Introduction

The station of Ansa in Maqamat al-Sairin by Khwaja Abdullah Ansari is a waystation where, after traversing the stage of certainty (yaqin), the wayfarer attains nearness to the Divine and experiences the spirit and breeze of this proximity within their own being. This station represents the manifestation of divine closeness and the fruition of divine presence, guiding the wayfarer from obligatory worship to passionate, love-driven devotion. In this work, drawing upon the lessons from Lecture 423, the concept of Ansa is examined within the framework of Shi'a mystical philosophy, specifically focusing on the theocentric and divine guardianship of the path.

Part One: Elucidating the Concept of Ansa in Mystical Journeying

Ansa: The Spirit of Closeness and the Manifestation of Certainty

Ansa is a station that appears after certainty (yaqin) in the mystical path. After the wayfarer establishes certainty in their belief in the Divine and places their full trust in God, they come to experience the tangible sensation of the Divine's presence. This station embodies the spirit of nearness, which manifests within the soul of the wayfarer, leading them to divine enjoyment and fulfillment. Just as the morning breeze gently caresses the face, Ansa is likewise a gentle breeze from the Divine nearness that touches the soul of the seeker, guiding them to tranquility and union. This concept aligns with the verse:

This verse promises God's direct nearness to His servants and presents Ansa as the practical manifestation of this closeness.

Ansa: The Sensory Experience of the Divine in the Seeker's Being

Ansa represents the feeling and tangible experience of the Divine within the seeker's own being. In worship, remembrance (dhikr), and knowledge, this sensory experience leads to the sweetness and joy of connection with God. This feeling transforms worship from a mere obligatory act to an act of passionate devotion, such that the seeker, in remembrance of the Divine, feels as if drinking a sweet elixir, and in listening to the voice of the Divine, they are spiritually nourished. This concept is linked to the narration:

This narration links heartful knowledge to the experience of Ansa. In this stage, the wayfarer not only knows God but also feels, tastes, and smells His presence, as if God flows through their very being and elevates their soul.

Summary of Part One

Ansa, as a significant station in the mystical journey, guides the seeker from certainty towards Divine nearness. This station, through the sensory experience of the Divine in worship and knowledge, transforms worship into a passionate experience. The verse "And when My servants ask you concerning Me, indeed I am near" and related narrations affirm this nearness and present Ansa as its practical manifestation.

Part Two: The Stages and Characteristics of Ansa

First Stage: The Sweetness of Remembrance and Divine Signposts

The first stage of Ansa involves the sweetness of remembrance (istihla' al-dhikr), wherein the remembrance of God becomes sweet to the seeker, as if a pleasant drink is poured into their soul. This sweetness transforms remembrance from mere verbal repetition to an experience of love and devotion. In this stage, the seeker begins to perceive divine signposts, as if God is playing a game of hide-and-seek, subtly drawing the seeker closer with a gentle breeze. This relationship is confirmed by the verse:

Second Stage: Nourishment through Listening and Intoxication in Divine Attributes

In the second stage, the seeker is nourished through listening to the voice of the Divine. This sama (spiritual listening) does not merely soothe the ears but also feeds the soul, drawing the seeker nearer to union with the Divine. This stage is marked by intoxication in the Divine attributes (himan), where the seeker becomes overwhelmed by the manifestations of God's qualities, filling their being with the divine light. This stage serves as a precursor to the third stage, in which the seeker is liberated from their worldly selfhood.

Third Stage: Dissolution in the Vision of the Divine Presence

The third stage of Ansa, dissolution in the vision of the Divine presence (idmahal fi shuhud al-hadrat), represents the peak of the mystical journey. In this stage, the seeker witnesses the annihilation of their ego and personal identity, seeing nothing but the Divine. This station is confirmed by the verse:

The Characteristics of Dissolution

Dissolution is characterized by three distinct features:

• It cannot be described by its essence: The truth of the seeker in this stage is beyond description, as language is limited to the confines of expression, while this stage transcends intellectual definitions.
• Its limits cannot be pointed to: One cannot point to the limits of the seeker in this stage, as they are beyond individual definition, like sugar dissolved in water, which loses its specific boundaries.
• Its essence cannot be fully grasped: The essence of the seeker in this stage cannot be comprehended, as they are immersed in the Divine truth, and their existence is absorbed in the vision of God.

The Example of Sugar and Water

Dissolution is like sugar dissolving in water: its individuality disappears, but its effect (sweetness) remains. Similarly, in this stage, the seekers being dissolves in the Divine, but the divine effectnamely the vision of Godremains. This analogy beautifully illustrates that dissolution does not equate to the destruction of existence but to the removal of personal limitations and selfhood, allowing the seeker to maintain the divine effect in their being.

Final Remarks

The station of Ansa, which guides the seeker through stages of certainty, remembrance, listening, and dissolution in the Divine, is a profound and transformative experience in the mystical journey. From the sweetness of remembrance to the ultimate dissolution in the Divine presence, Ansa represents the journey of the soul toward perfect unity with the Divine. Through these stages, the wayfarer transcends their ego and reaches the ultimate fulfillment in the vision of the Divine, with all worldly limitations dissolved in the radiance of God's presence.

Summary of Section 2

The stages of spiritual intimacy, from the sweetness of remembrance (dhikr) and nourishment through listening (sama) to the dissolution in the presence of the Divine, illustrate the evolving journey of the seeker from the sweetness of dhikr to direct witnessing of the Absolute. Dissolution represents the apex of this spiritual journey, liberating the seeker from the constraints of the self and leading to complete unity with the Divine. The metaphor of sugar and water beautifully elucidates this concept.

Section 3: Critique and Mystical Interpretation

Critique of Mystical Poetry

The lecture critiques mystical poems such as "Leili and Leili, who am I?" deeming them incomplete if they refer to multiplicity or individuation. The correct poetry, "We are both one soul in separate bodies," alludes to pure unity. This critique emphasizes the importance of transcending multiplicity and individuation in the state of dissolution. The verse "And do not follow that of which you have no knowledge" (Quran, Al-Isra, 17:36) underscores the necessity of rationality in mysticism.

Critique of Polytheism in Vision

The lecture critiques four types of visionary experiences:

1. "I look at the sea and see only the sea": This is polytheism, as it perceives the created world.
2. "I look at the sea and see not the sea, but You": This is polytheism, as it negates the created world.
3. "I look at the sea, see both the sea and You": This is polytheism, as it perceives multiplicity.
4. "I look at the sea, see neither the sea nor You, but only the Truth": This is correct, as it perceives only the Divine.

This critique emphasizes the necessity of perceiving the Absolute Truth alone, without the interference of the created world or multiplicity.

Historical and Social Examples

The lecture uses historical examples, such as the behavior of the king toward the scholar or the portraits of prominent figures in Fayzieh Seminary before the revolution, to illustrate dissolution. In these examples, individuals lose themselves in the presence of greatness and are incapable of any action, as though they are mute, blind, and deaf in the presence of the Divine. These metaphors elegantly demonstrate the concept of self-annihilation in the presence of divine grandeur.

Summary of Section 3

The critique of incomplete poetry and visions emphasizes the importance of pure unity and the removal of multiplicity in the state of dissolution. Historical examples illustrate this concept in the social context, showing that dissolution is a state where the seeker perceives nothing but the Truth.

Section 4: Conclusion and Final Thoughts

The station of *Intimacy* in *Maqamat al-Sairin* is the stage where, after certainty, the seeker attains nearness to God and experiences the divine presence within themselves. This station manifests in three stages: the sweetness of dhikr, nourishment through listening, and dissolution in the Divine presence. The verse "And when My servants ask you concerning Me, indeed I am near" (Quran, Al-Baqarah 2:186) affirms the direct proximity of God and introduces intimacy as the essence of this nearness. Dissolution is the pinnacle of this spiritual journey, liberating the seeker from the limitations of the self and leading them to the pure witnessing of the Divine. Shi'a mysticism, rooted in the concepts of wilayah (guardianship) and gnosis, steers the seeker away from superstition and fragmentation and guides them toward union with the Divine.