lectures of Nikoonam (May Allah sanctify his soul) Session 641
The Station of Union, a sublime juncture in mystical journeying, guides the mystic to witness the unity of divine actions. Here, the distinctions of creation are obliterated, and all actions return to their primordial source. This station, akin to the highest peak of a mystics path, demands transcendence of the apparent multiplicity and a realization of inner unity. In this article, drawing upon Nikoonams lecture (Session 641), we explore and analyze this station, offering a critique of Qur'anic interpretations, particularly verse 17 of Surah Al-Anfal, and investigating the concepts of differentiation, union, and the union of union. This text serves as a reflection of the unity of divine actions, wherein every act of creation is viewed as a manifestation of God's will.
Surah Al-Anfal, verse 17, which refers to the Battle of Badr, is revealed in a miraculous and benevolent context:
You did not kill them, but God killed them. And when you threw, you did not throw, but God threw, so that He might test the believers with a good test. Indeed, God is Hearing and Knowing. (Surah Al-Anfal, 8:17)
This verse attributes the victory at the Battle of Badr to divine aid and miracle, possessing a supernatural essence. However, the Station of Union seeks to attribute all actions, whether natural or ordinary, to the divine origin. Therefore, the specific, miraculous nature of this verse makes it insufficient for illustrating the Station of Union, which requires a universal and all-encompassing perspective on divine actions.
Traditional interpretations, such as that in the Tafseer al-Mizan, have offered a fragmented reading of this verse. In such interpretations, the act of throwing (rmi) is attributed to the Prophet (peace be upon him), and the divine act of terrorizing the hearts of the disbelievers is attributed to God. This approach, by distinguishing between the external (attributed to the Prophet) and the internal (attributed to God), departs from the unity of actions, which is the essence of the Station of Union. In the Station of Union, there is no distinction between the external and internal aspects; all actions, like rays of light emanating from a single source, return to God.
The verse, by mentioning "so that He might test the believers with a good test" (to test the believers with a good trial), alludes to the divine test for the believers and the Prophet. This trial serves to prevent the believers from pride or arrogance following the victory at Badr. By negating the act of killing and throwing from the companions and the Prophet, God underscores that the true action comes from Him, not from creation. While this aligns with the Station of Union, the specific and extraordinary context of the verse limits its application for elucidating this station.
The verse negates the act of killing entirely from the companions ("you did not kill them"), but in the case of the Prophet, it both affirms and negates the act of throwing ("when you threw, you did not throw"). This distinction in the verses language points to the Prophets special status as a channel of divine grace. The external act of throwing (rmi) is attributed to the Prophet, but its true essence returns to God, indicating the Prophets higher station in the context of Union.
The Station of Differentiation is akin to forgetfulness in multiplicity, wherein the world is perceived independently of the divine. In this state, actions are attributed to creation, and Gods role as the ultimate agent is obscured. This perspective leads to division and separation, distancing the seeker from the unity of the divine.
In the Station of Union, the mystic attains the vision of the divine, and the distinctions of creation fade away. In this state, all actions, whether mundane or extraordinary, are attributed to God. This station, like an endless ocean, dissolves creation within itself, seeing only the divine as the true agent.
The Union of Union, the highest station in mystical journeying, is where the mystic perceives the divine alongside the manifestations of creation. In this station, creation is not seen as an independent agent but as the appearance of divine action. This view, like a mirror that reflects both light and images, reconciles unity with the apparent multiplicity.
Among mystics, there are differences in defining the stations of Union and the Union of Union. Some consider Union to be the vision of the divine without creation, and the Union of Union to be the vision of creation as the manifestation of the divine. Others define Union as seeing the divine with creation and the Union of Union as the complete annihilation of creation. The first view, aligning with the views of Ibn Arabi and Qushayri, considers the Union of Union to be superior, as it encompasses unity with the preservation of creations manifestations.
In the Station of Union, the mystic attains the perception that all actions in the world, like waves upon the surface of the divine ocean, are acts of God. This perception, transcending the distinction between the near and the distant, attributes all actions to the source of being. The example of "By the power of God, I rise and sit" illustrates the truth that even mundane actions, such as standing and sitting, are manifestations of divine action.
It is a great challenge to conceive and affirm that a single act can simultaneously be attributed to both God and creation. This paradox requires a mystical vision that transcends rational reasoning and is based on direct, experiential knowledge. The mystic must attain certainty in which the actions of creation and the divine become one, without falling into the duality of agency.
No action in the world is performed solely by creation; rather, all beings participate in it. This concept, akin to an interconnected web of factors, shows that every action results from the participation of creatures, environment, history, and other beings. Even the disbeliever cannot claim to have acted independently, as all actions emerge within a context of interconnected causes.
In the Hereafter, judgment is collective and comprehensive, not fragmented and individual. Unlike the world, where judgments are often direct, in the Hereafter, God judges with consideration of all causal and ultimate factors. This view aligns with the verse: "And God will judge between the servants" (Quran 39:47), emphasizing the holistic nature of divine justice.
In the Station of Union, the mystic, like a bird soaring high in the sky of unity, perceives all existence and actions as the acts of God. This vision, beyond the superficial divisions between inner and outer, sees all actions as manifestations of divine will. In this station, the mystic realizes that no action is independent of God, and everything, from mundane acts to monumental deeds, is a reflection of divine will.
The Station of Union, as one of the highest stages in mystical journeying, leads the mystic to witness the unity of divine actions. The critique of Surah Al-Anfal, verse 17, revealed that its miraculous and extraordinary context is insufficient for explaining the Station of Union, which demands a broader and more inclusive perspective. The distinction between Differentiation, Union, and the Union of Union, and the superiority of the Union of Union, are key points in this discussion, leading the mystic to a comprehensive understanding of the unity of existence and actions. Collective participation in actions and Aristotelian justice in the Hereafter reflect the interconnectedness of all factors and show that no action is solely attributed to creation. This article, by explaining these concepts, opens a window to a deeper understanding of the Station of Union, inviting the seeker to reflect upon the unity of divine actions.
