Every existent in the realm of being, whether mute or articulate, by its ontological language points towards the Divine Reality and summons the seeker towards nearness to that Reality. These indications, inherent within the essence and laws of beings, are akin to mirrors that reflect the light of the Truth. Each phenomenon, from the silent stone to the articulate human, by its existential attributes, invites the seeker to contemplate the divine signs. This perspective is rooted in the intuitive monotheism whereby every existent manifests an aspect of the Divine Face.
These indications become manifest within the seekers heart through the purity of the inner self, concentration of the internal faculties (Jamiyat al-Sirr), and the luminosity of the soul and perception. It is as though each existent, by its silent tongue, calls the seeker towards the Truth and leads him from the veils of the selfhood towards the Divine Light.
Intimacy (Uns), as a mystical station, transports the seeker from thin veils or distant horizons to the proximity of the Divine. This process is contingent upon the purification of the inner self, concentration of the internal faculties, and the luminosity of the soul and perception. Intimacy unfolds in three stages, each constituting a significant step towards the direct witnessing of the Truth.
The initial stage of intimacy is the sweetening of divine remembrance, where the invocation transcends mere verbal repetition to become a spiritual cognition and an ecstatic sweetness. At this juncture, the seeker experiences the pleasure of remembrance within his heart, as if the invocation is a delectable nectar quenching his soul. This sweetness results from heartfelt attention and liberation from the defilements of the nafs.
At the second stage, the seeker attains the auditory reception of the voice of the Truth emanating from every existent. This spiritual hearing, which nourishes the soul, frees the seeker from attachment to outward forms and guides him towards the unitive witnessing in multiplicity. It is as if every phenomenon, from stone to star, speaks in a divine tongue and directs the seeker to the Truth.
The third stage consists of a profound comprehension of the laws and attributes of beings. This understanding transcends the mere appearances of things and leads to the knowledge of the divine signs embedded therein. For instance, the number two signifies duality, and the twisting of hair alludes to divine wisdom in creation.
The cognition of objects is one matter, and the cognition of their laws another. The laws refer to the existential qualities of objects, whose knowledge intensifies intimacy within the seekers heart. For example, the duality of the number two or the twisting of hair are signs of divine wisdom that guide the seeker towards knowledge. This distinction underlines the importance of profound comprehension of the attributes of beings. By apprehending their laws, the seeker transcends the superficial level of objects and attains inner witnessing. This knowledge is akin to a lamp illuminating the path of the mystical journey.
The Holy Quran in Srah Ash-Shuar, verse 83, presents the prayer for wisdom as follows:
رَبِّ هَبْ لِي حُكْمًا وَأَلْحِقْنِي بِالصَّالِحِينَ
Translation (Fooladvand): "My Lord, grant me wisdom and join me with the righteous." This supplication requests the knowledge of laws and affiliation with the righteous, harmonising with the mystical intimacy. Wisdom here denotes the discernment of the divine signs within beings, leading the seeker to divine proximity.
The knowledge of the laws of beings nourishes the seekers soul emotionally. Just as the news of a fathers death might cause loss of appetite, the auditory reception of divine laws liberates the seeker from material attachments and satiates him with spiritual sustenance.
The seeker, by reciting L ilha ill llh, becomes enraptured and immersed in the witnessing of the Truth. This state, described as "divine possession," signifies deep intimacy with the Divine Reality. The remembrance, like a spiritual wine, intoxicates the seeker, leading him towards unity.
The purity of the inner self, concentration of the internal faculties, and the luminosity of the soul and senses are the primary instruments of intimacy with the Truth. These factors free the seeker from the veils of the selfhood and guide him to intuitive perception. The luminosity of perception is like a lamp dispelling the darkness of ignorance.
Creatures, like radio transmitters, possess divine frequencies that the seeker can receive by purifying the soul. This metaphor likens the process of intimacy to tuning into the harmony of the reality of beings, whereby the seeker attunes his heart and hears the voice of Truth emanating from each phenomenon.
The distinction between Sayf (sword) and Srim (sharp sword) indicates the importance of precise knowledge of laws. Each existent, by its particular law, manifests a sign of the Divine Reality. This precision in knowledge leads the seeker towards deeper intimacy.
The sense of intimacy empowers the seeker to discern the subtle characteristics of beings, much like a mother recognising her childs hand among hundreds of others. This sense transcends superficial perception, culminating in inner witnessing.
This section explored the function of the sense of intimacy (iss al-uns) and illumination (nrniyyat) in the experiential unveiling of divine unity (tawd). The purification of the inner self, the vibratory frequency of created beings, and the precise comprehension of divine ordinances collectively guide the slik towards profound cognition of the divine signs. This process steers the seeker from the multiplicity of external appearances to an inner unity.
The circumambulation (awf) performed by the infallible (mam), in contradistinction to an instinctive, animalistic circuit, is accompanied by a sense of intimate communion (iss al-uns). This profound sensation elevates worship from a mere external ritual to an internal spiritual vision. The infallible, through their luminous heart, perceives the divine aspect manifest within every phenomenon.
Wherever you turn, there is the Face of God Qurn, Srah al-Baqarah, 2:115 : And wherever you direct yourselves, there is the visage of God.
This verse forms the hermeneutical foundation for the intuitive monotheism rooted in intimacy. The slik, through intimacy, beholds the Divine Face in every phenomenon, as if the cosmos itself mirrors the light of the Truth.
The poem beginning with Salm alaykum idq al-khabar al-khabir alludes to the mystical intimacy with existence. By offering salutations to all created beings, the slik experiences unity within multiplicity. This greeting is emblematic of the acceptance of divine manifestations in the world.
The salm recited at the conclusion of prayer is an address to the entire cosmos, from the Prophet to all creatures. Through this salutation, the slik is connected to the oneness of existence, as if with every As-salmu alaykum, their heart harmonises with the entire universe.
The couplet Wa qad nazala al-mastr wa irtafaa al-sitr (And indeed the hidden has descended and the veil has been lifted) references the dichotomy in perception between the mundane (nst) and the spiritual realm (malakt). In the mundane world, the truth remains concealed, whereas in the spiritual domain, the veil is lifted and the slik attains direct vision of the Truth.
You alone we worship, and You alone we ask for help. Qurn, Srah al-Ftiah, 1:5 : [O God], You alone we worship and You alone we seek assistance from.
This verse underpins the mystical intimacy that guides the seeker from the multiplicity of We worship and We seek help towards the unity encapsulated in You alone.
This section elucidated the role of intimacy in fostering unity-perception within worship. The infallibles circumambulation, salutations to existence, and Quranic verses collectively emphasise the unveiling of divine unity through intimacy. The slik, by means of this intimacy, progresses from apparent multiplicity to inner unity.
The hypersensitivity displayed by certain scholars towards one another originates from a lack of intimacy. Intimacy liberates the seeker from prejudice and egocentrism, guiding them towards unity-perception. This critique underscores the essentiality of intimacy in scholarly and mystical relationships.
The friends of God (awliy Allh) have transcended the constraints of time and place. For them, distinctions of near and far dissolve, for through the luminosity of perception they attain direct cognition of the truth.
The beggar, through the invocation Y Ab al-Fal, perceives him as near, whereas the scholar regards him as distant. This example illustrates the superiority of intuitive intimacy over formal knowledge.
The hearts echo of the slik, reverberating with As-salmu alaykum, manifests love for all creatures. This love is a hallmark of spiritual health and connection to the Truth.
Prophet Jonah (Ynus), in the belly of the whale, was rescued through intimacy and remembrance. This narrative signifies the role of intimacy in safeguarding the seeker amidst adversity.
Disbelief (kufr) and polytheism (shirk) are tantamount to violence. The slik, through intimacy, is liberated from violence and attains love and unity-perception. This viewpoint accentuates the necessity of intimacy for emancipation from spiritual veils.
This section addressed the critique of violence and the pivotal role of love within intimacy. Intimacy frees the seeker from prejudice, violence, and multiplicity of vision, guiding them towards love and unity. The examples of the beggar and Jonah demonstrate the potency of intimacy in connecting to the Truth.
The Chapter of Intimacy, as one of the key stages in the spiritual path (sulk), guides the slik from apparent multiplicity to inner unity. The degrees of intimacy ranging from the absorption in remembrance (istil al-dhikr), through the hearing of the Truth (sam al-aqq), to the comprehension of symbolic indications constitute a journey traversed by inner purification, illumination of perception, and understanding of the ordinances governing creation. Qurnic verses such as Fa-aynama Tuwall Fa-thamma Wajhu Allah and Iyka nabudu wa iyka nastan provide the doctrinal foundation for the monotheistic perspective of this station. The critique of violence alongside the emphasis on love reveals the crucial role of intimacy in liberation from egoic veils. Supervised by diq Khdami
