Lectures of - Session 636
Al-Tafreed, both in its linguistic and mystical sense, refers to the purification of the seeker's direction towards God. This concept is explained in three main stages: إلى الحق (towards God), بالحق (by God), and عن الحق (from God). The process of Al-Tafreed entails the complete detachment of the seeker from all distractions, focusing solely on the Divine. Initially, the seeker directs their intention purely towards God (إلى الحق), then unites with God and experiences annihilation in Him (بالحق), and ultimately, they see nothing but God and are freed from any sense of otherness (عن الحق). This journey is akin to traveling from the darkness of worldly attachments to the light of divine unity, as if moving from the turbulent sea of otherness to the calm shores of the Divine.
Al-Tafreed is divided into three main levels: the beginner stage (Murid), the intermediate stage, and the advanced stage. Each level consists of three sub-levels, forming a total of nine stages. This categorization provides a systematic framework for understanding the stages of spiritual progress. The Murid stage refers to those at the beginning of the path, where they purify their intention towards God. The intermediate stage concerns seekers who, having progressed, experience union with God, dissolving their individual identity within the Divine. The advanced stage represents the pinnacle of spiritual ascension, where the seeker sees only God and perceives the entirety of existence as the manifestation of the Divine. This framework serves as a ladder, guiding the seeker step by step towards the peak of divine proximity.
In the Murid stage, the seeker strives through discipline and persistence to purify their intention, redirecting their focus from worldly distractions towards the Divine. This process is marked by the cultivation of a pure will and longing for God. The seeker, at this stage, is like a gardener who removes the weeds of worldly attachments from the soil of their heart and plants the pure seed of intention towards the Divine. This purification involves a singular focus on God, as if the seeker directs all their attention towards one singular goalthe Divine.
At this stage, the seeker reaches a point where they thirst only for God and have no desire for anything other than the Divine. This characteristic signifies the purity of their intention, as they are no longer attracted to material or worldly pursuits. Their thirst for the Divine is like a spring that wells up from the depths of the heart, quenching their thirst and leaving them unfulfilled by worldly desires. This state is linked to the ascetic practices of the saints of God, such as reduced eating and drinking, as their nourishment comes from God, diminishing their need for material sustenance.
The saints of God, due to the spiritual strength they derive from God, become detached from material needs and instead rely on spiritual nourishment. This transformation purifies their spiritual disposition, making them less dependent on physical sustenance. It is as if their hearts, having been filled with the divine water of life, have no space left for the worldly waters of transience. This phenomenon represents the replacement of material sustenance with spiritual nourishment, which brings true and lasting satisfaction.
In the intermediate stage, the seeker reaches a state where they see only God, and they experience annihilation in the Divine. This stage, characterized by the dissolution of personal attributes, characteristics, and the self, is the path of fana fi Allah (annihilation in God). The seeker at this point is like a drop of water that has dissolved into the ocean of the Divine, losing all trace of its individual self. This annihilation signifies the complete loss of ego and individuality in the presence of the Divine, bringing the seeker closer to unity with God.
At this stage, the seeker reaches complete dissolution of their ego and personal identity, leaving nothing but God. This stage represents the ultimate annihilation of the self, where the seeker is freed from all traces of individuality and enters into perfect unity with the Divine. The seeker, at this point, is like a mirror that reflects only the light of the Divine, having cast off all reflections of the world. This dissolution represents the complete purification of the seekers intention, free from any trace of otherness.
In the advanced stage, the seeker sees nothing but God and views all existence as the manifestation of the Divine. This stage, marked by complete detachment from all things other than God, represents the pinnacle of the spiritual journey. Here, the seeker attains the state of baqa ba'da fana (continuance after annihilation), where all phenomena are seen as expressions of the Divine, and no sense of otherness remains. It is as though the seeker, like a bird released from the cage of their individuality, flies freely in the boundless sky of divine unity.
The saints of God, in their guidance and teaching, advocate only for the Divine and avoid any worldly praise or promotion. Their purity in guiding others is like light emanating from the lamp of their hearts, illuminating the path to God for others. Unlike those who use their platform to promote worldly gain, the saints speak and act solely for the sake of God. This purity in their intention and actions signifies that both the doer and the goal of their actions are solely God.
Intention may exist without action, but desire is always accompanied by action. In Al-Tafreed, the seeker dedicates both their intention and their desire to God. This distinction is akin to the difference between a seed planted in the heart (intention) and a plant that grows with care (desire). The seeker not only purifies their intention but also ensures that all their actions are directed solely towards the Divine.
Al-Tafreed is more difficult than mere detachment (tajreed), for the seeker must direct all their actionswhether in eating or in worshiptowards God alone. This process is like traversing a narrow rocky pass, where each step requires care and precision. The seeker must align every aspect of their life with the pure intention towards the Divine, which necessitates constant practice and vigilance.
The prayer for the sake of God alone should be purely for God, not for attaining Paradise or avoiding Hell, for otherwise, it constitutes polytheism. This purity is like pure gold, having been purified of all alloys and valued only for its intrinsic worth to God. If the intention behind worship is to gain Paradise or avoid Hell, God becomes an instrument, and the worship loses its purity.
It is better for the seeker to silently make their intention of devotion to God within their heart to avoid the suspicion of ostentation or errors in pronunciation. This recommendation is like keeping a precious gem safe within the shell of the heart, away from the eyes of others and the harms of external perception. Saying the intention silently prevents any potential errors in pronunciation or false intentions, strengthening the sincerity of the seeker.
Al-Tafreed is one of the deepest stages of spiritual ascension in the Maqamat al-Sairin, guiding the seeker from the darkness of otherness to the light of the Divine unity. This process, with its nine-fold structure (three levels of Murid, Intermediate, and Advanced, each with three stages), provides a systematic framework for understanding and practicing the spiritual journey. The Murid stage is concerned with the purification of intention and desire towards God; the Intermediate stage involves the annihilation of the self in the Divine; and the Advanced stage represents the ultimate unity with God, where the seeker sees only God. The saints of God, nourished by the Divine, are free from material needs and thirst only for God. This distinction highlights the fundamental difference between material sustenance, which increases thirst, and spiritual nourishment, which brings true and lasting satisfaction. Al-Tafreed, with its emphasis on purity and closeness to God, leads the seeker to complete unity with the Divine, a journey requiring continuous practice, meditation, and the purification of intention from all traces of otherness.
