This manuscript presents a scholarly and refined re-writing and compilation of Lecture 422 from the "Manazel al-Sairin", delivered by (May his soul rest in peace), and expounds on the concept of Anas, especially the second Anas, and Himan, within the framework of Islamic mysticism. Anas, as a pivotal stage in the mystical journey, guides the seeker (saalik) towards the realm of divine manifestations, while Himan, akin to a fierce storm, subjects the seeker to a rigorous trial of perseverance and compliance.
Section One: Defining the Concept of Anas and Himan
1. Definition of Anas and its Role in the Journey
In Islamic mysticism, Anas is a station wherein the seeker achieves a vision of the divine light and the manifestations of the Divine. This state goes beyond simple indications and satisfaction, leading the seeker towards a realm of divine revelations where they form a profound connection with the Almighty. The second Anas, as a more advanced stage, is accompanied by intensity and Himan, akin to a downpour of divine light cascading upon the seeker's soul. This intensity may either propel the seeker to an overwhelming ecstasy and infatuation with the Divine or present a spiritual challenge, posing risks to their mental stability and spiritual discipline.
Key Point: The second Anas, with the intensity of Himan and divine manifestations, draws the seeker into a state of yearning and visionary experiences. However, without steadfastness and the guidance of a mentor, it threatens the seeker with the dissolution of reason or the unraveling of their spiritual knowledge.
2. Himan: The Storm of Divine Manifestations
Himan is a state of heightened Anas, where the seeker is overwhelmed by a compounded pressure from divine manifestations. This state is like a torrential downpour that tests the seeker's endurance and persistence. In this realm, the seeker may experience a state of trance and profound infatuation with the Divine, sometimes disrupting their rationality and legal understanding. If Himan is not accompanied by steadfastness, it can weaken the seekers adherence to divine laws (shari rulings), leading them into lethargy and neglect of religious obligations.
3. Steadfastness: The Shield Against Himan
Steadfastness (Istibar) refers to the resilience and perseverance required to withstand the pressure of divine manifestations. The successful seeker is akin to one who stands firm in the midst of a rainstorm, remaining steadfast until the storm subsides, allowing the seeker to return to a state of balance and alignment. This resilience preserves the seekers intellect and knowledge, protecting them from the detrimental effects of Himan, such as the loss of reason or spiritual confusion.
Summary of Section One
Anas and Himan are two pivotal stations in the mystical journey that guide the seeker towards divine manifestations. Himan, with its intense spiritual pressure, presents a difficult trial for the seeker, one that can only be overcome through steadfastness, the guidance of a mentor, and adherence to reason and religious law. When navigated with compliance, these stations lead the seeker towards a state of relative purity and spiritual authority.
Section Two: The Dangers and Pitfalls of Himan
1. Trance and Infatuation
Trance (Walah) is a state of deep infatuation with the Divine that arises when the seeker remains in Himan for an extended period. This condition is characterized by an overwhelming, indescribable passion for the Divine, but its compounded pressure may lead the seeker into spiritual peril. In mystical terms, "Whoever remains in Himan becomes overwhelmed by infatuation"meaning that those who remain in Himan may become ensnared by excessive yearning. If not controlled through steadfastness, this infatuation can destabilize the seekers mental and spiritual equilibrium.
Key Point: Trance (Walah) is the result of the intensity of Himan, pulling the seeker into a state of infatuation. However, without steadfastness, this longing may lead to spiritual confusion or the loss of reason.
2. Loss of Steadfastness and the Dissolution of Religious Knowledge
Himan, in certain seekers, strips away the capacity for steadfastness and dissolves the bonds of religious knowledge (shari rulings). This dissolution leads to spiritual laxity and neglect of religious duties, thus endangering the seekers path. As the mystical saying goes, "Himan removes the resistance from certain seekers and loosens the chains of religious knowledge from them," meaning that without steadfastness, Himan can erode the seekers connection to sacred law.
3. Loss of Reason and Spiritual Misguidance
The two primary dangers of Himan are the loss of reason and the dissolution of religious knowledge. The loss of reason results in both worldly and otherworldly detriment, leading the seeker to a state resembling madness. The dissolution of religious knowledge leads to heresy and misguidance, where the seeker neglects divine law and may even lead others astray. These two dangers highlight the vulnerability of the seeker in the face of Himan without steadfastness and proper guidance.
Summary of Section Two
Himan, with its intensified divine manifestations, exposes the seeker to various dangers, including trance, the loss of reason, and the dissolution of religious knowledge. These pitfalls, if not mitigated by steadfastness and the guidance of a mentor, lead to spiritual misguidance and harm. The successful seeker, by preserving reason and knowledge, remains protected from these dangers and advances towards compliance and purity.
Section Three: Strategies for Navigating Himan
1. The Role of the Mentor and Vigilance
The mystical journey in the second Anas, particularly in Himan, requires the companionship of a mentor and continuous vigilance (vizit). The mentor, with guidance and care, protects the seeker from spiritual dangers and ensures their spiritual well-being. This vigilance is like a light that illuminates the path for the seeker amid the darkness of the Himan storm.
Key Point: The mentor and vigilance are two essential elements in the journey through the second Anas, safeguarding the seeker from the dangers of Himan and guiding them towards compliance.
2. The People of Strength: Exemplars of Successful Seekers
The People of Strength (Qaum-e-Aqwiya) are a group of seekers who, with the strength of their intellect and steadfastness, resist the pressures of Himan. These individuals, through patience and adherence to religious law, remain immune to the overwhelming effects of divine manifestations. As the mystical saying goes, "The People of Strength are not overcome by the effects of Himan on their intellect due to their resilience," meaning they remain protected from the harmful impacts of Himan.
3. The Magnetic Attraction of the Divine Beauty
Divine support, through the magnetic attraction of the divine beauty (Jamal-e-Aqdas), protects the seeker against the dangers of Himan. This attraction acts like a divine magnet, drawing the seeker towards the Divine and guiding them towards compliance. This divine grace complements the seekers steadfastness and the mentor's guidance, ultimately leading the seeker to spiritual empowerment.
Summary of Section Three
Overcoming Himan requires steadfastness, mentorship, and divine support. The People of Strength, with the fortitude of intellect and adherence to divine law, exemplify successful seekers who, with the magnetic attraction of the Divine Beauty, achieve compliance and spiritual purity. These strategies provide a safe framework for the mystical journey through the second Anas.
Section 4: Critique of Mystical Deviations
1. Sha, Subterfuge, and Misguidance
Sha refers to an action whose external appearance may seem undesirable, yet its inner truth remains intact. However, due to the lack of a rational purpose, it is considered a form of spiritual ailment. Subterfuge, akin to sha, is performed with a rational objective in mindsuch as freeing oneself from the disturbances of the masses. Misguidance, on the other hand, is an action whose external and internal dimensions are both corrupt, such as abandoning obligatory duties under the pretext of reaching God. This distinction outlines the boundaries of authentic mystical conduct.
Key Point: Subterfuge, when performed with a rational objective, is legitimate; sha is pathological and aimless; and misguidance, being both corrupt in essence and harmful, is reprehensible. This distinction safeguards the spiritual seeker from deviations.
2. Qur'anic Example of Subterfuge
The Prophet Abraham (PBUH) employed subterfuge rationally by saying, "إِنِّي سَقِيمٌ" (I am ill) (Quran, fft: 89, Translation by Fouladend). This was a strategic ruse to free himself from the interference of others. This act is an example of tauryah (equivocation) and was carried out for the purpose of self-preservation, rather than being an instance of sha or misguidance.
3. The Subterfuge of the Infallible Imams (PBUH)
The Infallible Imams (PBUH) occasionally used subterfuge to protect their followers from enemies. For example, the writing of necklaces calling their companions cursed was a form of subterfuge meant to safeguard them from danger. This action was carried out with a rational and benevolent purpose, and serves as an example of the conduct of the Imams in their spiritual practice.
4. Critique of the Hypocrisy and Sha of the Mystics
Those of outward appearances, with their hypocrisy and pretentiousness, engage in self-beautification and, in their attempt to attract admiration, fall into sin. Mystics, through sha and self-destruction, fall into a form of spiritual sadism where they corrupt themselves, leading them to misguidance. Both groups deviate from the path of moderation, thus causing harm to the faith.
Summary of Section 4: The critique of sha, subterfuge, and misguidance clarifies the boundaries of authentic mystical conduct. Subterfuge, when employed with a rational goal, is legitimate, while sha and misguidance, due to their lack of rationality or inner corruption, are to be condemned. The critique of hypocrisy and sha highlights the historical deviations in mysticism and underscores the need for moderation.
Section 5: Historical Pathology and Reform Suggestions
1. Historical Pathology
Those who engage in outward appearance and mystics with their hypocrisy and sha have undermined the credibility of religion and mysticism. The people of outward appearance, with their self-admiration and pretentiousness, and the mystics, through self-destruction and irrational behavior, have diminished the spiritual influence of religion. These deviations form the historical roots of the skepticism towards religion.
Key Point: The outward pretentiousness and sha of the mystics, by weakening the credibility of religion and mysticism, have fostered a historical skepticism towards spirituality.
2. Critique of Traditional Dress
Traditional attire, such as cloaks and turbans, due to their impracticality, create limitations in daily life and in serving society. This form of dress, by introducing heaviness and difficulty, reduces the effectiveness of the seeker and is incompatible with modern needs.
3. Suggestions for Reform in Attire
The attire should be diverse, practical, and in alignment with the needs of the times. The diversity of clothing, while respecting tradition, should facilitate the comfort and effectiveness of the seeker. This reform represents a reconsideration of unnecessary traditions, to adapt them to the demands of the modern world.
Summary of Section 5: Historical pathology reveals that outward pretentiousness and sha have harmed the credibility of religion and mysticism. The critique of traditional attire and the suggestion for reform highlight the necessity of adapting traditions to modern needs. These reforms pave the way for a more effective and efficient spiritual path.
Final Conclusion
This discourse, through the reworking of the 422nd lecture of the Manzil al-'irn, elucidates the stations of Uns and Himn as critical milestones in the mystical journey. The second stage of Uns, with Himn and intense manifestations, subjects the seeker to severe trials, yet steadfastness, the guidance of the mentor, and the attraction of divine beauty lead the seeker to compliance and relative purity. The prophetic prayer "I yearn for Your meeting without any harmful adversity or misguiding trial" offers a safe framework for the journey. The critique of sha, subterfuge, and misguidance demarcates the boundaries of authentic mystical behavior, while the historical pathology reveals the roots of deviations. The suggestion to reform attire is a step towards aligning tradition with the requirements of contemporary society.
Final Note: The completion of the critique and historical analysis urges for moderation in mystical conduct and a re-evaluation of outdated traditions in order to facilitate a more effective and meaningful spiritual journey.
