The station of Baqa is a lofty stage in the mystical journey, where the wayfarer, having passed through the valley of Fana, attains unity with the Divine. In this station, all the signs and attributes of creation are annihilated, leaving only the absolute reality, which is the essence of the Almighty God, remaining. This station resembles a polished mirror in which, other than the beauty and majesty of the Divine, no reflection is to be found. In the 620th session of his lectures, Nakoonaam, with profound and insightful discourse, elucidates this station and, from a mystical perspective, explains the position of Baqa in relation to Fana, as well as its role in the spiritual journey.
Baqa, in Islamic mysticism, refers to that which remains eternal after the annihilation of the signs and attributes of creation. More precisely, Baqa is the station where, following complete Fanaan annihilation of all personal and worldly traitsthe wayfarer attains existential unity with the Divine. This station is akin to a vast ocean in which the waves of worldly attachments subside, and only the Truth of the Divine becomes manifest. In this station, the wayfarer is liberated from duality and otherness, and nothing but the face of God reflects in the mirror of their existence.
Baqa is a reality that stands in opposition to the signs and attributes of creation. At this station, the wayfarer no longer perceives through the lens of creation but sees their own existence dissolved within the Divine. The statement "Ana al-Haqq" (I am the Truth) in this state is not a claim of ego, but rather a reflection of the Divine, implying "He is the Truth". This state is akin to the sun, which, by its light, dissolves the shadows of otherness and reveals the singular Truth. At this station, no trace of creation or ego remains, and the wayfarer is completely absorbed in the Divine.
The friends of God, upon reaching the station of Baqa, attain a state in which they cast aside all creation-based attributes and perceive only the Divine. In their prostration and worship, they describe themselves using attributes of weakness and servitude, but this description is not from the perspective of independent existence, but rather as the manifestation of the Divine in their state of servitude. As has been expressed in mystical discourse: "I have prostrated to You in submission, with a broken and humble heart, for I am a weak and insignificant servant." This utterance arises from the depths of the wayfarer's being, addressing only the Divine, while the servant at this station is nothing but a manifestation of the Divine.
In the realm of knowledge, signs are considered indicators of the Divine and the manifestations of God, bearing witness to the authenticity of the wayfarer's journey. These signs are like lamps illuminating the path toward closeness to the Divine. However, at the station of Baqa, even these signs and spiritual revelations are considered mere attributes of creation and are annihilated, for in this station, nothing remains except the Divine. This distinction is akin to crossing a bridge that takes the wayfarer from the stage of knowledge to the valley of Baqa, where even the signs of nearness fade in the presence of the Absolute Truth.
In mystical spirituality, spiritual revelations are divided into two types: those of the ego and those of the Divine. Divine revelations, which enter a pure and clean heart, are considered signs of the authenticity of the mystical journey. The wayfarer can assess their proximity to the Divine by reflecting on their moments of solitude and their dreams. These states act like mirrors, revealing the inner state of the wayfarer. Dreams, in particular, are seen as messages from the unseen world, revealing the wayfarer's inner truth and indicating whether their heart is inclined toward the Divine or caught up in worldly attachments.
The Divine takes residence in a heart that has been broken and purified. A broken heart, much like a process of purification, eradicates the attachments of the ego and prepares the ground for receiving Divine revelations. Even if this broken heart belongs to an unbeliever, due to its purity, it can receive the light of the Divine. This concept is akin to rain that nourishes the dry and parched earth, making it ready for growth.
The Qur'an beautifully elucidates the process of annihilation (fana) and subsistence (baqa) in Surah Ar-Rahman, verses 26 and 27:
These verses, like a blazing torch, illuminate the truth of the annihilation of all that is other than the Divine and the subsistence of the Divine Face. The majesty of God, through its overwhelming might, causes the annihilation of all creation, and the beauty of God, through its grace, adorns the servant with the robe of true existence.
In the realm of annihilation, the majesty of God takes precedence over His beauty because majesty is responsible for obliterating all the forms of created beings. This precedence is akin to a sword that cuts off all worldly attachments, preparing the servant to receive the robe of God's beauty. After annihilation, the grace of God connects the servant to the true existence, placing them in the station of subsistence. This process can be likened to polishing a mirror, in which the tarnish is first removed and then the light of the Divine is reflected within it.
In the station of subsistence, God cloaks the servant with His own existence and dresses them in the robe of His divine attributes. This robe is like a luminous garment that frees the servant from any worldly existence, transforming them into a mirror for the manifestation of the Divine. At this stage, the servant no longer has an independent existence but acts solely as a reflection of God's presence. This station represents the pinnacle of spiritual perfection, where the seeker is elevated from servitude to lordship.
In social affairs and leadership, the beauty of God takes precedence over His majesty, for pure majesty disperses the people. The Qur'an, in Surah Al-Imran, verse 159, alludes to this truth:
This verse, like a celestial melody, underscores the importance of beauty in guiding creation. The saints of God, such as the Prophet Muhammad (PBUH), attracted the people towards the truth with their beautyexpressed through kindness, patience, and noble character.
Religious scholars must embody both external beauty, such as elegance and dignity, and internal beauty, such as kindness and humility. The Prophet Muhammad (PBUH) exemplified this harmony by attracting people through his external grace and noble ethics. This beauty is like a fragrant flower, which not only captures the hearts with its beauty but also guides souls toward the Divine with its scent.
The station of subsistence is like a lofty peak in the mystical journey, attained by the seeker after passing through the valley of annihilation. In this station, all traces and forms of creation are obliterated, and only the truth of God remains. The saints of God, at this station, are adorned with the robe of true existence, acting as embodiments of the Divine beauty and majesty. The Qur'anic verses, such as "All that is upon it is perishing, and the Face of your Lord, full of Majesty and Honour, will remain" and "Had you been harsh and hard-hearted, they would have certainly dispersed from around you," beautifully elucidate the process of annihilation and subsistence and the role of beauty in guidance. This station is not only the pinnacle of spiritual perfection but also a mirror in which the light of the Divine is solely reflected. The seeker, in this station, is freed from all worldly attachments and, as a manifestation of the Divine, lives in the world while their heart is fixed on the Absolute Truth.
