In the vast expanse of Islamic mysticism, "Maqamat al-Sairin" serves as a luminous beacon, illuminating the path for the seekers towards God. Among these stages, "Bab al-Infisal" stands as a transcendent station that separates the seeker from their own self and the customs of creation, guiding them to the state of absolute unity. This stage represents the highest degree of servitude and the lowest degree of divinity, where the servant dissolves into the light of the Divine Essence, and nothing remains but "La Ilaha Illa Allah" (There is no God but Allah) and "Hu" (He). This article, relying on the lectures of Nakoonam in Session 603, aims to provide a detailed and scholarly elucidation of the stage of separation.
Definition and Stages of Separation In mystical terminology, "Infisal" refers to the complete separation of the seeker from their own self and the customs of creation. This station represents the highest degree of servitude and the lowest degree of divinity, as the servant, in this state, is freed from all sense of ego, action, or agency, dissolving into the Divine Essence. In this state of servitude, the servant reaches the essence of divinity, such that the servant is no longer a servant but becomes a manifestation of the Divine. Separation is akin to severing the earthly bonds and soaring into the boundless sky of truth, where the seeker sees nothing but the Divine and desires nothing but Him.
According to the lectures, the stages of separation are divided into three levels: first, separation from the other (the seeker detaches from the otherness and the attachments to creation); second, separation from separation (the seeker is freed from the very concept of separation, abandoning any claim of detachment); and third, complete separation, where the seeker reaches the state of "La Ilaha Illa Allah" and "Hu", a stage where no form or claim remains. These stages are qualitatively distinct, unlike the previous stages which were gradational in nature.
The Position of Separation in the Mystical Journey Separation is the ultimate goal in the mystical journey, where the seeker transitions from existential connection to inherent detachment. This stage is like a spring that flows from the mountain of truth, dissolving all attachments in its waters. The seeker, in this stage, not only separates from the world and creation but also from their own self, such that nothing remains except for the Divine Light. This separation is not out of disdain, but due to an overwhelming love for the Divine, akin to a moth dissolving in the flame of the beloved.
Separation, as the highest degree of servitude, frees the seeker from all forms and claims, guiding them to the state of absolute unity. The threefold stages of separation illustrate the journey of the seeker from multiplicity to oneness. This section provided a framework for understanding the position of separation within the mystical journey and set the stage for the exploration of the pivotal verse related to this state.
The Meaning of the Verse and Its Magnitude The verse "Wa Yuhadhirukumullahu Nafsahu" (Al-Imran: 28 and 30) is one of the most profound and weighty verses in the Qur'an. This verse portrays God in the act of warning against the perception of His Essence (Nafsah). The warning is advisory, as it cautions the seeker from approaching the sanctum of the Divine Essence, for the perception of the Essence would annihilate the servant, leaving no trace of them. This verse is like a door opened to the sacred precincts of the Divine, but entering through it threatens the seekers very being.
Key Point: The verse "Wa Yuhadhirukumullahu Nafsahu" is one of the heaviest verses in the Qur'an, warning against the perception of the Divine Essence, for such perception leads to the annihilation of the seeker. The meaning of this verse extends beyond its literal interpretation. In mystical terms, "Nafsah" refers to the Divine Essence, not punishment or wrath. The warning against the Essence is akin to a warning given to a traveller intending to enter an infinite ocean, where the waves of the Divine Majesty would engulf all existence. Critique of the Exegesis The exegete interprets the warning of this verse as a caution against gazing at the other (otherness), defining it as "fi al-nazar ila al-ghayr wa ithbatih." This interpretation, by limiting itself to otherness, is insufficient and diminishes the depth of the verse. In the stage of separation, there is no "other" to prove or deny. The warning against the Divine Essence is a higher stage, cautioning the seeker from perceiving the Divine Essence, which leads to complete annihilation. This critique serves to remove the dust from the mirror of truth. The interpretation of the exegete is akin to reducing an infinite ocean to a small pond. In the state of separation, there is no room for otherness, as everything is dissolved in the Divine Light. The warning against the Essence leads the seeker to absolute monotheism, not the negation of the other.
The difficulty in uttering this phrase is like lifting a heavy weight, which can only be achieved with practice and self-discipline. The seeker, through repeating this phrase, prepares their soul for challenges in the same way an athlete trains with heavy weights. This mention renders calamities insignificant in the eyes of the seeker, illuminating their heart with the light of tawhid. The Role of the Mention in Purification of the Soul "There is no god but God" is like a clear water that purifies the heart from the rust of worldly desires. If the seeker feels tired or agitated while repeating this phrase, it is an indication of inner struggles. This mention acts like a healer, revealing spiritual ailments and showing the path of remedy. The seeker must persist in this remembrance, taming the soul and moving toward pure oneness.
The seeker in this station is like a traveler who has reached their destination after a long journey, seeing nothing but the conversation of the Beloved. "He" is like a light that dissolves all shadows of multiplicity into itself. The Distinction Between the "He" of God and the "He" of the Dervish The "He" of God, the Lord of the Worlds, is distinct from the "He" of the dervish, which is tainted with worldly attachments. The "He" of God is like an endless ocean that swallows all things, while the "He" of the dervish is like a pond polluted by worldly desires. The seeker must avoid confusing these two in order to reach the true "He."
Examples such as the experience of Medina or construction workers show the necessity of purifying the soul and taming the imagination. The seeker is like a child who must, through practice, overcome imaginary fears in order to reach the truth. Training and Purification of the Soul The purification of the soul is like polishing a mirror that reflects the light of truth. The seeker must persist in prayers and spiritual practices, taming the imagination and preparing themselves for witnessing. This process is like preparing an athlete who, through intense training, readies themselves for a great competition.
