of Nokounam, may his secret be sanctified (Session 275)
The chapter of Taslm (submission) in the mystical compendium Manzil al-Sirn by Khwaja Abdullah Ansari represents a pivotal station whereby the seeker is guided from egocentrism to Divine-centricity. This chapter, considered the culmination of preliminary acts and the vessel of transactions, encapsulates the threefold stages of taslm, islm, and salm, ultimately leading the wayfarer to the zenith of gnosis and annihilation in God (fan f Allh). Submission here appears as a threshold through which the seeker passes, surrendering themselves to the boundless ocean of the Divinenot out of helplessness, but through profound knowledge and witnessing that nothing exists or acts except the Truth.
The chapter of Taslm stands as the ultimate phase of preliminary actions and the container of spiritual transactions, leading the seeker from self-centeredness towards Divine-centeredness.
The chapter Taslm, as one of the central gates of the mystical path, serves as a watershed moment in which the seeker transcends preliminary actsthose initial deeds gradually undertaken at the outset of the journeyto reach more profound, interior stages. This chapter is named the vessel of transactions because it constitutes the locus wherein the seeker engages with the Truth through both external and internal actions. Submission represents the culmination of these transactions, emancipating the seeker from egotism and the selfs volitional agency and guiding them towards Divine centrality. It is as if the seeker, like a bird after an arduous flight, entrusts their wings to the Divine breeze, attaining an existential tranquility wherein nothing but the Truth is perceived.
Submission functions as a bridge transferring the seeker from the chapter of transactions to the chapter of character cultivation (khuluqiyyt)the fostering of Divine attributes within the self. This transition indicates a profound transformation in the spiritual wayfaring, whereby focus shifts from external acts to the attainment of Divine gnosis and witnessing. Transactions are akin to fertile soil in which the seeds of the spiritual journey are sown; submission, however, is the fruit emerging from this soil that guides the seeker towards existential perfection.
The chapter Taslm elevates the seeker beyond the confines of egoistic and superficial states toward Divine reality. As the vessel of transactions and the climax of preliminary acts, it prepares the ground for entry into the domain of Divine character formation and guides the seeker to unity with the Truth. The status of submission is like a key unlocking the doors of gnosis and witnessing, leading the seeker into the ocean of Divine reality.
The initial stage of taslm denotes the seekers preliminary surrender to the Divine, accompanied by gradual effort and struggle. At this juncture, the seeker voluntarily and consciously submits to the Truth but remains bound by self-centeredness and volitional ego. This submission resembles a childs first tentative stepsunstable yet brimming with hopeful anticipation of the destination.
The second stage, islm, signifies submission characterised by firmness and steadfastness. Here, the seeker overcomes the obstacles of the nafs (lower self) and satanic whisperings, attaining a resolute will in yielding to the Truth. This steadfastness resembles a pillar that fortifies the edifice of spiritual progress, rendering the seeker resilient amid inner storms.
The third stage, salm, represents the pinnacle of submission, in which the seeker achieves perfect surrender. At this level, the seeker wholly entrusts themselves to the Truth, and the Truth reciprocally embraces the seeker. This surrender transcends a mere voluntary act, becoming an existential state where the seeker no longer perceives any trace of self-centeredness but recognises only the Truth as the true agent and reality. Salm is likened to a breeze that lifts all veils of the nafs, immersing the seeker in the Divine Light.
The stages of submissiontaslm (gradual surrender), islm (firm submission), and salm (perfection)map the seekers evolutionary path towards unity with the Truth.
Each stage is marked by distinctive features: taslm by gradual progress, islm by firmness, and salm by perfection. Gradual submission signifies the seekers persistent struggle against the ego; firmness reflects endurance and stability in the face of adversity; and perfection embodies complete union with the Divine. These stages are akin to the rungs of a ladder elevating the seeker to the summit of Divine gnosis.
Each stage possesses its own ontological identity: taslm is the initial act of surrender accompanied by effort; islm is surrender marked by authority and steadfastness; and salm is the consummate surrender wherein the seeker not only yields to the Truth but is also embraced by the Truth itself. This differentiation resembles the growth stages from a sapling to a young tree and finally to a mature, fruit-bearing tree, each representing a phase in spiritual maturation.
The threefold stages of submission delineate the seekers spiritual evolution from preliminary surrender to existential perfection. Taslm, islm, and salm transform the seeker from egocentrism to Divine centrism. Like tributaries merging into the boundless ocean of the Truth, these stages guide the seeker to annihilation and witnessing.
The stage of salm, as the summit of the chapter Taslm, entails surrendering m dna al-aqq (all that is below the Truth, namely creation and the self) towards the Truth, coupled with freedom from the perception of submission (the illusion of self-agency). This freedom is actualised through the direct witnessing (muyanah) of the Truths submission to the Truth, whereby the seeker recognises the Truth as the sole agent and absolves themselves of any egoic agency. This stage resembles a flawless mirror reflecting only the image of the Truth, leaving no shadow of the self.
The stage of salm signifies submission of m dna al-aqq to the Truth, free from self-delusion, and the witnessing of Divine submission, leading the seeker to ontological unity.
The term m dna al-aqq refers to all that exists in a lower ontological rank than the Truththat is, creation and the ego. Surrendering these to the Truth means the removal of ontological veils and the return to Divine reality. This act is analogous to a droplet returning to the ocean, losing its independent identity and becoming absorbed in the all-encompassing ocean.
Freedom from the perception of submission denotes liberation from the illusion of ones own agency in the act of submission. At this stage, the seeker no longer views themselves as the agent of surrender but recognises the Truth as the sole actor. This freedom is like a mirror cleansed of dust, reflecting solely the light of the Truth without any image of the ego.
At the stage of salm, the seeker directly witnesses the Truths submission. This witnessing is an apprehension of the reality that the Truth draws the seekers nafs towards itself. Such gnosis is like a light dispelling the darkness of egoism and leading the seeker to unity with the Truth.
At this stage, the seeker surrenders themselves to the Truth, but this alone is insufficient; the Truth, through grace and favour, also embraces the seeker and situates them within the realm of Divine reality. This process resembles an invitation extended by the Truth, calling the seeker to the banquet of Divine reality.
In the stage of salm, the Truth, through its grace, draws the seekers nafs towards itself and situates them within the domain of Divine reality.
The stage of salm transcends the container of the external world (material realm) and the states of the self (spiritual states), ushering the seeker into the realm of Divine reality. This realm is a milieu where only the Truth subsists and no trace of creation or ego remains. The seeker is like a bird freed from its cage, soaring in the infinite sky of the Truth.
Submission at the stage of salm surpasses mere delegation (tafw)the voluntary entrusting of the nafs to the Truth. In delegation, the seeker, by their own will, entrusts the nafs to the Truth; whereas in the submission of salm, the Truth itself draws the seekers nafs towards itself. This distinction is akin to the difference between striving to reach a destination and being invited there by the destination itself.
The stage of salm is the apex of the chapter Taslm, leading the seeker to ontological unity with the Truth. Here, the seeker surrenders all below the Truth, is freed from egoism, witnesses Divine submission, and is situated within the realm of Divine reality. This station resembles a mirror reflecting solely the light of the Truth, guiding the seeker to fan f Allh.
At the stage of salm, the seeker attains the station of La awla wa la quwwata ill billh (There is no power nor strength except by God), which signifies the negation of all power and ability from the self and the affirmation of these solely for the Truth. This station marks the complete liberation from self-centricity and the entry into Divine unity of action. In this state, the seeker performs all actions through Divine power, like a river whose flow is sustained by the inexhaustible source of the Truth.
The station of La awla wa la quwwata ill billh represents the denial of egoic agency and the affirmation of Divine power in the seekers actions.
The invocation La hawla wa la quwwata illa billah is by no means a declaration of passivity or helplessness; rather, it articulates a state of activity sustained solely by Divine Power. At this station, the seeker stands upright and sits firmly through the strength of the Truth, thereby attributing all of his actions to the Divine, while simultaneously functioning as the Manifestation of the Truth. This invocation serves as a key that unlocks the doors to the Divine Unity of Actions (Tawd al-Afl).
Remembrance (dhikr) in the path of spiritual progress unfolds in three distinct degrees:
Aqm wa Aqud (manifest action),
La hawla wa la quwwata illa billah (negation of ones own power), and
L ilha illa Allh (pure monotheism).
Each degree manifests a deeper penetration of monotheistic gnosis (marifat al-tawd). These degrees function as rungs of a ladder, elevating the seeker from outward appearances to the inner reality, and from self-centeredness to Divine-centred vision.
At the advanced stages of the spiritual path, the seekers invocation transforms from an explicit and articulated form, such as إِيَّاكَ نَعْبُدُ (You alone we worship), to an esoteric and abbreviated form like Ka Na Ka Na. This transformation signals a distillation of knowledge, whereby the seeker attains the very essence of Divine Unity. The invocation then resembles a stream flowing beyond the twists and turns of words, merging into the ocean of ultimate reality.
إِيَّاكَ نَعْبُدُ (Srah al-Ftiah, 1:5)
[O God], You alone we worship. Translated by
At the degree of Salm, the seeker reaches a state in which all actions, rituals, life, and death are perceived solely for the sake of the Truth, in conformity with the sacred verse:
إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ
Say: Indeed, my prayer, my sacrifice, my living, and my dying are for Allah, Lord of the Worlds. (Srah al-Anm, 6:162, )
Within the Salm degree, the seeker negates the self and recognises only the Truth as the sole actor and authentic existent. This negation does not signify ontological annihilation but liberation from the illusion of self-autonomy. The seeker becomes like a shadow that dissolves in the sunlight of the Truth, reflecting nothing but the Divine Light.
The seeker in this stage thinks no thought apart from the Truth, wills no will except that of the Truth, and harbours no end or goal beyond the Truth. This unity of purpose is the fruit of a prolonged spiritual progression whereby the seeker is freed from all non-Divine attachments and attains practical monotheism. The seekers heart becomes a compass oriented solely towards the Divine.
At the Salm degree, the seekers state transforms from servitude (abd) to the manifestation of the Truth. He no longer perceives himself as separate, but rather recognises the Truth as manifest within himself. This transformation resembles the dawn sky shifting from darkness to light.
The Salm degree elevates the seeker to sublime states such as La hawla wa la quwwata illa billah, unity of will, and the manifestation of the Truth. These stations are affirmed by Quranic verses such as إِنَّ صَلَاتِي وَنُسُكِي, guiding the seeker towards practical and existential monotheism. This degree is akin to a summit from which the seeker beholds the entire cosmos illumined by the Divine Light.
Upon attaining the Salm degree, the doors of Fana Fi Allah (annihilation in God) open for the seeker. Fana does not signify existential annihilation but rather the witnessing of the Truth and liberation from the illusion of self-autonomy. At this station, the seeker perceives himself as a manifestation of the Truth, denying any independent identity. The seeker is like a drop dissolved into the ocean of the Divine, cognising only the oceans existence.
Contrary to dissolution (idmil), which connotes destructionlike sugar dissolving in waterFana denotes ontological elevation and witnessing the Truth. It is comparable to the revelation of sunlight in a mirror, which reveals but does not annihilate.
At the Fana station, the seeker perceives all phenomena (creational manifestations) as vanishing into the Truth. Nothing is seen apart from the Truth; all existence is recognised as the manifestation of the Divine. This vision is akin to perceiving the suns light illuminating every object, rendering them visible.
The seeker at the Salm degree sees with the eye of the Truth, not with the eye of the self. This witnessing indicates complete liberation from self-centredness and entry into unity. The seeker becomes like a mirror reflecting only the image of the Truth, devoid of any shadow of self.
The purity of the Divine Oneness signifies the unity of the Divine Essence, Attributes, and Actions. This unity negates all otherness and unites the seeker with the Divine, like an ocean in which no wave exists besides itself.
The Truth manifests its Essence through all forms and phenomena of the universe. At this stage, the seeker sees the Truth in all things, acknowledging no duality or otherness. The cosmos appears as a book whose every page is inscribed with the script of the Divine.
At the station of Divine manifestation, no existent or effect remains besides the Truth. All otherness and created effects are negatednot through destruction but through witnessing unitylike light dispelling darkness without destroying anything.
Fana Fi Allah represents the pinnacle of monotheistic gnosis, enabling the seeker to witness the Divine in all manifestations of the universe. This station, rejecting dissolution but affirming ontological elevation, frees the seeker from the illusion of self-autonomy and guides him to unity with the Truth. It is analogous to reaching a summit from which the entire cosmos is viewed in the radiance of the Divine.
The spiritual path does not alter the essence of existence; rather, it transforms the seekers cognition. The seeker progresses from outward perception to inward understanding and beholds the Truth of the Divine within the cosmos. This transformation is akin to the opening of an eye previously closed, now beholding the light of truth.
Existence, in its essence, remains immutable and is equally accessible to both the mystic and the ignorant. The difference lies in their modes of perception: the mystic perceives the Divine truth, while the ignorant remains on the level of superficial appearances. This distinction resembles a library where books are the same for both the knowledgeable and the ignorant, yet the former understands the content, while the latter perceives only paper.
The truth of the cosmos is identical for both the mystic and the non-mystic. The physics of the universe does not change; rather, it is the seekers gnosis that undergoes transformation. The cosmos is like a painted canvas whose image remains constant, but the mystics gaze reveals its hidden beauties.
The seeker at the Salm degree realises that creation has always been the manifestation of the Divine Truth, though he had erroneously presumed himself an independent agent. This gnosis is akin to the unveiling of a veil that had obscured the truth.
When the Divine manifests, nothing but It remains. This manifestation obliterates all veils and otherness, resembling light shining in darkness and leaving no shadow behind.
The transformation on the spiritual path is not dissolution but the perception and witnessing of truth. The seeker apprehends the Divine reality that has always existed, like a treasure hunter discovering a pre-existing buried gem.
Mysticism is an evolutionary process that signifies ontological and cognitive elevation, not destruction or chaos. This perspective presents mysticism as an orderly and constructive path, akin to a building that approaches perfection with every brick laid.
إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ
Indeed, we belong to Allah, and indeed to Him we will return. (Srah al-Baqarah, 2:156, )
The spiritual path, through the transformation of the seekers cognition, leads him from self-centredness to Divine-centred vision, without altering the essence of existence. Mysticism, as an evolutionary process, guides the seeker to witness the truth of creation as the manifestation of the Divine. Quranic verses such as إِنَّا لِلَّهِ affirm this reality, portraying the spiritual journey as a return to the Divine.
The Gate of Submission, as the ultimate chapter of spiritual transactions, encompasses three degrees: taslm (submission), islm (Islam), and salm (peace). This structure delineates the orderly progression of the spiritual journey, culminating in the station of peace and divine unity.
Throughout the gate, the Truth remains the centre and essence. The seekers submission and peace are grounded in the complete negation of self-will and the total surrender to Divine Will. This centrality embodies the oneness of God in all actions, intentions, and states.
This gate is not merely theoretical but serves as a practical guide for seekers who aspire to reach the highest levels of spiritual realisation. It maps the inner and outer journey, providing markers and stages to be attained.
The culmination of the gate is the state of taslm, a profound surrender that integrates the seeker fully with the Divine reality. In this state, the seekers existence is consumed in the Divine unity, rendering all actions, thoughts, and intentions manifestations of the One Truth.
The Gate of Submission represents the spiritual summit where the seeker transcends all dualities and witnesses the indivisible oneness of the Divine. The invocation La hawla wa la quwwata illa billah encapsulates this profound reality, serving as a beacon for all who seek the Truth beyond appearances.
