The concept of Maraib al-Jam (the Stages of Union) in the Maqmt al-'irn (Stations of the Wayfarer) is among the most foundational subjects in Islamic mysticism. It addresses the wayfarer's (Slik) progression along the path of spiritual ascent towards divine knowledge and nearness to God. These stages, akin to a spiritual ladder, guide the seeker from superficial knowledge to the ultimate, experiential unity with the Divine. In this section, of Nikkounam, the stages of Jam are categorized into three levels: the union of knowledge (Jam al-Ilm), the union of existence (Jam al-Wujd), and the union of essence (Jam al-Ayn). Each of these stages serves as a doorway to the truth, leading the seeker to a higher degree of perception.
The Structure and Significance of the Stages The stages of Jam are divided into three distinct levels: Jam al-Ilm (the union of knowledge), Jam al-Wujd (the union of existence), and Jam al-Ayn (the union of essence). This categorization is signified by the word "thumma" (ثم, "then") in the original text, which points to the sequential and hierarchical nature of these stages. The word "thumma," like a marker of order and grandeur, signifies the gradual progression of the Slik from conceptual knowledge to existential witnessing, and ultimately to experiential unity. Jam al-Ilm refers to the intellectual and conceptual knowledge where the Slik approaches the truth through the tools of reason and logic. Jam al-Wujd is the stage where the Slik transcends abstract concepts and attains an existential vision of truth. Jam al-Ayn represents the peak of this journey, where the Slik reaches direct, unmediated unity with the Divine.
Jam al-Ilm (The Union of Knowledge): This stage is like a gateway leading the Slik to rational and conceptual sciences. It is the stage where the seeker relies on logic and reasoning to approach abstract concepts and general ideas. At this stage, the Slik's knowledge is based on intellectual exercise and mental reasoning. Jam al-Wujd (The Union of Existence): In this stage, the Slik moves beyond abstract concepts and connects to the external, empirical realities, where witnessing and direct observation replace logical reasoning. Here, the seeker steps into a direct experiential relationship with the Divine. Jam al-Ayn (The Union of Essence): This is the final and most exalted stage, where the Slik experiences direct, unmediated unity with God. There is no intermediary between the seeker and the Divine Essence, and the Slik reaches an ultimate state of existential realization.
The Priority of Knowledge over Action The mystical journey, in its essence, is a journey of knowledge, not action. Action is merely the form in which knowledge manifests itself; however, the core value of the journey lies in the knowledge. This principle is rooted in the verses of the Holy Quran, where it is stated:
إِنَّ ٱلَّذِينَ آمَنُوا وَعَمِلُوا ٱلصَّالِحَاتِ ("Indeed, those who have believed and done righteous deeds"). Faith, which is the embodiment of certainty and knowledge, precedes righteous deeds. Action is the manifestation and expression of this knowledge. Knowledge is the spirit that gives life to action. Without knowledge, action is like a lifeless body with no significance in the spiritual journey. If a wayfarer claims to possess knowledge but lacks righteous action, this absence of action is an indication of a lack of true knowledge, for authentic knowledge naturally leads to action. This dialectical relationship between knowledge and action acts as a mirror, reflecting the truth of the Sliks inner state.
The value of action does not lie in its quantity but in its intention. The noble hadith إِنَّمَا ٱلْأَعْمَالُ بِٱلنِّيَّاتِ ("Actions are judged by their intentions") emphasizes that intention, which is rooted in knowledge, determines the quality and value of the action. An action that lacks a sincere intention is like an empty shell that holds no benefit in the spiritual journey. For instance, if a wayfarer prays ten units of prayer but lacks the correct intention and knowledge, this action is of no value compared to a single unit of prayer performed with complete knowledge and intention. Action without knowledge is worthless. An action that does not spring from knowledge is akin to an animalistic action and holds no place in the mystical journey. A wayfarer who performs actions without knowledge is like an animal performing mechanical movements without drawing closer to the truth. This principle highlights the fundamental difference between external action and action grounded in true knowledge.
The Categorization of Knowledge Knowledge in the mystical journey is divided into three levels:
Knowledge of Appearance (intellectual),
Knowledge of Witnessing (direct observation and external realities), and
Divine Knowledge (direct, unmediated knowledge).
Knowledge of Appearance is based on abstract concepts and logical reasoning, and places the seeker at an initial stage of knowledge.
Knowledge of Witnessing engages with external realities and guides the seeker towards direct observation and experience.
Divine Knowledge is the pinnacle of knowledge, where the seeker is freed from any intermediary and attains direct, unmediated knowledge of the Divine.
In the realm of the unity of knowledge, evidentiary sciences, whether deductive or intuitive, undergo a process of disintegration, leaving behind only divine knowledge. This disintegration is akin to discarding an address slip after reaching the destination. The sciences of evidence are like a piece of paper that guides the seeker towards the Truth, but once the goal is reached, there is no longer any need for them. Divine knowledge, like freshly baked bread from the oven, is pure and unmediated, while the sciences of evidence, akin to frozen bread, lack vitality and authenticity.
The sciences of evidence are like an address slip that guides the seeker to the destination; however, once the Truth is attained, these sciences are set aside. This analogy beautifully illustrates the process of disintegration: upon reaching the Truth, the seeker is freed from mediated tools, and only divine knowledge, which is pure and unmediated, is revealed in them.
Non-divine knowledge, which is gathered from various sources, is akin to scholarly beggary, lacking authenticity. Such knowledge is fragmented and scattered, like frozen bread or a dirty rag, and holds no value when compared to divine knowledge. A scholar who collects knowledge from others is like a beggar who gathers scraps of knowledge from here and there.
Nishapur's etiquette compares non-divine knowledge to begging, deeming it devoid of true value. This view emphasises the significance of authenticity in knowledge: the true scholar is one whose knowledge originates directly from the Truth, not from piecemeal collection from external sources.
The poet says, "Whatever I have read, I have forgotten, except the hadith of the beloved which I repeat." This verse represents the process of disintegration of evidentiary sciences: upon reaching the Truth, the seeker is no longer in need of non-divine knowledge and only repeats the hadith of the beloved (the Truth). However, even this hadith dissolves in the presence of the beloved, as the attainment of the Truth nullifies discourse.
Divine knowledge is like a clear spring that emanates directly from the Truth, liberating the seeker from external multiplicities. This knowledge does not arise from renouncing other sciences, but from the deeper understanding of their inner essence. The seeker, like one who reaches a spring, realises that all the water they have drunk has originated from this source.
Imam Ali (A.S), as an unparalleled example of the divine scholar, receives knowledge directly from the Truth. This knowledge, which is free from scholarly beggary, is like a light that shines directly from the divine source into the heart of the seeker.
The seeker must free themselves from self-conceit and reliance on non-divine knowledge and focus on their true existential reality, which is the manifestation of the Truth. This liberation is like severing the chains of multiplicity, leading the seeker towards inner unity with the Truth.
The stages of spiritual ascent in the *Maqamat al-Sairin* (Stations of the Seekers) resemble a spiritual journey that guides the seeker from external knowledge to direct, experiential unity with the Truth. The unity of knowledge opens the gateway to reasoning and abstract concepts; the unity of existence serves as a bridge to intuition and external exemplars; and the unity of essence is the pinnacle, where the seeker is freed from all mediation. Knowledge is the essence of the spiritual journey, and action is the form through which it manifests. Divine knowledge represents the zenith of this journey, leading the seeker to the direct apprehension of the Truth. Analogies such as the address slip, frozen bread, and the hadith of the beloved beautifully illustrate this process. This work, with its detailed and precise explication of these stages, provides comprehensive guidance for those seeking true knowledge and for researchers in Islamic mysticism.
