Adapted from the Lectures of (May his soul rest in peace) - Session 427

Introduction

This work is an elegant and scholarly reworking of Session 427 of *Maqamat al-S'irn*, delivered by (May his soul rest in peace), and addresses the station of the Union of Dissolution in the vision of the Divine Presence. This station is considered one of the key stages in mystical ascension. The Union of Dissolution refers to the stage wherein the mystic loses his individual identity in the face of divine manifestations, dissolving entirely in the Presence of the Truth. This state is marked by characteristics such as the impossibility of objective expression, the inability to define limits, and the inability to grasp the essence. It stands as one of the most intricate stages in mysticism.

Section One: Clarification of the Concept of Union of Dissolution

1. Definition of the Union of Dissolution

The Union of Dissolution, according to Khawaja Abdullah Ansari, is a stage of union in which the mystic is absorbed in the vision of the Divine Presence, losing his identity before the divine manifestations. This station, where the mystic reaches unity with the Divine, is characterized by the impossibility of objective expression (la yu'bar 'an 'aynih), defining limits (la yushar ila hadihi), and comprehending its essence (la yuqaf 'ala kanhihi). The Union of Dissolution transcends the initial and secondary unions, guiding the mystic to the realm of divine vision, where his existential determinations are dissolved in the light of the Divine, much like sugar dissolving in water, leaving its sweetness behind.

2. The Place of Union in the Hierarchy of Stations

In the hierarchy of *Maqamat al-S'irn*, union appears after the beginnings (including repentance, steadfastness, etc.), the gates (such as remembrance and self-examination), the dealings (morality and conduct), and the principles (intention, resolve, will, etiquette, and certainty). This station, after certainty, which consolidates the mystic's belief and attachment to the Divine, emerges as a precursor to the higher stations (such as richness, wisdom, insight, and finality). Union, as a bridge between the principles and higher stations, guides the mystic towards proximity and closeness to the Divine.

3. The Stages of Union and Its Scope

Union, contrary to the limited interpretation of the commentator, pertains to all stages of existence, from essence, attributes, and actions to unity, individuality, and multiplicity. Khawaja defines union as a vision of the Divine Presence, which includes all manifestations of the Divine. This broad scope frees union from the limitation to unity, which the commentator mistakenly emphasizes. The union of essence, attributes, actions, and manifestations are all stages that the mystic attains within the realm of union.

Summary of Section One

The Union of Dissolution, as a lofty stage in mystical ascension, guides the mystic towards the vision of the Divine Presence and dissolution in the light of the Divine. This station, following certainty in the hierarchy of principles, serves as a precursor to higher stations and pertains to all stages of existence. Khawajas definition, with emphasis on the Divine Presence, presents union as all-encompassing, while the commentators interpretation limits it to unity, diminishing the depth of this station.

Section Two: Critique of the Commentators Interpretation and the Limitations of Conventional Mysticism

1. Critique of the Concept of Annulment

The commentator interprets the Union of Dissolution as batalan al-rasm (annulment of form), which implies fragmentation, disintegration, or disorder. This interpretation erroneously connects dissolution with annihilation and the severing of ties. In Islamic mysticism, annulment does not mean the negation of existence or the weakening of the stages but refers to the transformation of existence, determination, and change. Dissolution is like sugar dissolving in waternot its destruction. The sugar loses its form but leaves its sweetness, and this existential transformation is distinct from annulment.

2. Critique of the Addition of Unity

The commentator, by adding unity to the vision of the Divine Presence, limits union to a specific stage. Khawaja defines union within the vision of the Divine Presence, which encompasses all levels from essence to multiplicity. The addition of unity constrains the Divine Presence and diminishes its inclusiveness. Union pertains to all manifestations of the Divine, from unity and oneness to attributes and actions, and this broad scope is a defining feature of Khawajas definition.

3. Difference Between Khawaja and the Commentator

Khawaja Abdullah Ansari is an essence of mysticism, where mysticism is inherent in his being, while the commentator is a learned scholar, closely attached to mysticism but lacking the depth of Khawajas mystical insight. Mysticism that is innate within the mystic is a seed that blossoms in the soul, while acquired mysticism is oretical knowledge. This distinction highlights the commentators errors in interpreting the Union of Dissolution.

4. Limitations of Conventional Mysticism

The mysticism discussed in theoretical texts, such as *Maqamat al-S'irn* and *Misbh*, represents conventional mysticism, not the elevated form. This type of mysticism is limited by time and history, failing to elucidate higher stages such as determination, individuation, and unity. Conventional mysticism, with its emphasis on rhetoric and theorization, has distanced itself from authentic mysticism and, in recent centuries, has become tarnished and discredited.

Summary of Section Two

The commentators interpretation of the Union of Dissolution, by adding concepts such as annulment and unity, deviates from Khawajas all-encompassing definition. Conventional mysticism, due to its theoretical and historical limitations, fails to explain the higher stages and has become discredited. The distinction between innate and acquired mysticism reveals the roots of these errors and emphasizes the need to return to experiential mysticism.

Section Three: The Limitation and Possibility of Expressing Union

1. The Limitation of Intellect in Expressing Union

The Union of Dissolution, being a state of intuition and heart, transcends the formal and classical rules of intellect. Both Khawaja and the commentator emphasize that union cannot be expressed objectively, defined, or comprehended. The intellect, like an organized system, attempts to explain union using formal expressions but fails, for union is a heartfelt and visionary state that surpasses rational frameworks.

2. The Necessity of Expressing Union

If the Union of Dissolution cannot be expressed, then higher stages, such as richness, wisdom, insight, and finality, would also be inexpressible. Union, as a precursor to higher stations, must be expressed in a way that enables the mystic to continue his journey. This necessity critiques the absolute limitation of intellect and affirms the possibility of a relative explanation of union.

3. Union and Experiential Knowledge

Union, in mystical terms, is like the sweet treat that one cannot understand until they taste it. This metaphor emphasizes the experiential nature of union, yet it does not prevent its rational explanation. The mystic, through the experience of union, attains a vision that transcends words, though this experience can be conveyed through lower stages to others.

4. Experience and Observation

Union, like the bread of the people, can be understood through observation and experience, even without direct tasting. This metaphor shows that union, even for those who have not experienced it, can be grasped through the transmission of experience and observation. Intellect, at the level of manifestation, can convey union to others.

Summary of Section Three

The Union of Dissolution, being intuitive, is beyond the complete explanation of formal intellect, but this limitation is not absolute. The necessity of expressing union, as a precursor to higher stations, affirms the possibility of its relative explanation. The metaphors of the sweet treat and bread emphasize the experiential and transferable nature of union through experience and observation.

Section Four: Union and Attainment of the Divine

1. Union and Attainment of Realization

The Union of Dissolution signifies the attainment of divine realization, which is accompanied by annihilation in the Divine. This annihilation does not mean destruction, but rather an existential transformation in which the mystic loses his individual determination in the face of the Divine. Just as a child loses himself out of fear, or a person becomes humbled before the grandeur of the Divine, the mystic, in the Union of Dissolution, dissolves his identity in the light of the Divine.