The book "Maqamat al-Sa'irin" selects the revered verse "كلُّ مَنْ عَلَيْهَا فَانٍ وَيَبْقَىٰ وَجْهُ رَبِّكَ" (Surah Ar-Rahman, 26-27; Translation by Fouladwand: "Every being upon it is destined to perish, and the Face of your Lord will remain") as the introductory verse for the Gate of Annihilation. However, this verse, with its focus on physical death and apparent destruction, does not align with the profound concept of Annihilation in mysticism. Mystical Annihilation refers to the voluntary dissolution and spiritual absorption of the seeker in the divine truth, not physical death or material destruction.
As an analogy, this verse resembles the description of a candle extinguishing in the wind, pointing to apparent destruction, while mystical Annihilation is like the disappearance of the candle's light in the radiance of the sun, which, despite its presence, no longer sees itself. The choice of this verse, emphasizing apparent annihilation, fails to accurately represent the depth of the station of Annihilation.
The commentator of the book has interpreted Annihilation as disintegration and destruction, equating it with annihilation. This interpretation is incorrect, as Annihilation in mysticism is not about material destruction, but the voluntary dissolution of the seeker in the divine truth. Destruction is an involuntary, material event used in the context of the damned, whereas Annihilation is a spiritual process that the seeker attains with awareness and choice.
This distinction is like the difference between a building collapsing into dust and the vanishing of a shadow in the light. Annihilation is being while not being, where the seeker, despite being alive and active, sees themselves as dissolved in the presence of the Divine, recognizing only the Divine as the true cause and existence.
Annihilation consists of various stages, each guiding the seeker toward deeper levels of dissolution in the Divine:
This stage represents the initial level of Annihilation, where the seeker distances themselves from sins and worldly pleasures. This stage is related to purifying the soul from blameworthy traits and does not yet delve into the deeper levels of mystical stations.
Higher Annihilation has three dimensions:
These stages are like rungs on a ladder that lift the seeker from the purification of the soul towards full dissolution in the Divine. Each stage sheds a layer of self-centeredness, guiding the seeker towards the realization of absolute monotheism.
Mystical Annihilation is the paradox of being while simultaneously not being. In this station, the seeker, despite being alive, active, and possessing virtues, sees themselves dissolved in the presence of the Divine, attributing nothing to themselves. This station, unlike death or destruction, is a voluntary and conscious process that the seeker undergoes through awareness and choice.
As an analogy, Annihilation is like a drop of water sinking into the ocean, which loses its individual identity in the vastness of the Divine. The seeker, in this state, "is" while "not being," possessing yet having nothing, as they perceive only the Divine as the true existent and cause.
The Holy Qur'an beautifully portrays the concept of Annihilation in the verse "فَلَمَّا رَأَيْنَهُ أَكْبَرْنَهُ وَقَطَّعْنَ أَيْدِيَهُنَّ" (Surah Yusuf, 31; Translation by Fouladwand: "When they saw him, they were astonished and cut their hands"). In this verse, the women of Egypt, upon encountering the beauty of Prophet Yusuf (peace be upon him), became so absorbed in witnessing him that they did not notice the knife or feel the pain as they cut their hands. This state serves as a metaphor for mystical Annihilation, where the seeker, despite being in the world, becomes so absorbed in the divine manifestation that they lose awareness of themselves.
Annihilation cannot be realized without divine love. Love is the force that propels the seeker towards dissolution in the Divine and frees them from egoism and attachment. Nekounam (may his soul rest in peace) emphasizes that without love, the gate of Annihilation does not open, as it is this love that leads the seeker to a place where nothing exists except for the Divine.
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Translation of Fana and Faqr
Section 8: The Relationship between Fana and Faqr
Fana cannot be attained without reaching the station of Faqr. Faqr, in its true sense, refers to the absolute helplessness and dependence on God, and it is a prerequisite for Fana. Nekounam, , emphasizes that God leads the seeker to the station of Faqr and then to Fana by incapacitating him through afflictions. A seeker who is trapped in egoism and arrogance cannot reach this station. Faqr is akin to the soil in which the seeker takes root, eventually growing into the tree of Fana. Through affliction, God breaks the ego of the seeker, preparing him to dissolve into the Divine.Key Point: Faqr is the prerequisite for Fana, guiding the seeker to annihilation in the Divine through absolute helplessness and dependence on God.Section 9: The Role of Affliction in Attaining Fana
Affliction, as a sign of Divine mercy, serves as a means of spiritual purification and nearness to the Divine. The Divine guardians, having endured afflictions, reached the station of Fana, for these afflictions freed them from sensual pleasures and self-admiration. Nekounam, , states that if God had anything superior to affliction, He would have placed the Divine guardians in it; however, affliction remains the best tool for guiding the seeker to Faqr and Fana. Affliction is like a furnace that purifies the seekers existence, preparing him to immerse himself in the ocean of the Divine. These tribulations are not obstacles, but rather bridges to the Divine proximity.Key Point: Affliction, as a Divine mercy, frees the seeker from self-conceit and guides him to the station of Faqr and Fana.Section 10: Critique of Another Verse Regarding Fana
Certain mystical texts cite the verse, "And when the Trumpet is blown, all who are in the heavens and on the earth will fall unconscious" (Surah Az-Zumar, 39:68), as pertaining to the station of Fana. However, like the verse, "Everything upon it will perish" (Surah Ar-Rahman, 55:26), which implies total destruction, this verse is not compatible with the mystical concept of Fana, which refers to voluntary dissolution into the Divine, not an involuntary destruction. This verse is more akin to a storm that engulfs everything, while Fana in mysticism is an enlightened, conscious choice made by the seeker to dissolve into the Light of the Divine, rather than being destroyed by force.Key Point: The verse "And when the Trumpet is blown" is not suitable for describing mystical Fana, as it refers to universal death rather than voluntary annihilation in the Divine.Section 11: Practical Examples of Fana in the Divine Guardians
The Divine guardians, such as Imam Sajjad (peace be upon him), displayed an example of Fana through their repeated utterance of "La Ilaha Illa Allah, Haqqan Haqqan, Imanan wa Tasdiqan, Ubudiyatan wa Raqan" (There is no god but God, truly, truly, in faith, belief, servitude, and devotion) in their prostration. This frequent remembrance, which drives away Satan from the seeker, is a sign of complete surrender to the Divine. Additionally, Imam Hussain (peace be upon him) on the day of Ashura, amidst the greatest afflictions, was so immersed in Divine love that he transcended time itself, drowning in that love of the Divine. These examples are like lanterns in the dark night of mysticism, illuminating the path of Fana for seekers. Through enduring affliction and surrender to the Divine, the Divine guardians reached a station where nothing remained for them except God.Key Point: The Divine guardians, such as Imam Sajjad and Imam Hussain (peace be upon them), displayed practical examples of Fana through surrender and Divine love.Summary: The chapter on Fana, as one of the profound stations of spiritual mysticism, guides the seeker to dissolve into the Divine truth and free themselves from self-conceit and attachments. The teachings of Nekounam, , with the critique of the verse "Everything upon it will perish" and the elucidation of the stages of Fana (lowly and exalted: active, created, and present), clarifies the true meaning of this station. Fana, contrary to annihilation and destruction, is a voluntary dissolution into the Divine, realized through love, Faqr, and affliction. The verse "When we saw him, we revered him and cut their hands" (Surah Yusuf) provides an accurate metaphor for this station. The Divine guardians, through enduring affliction and immersing themselves in Divine love, are the most prominent examples of Fana.
