tafwidh, due to the unconditional delegation of affairs without regard to profit or loss, is broader than Tawakkul. Thiqah, due to complete trust and the removal of disputes, is stronger than Tafwidh. Submission, due to the absence of objection and the complete acceptance of Divine will, is the highest and most difficult rank. This distinction is akin to a ladder that guides the seeker step by step toward the summit of essential Unity. The Qur'anic verse affirms this surrender:
قُلْ لَنْ يُصِيبَنَا إِلَّا مَا كَتَبَ اللَّهُ لَنَا (Surah At-Tawbah: 51, : "Say: Nothing will befall us except what God has ordained for us.")
This verse invites the seeker to complete submission to Divine will, where no condition other than the Divine will is valid.
Submission, as the highest rank in general wayfaring and the final station in dealings, leads the seeker to the complete acceptance of Divine will. This station follows Tawakkul, Tafwidh, and Thiqah, and, with the least egoism, is the closest rank to essential Unity. The deficiencies in these ranks arise from egoism and the attribution of matters to non-Divine entities, yet Submission, due to its absence of objection and complete acceptance, is the highest rank. Qur'anic verses like وَيُسْلِمُوا تَسْلِيمًا and إِنَّ الدِّينَ عِندَ اللَّهِ الْإِسْلَامُ affirm this rank. The distinction of these ranks in terms of intensity and extent positions Submission as the highest and most difficult rank in general wayfaring, leading the seeker to essential Unity.
Some commentators have described submission as "acknowledgment of ignorance," but this description is inaccurate. Submission arises from knowledge of the soundness and wisdom of God's actions, not ignorance. The seeker, in the state of submission, with faith that every Divine action is sound and wise, entrusts matters to God's will. This knowledge is like a torch that dispels the darkness of doubt and objection, guiding the seeker to the tranquility of submission. The Qur'anic verse affirms this knowledge:
قُلْ لَنْ يُصِيبَنَا إِلَّا مَا كَتَبَ اللَّهُ لَنَا (Surah At-Tawbah: 51, : "Say: Nothing will befall us except what God has ordained for us.")
This verse reveals that belief in the soundness of God's will is the foundation of submission, not ignorance. From a philosophical perspective, ignorance is incompatible with faith, which necessitates knowledge of Divine wisdom. Attributing ignorance to submission is like dressing a noble figure in an inappropriate garment that detracts from its true value.
Submission is rooted in the Arabic term "Salam," which signifies soundness, security, and purity. In this station, the seeker, with the knowledge that every Divine act is sound and wise, surrenders to God's will. This knowledge originates not from weakness or ignorance, but from understanding God's perfection. In mystical terms, submission is like immersing oneself in the ocean of Divine wisdom, which saves the seeker from the waves of doubt and uncertainty. The narration "Salam 'alayka wa Salam laka wa Salam mink wa Salam fik" (from Bihar al-Anwar) affirms this soundness, linking submission with purity and security.
From a philosophical standpoint, faith in the soundness of Divine action necessitates knowledge, not ignorance. Ignorance is a state of unawareness, while submission is understanding of God's superiority. The seeker, in the state of submission, does not act out of weakness or ignorance, but because of knowledge of God's wisdom. This knowledge serves as the key that opens the doors of Unity for the seeker. Attributing ignorance to submission is not only incompatible with mystical principles but also contradicts the foundations of faith.
Attributing ignorance to submission is an inaccurate description that contradicts both mystical and philosophical principles. Submission arises from knowledge of the soundness and wisdom of God's actions, guiding the seeker towards the complete acceptance of God's will. Qur'anic verses such as قُلْ لَنْ يُصِيبَنَا إِلَّا مَا كَتَبَ اللَّهُ لَنَا and narrations affirm this knowledge. Submission is rooted in soundness and purity, leading the seeker to essential Unity.
The culture of degradation, often expressed through terms like ignorance, poverty, misery, and helplessness, has its roots in two factors: colonialism and ignorance. Colonialism, by promoting self-doubt, deprived Islamic societies of self-respect and introduced derogatory terms into religious culture. This culture, like poison, has tainted the spirit of religion, making it lose its clarity and sweetness. The Qur'anic verse confirms the dignity of the believer:
وَلَا تَهِنُوا وَلَا تَحْزَنُوا وَأَنْتُمُ الْأَعْلَوْنَ (Surah Al-Imran: 139, : "Do not weaken and do not grieve, for you are superior.")
This verse invites the believer to preserve their dignity and honor, rejecting all forms of degradation.
From a sociological perspective, the culture of humiliation, through promoting feelings of inferiority, undermines collective self-confidence and renders Islamic societies vulnerable to colonialism. Terms such as dust on the head, miserable, and ignorant in religious speeches have gradually permeated the collective unconscious, depriving the faithful of their dignity and honour. This culture is like a chain binding the hands and feet of the Islamic Ummah, preventing its flourishing. The Holy Quran affirms human dignity:
This verse reflects the inherent dignity of humans, rejecting any form of humiliation.
The culture of humiliation, by undermining collective self-confidence, has rendered Islamic societies vulnerable and deprived them of dignity and honour.
The use of derogatory terms such as ignorance, poverty, and misery in religious texts has deprived religion of its eloquence and appeal. These terms, often used in prayers and mystical texts, require rational justification rather than unquestionable acceptance. As Shaykh Ansari states in his Rasa'il, any religious text that contradicts reason must be justified or corrected. The Holy Quran affirms rationality:
This verse emphasizes the necessity of rational understanding in interpreting religious texts and mandates the reform of humiliating terms.
Derogatory terms in religious texts require rational justification or reform in order for religion to maintain its eloquence and appeal.
The culture of humiliation, with its colonial and ignorant roots, has deprived religion of its honour and eloquence. Terms such as ignorance, poverty, and misery have weakened collective self-confidence and made Islamic societies vulnerable. Verses from the Holy Quran, such as And do not weaken and We have honoured the children of Adam, emphasize the dignity and honour of the faithful. Reforming religious texts and eliminating humiliating terms is the way to restore eloquence and appeal to religion.
The Islamic faith, as the most complete religion, must be presented with qualities such as eloquence, sweetness, honesty, and transparency, in order to have global appeal. This presentation is akin to honey, attracting every taste. The narration transmitted from Imam Ja'far al-Sadiq (AS) confirms this beauty:
This narration calls on the faithful to be an adornment for the faith, which can only be achieved through the presentation of a sweet and eloquent faith.
The Islamic faith must be presented with eloquence, sweetness, and transparency to attract every taste, just as honey does.
Concealment, like hiding bread and cheese during a journey, promotes hypocrisy and deprives religion of honesty and purity. The believer must present the faith with honesty and simplicity to gain the trust of others. The Holy Quran affirms honesty:
This verse calls the believer to be honest and just, which is incompatible with concealment. The example of hiding bread and cheese is a metaphor illustrating the integrity of simplicity versus the hypocrisy of concealment.
Concealment promotes hypocrisy and deprives religion of honesty. The believer must present the faith with simplicity and honesty.
The believer is the ambassador of faith and must attract others to Islam with qualities such as transparency, honesty, and sweetness. This responsibility is akin to a mission that obligates the believer to present an appealing face of faith. The narration Be an inviter to people without using your tongues (Bihar al-Anwar, Vol. 1, p. 185) emphasizes the practical invitation of the believer. From a sociological perspective, this positive presentation improves the global image of Islam and earns the trust of the world.
The believer, as the ambassador of faith, must attract others to Islam with transparency and honesty to present a positive image of the religion.
The Islamic faith must be presented with eloquence, sweetness, and transparency to have global appeal. Concealment and hypocrisy deprive faith of honesty, while the believer, as an ambassador of religion, must attract others to Islam with simplicity and honesty. Verses from the Holy Quran, such as O you who have believed, stand firm in justice, and narrations affirm this responsibility.
The Wandering Mystic (Arif Rajil), or the lover, is a seeker who attains submission through enduring hardships such as poverty, illness, grief, and anxiety. This mystic is like a foot soldier who walks slowly but steadily along the path of asceticism. The Holy Quran affirms these trials:
This verse illustrates the enduring trials of the Arif Rajil, which lead him to submission.
The Arif Rajil attains submission through enduring hardships and tests such as poverty and illness.
The Beloved Mystic, in contrast to the Wandering Mystic, reaches higher spiritual levels, such as the Oneness of God, without the gradual physical depletion, enduring instead major trials (the Divine Sword). This mystic is like an eagle soaring to the peaks of spiritual knowledge. The trials of the Beloved Mystic require unmatched perseverance. The example of the Beloved Mystic is exemplified by Imam Hussain (AS) during Ashura.
The Beloved Mystic attains spiritual mastery through major tests and trials that refine the soul.
The difference between the Wandering Mystic (Arif Rajil) and the Beloved Mystic (Arif Mahbub) lies in the type of tests they face. The Arif Rajil faces hardships such as poverty and illness, while the Arif Mahbub faces higher spiritual tests. Both paths lead to submission and spiritual growth, but the Beloved Mystic experiences deeper and more intense trials.
