Investigation, akin to a lofty peak in the mystical journey, is the station where the wayfarer, after traversing the stages of Fana (annihilation in the Divine Essence) and Baqa (subsistence through God), achieves the stabilisation of the vision of the Divine Truth. This station, described in Maqamat al-Sa'irin (The Stages of the Wayfarers) as one of the key phases of the journey, represents the complete manifestation of Tawhid (Divine Oneness) and the tranquillity of the heart. In his 622nd lecture, Nekounam, citing Qur'anic verses and focusing on the exalted rank of Prophet Ibrahim (peace be upon him), elucidates the levels of investigation and its indispensable role in actualising the purest form of Tawhid.
In the mystical perspective, investigation is a stage that comes after Fana (annihilation in the Divine Essence) and Baqa (subsistence through God). This stage represents the stabilisation of persistencea state wherein the wayfarer sees nothing but God, and this vision is not merely an act of faith, but a result of inner tranquillity and the complete realisation of Tawhid. It is as though the wayfarer has reached a shore after a turbulent journey through the sea of Fana and Baqa, and within this station, they experience the Divine Truth with their entire being.
Investigation manifests in three levels: Min al-Haqq (from the Truth), Bil-Haqq (by the Truth), and Fi al-Haqq (in the Truth). These stages, like steps towards the peak of the mystical journey, guide the wayfarer from the initial vision of the Truth to complete immersion in it.
Investigation is the goal that leads the wayfarer from Fana and Baqa to the stabilisation in the Divine Truth. Its three stages provide a detailed map of the mystical journey, guiding the wayfarer from initial alignment with the Truth to complete immersion within it. This section establishes the theoretical foundations of investigation and paves the way for examining the position of Prophet Ibrahim (peace be upon him) in this station.
The pivotal verse in this chapter, found in Surah Al-Baqarah, following Ayat al-Kursi, refers to Prophet Ibrahim's (peace be upon him) request to witness the manner of reviving the dead:
He said: 'Do you not believe?' He said: 'Yes, but to satisfy my heart. (Surah Al-Baqarah: 260)
This verse, far from being a sign of doubt, emanates from the heart's tranquillity and a desire for direct vision of the Divine Truth. Ibrahims (peace be upon him) request shines like a beam of light in the darkness, reflecting his elevated station in Tawhid and investigation.
The Qur'an, alongside the story of Prophet Ibrahim (peace be upon him), also mentions the story of Prophet Uzair, who passed by a ruined city and questioned how it would be revived:
Or like the one who passed by a town which had fallen into ruin, and said: 'How will Allah revive this after its death?' So Allah caused him to die for a hundred years, then revived him. (Surah Al-Baqarah: 259)
While Prophet Uzair wonders about the revival of a city, Prophet Ibrahim (peace be upon him) is concerned with the quality of the Divine agency in the revival of the dead. This distinction illustrates the superior station of Ibrahim (peace be upon him) in investigation, as his inquiry delves deeper into the Divine causality.
The Qur'an mentions that, by Gods command, Prophet Ibrahim (peace be upon him) was instructed to experience the resurrection of birds:
Take four birds, then tame them to yourself, and place on every mountain a portion of them, then call them, they will come to you in haste. And know that Allah is Exalted in Might and Wise. (Surah Al-Baqarah: 260)
This experience is like a key that opens the doors of witnessing the Divine Truth to Ibrahim (peace be upon him). The selection of birds, due to their ease and speed of execution, reflects the Divine wisdom in facilitating the wayfarers vision.
The request of Ibrahim (A) for "Arni" ("Show me"), refers to the presentation of the Divine Truth that transcends ordinary vision. Vision is dependent on the perception of the seeker, while presentation is the direct manifestation of the truth through divine action. This state is like the sun that shines directly on the seeker, illuminating them and freeing them from any veils.
By requesting the vision of the quality of Divine agency and his practical experience of the resurrection of birds, Ibrahim (A) reaches the pinnacle of Oneness (Tawhid) in the station of investigation. His distinction from the Prophet Uzair and the emphasis on presentation over vision highlight his unique position in this station. This section solidifies the foundational Oneness of this spiritual stage, clarifying Ibrahims (A) role in the investigation.
Ibrahim (A), not only in time but also in his position of faith, holds precedence over other prophets, such as Musa and Isa (A). This precedence arises from the intensity of his guardianship (Wilayah) and Oneness (Tawhid), which distinguishes him among the prophets.
The Abrahamic tradition, rooted in pure Oneness, is immutable and unchangeable. This tradition forms the basis of the religion of the Prophet Muhammad (PBUH), distinguishing it from the traditions of the Jews and Christians, which are subject to abrogation. This stability is like a firm rock that withstands the waves of change and abrogation.
Ibrahim (A), in the station of Fi al-Haqq (In the Truth), reaches a state of complete absorption in the Divine reality, such that he no longer takes notice of the angels and sees nothing but God. This station is like the highest peak, where the seeker is liberated from all veils and intermediaries, becoming fully immersed in the Divine essence.
The Abrahamic tradition, based on pure Oneness, illuminates the spiritual path like a radiant torch. The temporal and faith-based precedence of Ibrahim (A) and his station in Fi al-Haqq present him as an unparalleled model in Oneness. This section emphasizes Ibrahims (A) exalted status and the eternal nature of his tradition, highlighting the role of Oneness in mystical ascent.
The Bab al-Tahqiq (Gate of Investigation), like a window to the infinite truth, guides the seeker from annihilation (Fana) and permanence (Baqa) to the stabilization of Divine vision. The three stations of investigationMin al-Haqq, Bil-Haqq, Fi al-Haqqrepresent stages of spiritual perfection in which the seeker reaches full immersion in the Divine essence. The distinguished position of Ibrahim (A), with his request for the vision of Divine agency and his practical experience with the resurrection of birds, manifests this truth. The Abrahamic tradition, rooted in pure Oneness, remains eternal and unchangeable, forming the foundation of Islam. This lecture, through a detailed and profound exposition of these concepts, guides the seeker toward a deeper understanding of investigation and Oneness.
