The Stages of the Wayfarers: Contemplation on the Union with the Divine
Introduction: A Journey Towards Union with the Divine
The chapter on Anas (union or intimacy with the Divine) in Mansal al-Sairin serves as a radiant gateway guiding the wayfarer towards the peaks of Divine proximity. This mystical station, extensively discussed in session 425 of 's lectures, is one of the deepest stages of spiritual ascension, where the identity of the wayfarer is annihilated and dissolved in the Divine Presence. In this perspective, Anas is not merely the closeness to the Divine, but a complete dissolution in Himlike sugar dissolving in water, its sweetness spreading everywhere without being seen.
Key Point:Anas is akin to a bridge that takes the wayfarer from the individualities of the self to the formlessness of the Divine, and annihilation is the apex of this journey, where the wayfarer's identity merges with the light of God.
Section One: The Stages of Union and the Transformation of the Wayfarers Being
Stage One: The Spirit of Proximity and the Purification of the Heart
In the first stage, union manifests as the spirit of proximity. The wayfarer, by purifying his heart, comes to awareness of the Divine signs. This stage is like a dawn when the breeze of Divine grace blows upon the soul of the wayfarer, guiding him towards the existential perfections. At this stage, the wayfarer, through recognizing the signs of the Divine, attains a perfection that distances him from worldly attachments. The spirit of proximity acts like pure water, cleansing the heart from rust, making it ready to receive the Divine light.
Stage Two: The Light of Revelation and the Manifestation of the Divine Attributes
In the second stage, union takes the form of the light of revelation. The wayfarer, now endowed with unveiling and insight, witnesses the Divine through His attributes and manifestations. This stage is like the rising of the sun in the sky of the soul, illuminating everything in its radiance. The wayfarer, at this level, perceives the Divine not only in His essence but also in His manifestations, becoming acquainted with the attributes and occurrences of the Divine. The light of revelation is like a flame that illuminates the path of the wayfarer amidst the darkness of worldly determinations.
Stage Three: Annihilation in the Witnessing of the Divine Presence
The third stage of union is the annihilation in the witnessing of the Divine Presence. At this level, the wayfarer sees his identity completely dissolved in the Divine. This station represents the pinnacle of the journey; a place where the wayfarer, like sugar in water, is dissolved in the Divine light, leaving nothing behind but Him. Annihilation here does not equate to destruction, but rather a transformation of being that unites the wayfarer with the Divine. It is like a drop being submerged in the ocean, where it dissolves, yet the sweetness of its essence remains in the entire ocean.
Key Point:Annihilation, like sugar dissolving in water, dissolves the wayfarer's identity in the Divine, yet his essence remains in the sweetness of the Divine.
Section Two: Annihilation and Dissolution in Islamic Mysticism
Definition of Annihilation: Dissolution in the Divine
Annihilation refers to the dissolution, fragmentation, and disintegration of the wayfarer's identity in the Divine. This concept is beautifully illustrated through the metaphor of sugar dissolving in water: although sugar dissolves and loses its shape, its sweetness remains in the water. Annihilation, however, is not destruction; rather, it is an existential transformation that unites the wayfarer with the Divine. It is like the liberation of a bird from the cage of determinations, flying towards the boundless skies of the Divine.
Critique of the Commentators Definition: Falsehood or Annihilation?
The commentator defines annihilation as the falsehood (the disappearance of the self) and the extinction of the identity in the witnessing of the Divine Presence, but this definition lacks the necessary depth. Falsehood implies a severing, a failure, like a rope being torn, while annihilation is the dissolution and softening in the Divine, like sugar dissolving in water. This distinction reveals the profound mystical depth of the original text, compared to the more academic approach of the commentator. The original text, written by a master mystic, captures the essence of mysticism, whereas the commentator, though learned, lacks the deep experiential insight of the original author.
Key Point:Falsehood implies severance and failure, whereas annihilation refers to the dissolution and unity with the Divine; this distinction reveals the depth of the original mystical text.
Stages of Extinction: From Initial Dissolution to Complete Formlessness
Extinction has three stages: the first extinction is like sugar dissolving in cold water, where individuality still exists; the second is like sugar boiling in water, where individuality diminishes further; and the third is complete formlessness, where the wayfarer has transcended all individualities and his identity merges with the Divine. At this level, the distinction between "I" and "You" disappears, and the wayfarer, like a drop in the ocean, becomes submerged in the Divine. Complete formlessness represents the peak of the journey, where the wayfarer sees nothing but the Divine.
Annihilation through Intimacy and Divine Love
Annihilation through intimacy arises from love and longing for the Divine, not from power or force. This kind of annihilation is akin to the self-effacement of parents before their child, willing to sacrifice their lives out of love. In this station, the wayfarer becomes so immersed in love for the Divine that he sees nothing but Him. This love acts like a fire that burns away the self-centered attachments and reveals the wayfarer in the light of the Divine.
Key Point:Annihilation through intimacy originates from love and longing for the Divine, not from force, guiding the wayfarer to a passionate union with the Divine.
Conclusion of Section Two
Annihilation and extinction are two intertwined concepts in Islamic mysticism that guide the wayfarer towards unity with the Divine. Annihilation refers to dissolution in the Divine, not falsehood or coldness, and extinction represents liberation from all individualities towards complete formlessness. These concepts, illustrated through mystical metaphors and critiques of the commentator, serve as valuable guides for wayfarers on their journey towards Divine proximity.
Part Three: Critique of the Scientific Domains and the Necessity of Materiology
Importance of Etymology
Etymology is the key to understanding the precise meanings of mystical and religious concepts. However, its absence in religious seminaries has hindered scholarly progress. Seminaries, focusing on formalism (such as syntax and morphology), have neglected the study of materiality, settling for the superficial understanding of words, rather than engaging with the roots of those words. Etymology serves as a light that clarifies the meanings of words, preventing superficiality in religious sciences.
Critique of Formalism in Seminaries
The focus of seminaries on syntax and morphology, akin to the simplistic sentence structure "Zayd strikes Amr," has led to formalism, impeding a deeper understanding of mystical concepts. The material of words, like the word "strike," is immutable, whereas their forms are flexible. This formalist approach has deprived seminaries of profound scientific depth, leading them to repeat established rules rather than generate new knowledge. An academic institution should function like a garden that bears the fruits of knowledge, not merely preserve withered branches.
Key Insight: Seminaries must transition from formalism to the study of materiality to enable religious sciences to reach their true depth and richness.
Social Critique: The Absence of Unity in Society
Violent behaviours in society, such as post-accident quarrels, reflect a lack of social harmony and a weakening of Islamic culture. Seminaries must shift their focus from traditional lessons to conducting social research in order to assess the levels of unity and benevolence in society. These investigations act as mirrors that reflect the deficiencies of society, paving the way for reform.
Critique of Consumerism and the Passivity of Scholars
Seminaries, through excessive consumption and minimal output, have led to bloated figures and inflated egos among scholars. Instead of engaging in research and action, scholars limit themselves to praying for unsuitable individuals. This passivity serves as a barrier to both scientific and social advancement. Seminaries should function as springs that deliver knowledge and goodness to society, not merely consume resources.
Key Insight: Seminaries must transition from passivity and consumerism to research and knowledge production in order to promote unity and benevolence in society.
Summary of Part Three: The critique of academic institutions and society highlights the urgent need for etymology and social research. Etymology is the key to a deep understanding of mystical concepts, while social research is the gateway to promoting unity and benevolence in society. Seminaries must shift from formalism and passivity to knowledge production and social reform.
Part Four: Unity and Universal Benevolence
Unity and Affection for All Creatures
Unity, the inclination towards goodness, applies to all creatures. The mystic, through focusing on the virtues of others, achieves unity with the Divine. Narrations instruct humanity to seek out goodness and avoid misjudgment, for even misjudging God can obstruct ones connection with Him. Unity is akin to a flower whose fragrance of love permeates everywhere.
Critique of Hardness of Heart
Hardness of heart prevents unity and likens a person to a stone that feels no affection for anyone. The mystic must soften their heart and nurture love to reach unity with the Divine and His creatures. Hardness is like darkness that extinguishes the light of unity.
The Test of Unity
A person must test themselves to determine how many individuals they can love on a given day. Complete unity is love for all creatures. This test functions as a scale that measures the mystics proximity to the Divine.
Unity with Adversaries
Unity, even when dealing with adversaries, necessitates benevolence. The mystic, even with the murderer of their father, approaches with love and refrains from anger. This benevolence serves as a sign of the depth of unity and closeness to the Divine.
Key Insight: Unity, love for all creatureseven enemiesis the path that leads the mystic to Divine proximity and global benevolence.
Summary of Part Four: Unity is love and benevolence towards all creatures, which leads the mystic to Divine closeness. Hardness of heart obstructs unity, while the test of unity serves as a measure of this closeness. The mystic must approach even their enemies with benevolence to continue on the path of unity with the Divine.
Final Conclusion
The chapter on unity in the stages of the mystics journey serves as a ladder that elevates the seeker from the earth of determinism to the skies of indeterminacy. The stages of unity, from the souls proximity to the Divine to complete dissolution in the vision of the Divine Presence, is a journey in which the seekers identity dissolves in the light of God. This dissolution is not annihilation, but rather a transformative process in which the mystic achieves unity with the Divine. The concept of annihilation (fana) represents the pinnacle of this journey, wherein all distinctions are erased. The critique of the commentators uncovers the deep mystical essence of the text, while the critique of seminaries and society emphasizes the necessity of etymology and social research. Unity is the global love that calls the mystic to benevolence and Divine proximity. This manuscript, through a precise and noble exposition of these concepts, is an attempt to illuminate the path of spiritual progression and call for unity with the Divine.
