the Lectures of Nikoonam (Session 643)
Introduction
The station of al-Jam (Unity) is a lofty and exalted stage in the mystical journey, wherein the wayfarer achieves a state of direct perception of unity, dissolving all notions of otherness and division from the realm of their heart. This station, as discussed in the Maqamat al-Sa'irin by Khwajah Abdullah Ansari, represents the pinnacle of the reconciliation between the Divine and creation within the frame of oneness. In this treatise, the content of Lecture 643 by Nikoonam, which is dedicated to explaining and analysing this station, has been meticulously rewritten with a scholarly approach.
Section One: The Nature and Essence of the Station of Unity
Definition of the Station of Unity
The station of al-Jam is a juncture where the wayfarer attains the power of existence and the Divine truth. In this station, the Divine (Haqq) and creation (Khalq) are unified in a container of unity, so that no distinction can be perceived between them. This unity is like the sun, whose rays erase all the shadows of division. In this state, the wayfarer not only perceives the Divine, but also sees creation as the manifestation of the Divine, without falling into the trap of duality.
Key Point: The station of al-Jam is a mystical unity between the Divine and creation, which eradicates division and leads the wayfarer to submit to the truth.
This station marks the moment when the wayfarer is freed from the inner fragmentation of the soul, and their heart, like a polished mirror, reflects only the face of the Divine. In mystical terms, "Al-Jam is that which dispels division" (al-Jam ma asqat al-tafrqah). The removal of division necessitates the exertion of effort by the seeker, meaning that the wayfarer must, through struggle and effort, remove otherness from their own being.
Interpretation of the Noble Verse: "Ibrahim was a single nation"
In the Holy Qur'an, in Surah an-Nahl (16:120), it is stated:
"Kn Ibrhm ummatan whidatan." (Translation by Fouladwand: *Ibrahim was a single nation*)
This verse refers to the inner unity of Prophet Ibrahim (PBUH), not unity in contrast to external multiplicity. Ibrahim is a single nation, not against many nations, but in contrast to a fragmented nation. This unity is an inner quality that negates division and fragmentation. All the Prophets, as embodiments of this unity, are a single nation. This interpretation reflects the inner unity that manifests in the station of al-Jam. Prophet Ibrahim (PBUH), like a radiant torch, nurtured unity in his heart, freeing himself from all forms of division and otherness. This inner unity serves as a model for the wayfarer who seeks to eradicate division and attain the station of unity.
Submission and the Negation of Instability
The wayfarer in the station of al-Jam attains a state of submission, which is an existential power that shields them from the fluctuations and instabilities of the soul. These instabilities are like waves that pull the ship of the wayfarer's being hither and thither, yet submission is like an anchored mooring that protects them from these waves. In this station, divine proximity and the manifestations of the Truth take root in the heart and soul of the wayfarer, keeping them from turning towards anything other than the Divine.
Section Two: The Eradication of Division and the Negation of Otherness
The Concept of the Eradication of Division
The eradication of division is one of the fundamental characteristics of the station of al-Jam. Division, in this context, refers to the separation and duality between existence and the existent, i.e., perceiving the creatures as independent of the Divine. In contrast, al-Jam is the vision of everything as a manifestation of the Divine, without ascribing any otherness to it. The wayfarer in this station is like a gardener who uproots the weeds of division from the garden of their own being, and nurtures only the flowers of unity. This eradication requires active effort from the wayfarer. In mystical terms, "Eradicate it by seeing the Divine without creation" (Isqtuh wujud al-Haqq bi-l Khalq), meaning that division must be removed by perceiving the Divine without creation. This does not imply ignoring creation, but seeing it as the manifestation of the Divine. This perspective frees the wayfarer from duality and leads them to a direct experience of mystical unity.
Negating Otherness in the Station of Unity
In the station of al-Jam, the wayfarer perceives no otherness. In mystical language, "He has removed the name of the other" (Azl asm as-siw), meaning that the name of other is eliminated. The wayfarer not only does not attach to the other, but in this station, they do not even perceive any otherness to which they could attach. This station is like an ocean into which all the rivers of multiplicity flow, leaving only unity remaining. In Surah al-Baqarah (2:115), the Qur'an states:
"Wherever you turn, there is the Face of God." (Translation by Fouladwand: *Wherever you turn, there is the Face of God*)
This verse beautifully describes the state of the mystic in the station of al-Jam, who, wherever they look, perceives only the face of the Divine.
Key Point: The negation of otherness in the station of al-Jam is the realization of the vision of unity, which frees the wayfarer from all duality and invites them to witness the Face of God in all things.
Critique of the View of the World as an Illusion
The mystic, in the state of unity, does not regard the world as a mere illusion or fantasy, but rather as a truthful manifestation of the Divine. To view the world as simply the earth and sky represents fragmentation; however, perceiving it as the reflection of the Divine brings about unity. This perspective is akin to a painter whose brushstroke applies only the hues of truth upon the canvas of the world. The world is neither illusory nor false; rather, it is a reflection of the Divine that is revealed within the realm of unity.
Section Three: The Manifestation of the Imam al-Zamana (A.S) and the Unification of Intellects
In the hadiths, the appearance of Imam al-Zamana (A.S) is accompanied by the unification of the intellects of the people: "God will gather the intellects of the servants." This gathering is the result of the cessation of disarray, heedlessness, and sin that emerged in the absence of the Imam. The Imam's occultation is like a darkness that distracts the senses and disrupts activity; however, his reappearance is like light that gathers the intellects and unites the hearts. This metaphor highlights the role of the infallible (A.S) in restoring unity and focus to society. The mystic, in the state of unity, has a clear heart and sees the Divine and creation with clarity, much like the intellects, upon the Imams emergence, shift from fragmentation to unity.
Metaphor of Darkness and Light
The occultation of Imam al-Zamana (A.S) is like a dark night in which the mystic treads cautiously and tremblingly; yet his reappearance is like the dawn, revealing everything in the light of the Divine truth. This metaphor beautifully illustrates the significance of the infallible's presence and the role of unity in spiritual practice. The mystic, in the state of unity, is like one who sees clearly in the daylight, having been liberated from fragmentation and otherness.
Section Four: Manifestations of the State of Unity in Life
The mystic, in the state of unity, sacrifices and avoids hypocrisy due to the negation of the distinction between I and You. Hypocrisy is like a shadow that arises from duality; however, in the state of unity, where there is no otherness, hypocrisy loses its meaning. Selflessness, akin to a flower blooming in the garden of unity, frees the mystic from egoism and otherness. This selflessness is the result of direct spiritual insight in which everything is perceived as a manifestation of the Divine.
Example of Sultan Suleiman
The mystic in a state of unity can, like Prophet Solomon (A.S), rule the world, seeing everything as the manifestation of the Divine. Unity is neither a form of isolation nor external disorder; rather, it is the preservation of unity in all states. This example serves as a mirror reflecting the comprehensiveness of the mystic in the state of unity, bridging the material and spiritual, the outward and the inward.
Congregational Prayer and Unity
In congregational prayer, the Imam must possess unity in order to represent the community in prayer. The mystic, in the state of unity, maintains focus in prayer and other acts of worship, without distraction. This unity is like a light that illuminates the mystics heart during worship, protecting him from the fragmentation of the self.
Unity in Eating
The mystic even experiences unity while eating, meaning he consumes food with full presence of mind, using all his senses attentively, rather than being distracted. This unity diminishes both physical and spiritual ailments. Eating with attentiveness is like drinking from the clear spring of unity, which nourishes both body and soul.
Key Insight: Unity in all actions, from worship to everyday activities, signifies the mystics internal unity, protecting him from fragmentation and discord.
Critique of Renunciation of the World
The state of unity does not imply renouncing the world or withdrawing from it. Imam Ali (A.S) categorized the world into three levels, yet he was involved in worldly affairs until the very last moment, for he saw all as a manifestation of the Divine. This view functions like a bridge, uniting this world and the Hereafter within the realm of Divine truth, preventing the mystic from falling into extremes.
Selflessness of Imam Ali (A.S) and the Ahlul Bayt
Imam Ali (A.S) and his family practiced selflessness, giving even others possessions to the poor, because they saw everything as a manifestation of the Divine. This selflessness is like a river flowing from the spring of their inner satisfaction and unity, where everything is sacrificed in the path of the Divine.
Example of Zulfiqar
Imam Ali's sword, Zulfiqar, is neither a sword of conquest nor of retribution, but rather represents a higher station. He did not fight for material gain or war spoils; rather, he fought for God and the negation of enmity. This example shines like a star, representing the purity and unity in the actions of the mystic in the journey of spiritual ascent.
Critique of Divorce in Difficulties
Divorcing one's spouse in times of difficulty represents fragmentation, not unity. Imam Hussein (A.S) went to Karbala with his wife and children, demonstrating his unity. This critique serves as a wake-up call to the mystic, warning him against instability in the face of difficulties.
Conclusion
The station of unity in the stages of the mystics journey is a place where the seeker attains direct spiritual insight, erasing fragmentation and otherness from his existence. This station represents the union of the Divine and creation within the realm of unity, calling the mystic to witness the Face of God in every direction. The verse "Ibrahim, a single nation" reflects the inner unity of the prophets, while the appearance of Imam al-Zamana (A.S) gathers the intellects from fragmentation into unity. The mystic in the state of unity neither renounces nor becomes entangled in the world but sees everything as a manifestation of the Divine. Selflessness, the negation of hypocrisy, and unity in worship and daily life are the results of this state. The examples of Imam Ali (A.S) and his family clearly illustrate the comprehensiveness and purity of this state of unity. This station is like a peak, where the mystic, after traversing the complex paths of spiritual practice, stands atop, witnessing the truth in all things.
Reviewed by Sadiq Khadami
