Talfs, akin to a delicate veil over the face of truth, is a stage in Islamic mysticism where the divine reality is manifested through apparent causes and means in order to guide the people who, being incapable of directly witnessing the Absolute Truth, are led towards it through these means. This station, which holds a special place in the "Maqamat al-Sairin" (Stations of the Travellers), not only illustrates the concealment of truth for the preservation of cosmic order, but also expounds upon the role of Prophets, the Divine Imams, and learned scholars in this process. 's lecture (Session 628), focusing on the third stage of Talfs, delves into this station and its hierarchical stages, paving the way for a deeper understanding of the role of Talfs in mystical journeying.
Talfs, in its mystical perspective, refers to the concealment of the divine truth under the guise of external causes and means, so that the people, who are incapable of directly perceiving the truth, may still establish a connection with it through these intermediaries. This station manifests in three stages, each representing a step in the process of guiding the people and maintaining the cosmic order.
Key Concept: Talfs is the concealment of the divine reality under the guise of apparent causes, realized in three stages: Talfs al-Haqq, Talfs of the People of Ghira, and Talfs of the People of Tamkn.
In the first stage, God attributes His actions to apparent causes. In this stage, the mystic sees the true doer as God, but presents the causes to the people, who are oblivious to this truth. This form of Talfs acts as a veil, hiding the divine reality behind the external causes in order to lead the people towards the truth without causing them to recoil from the unadulterated essence.
The second stage is the Talfs of the People of Ghira, in which the mystic, having reached the station of witnessing divine truths and spiritual miracles, conceals these moments and miracles from the unworthy out of zeal. This concealment is not driven by selfishness, but rather by the desire to preserve the unity of the worshippers and prevent their division. The mystic, much like a guardian, preserves the treasure of truth from the eyes of the heedless, ensuring that the divine order remains undisturbed.
The third stage is the Talfs of the People of Tamkn, which pertains to the Prophets, the Divine Imams, and learned scholars. In this station, the mystic has attained the state of complete integration, allowing them to manifest both the true cause (God) and the apparent causes simultaneously. This form of Talfs is performed with compassion for the people and is intended to expand their understanding, rather than out of self-interest. The People of Tamkn are akin to architects, who, with divine wisdom, establish order and discipline in the world.
Key Concept: The Talfs of the People of Tamkn, with their compassion for the people, maintain cosmic order by suspending the divine actions in apparent causes, thereby guiding the people towards the truth.
The three stages of Talfs serve as a bridge, guiding the people from the superficial to the deeper truth. From Talfs al-Haqq, which manifests divine actions through external causes, to Talfs of the People of Ghira, which preserves the truth from the unworthy, and finally to Talfs of the People of Tamkn, which establishes cosmic order through divine wisdom, each stage represents a step in the guidance of the people. This section clarifies the theoretical foundations of Talfs.
The People of Tamkn, through Talfs, manifest the divine reality under the guise of apparent causes, allowing the people, who are unable to bear the unfiltered truth, to approach it through intermediaries. This act is akin to concealing a priceless treasure within a simple garment, so that the people, without fear, may draw closer to it.
"God does not burden a soul beyond its capacity." (Surah al-Baqarah: 286)
This verse from the Holy Qur'an alludes to the divine wisdom in Talfs, where, considering the limited capacity of the people, the truth is presented in a form that is comprehensible to them.
Key Concept: The People of Tamkn present the truth to the people under the guise of apparent causes, considering their limited capacity, so they may be guided.
The People of Tamkn, due to their direct witnessing of the true cause (God), are independent of the external causes, knowing that these causes have no independent effect. Nonetheless, for the sake of the people, they engage with these causes to keep the people on the path of guidance. This self-sufficiency is akin to a bird soaring in the sky of truth, but descending to the ground of apparent causes to accompany the people.
Key Concept: Despite their independence from external causes, the People of Tamkn engage with them, according to divine wisdom, to guide the people.
The third stage of conscious veiling is particular to the Prophets, the Divine Imams, and the accomplished scholars who guide creation towards the truth through the means of causes, thereby veiling divine actions. The Prophets are akin to beacons who illuminate the path of guidance for creation with the light of divine wisdom. Key Insight: The Prophets, Divine Imams, and scholars direct creation towards the truth through means, guiding them via conscious veiling.
There exists a distinction between the accomplished scholars, who attain the station of realisation through their spiritual journey, and the Infallible Imams, who are divinely loved and possess intrinsic infallibility. The Infallible Imams, due to the love granted to them prior to creation, occupy a more exalted station. This distinction is akin to the difference between stars that shine through effort and a sun that is inherently radiant. Key Insight: The Infallible Imams, due to their inherent infallibility and divine love, occupy a more exalted station than the accomplished scholars.
The adherents of submission, through conscious veiling, function as wise architects who establish order and discipline in the world. They present the truth in a comprehensible form, out of mercy for creation, independent of the means, guiding them towards the divine. The position of the Prophets and Divine Imams, and their distinction from the Infallible Imams, reveals the central role of this group in mystical journeying.
Those who emerge from the realm of unity are those who, after annihilating themselves in God (fana fi-Allah), have attained the station of permanence (baqa) and whose every action and speech is attributed to the divine truth. This group is like rivers that flow from the spring of truth, guiding creation towards it. Key Insight: Those who emerge from the realm of unity, through actions and speech attributed to the divine truth, guide creation towards the ultimate reality.
Those who point to the essence of unity are individuals whose references lead to the presence of the Truth (Hadrat al-Haq). They, as the vicegerents of the Truth, call creation towards the divine reality. These references serve as signs that illuminate the path of truth in the darkness of ignorance. Key Insight: Those who point to the essence of unity, through their references to the presence of the Truth, guide creation towards the ultimate reality.
Due to the veils that obscure them, creation is incapable of witnessing the divine actions and attaining union with the Truth. The adherents of submission, aware of this inability, present the truth through means so that creation can move towards the Truth. This action is akin to a bridge that leads creation from the apparent to the true reality. Key Insight: The adherents of submission, aware of creation's incapacity to witness the truth, guide them through means, leading them to the Truth via conscious veiling.
The lack of explicit mention of the Infallible Imams in the discussion of conscious veiling may lead to deprivation unless there is a specific reason for their omission. The Infallible Imams, as the tangible embodiments of infallibility and vicegerents of the Truth, occupy a higher station, and their inclusion would enhance the comprehensiveness of the discourse. Key Insight: The omission of the Infallible Imams in the discussion of conscious veiling may lead to deprivation unless a specific reason is given for their exclusion.
Those who emerge from the realm of unity and those who point to the essence of unity, through their actions and references attributed to the Truth, guide creation towards the ultimate reality. The inability of creation to witness the truth prompts the adherents of submission to employ conscious veiling, maintaining creation on the path of divine guidance. The critique of the omission of the Infallible Imams underscores their pivotal role in Islamic mysticism.
The door of conscious veiling serves as a gateway to divine wisdom, portraying the concealment of truth through the means of causes so that creation, who are incapable of direct witness to the Truth, may be guided towards it. The three levels of conscious veiling, from the veiling of the Truth to the veiling of the adherents of submission, illuminate the stages of this process. The adherents of submission, through mercy for creation and independence from the means, establish order and discipline in the world, guiding creation towards the Truth through the means. The position of the Prophets, Divine Imams, and accomplished scholars, and their distinction from the Infallible Imams, demonstrates the central role of this group in the mystical journey. This discourse, with its precise and profound elucidation of concepts, paves the way for a deeper understanding of conscious veiling and its role in the guidance of creation.
Supervised by: Sadegh Khadami
