Adapted from the lessons of Nikoanam, may his soul rest in peace (Session 317)
The station of Truth, as one of the highest peaks of mystical journey in the revered book Manazil al-Sa'irin, is explored in this discourse with a focus on its third stage, Truth in the Knowledge of Truth. This stage represents the apex of spiritual perfection, where Divine agency prevails over the deeds of the seeker, and the actions become a manifestation of God's will, devoid of any selfhood or ego in the process. The third truth is akin to a mirror, where only Gods essence reflects, and the seeker, like a vanishing shadow, is dissolved in the Divine light.
Truth in mystical pathfinding is defined in three stages: the first stage is the alignment of words and deeds with the truth, without hypocrisy or pretense; the second stage involves actions performed for Gods sake and for the purpose of drawing closer to the Divine, yet the seekers agency remains present; the third stage, Truth in the Knowledge of Truth, occurs when agency stems solely from God and the actions become a reflection of Gods will. These stages illustrate the seekers journey from superficial sincerity to pure devotion and ultimately to extinction in Divine agency. The third stage encompasses the first and second, yet the second may not necessarily culminate in the third. It is as though the third stage represents a summit only accessible through the annihilation of selfhood.
Key Point: Truth in the Knowledge of Truth is the highest stage of truth, wherein Divine agency prevails over the seekers actions, and the deeds themselves become a manifestation of Gods will.
The third truth is realized when Gods satisfaction aligns with the actions, states, or times of the seeker, such that the agency comes from God, not from the seeker. This alignment is defined by the phrase the satisfaction of God in the actions, state, or time of the servant is realized. This definition resonates with the Qur'anic verse: And you [O Prophet] did not throw when you threw, but it was God who threw
(Al-Anfal: 17). In this state, the seeker does not perceive themselves as the agent; their actions are a manifestation of Gods will, as if they are but a pen in the hands of God, writing only as per His command.
In the second stage, the seeker acts for the sake of God, such as in performing prayers Qurbatan il Allh, yet their agency remains. In the third stage, the agency comes from God, and the seeker is merely a reflection of Divine will. If the seeker perceives themselves as the agent, their action is no longer truthful, as any form of selfhood in this stage contradicts the essence of truth. This distinction is similar to the difference between a mirror that reflects light and a source that emanates light.
The commentary, using the phrase when the satisfaction of God coincides, introduces the notion of a two-way alignment of the satisfaction of God and the servant, which is a cause for concern regarding shirk (polytheism). This phrase is incorrect, as in the third stage, only Gods satisfaction is relevant, and the satisfaction of the servant plays no part. The correct phrase should be the satisfaction of God is realized in the actions of the servant, which emphasizes the oneness of divine action and the removal of any semblance of shirk. The seeker, in this stage, is like a shadow lost in the light of God, with no independent existence.
Key Point: The phrase the satisfaction of God is realized in the actions of the servant underscores the oneness of Divine action and eliminates any hint of shirk in the third truth, whereas it coincides is incorrect.
The text offers two interpretations of the stages of truth: the threefold interpretation includes action (lower), state (medium), and time (ultimate); the fivefold interpretation adds certainty and intention (ultimate). The commentary replaces the action of the servant with the certainty of the servant, thereby omitting certainty and repeating action. The Talmasani version, which includes the certainty of the servant and his intention, is more accurate. The fivefold interpretation, with the addition of certainty and intention, makes the mystical journey more comprehensive and exalted, as if certainty is the light that guides the seeker towards the knowledge of God.
The substitution of the action of the servant for the certainty of the servant in the commentary reduces the mystical precision. Certainty, or yqn, is a more exalted stage than mere action, leading the seeker towards the knowledge of God. This critique highlights the importance of textual criticism and the need for accuracy in conveying mystical concepts, ensuring that the true essence of meaning is not lost.
Good deeds in the second stage, which are the righteous acts of the righteous, become sins in the third stage, which are considered the sins of the near ones, because the seekers agency is involved. In the third stage, only God is the agent. This concept is consistent with the narration The good deeds of the righteous are the sins of the near ones, illustrating that any form of selfhood, even in righteous actions, in the stage of nearness, is like a veil that obscures the truth of God.
Key Point: Good deeds in the stage of nearness, due to the involvement of personal agency, are considered sins in the third stage, because in this stage, only God is the true agent.
The servant, without God, isnothing but pure non-existence</
The mother works for her child without expecting any reward. Similarly, the spiritual seeker (salik) in the third truth acts, devoid of ego, solely for the sake of the Divine. This metaphor demonstrates love that is free from expectation, as though the seeker, like a mother, acts solely for the pleasure of the Divine.
In the funeral prayer, the phrase "I saw nothing but good" is uttered, even for a sinful person, as a divine mandate, not as a testimony to the deceased's virtue. This example illustrates submission to the Divine will, as though the seeker speaks only in obedience to the command of the Divine, much like a servant who speaks solely at God's command.
Individuals who engage in loquacity and self-display, such as performing ostentatious acts like writing a dramatic will, are distant from the third truth. A sincere seeker, without claiming anything, acts solely for the Divine, as if they are like a breeze that blows silently but leaves an everlasting effect.
Absolute predestination and free will are erroneous concepts. The will of the seeker is the manifestation of the Divine will; it is neither independent nor coerced, but is interpreted as a shared act within the framework of the "middle between two matters" (امر بین الأمرین). This perspective is consistent with the teachings of Shi'a theology and the philosophy of Mulla Sadra. The seekers will, therefore, is like a branch connected to the tree of the Divine.
The noble verse "And you did not throw when you threw, but Allah threw" (Quran 8:17) serves as a foundational Quranic reference for the third truth. This verse highlights that the real agency is from the Divine, even in the actions of the Prophet (peace be upon him). The sincere seeker attributes their actions to the Divine, as though they are like a mirror reflecting only the light of the Divine.
If the seeker attributes their actions to themselves, as if they are the source of the action, their actions become false, because, in reality, the action originates from the Divine. Such self-centeredness obstructs the realization of the third truth, as if it were a veil that obscures the Divine reality from the seekers view.
The third truth culminates in the unification of actions (Tawhid Af'ali), where the seeker, by uttering "There is no power and no strength except in Allah," sees only the Divine as the agent. This state is the pinnacle of fana fi-Allah (annihilation in God), where the seeker, like a drop, is lost in the ocean of the Divine.
Any division of power between God and the servant, whether longitudinally or latitudinally, is incorrect. The will of the servant is the manifestation of the Divine will, like light emanating from the source of the Divine with no independent existence of its own.
Contrary to the view in some commentaries that the third truth is exclusive to the elite, this station is accessible to all, even to simple individuals such as mothers or martyrs, provided they are sincere and submit to the Divine will. This perspective makes the spiritual path accessible to everyone, as though the third truth were a door that opens with the key of sincerity.
The station of sincerity in the knowledge of truth (صدق فی معرفة الصدق) within the stages of spiritual progression (منزل السائرین) represents the zenith of mystical journeying, where the Divine agency dominates the seekers actions, and their actions manifest the Divine will. The definition of this station, "The satisfaction of the Divine is in the action, state, or time of the servant," emphasizes the alignment of the seekers actions, state, and time with the Divine will. The critique of the term "توافق" (agreement) in favor of "تفق" (compatibility) highlights the prominence of the unification of actions. The fivefold interpretation (action, state, time, certainty, intention) renders the spiritual path more comprehensive. Examples such as martyrs, the loving mother, and the verse "You did not throw when you threw" demonstrate the sincerity and annihilation in the Divine. The critique of self-centeredness, loquacity, and ostentation invites the seeker towards simplicity and sincerity. The concept of "The good deeds of the righteous are the sins of the nearest" illustrates the nullification of the individual agency in the realm of the Divine proximity. The third truth, connected with the unification of actions and the phrase "There is no power and no strength except in Allah," guides the seeker to complete annihilation. This analysis presents Islamic mysticism as a delicate science, offering a path to the realization of the ultimate existential truth through certainty and submission.
Supervised by Sadegh Khademi
