Section One: The Nature and Stages of Singularization
Definition of Singularization and Its Stages
The term تفرید الاشارة بالحق refers to the purification of the seeker's attention and intention solely towards the Divine, in such a way that no otherness remains. This stage frees the traveler from all dualities and egoistic tendencies, establishing them in the domain of Divine Truth. Singularization is defined in three elevated stages:
- بالافتخار بوحاً: The expression of divine attributes with nobility and grace, not for self-admiration, but for the manifestation of the Truth.
- بالسلوک مطالعةً: The mystical path pursued with an experiential study of existence, wherein the seeker turns the pages of reality, as if they are reading a book.
- بالقبض غيرةً: The Divine contraction due to God's jealousy, preserving the seeker from the distractions of the created world.
These three stages serve as steps that guide the seeker from the initial stages of the path to the apex of Divine Truth and annihilation in the Truth.
Key Insight: تفرید الاشارة بالحق signifies the complete purification of the seeker's attention towards the Divine, which manifests in the stages of افتخار بوحاً, سلوک مطالعةً, and قبض غيرةً, leading them to the station of بالحق.
Section Two: The Distinction Between بالحق and إلی الله
The distinction between بالحق (Being with the Truth) and إلی الله (Towards God) is one of the key concepts in the Chapter of Singularization. إلی الله refers to the movement of the seeker towards the Truth, similar to the concept of striving in the way of God as described in the Qur'an: "They strive in the way of God with their wealth and lives." (Surah Ma'idah, 5:35). However, بالحق refers to the actual attainment of the Truth and becoming one with it, a station that is higher than the movement towards the Truth. This distinction is akin to the difference between journeying towards a destination and arriving at it. The seeker is in motion towards God in إلی الله, but has reached their destination and become united with the Truth in بالحق. This station is where the seeker has shed their worldly existence and perceives only the Truth in themselves and in the world around them.
Key Insight: بالحق is the station of attaining the Truth and becoming one with it, whereas إلی الله represents the journey towards the Truth. This distinction clarifies the depth of the mystical path.
Section Three: The Stages of Singularization and Its Manifestations
The First Stage: افتخار بوحاً
In the first stage of تفرید الاشارة بالحق, the seeker attains افتخار بوحاً. This stage is the expression of divine attributes, not for self-aggrandizement, but for the manifestation of the Truth. In this station, the seeker becomes like a mirror, reflecting the light of the Truth and declaring phrases such as "I am from Mecca and Mina" or "We are the most beautiful names". These utterances do not stem from egoism but from Divine Truth, demonstrating the emergence of the Truth within the seeker's existence. افتخار بوحاً means standing in the middle of the field and revealing ones divine perfection with nobility. Like a champion standing in the wrestling arena, prepared for any encounter, the seeker at this stage expresses divine attributes among the people. This revelation is akin to the concept of the challenge presented in the Qur'anic story of the مباهله (mutual cursing) where the truth is made apparent in the midst of the battlefield of argument.
In the Qur'an, this is exemplified in the verse: "Say: Come, let us call our sons and your sons..." (Surah Al-Imran, 3:61), which signifies the proclamation of the truth in the face of falsehood.
Scholarly Translation: The Stages of the Seeker's Path
Second Stage: The Path of Studious Journey (Suluk Mutlaatan)
In the second stage, the seeker (saalik) reaches the Path of Studious Journey, which is an existential and practical study. Unlike theoretical studies in sciences, mystical study is the journey through the Book of Existence, walking through the universe, and measuring the world inch by inch. The seeker, much like a traveller turning the pages of the book of existence, encounters both the bitter and the sweet, the smooth and the rough, the good and the evil of the world. This study brings them to the rank of the Mystical Researcher, who, unlike a researcher in theoretical sciences, understands truth and creation through an existential journey. This station is akin to the difference between a philosopher and a mystic. A philosopher examines existence in an abstract and disembodied manner, whereas a mystic deals with the concrete and polluted reality of existence. In the Quran, this existential journey is exemplified in the verse:
"سِيرُوا فِي الْأَرْضِ فَانْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الْمُكَذِّبِينَ" (Surah Al-Imran, 3:137, translation by Fouladwand: Travel the earth and observe how the end of those who denied was.)
This verse calls the seeker to journey through the world and take lessons from the experiences of those who have denied the truth.
Third Stage: The Grasp of Divine Jealousy (Qabd Ghiratan)
In the third stage, the seeker reaches the Grasp of Divine Jealousy, wherein the Truth, out of divine jealousy, seizes them away from creation. Due to their humility and selfless service to others, the seeker becomes vulnerable to the harm and exploitation of creation. People, much like those who throw dirt on a short wall, waste their time and disturb them. At this stage, the Divine, with its jealousy, intervenes and protects the seeker from creation, either through their death or by severing their ties with people. This grasp is like a bird being freed from the snare of creation, leading the seeker to the realm of absolute annihilation and divine preservation. In the Quran, this divine jealousy is reflected in the verse:
"وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِّلْعَالَمِينَ" (Surah Al-Anbiya, 21:107, translation by Fouladwand: And We did not send you except as a mercy to the worlds.)
This verse symbolizes divine mercy and the protection of the righteous from harm, reflecting the divine intervention in their journey.
Key Insight: The Divine Grasp and Protection
In the Grasp of Divine Jealousy, the Divine preserves the seeker from creation, protecting them from exploitation and harm, highlighting the direct divine intervention in the mystical path.
Fourth Section: The Humility of the Awliya and Their Vulnerability to Exploitation
The saints of God, due to their profound humility, are vulnerable to the exploitation and harm of creation, much like a short wall upon which people throw dirt. The people, benefiting from their purity and selflessness, waste their time and disturb them. This humility is akin to a clear spring from which every passerby drinks, but some, instead of appreciating it, throw stones into it.
An example of this humility is Sheikh Ansari, who, with purity and selflessness, even taught basic subjects such as "Sarf Mir" (Arabic grammar), illustrating the level of humility in his character. He, like a gardener, shared the fruits of his knowledge with others without any expectation of reward.
Similarly, the renowned scholar Adeeb Nishaburi, who, with complete detachment from outward honor, taught every lesson with purity, is another example of such profound humility. These great figures, like stars in the heavens of knowledge, shine with their humility.
Example of Exploitation: The Thief of the Water Skin
Exploitation of the saints' purity is like stealing a water skin from its rightful owner, which deprives the community of the blessings of this water. The individual who steals the water skin destroys the trust of others, leading to a future where no one will trust to give water again.
This loss of opportunity is like a lantern being extinguished, which could have illuminated many paths. The saints, through their selfless service, become vulnerable to such exploitation, igniting the divine jealousy and intervention to protect them.
Fifth Section: The Perfection of the Awliya in Flexibility
The perfect saints are like individuals who, having ridden a bicycle in their youth, later drive a truck in adulthood, yet retain the ability to perform both tasks with equal ease. This flexibility is akin to the ability of a bird to soar in the sky and land on a small branch. The saints are both in a state of grandeur and humility, a balance that distinguishes them from others. Unlike imperfect human beings who remain in one state (either of grandeur or humility), the saints are exalted in both states. This quality is similar to the verse "هُوَ الْعَالِي" (He is the Most High), which describes the saints' ability to embody both lofty and humble states.
Conclusion: The Path of Distinction and Divine Protection
The path of distinction (Tafreed) is like a bridge that takes the seeker from multiplicity to unity, from creation to truth, and from the self to absolute annihilation. In the stages of "Tafreed al-Ishara bil-Haq," the seeker moves from expressing divine attributes to existential study and ultimately to the divine grasp. God's jealousy and intervention protect the saints, while the distinction in the appearances of the prophets and saints reveals the depth of mystical knowledge. This profound journey culminates in a unity where only the Divine remains, with the prayer "اللُّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَآلِ مُحَمَّدٍ" affirming the connection of these exalted states to the Islamic tradition.
