In Islamic mysticism, the station of Permanence emerges as a towering peak after the valley of Fana' (Annihilation). It is the state in which the traveller, having dissolved the personal and external determinations, becomes established in the essence of the Divine. This station, which holds a place of great significance in the Manazil al-Sa'irin of Khwaja Abdullah Ansari, is not merely the result of complete Fana', but a manifestation of the unity of being with the Divine.
In Session 621 of 's lectures, with profound and precise explanation, the three levels of Permanence are outlined, supported by verses from the Holy Quran and mystical analogies. Permanence, which appears in three stagesknown, witnessed, and eternalguides the traveller from intellectual knowledge and the perception of servitude toward the absolute unity and eternal abode in the Divine.
Permanence, akin to a fruit borne from the tree of complete Fana', is achieved when the traveller, having annihilated the self and worldly distinctions, reaches a state where their existence becomes united with the existence of the Divine. In this state, as mentioned in the lecture, the traveller attains a divine unity wherein when they say "I", they mean the Divine. This existential unity is a sign of the complete dissolution of egoism and the realization of divine sovereignty within the vessel of servitude. It is as if the traveller, like a well-polished mirror, reflects only the light of the Divine.
This station, which represents the zenith of mystical journeying, liberates the traveller from any worldly desires, transforming them into a reflection of the Divine's attributes. In this state, the servant has not only vanished in the Divine but has also emerged as a being existing with the Divine's existence, adorned with the Divine's qualities.
Permanence, as the result of complete Fana', guides the traveller towards existential unity with the Divine. This station, marked by the dissolution of ego and the realization of divine sovereignty within the vessel of servitude, transforms the traveller into a manifestation of the Divine's attributes, where they are no longer themselves but rather the Divine manifesting within them.
In the first stage of Permanence, which appears like the dawn of the spiritual journey, the knowledge of the servant is annihilated, and only the Divine remains as the Known. This type of permanence is of the essence of the Divine itself, not intellectual knowledge. It is as though the traveller has transcended the veils of rational knowledge and has attained the immediate knowledge of the Divine. As mentioned in the lecture: "Baqaa al-ma'loom ba'da suqoot al-'ilm aynan la 'ilman", meaning that the Divine remains as the Known, while the servant's knowledge is entirely dissolved.
This stage indicates the dissolution of all personal perceptions and the realization of the innate knowledge of the Divine. In this state, the traveller perceives the Divine not through intellectual knowledge, but as the very essence itself, as if all the veils of knowledge have fallen away, leaving only the light of truth.
Amir al-Mu'minin (AS) is presented as an exemplary figure for this stage, wherein, despite being present in the material world, there was no trace of personal ego or worldly desires in him. As has been said: "The dead on the surface of the earth", meaning he was on the earth, but had no personal selfhood. This description indicates the complete dissolution of personal determinations and the continuity of his being in the Divine.
In the second stage, which appears like the noon of the journey, the witnessing of the servant is annihilated, and only the Divine remains as the absolute existence. At this stage, the Divine is known not as the witnessed, but as the essence of existence itself. The lecture describes this stage as: "Baqaa al-mashhood ba'da suqoot al-shuhood wujoodan la sifat-an", meaning the permanence of the Divine is through its essence, not through its being witnessed. In this station, there is no longer a duality between the witness and the witnessed, as the Divine itself becomes both the witness and the witnessed.
This stage is like the removal of the veil between the traveller and the Divine, where the traveller no longer perceives themselves as a separate witness, but only observes the absolute existence of the Divine. The dissolution of this duality leads the traveller to a deeper unity with the Divine.
The Essence of Permanence represents the ultimate peak of the journey, where only the eternal permanence of the Divine remains. The lecture describes this stage as: "Baqaa ma lam yazal haqqan, bi isqat ma lam yakun maw", meaning the eternal permanence of the Divine persists with the complete dissolution of all that is not Divine. In this station, no trace of otherness remains, and the traveller is fully absorbed into the Divine, adorned with the Divine's qualities.
This stage represents the pinnacle of mystical perfection, where the traveller no longer remains a wayfarer, but rather resides permanently in the Divine presence. The servant, in this station, becomes a manifestation of the Divine's attributes, acting as a reflection of the Divines eternal essence.
The perfect saints, like radiant stars in the sky of mysticism, reach a station where no trace of egoic pleasures, personal characteristics, or any foreign influences remain. As indicated in the teachings, these saints "taste what God tastes," and their life and death are dissolved in the Divine. This complete purity in servitude transforms them into a manifestation of the Divine, as if their existence is but a reflection of Gods essence. Imam Husayn (A.S.) is mentioned as a sublime example, whose vessel of servitude was so broken that nothing remained except God. This description exemplifies the zenith of persistence, where the servant becomes a "God on Earth," and even in his falling to the ground, he reflects the Divine Lordship.
The perfect saints who reach the station of persistence are like rare jewels in the realm of descent. The teachings emphasise that these saints are "one after the other" and "enter one by one," meaning they rarely manifest in the material world. This rarity underscores the greatness and difficulty of the station of persistence, which can only be attained through profound spiritual practice and absolute purity.
The Qur'an, in Surah Al-Baqarah, states: "Indeed, we belong to God, and to Him we shall return" (Surah Al-Baqarah, 2:156, translation by Fouladwand). This verse refers to the seekers return to the Divine, indicating that persistence is a return to the original existential source in the Divine. This return is only possible by removing the egoic barriers, as if the seeker is returning to their original homeland.
The Qur'an, in Surah Al-Najm, states: "So He was at a distance of two bows' length, or nearer" (Surah Al-Najm, 53:9, translation by Fouladwand). This verse points to the infinite possibility of closeness to the Divine and shows that no barrier exists from the side of God. Only the egoic barriers of the seeker prevent them from attaining persistence. The teachings emphasise that the path to God is open, and if the seeker removes their egoic barriers, they can attain any level of proximity. This meaning is beautifully captured in the metaphor "Running towards you without head, running away from Him with head," illustrating the boundless Divine grace in response to the seekers effort.
Persistence is like a destination where the seeker, after traversing the stages and stations of spiritual journey, resides. The teachings describe this distinction as follows: "In the realm of spiritual journey, there are certain origins. One begins the journey and reaches a station. Upon arrival, it becomes a position. When we reach persistence, the seeker now becomes a resident, no longer a traveller." At this station, the seeker is no longer a traveller in the valleys of spiritual journey, but has taken permanent residence in the Divine presence, like an honoured guest in the privacy of God. This residence is accompanied by the realisation of Divine Lordship within the vessel of servitude, as if God has adorned the seeker with His own attributes, transforming them into a manifestation of His beautiful Names. In this state, the seeker sees the Divine in His essence, while still maintaining their position in servitude. However, this servitude has now been transformed into Divine Lordship.
