lecture series of Nakoonam, may his soul rest in peace (Session 617).
The chapter of Annihilation (*Bab al-Fana*) is one of the foundational chapters in the final section of the esteemed book *Maqamat al-Sa'irin*. It serves as a gateway that guides the seeker towards complete annihilation in the Divine Truth. This chapter elucidates the stages of annihilation in three realms: intellectual, observational, and essential, thereby facilitating the mystical journey of the seeker towards absolute unity. At this stage, the seeker is liberated from all attachments and desires, immersing completely in the boundless ocean of the pure divine existence. The 617th session lecture focuses on the annihilation of observation and desire, providing a profound and insightful explanation of these stages.
Observational annihilation (*Fana' 'Ayniyah*) is a stage in which the seeker witnesses the Truth through the Truth. This state is attained only when the seeker has fully dissolved all the characteristics of worldly existence and the limitations of individual being. This stage acts as a bridge, guiding the seeker from mundane existence and the determinations of the self towards the Divine Truth. At this stage, the seeker is freed from all that is other than the Truth and reaches the state of "becoming the Truth in order to witness the Truth." This annihilation signifies the complete removal of any attachment to anything other than the Truth, where the existence of the seeker becomes merged with the Divine existence. This stage corresponds to the noble verse in the Holy Qur'an: All things are perishable except His Face
(*Quran 28:88*). This verse emphasizes the annihilation of everything except the Divine Face and affirms that the only remaining reality is the exalted essence of the Truth.
Key Point: Observational annihilation frees the seeker from the bondage of creation and individual characteristics, leading them to the station of witnessing the Truth through the Truth, where nothing remains except the Divine Face.
Annihilation is defined in three distinct stages: intellectual annihilation (*Fana' Ilmiyah*), where intellectual knowledge is dissolved in experiential knowledge; observational annihilation (*Fana' 'Ayniyah*), where the traits of creation dissolve in the manifestation of the Truth; and essential annihilation (*Fana' Haqqi*), where desires and the pursuits of both the worldly and Divine are eradicated, and the seeker reaches absolute unity. These stages act as steps, guiding the seeker through the veils of knowledge, perception, and desire towards the Presence of the Absolute Unity. Each stage removes a specific veil from the seeker: in intellectual annihilation, acquired knowledge is dissolved in the direct perception of the Truth; in observational annihilation, the characteristics of creation are erased in the face of the manifestation of the Truth; and in essential annihilation, the seeker is freed from desire and any expectations of the Truth or the Divine. This gradual process guides the seeker from knowledge to direct perception, and from perception to absolute unity.
Key Point: The threefold stages of annihilation free the seeker from the veils of knowledge, perception, and desire, guiding them to absolute unity in the Presence of the Absolute.
In essential annihilation (*Fana' Haqqi*), desires and any kind of worldly, intellectual, or even Divine pursuit are obliterated. At this stage, the seeker is liberated from the desire for anything other than the Divine, even including their own self, and attains the state of "whatever the Truth desires." In this realm, both affliction and blessing become identical for the seeker, for they seek only the Divine will. This stage corresponds to the noble verse in the Qur'an: God is pleased with them, and they are pleased with Him
(*Quran 5:119*). At this stage, the seeker reaches such a state of self-sufficiency that they cease to ask for goodness or to avoid harm. Not only do they not seek harm, but they do not even seek goodness in its conventional sense, for their only desire is for the will of the Divine to prevail.
Key Point: Essential annihilation leads the seeker to the state of complete satisfaction with the Divine will, where both affliction and blessing are indistinguishable, and the only desire is the will of the Divine.
At the stage of annihilation, the seeker eradicates three desires: the desire for others, which encompasses attachments to creation; the desire for oneself, which includes worldly pleasures; and the desire for God, which involves the expectation of reward or closeness. This eradication leads the seeker to a pure fellowship with the Divine, where nothing is sought except love and Divine permission. In mystical terms, the seeker at this stage is likened to a companion who, even if the knowledge and power of the Divine are taken away from them, still preserves their bond of friendship. This fellowship is like a breeze in the barren desert of non-existence, freeing the seeker from all expectations and needs. The difference between the terms "companion" (*rafiq*) and "comforter" (*muns*) beautifully exemplifies this: a comforter seeks to relieve loneliness, while a companion desires only unanticipated friendship.
Key Point: The removal of the threefold desires leads the seeker to pure fellowship with the Divine, where only love and Divine permission are sought.
Fellowship with the Divine is a stage in which the seeker, even in the absence of the Divine's knowledge or power, maintains their bond of friendship. This fellowship signifies the richness of the seeker in non-existence, and their self-sufficiency from anything except the Divine. This stage corresponds to the noble verse of the Qur'an: God is Self-Sufficient, and you are in need
(*Quran 47:38*). At this stage, the seeker reaches such a state of existential poverty that they seek nothing except their bond with the Divine. They are like a beggar sitting in the alleyways of non-being, having no desires other than the friendship with the Beloved. This self-sufficiency frees them from any expectations or desires.
Key Point: Pure fellowship with the Divine leads the seeker to existential richness in non-existence, where they seek nothing but unanticipated friendship with the Divine.
In the second degree of annihilation, perception, knowledge, and desire are abandoned because these perceptions themselves are veils. Knowledge, in the face of direct perception, and perception, in the face of existence in the Presence of the Absolute Unity, dissolve, for each one of them inherently leads to multiplicity. This abandonment aligns with the concept of the "removal of trinity" (witness, witnessed, and witnessing) in contrast to the unity of the One. At this stage, the seeker is liberated from any perception that leads to multiplicity and reaches absolute unity. This annihilation is akin to immersing oneself in the boundless ocean of unity, which dissolves all multiplicity within itself.
Key Point: The abandonment of perception, knowledge, and desire frees the seeker from the multiplicities inherent in the trinity, guiding them to absolute unity in the Presence of the Absolute.
The station of حضرة الجمع (The Presence of Gathering) is one where the perception of multiplicity (i.e., the distinct realities of the perceiving subject, the object of perception, and the act of perception itself) dissolves, leaving only the light of unity. This station realises pure unity, liberating the mystic from all forms of multiplicity. The Holy Qur'an beautifully expresses this radiance in the verse:
اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ (Surah An-Nur, Ayah 35)
(: Allah is the Light of the heavens and the earth.)
In this realm, the mystic is akin to a drop of water dissolved in the ocean of unity, with no trace of multiplicity remaining. This unity represents the pinnacle of mystical journey, guiding the seeker towards the essence of pure existence, the Truth (حق).
Key Point: The Presence of Gathering, by dissolving the multiplicity of perception, leads the seeker to absolute unity and the radiant truth.
Knowledge, as it is veiled from direct perception, is nullified in the presence of direct witnessing, for perception transcends knowledge. This nullification directs the mystic from acquired knowledge to direct witnessing. The Holy Qur'an reminds us of this limitation:
وَمَا أَدْرَاكَ مَا عِلِّيُّونَ (Surah Al-Mutaffifin, Ayah 19)
(: And what will make you know what 'Illiyyun' is?)
Knowledge serves as a ladder, leading the mystic towards direct perception; however, it dissolves before the reality of perception, for the truth of witnessing is beyond the limits of acquired knowledge.
Key Point: The fana (annihilation) of knowledge, through the nullification of acquired knowledge in the face of direct witnessing, directs the seeker towards the realm of actual vision.
Perception, due to its multiplicity, is dissolved in the presence of pure existence in the Gathering. Existence, in this state, is the pure unity. This dissolution leads the mystic from the state of witnessing to the unity of being within the Truth. This station aligns with the concept of unity of perception in theoretical mysticism. In this domain, the mystic passes beyond the multiplicity created by individual perception and merges into the pure being of the Truth. This dissolution is akin to the melting of a shadow in the sunlight.
Key Point: The fana of perception, by dissolving the multiplicity of perception, leads the mystic to the unity of being in the Presence of Gathering.
The fana of perception is accompanied by hijd, the complete dissolution of any existence other than the Truth. Hijd results from the erasure of the distinctions created by the creature, leaving only the presence of the Truth. The Holy Qur'an eloquently states:
فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ (Surah Al-Baqarah, Ayah 115)
(: Wherever you turn, there is the face of Allah.)
Hijd is like a powerful wind, sweeping away the dust of the created forms from the mystics being and guiding them towards the pure unity.
Key Point: Hijd, by dissolving the existence of the other, leads the mystic to pure unity in the divine truth.
Poverty, understood as the removal of attachments to the worldly and egoistic desires, is an essential prerequisite for fana. The mystic must strip away all external attachments to immerse in the ocean of the Truth. The Holy Qur'an reminds us of this necessity:
وَفِي أَنْفُسِكُمْ أَفَلَا تُبْصِرُونَ (Surah Adh-Dhariyat, Ayah 21)
(: And within yourselves, do you not see?)
Poverty is like shedding the garments of worldly attachments, preparing the mystic to dive into the sea of annihilation. Without this poverty, entry into the station of fana is impossible.
Key Point: Poverty, by removing worldly and egoistic attachments, prepares the mystic for entry into the sea of annihilation.
The saints, in the station of fana, are enveloped by affliction, due to their absolute companionship with the Truth and the removal of desire. This affliction is a sign of the saints special election, leading them towards perfection and unity with the Truth. The example of Karbala and the words I have triumphed by the Lord of the Kaaba by Imam Ali (a.s.) manifest this acceptance of affliction in companionship with the Truth. Affliction is like a furnace that purifies the gold of the mystics being from impurities, leading them to the perfection of companionship with the Truth.
Key Point: Affliction is the sign of the saint's election, and by embracing it, they reach the perfection of pure companionship with the Truth.
Without the formation of the state of fana, this station would lead to corruption. However, with the formation, the mystic dissolves and is enveloped by affliction. Mysticism, unlike other sciences, requires practice and formation, as failure to do so leads to deviation. This emphasizes the importance of practical spirituality alongside theoretical knowledge. Formation is like a seed planted in the soil of the mystics being; without it, mystical knowledge bears no fruit and leads to deviation.
Key Point: Formation in fana is an essential condition for the realization of this station, and without it, mysticism leads to corruption.
Karbala and the words I have triumphed by the Lord of the Kaaba by Imam Ali (a.s.) represent the true manifestation of fana and absolute companionship with the Truth. These events illustrate the pinnacle of fana and unity with the divine will. The phrase I found you worthy of worship alongside I have triumphed by the Lord of the Kaaba encapsulates absolute servitude before affliction and annihilation. Karbala is like a mirror reflecting the light of fana and the pure companionship of the saints before the eyes of the world. Imam Alis Zulfiqar and the martyrdom of Imam Hussein (a.s.) represent the manifestation of this truth in the mystical path.
Key Point: Karbala and I have triumphed by the Lord of the Kaaba are the manifestations of the highest stage of fana and pure companionship with the Truth in the mystical path of the saints.
The chapter of fana in the Mansil al-Sa'ireen serves as a map that outlines the path of the mystics dissolution into the divine truth in three stages: intellectual, perceptual, and ultimate truth. The lesson of session 617, with a focus on the fana of perception and the fana of the seeker, provides a deep explanation of these stages. In this journey, the seeker is freed from knowledge, perception, and desire, and reaches the Presence of Gathering and pure unity. The complete saints, by removing the three forms of desire, attain pure companionship with the Truth, where affliction and divine gifts are one and the same. This station is accompanied by the danger of corruption (without formation) and affliction (with formation), and Karbala and the words I have triumphed by the Lord of the Kaaba exemplify this truth in the mystical journey of the saints.
With sincere supervision by Sadegh Khademi
