The Stations of the Wayfarers: The Chapter on Unity (باب الجمع)

of Neko Nam, May his soul rest in peace (Session 640)

Introduction

The Chapter on Unity (باب الجمع), akin to a lofty peak in the sequence of the stations of the wayfarers, represents a station where the seeker attains the perception of the unity of divine actions, witnessing the obliteration of the creations' individualities in the light of divine truth. This station, which has been referred to as Nihayat al-Nihayat (the final end of all ends) in mystical terminology, guides the wayfarer to the comprehension of the unity of existence and the attribution of all actions to God. The present lecture delves into this sublime station, referencing the noble verse And you did not throw when you threw, but God threw (Surah Al-Anfal, 8:17) as the focal point for exploring this concept.

Section One: Reference to the Qur'anic Verse and its Critique

The Noble Verse and its Relationship to the Chapter on Unity

The discussion on the Chapter on Unity begins with the reference to the noble verse You did not kill them, but God killed them; and you did not throw when you threw, but God threw (Surah Al-Anfal, 8:17). This verse, revealed in the context of the Battle of Badr, negates the act of killing from the Companions and the act of throwing from the Prophet (PBUH), attributing both actions solely to God. At first glance, this attribution aligns with the station of Unity, as in this station, the wayfarer attributes all actions to God and witnesses the obliteration of the creatural agency.

Key Point: The verse *"And you did not throw when you threw, but God threw"* is a testimony to the unity of divine actions in the station of Unity. However, due to its nature of divine grace, it does not fully correspond to the broader concept of unity.

Critique of the Unelucidated Reference

Citing this verse without a thorough elucidation of its connection to the Chapter on Unity diminishes the scientific integrity of the discussion. Referencing Qur'anic verses, if merely for embellishment or good omen without deep analysis, detracts from the scholarly and mystical depth of the discourse. In theoretical mysticism (Irfan Nazari), every Qur'anic reference must be accompanied by methodical analysis to ensure that mystical concepts are conveyed accurately. Although this verse negates the agency of creation and affirms the agency of God, it requires further clarification to establish its connection to the station of Unity.

The Context of the Verse and the Battle of Badr

The noble verse was revealed in the context of the Battle of Badr, where the Muslims, equipped with limited resources, achieved victory over the mighty Quraysh. This victory was the result of divine grace and assistance, not the natural efforts of the Muslims. The negation of killing from the Companions and the negation of throwing from the Prophet (PBUH) highlights God's intervention, rather than a natural causality. The context underscores divine grace, yet it does not fully align with the broader concept of Unity, which includes both natural and supernatural actions.

Key Point: The verse, due to its grace-based and supernatural context of the Battle of Badr, does not fully correspond to the concept of Unity, which encompasses natural acts as well.

Summary of Section One

The first section, through an analysis of the noble verse and its critique, demonstrates that although the verse negates the agency of creation and affirms God's agency, its divine grace and supernatural nature make it insufficient for covering the full concept of Unity. This analysis highlights the necessity for a methodical approach when referencing Qur'anic verses, paving the way for a deeper exploration of the station of Unity.

Section Two: The Nature of the Chapter on Unity and Its Position

The Chapter on Unity: The Ultimate of Mystical Perfection

The Chapter on Unity (باب الجمع) is the highest stage of divine unification in mystical practice, where the seeker perceives the unity of divine actions. In this station, the individualities of creation are obliterated, and all actions, both natural and supernatural, are attributed solely to God. This station serves as a window to the boundless truth, guiding the wayfarer towards the realization of the unity of existence, as though all phenomena are reflections in the mirror of divine existence.

Key Point: The Chapter on Unity represents the pinnacle of mystical practice, where the seeker attributes all actions to God and sees the individualities of creation obliterated in the light of divine truth.

The Distinction Between the Address to the Companions and the Prophet

In the noble verse, God negates the act of killing entirely from the Companions (فَلَمْ تَقْتُلُوهُمْ), but in the address to the Prophet (PBUH), He both affirms and negates the act of throwing (وَمَا رَمَيْتَ إِذْ رَمَيْتَ). This distinction refers to the special station of the Prophet as the intermediary of divine grace. In the case of the Companions, they are not attributed any role in the killing, as their resources were minimal. However, with regard to the Prophet, the act of throwing is externally attributed to him, but its true origin lies with God.

The Meaning of "Throwing" in the Verse

The term *ramayta* (رَمَيْتَ) in the verse does not refer to the act of archery; rather, it broadly refers to throwing, such as casting pebbles or attributing a statement. According to narrations, the Prophet (PBUH) threw the pebbles that Amir al-Mu'minin (A) had prepared, and with the curse *"Shhat al-Wujh"* ("May their faces be disfigured"), it led to an unnatural victory. While this action appears to be attributed to the Prophet, its true origin is divine assistance and the role of Jibrl (Gabriel).

Key Point: *"Throwing"* in the verse refers to the Prophet's act of casting pebbles, which, by divine assistance and the curse, led to an unnatural victory, not merely an act of archery.

The Supernatural Nature of the Battle of Badr

The Battle of Badr, due to the stark disparity in resources between the Muslims and the Quraysh, was an extraordinary event of divine grace. The Muslims, armed with little more than a few swords and armours, stood against a far superior enemy. Their victory was the result of God's grace and supernatural assistance, rather than natural effort. This aligns with the notion of divine grace present in the verse.

Summary of Section Two

This section, by elucidating the essence of Bb al-Jam and its position as Nihyat al-Nihyt (the ultimate end of all ends), and by analysing the context of the sacred verse, demonstrated that this verse, due to its non-natural essence, does not entirely align with the general concept of jam (aggregation). The distinction between addressing the companions and the Prophet, along with the meaning of ramy (casting), uncovered the depth of this analysis and paved the way for examining the challenges inherent in the station of jam.

Section Three: The Challenges of Conception and Affirmation in the Station of Jam

The Complexity of the Relation between Acts of God and the Created

The station of jam faces challenges both in conception and affirmation. Attributing a single action to two agents (God and the created) is paradoxical. If the action is solely attributed to the created, the agency of God is negated; if solely to God, the agency of the created, which is confirmed by conscience, is negated. If attributed to both, a synthesis arises that is incompatible with the concept of widiyyat al-wujd (the unity of existence). This paradox is akin to attempting to place a hat on two heads, challenging the mind's faculties.

Key Insight: Attributing a single action to both God and the created is paradoxical, as none of the possibilitiesGods agency, the createds agency, or their combinationaligns with the unity of existence.

The Concept of the "Middle Between Two Commands"

The concept of Amr Bayn Amrayn, as presented by the Immaculate Ones (the infallible leaders of Islam), refers to the attempt to resolve the paradox of predestination and free will. This concept suggests that human actions are neither entirely predestined (only from God) nor entirely voluntary (only from the human), but exist in an intermediate state. However, a precise explanation of this state is difficult and requires deep conceptualisation and affirmation, as if the seeker must navigate between two tumultuous seas of determinism and free will.

Critique of Habit-Centric Perspectives

Certain theological schools, such as the Asharites, attribute actions to divine habit, meaning that fire burns by habit, not by its essence. However, in Islamic mysticism (Irfn), all actions are directly attributed to the agency of God, not to habit or intermediary causes. This perspective aligns with the station of jam, as the mystic sees all actions as manifestations of God's will.

Key Insight: In Islamic mysticism, contrary to habit-based perspectives, all actions are directly attributed to Gods agency, not to habit or intermediaries.

The Necessity of Mystical Perception

Attaining the station of jam requires mystical perception, where the seeker transcends the created conditions and sees all actions as manifestations of God's will. This perception goes beyond rational argumentation and necessitates direct experience and esoteric knowledge, as though the seeker gazes upon the divine light in the mirror of their heart.

Summary of Section Three: This section, by examining the challenges of conception and affirmation in the station of jam, revealed that attributing actions to both God and the created is paradoxical and can only be resolved through mystical perception. The concept of Amr Bayn Amrayn and the critique of habit-based views highlighted the depth of this challenge and underscored the need for esoteric knowledge to understand the station of jam.

Section Four: The Distinction Between Natural and Non-Natural Actions

Natural and Non-Natural Actions

Bb al-Jam seeks to attribute natural actions, such as daily work and effort, to God. However, verse 17 of Srat al-Anfl refers to a non-natural (gracious) action. Natural actions are accompanied by effort and exertion and are attributed to the created, but the mystic in the station of jam attributes these actions to God as well. This distinction reveals the challenge of the station of jam, much like the difference between flowing streams and sudden floods.

Key Insight: Bb al-Jam seeks to attribute all actions, both natural and non-natural, to God, while verse 17 of Srat al-Anfl points to a non-natural action, thereby highlighting the challenge of the station of jam.

The Challenge of Conceiving Two Agents for One Action

The concept of attributing one action to two agents is difficult to conceive. If God's agency is accepted, the agency of the created is questioned; if the created's agency is accepted, Gods agency is negated; and the combination of both agencies does not align with the unity of existence. This challenge is akin to attempting to place a jewel in two separate containers, urging contemplation.

Summary of Section Four: This section, by examining the distinction between natural and non-natural actions, demonstrated that Bb al-Jam seeks to attribute all actionswhether natural or non-naturalto God. The challenge of conceiving two agents for one action revealed the complexity of this station and underscored the necessity of mystical perception to resolve the paradox.

Final Conclusion

The station of jam in the Manzil al-S'irn (the stages of the mystic journey), like the peak of an ascension, guides the seeker to witness the unity of divine actions. The sacred verse "And you did not throw when you threw, but rather Allah threw" (wa m ramayta idh ramayta walkinna Allh ram) refers to the negation of the agency of the created and the affirmation of God's agency. However, due to its gracious and non-natural essence, it does not perfectly align with the general concept of jam. The challenges of conception and affirmation in this station point to the paradox of attributing actions to both God and the created, a paradox that can only be resolved through mystical perception. The concept of Amr Bayn Amrayn and the critique of habit-based views elucidated the depth of this station. This discourse, like a radiant torch, illuminates the path for a deeper understanding of mystical concepts and the elevated position of jam in spiritual practice.

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