The Stations of the Wayfarers: A Reflection on Altruism
*Adapted from the Lectures of , May His Soul Rest in Peace (Session 330)*
Preface
The station of al-Ithar (altruism) holds a lofty position in the spiritual journey, guiding the wayfarer from self-centeredness towards the vision of the Divine. This station, which occupies a distinguished place in the discourse of Islamic mystics and philosophers, elucidates the stages of altruism, from material self-sacrifice for others to the complete detachment from any claim of ownership before the Divine. The present lecture, drawn from a precious session of the Maqamat al-Sa'irin series, delivered by , May His Soul Rest in Peace, on the 16th of October 2010, offers an in-depth examination of this profound concept.
Section One: The Stages of Altruism and the Wayfarer's Spiritual Evolution
First Stage: Altruism for Creation
At the first stage, altruism refers to the act of relinquishing what the wayfarer possesses for the benefit of others. This stage marks the beginning of the spiritual journey, where the wayfarer, by forgoing their own interests in favour of others, embarks on the path of self-purification. While altruism in this stage is a moral virtue, it still resides within the domain of selfhood and ego, as the wayfarer perceives themselves as the owner who chooses to give.
And they give preference to others over themselves, even though they are in need. (Surah Al-Hashr, 59:9). This noble verse clearly illustrates altruism towards others, where the wayfarer values the need of another over their own.
Second Stage: Altruism for Allah
At the second stage, the wayfarer transcends both self and others in submission to the Divine will, placing the will of Allah above their own desires and those of others. This stage is a further advancement in the spiritual journey, for the wayfarer renounces their own desires, submitting entirely to the Divine decree. However, the deficiency of this stage lies in the lingering claim of ownership. Though the wayfarer has rejected personal inclinations, they still perceive themselves as the doer of the action, having surrendered their will to Allah. This self-awareness acts as an impediment to achieving spiritual perfection.
And you did not throw when you threw, but it was Allah who threw. (Surah Al-Anfal, 8:17). This verse attributes the act to Allah, thereby negating any claim of ownership over the deed.
Key Insight: The imperfection in the second stage of altruism arises from the wayfarers awareness of their own act of altruism. This self-consciousness prevents the wayfarer from attaining complete spiritual detachment.
Third Stage: Altruism as Altruism for Allah
The third stage represents the pinnacle of altruism, where the wayfarer relinquishes not only the claim of ownership but even the awareness of the act of altruism itself. This stage, known as Ithar Ithar Allah (altruism as an act of altruism for Allah), leads the wayfarer to the station of Fana fi-Allah (annihilation in Allah), where they are liberated not only from earthly desires but also from the very awareness of having renounced those desires. In this state, the act of the wayfarer becomes the act of Allah, and they see themselves as merely a vessel for the Divine will.
Everything will perish except His face. (Surah Al-Qasas, 28:88). This verse reminds the wayfarer of the transient nature of all things, except the Divine, leading them towards ultimate spiritual detachment.
Summary of Section One
The three stages of altruism represent the wayfarers progression from material self-sacrifice for others to complete spiritual detachment from selfhood and submission to the Divine. These stages function like a ladder, elevating the wayfarer from the depths of egoism to the zenith of divine vision. The third stage, the apex of this journey, involves the complete negation of self-awareness and ownership, leading the wayfarer to the station of pure monotheism.
Section Two: Altruism in Worship and Daily Life
Prayer and Its Stages
Prayer, as a cornerstone of worship, serves as a mirror reflecting the stages of altruism in practice. At the first stage, the wayfarer's mind is scattered and imperfect. In the second stage, the wayfarer attempts to gather their thoughts, but this too is imperfect, as they are still preoccupied with themselves. In the third stage, which represents the perfection of prayer, the wayfarer prays without concern for gathering their thoughts, completely immersed in the act, with their heart fully present.
Establish the prayer for My remembrance. (Surah Taha, 20:14). This verse highlights the purpose of prayer as the remembrance of Allah, emphasizing the importance of presence of heart.
Key Insight: The perfection of prayer lies in the wayfarers ability to be neither heedless nor concerned with self-assessment, but simply immersed in the act of worship.
Altruism in Daily Actions
In the state of spiritual perfection, not only prayer but every action of the wayfarer, from eating to assisting others, is done with the intention of drawing nearer to Allah. Just as prayer is performed with pure intent, so too must all other deeds be directed towards Allah so that the very act becomes an act of devotion.
Say: Indeed, my prayer, my rites of sacrifice, my living and my dying are for Allah, Lord of the worlds. (Surah Al-An'am, 6:162). This verse encapsulates the comprehensive nature of altruism, extending it to every aspect of life.
The Example of the Restive Animal
The scattered mind in prayer can be likened to a restless animal that the wayfarer must control. In the stage of spiritual perfection, however, the wayfarer, like a rider who no longer needs to control the animal, prays without effort, as their soul has become so disciplined that it requires no restraint. This analogy beautifully illustrates the difference between the stages of worship, as though the wayfarer has been freed from their own bondage and is now floating in the sea of Divine presence.
Indeed, he has succeeded who purifies himself. (Surah Ash-Shams, 91:9). This verse emphasizes the purification of the soul as a prerequisite for spiritual perfection.
Summary of Section Two
Altruism in worship and daily life guides the wayfarer towards complete sincerity. Prayer, as the model of worship, and daily actions, as expressions of life, both transform into divine acts at the stage of perfection. In this stage, the wayfarer is freed from self-awareness, attributing all actions to Allah, and becomes a clear mirror reflecting only the Divine light.
Section Three: Challenges and Criticisms in Understanding Altruism
The Difficulty of Describing the Third Stage
Describing the third stage of altruism is inherently difficult due to its depth and the complete detachment it requires. To explain it without actual experience may lead to a hardened heart, serving as a warning about the importance of practice alongside knowledge. As though speech without action is like a tree with no fruit, casting only a deceptive shadow.
And whatever blessings you have, it is from Allah. (Surah An-Nahl, 16:53). This verse attributes all blessings to Allah and emphasizes humility before the Divine gifts.
Critique of the Hadith "Were it not for the Poor, the Rich Would Perish"
The hadith Lau la al-fuqara' lahalk al-agniya (Were it not for the poor, the rich would perish) is superficially critiqued, as it seems to suggest the opposite: Were it not for the rich, the poor would perish. However, this hadith, by emphasizing the role of the poor, reveals the mutual dependence within society. From a mystical perspective, it attributes all actions to Allah.
And Allah is the Self-Sufficient, while you are the poor. (Surah Muhammad, 47:38). This verse reminds us of the existential poverty of all creatures in the face of Allah's self-sufficiency.
Key Insight: The hadith Were it not for the poor, the rich would perish highlights the mutual dependence between the poor and the rich, and from a mystical perspective, it attributes all actions to the Divine.
The Issue of Justice in Mysticism
If everything belongs to God and the mystic possesses nothing, why should they endure hardships and suffering? The answer lies in the concept of "manifestation": the mystic is neither independent nor coerced, but rather a manifestation of the divine act. This perspective views the mystic as a wave in the divine ocean, whose existence is from God, but who has no independent identity.
"All that befalls you, whether good or bad, is from Allah" (Surah An-Nisa, 4:78).
This verse attributes all affairs to God and emphasizes the divine manifestation.
Summary of Section Three
The challenges in understanding self-sacrifice, ranging from the difficulty of describing the third stage to apparent critiques and philosophical objections, all point to one truth: self-sacrifice is a path towards monotheism that leads the mystic from self-centeredness to God-centeredness. The answer to these challenges lies in negating independence and attributing all to God, as if the mystic, on this path, sees themselves in the mirror of divine existence.
Section Four: Self-Sacrifice and Complete Annihilation
Self-sacrifice, in the form of self-sacrifice of Allah, means the renunciation of self-sacrifice followed by the disappearance from this renunciation, such that the mystic does not focus on self-sacrifice, nor on the renunciation of self-sacrifice, nor on the disappearance from renunciation. This process is akin to the liberation of a bird from the cage of self-centeredness, soaring in the sky of monotheism.
"You have no say in this matter" (Surah Aal-e-Imran, 3:128).
This verse confirms the negation of any form of independence for the mystic.
Example: The Godly Scholar and the Seeker
The Godly scholar, who saw the seeker as the Messenger of God and humbly respected them, exemplifies the concept of self-sacrifice. He views himself as an intermediary for divine goodness, free from any claim of ownership, much like a stream through which the pure waters of divinity flow.
"No soul knows what it will earn tomorrow" (Surah Luqman, 31:34).
This verse emphasizes trust in God and the relinquishing of affairs to Him.
Key Note: The concept of self-sacrifice within self-sacrifice revolves around the negation of the mystic's independent existence and attributing all actions to God, as if the mystic is nothing but a manifestation of the divine act.
Selflessness and Annihilation
Selflessness entails the mystic's annihilation of their actions, attributes, and essence, attributing all to God. This annihilation is akin to the merging of a drop into the boundless ocean of divinity, which leads the mystic to the station of monotheism.
"And We have certainly honoured the children of Adam" (Surah Al-Isra, 17:70).
This verse emphasizes the dignity of human spiritual journey and their honour in the face of hardships.
Summary of Section Four
Self-sacrifice within self-sacrifice represents the pinnacle of mystical journey, guiding the mystic to complete annihilation and monotheism. In this state, the mystic is freed from self-centeredness, even in good deeds, and views themselves as the manifestation of the divine act. This state is like reaching the calm shore after a turbulent journey through the sea of the self.
Final Conclusion
The chapter on self-sacrifice in the stages of the traveller is one of the deepest stages in the mystical journey, leading the mystic from material self-sacrifice to divine self-sacrifice, ultimately culminating in the complete abstraction from the self. This evolutionary process, manifested in the three stages of self-sacrifice, leads the mystic to the station of annihilation in God (Fana fi-Allah) and monotheism, where they are freed from all claims of ownership and self-centeredness, and only the divine act remains. Examples such as prayer, eating, and helping the poor vividly illustrate these concepts, while Qur'anic verses and Prophetic traditions confirm them.
