The chapter on "Union" in the *Maqamat al-Sairin* (The Stations of the Wayfarers) represents an open door leading to the exalted ranks of mystical ascension, guiding the seeker from the egoic determinations towards the undifferentiated divine essence. In lecture number 430, delivered by Nikoonam, , on the 2nd of May, 2013, the focus of discussion lies on the Third Uniona rank wherein the dissolution of attributes occurs, and the seeker, in witnessing the divine presence, sees the obliteration of their own egoic identity. This state is not one of annihilation, but of existential transformation that leads the seeker to unity with the Divine.
The Third Union, as the third stage of union in mystical ascension, is a state wherein the seeker witnesses the dissolution of their egoic attributes in the divine presence. Dissolution, unlike annihilation, which signifies separation and destruction, refers to the merging of the egoic identity in the light of the Divine. This is akin to sugar dissolving in water, where the sweetness spreads throughout without the sugar being visible. This stage does not entail the destruction of attributes but their elevation in the presence of the Divine, guiding the seeker towards unity with the Divine. Khwaja Abdullah Ansari, in his explication of this stage, describes it as the dissolution within the divine presence, a stage neither fully explained nor entirely understood, for in this state, the seeker perceives nothing but the Divine.
Dissolution is akin to sugar dissolving in water, where the outward form of sugar ceases to exist, yet its sweetness remains pervasive within the water. This metaphor beautifully illustrates the transformative process of the seeker, who, in divine witnessing, is liberated from their egoic determinations and manifests in the light of the Divine. This process is not one of destruction, but rather a unification with the Divine that leads the seeker to existential perfection.
Union, in its higher stages, not only represents the attainment of closeness to the Divine but also encompasses the ability to convey this union to others. The perfect mystic, much like an alchemist turning base metals into gold, can even impart union to inanimate objects such as stones, provided the proper conditions are met. This ability highlights the spiritual power of the mystic, rooted in their deep union with the Divine, to effect change in souls and objects.
Union, as the initial stage of mystical ascension, is positioned at the beginning of the mystical path, preparing the seeker for higher stages. In contrast, the truth, which lies after passing through two hundred stages, represents the ultimate rank at the end of the journey. This distinction emphasizes the importance of differentiating between the stages of ascension, as the confusion between union and truth leads to methodological confusion and conceptual disarray.
The Third Union is a profound stage in mystical ascension, wherein the dissolution of attributes in the divine presence leads the seeker to unity with the Divine. This stage is not one of annihilation but of existential transformation that dissolves the egoic identity in the divine light. Union, with the capacity for both attainment and conveyance, is positioned at the beginning of the mystical path, laying the groundwork for the seekers journey towards the Divine. Mystical metaphors, such as the sugar and water analogy, and Khwajas explication, illuminate the depth of this station and underscore the necessity of distinguishing it from the truth.
Islamic mysticism, due to the absence of a precise methodology and systematic framework, has become ensnared in the unregulated use of concepts. This popular mysticism has employed both small and grand concepts in inappropriate contexts, leading to the confusion between terms such as union and truth. This disorder is akin to a machine whose screws and bolts are assembled without order, resulting in dysfunction. The lack of engineering has deprived mysticism of scientific depth and fostered conceptual misunderstandings.
Mystical concepts are like the screws and nuts of a machine, each requiring precise alignment with its counterpart. Just as a mechanic prevents errors in alignment by carefully arranging the screws, mysticism also demands precision and order in the use of terminology. If a small screw is paired with a large nut or vice versa, the system will malfunction. This metaphor underscores the necessity of a methodical approach to mysticism to avoid conceptual disorder.
One of the methodological errors in mysticism is the confusion between union and truth. While union occurs at the beginning of the mystical journey, truth lies after traversing two hundred stages at the end of the path. Bringing forth the Hadith of truth in the context of union is like going to a bakery to buy shoes, illustrating the conceptual confusion. This error, resulting from a lack of systematisation, has deprived mysticism of scholarly rigor.
In a conversation attributed to Imam Ali (AS) and Kumayl, when Kumayl asked about truth, the Imam replied: "What do you have to do with the truth?" This response highlights the difficulty of comprehending truth and the necessity for the seeker to be prepared to understand it. After Kumayls insistence, the Imam provided further explanation, but this conversation underscores that truth is an exalted station, distinct from union, and requires higher stages of ascension for its comprehension.
The term "truth" has become a universal tool in popular mysticism, employed indiscriminately without regard for its specific rank. This misuse has led to conceptual confusion and deprived mysticism of scholarly precision. Truth is a unique and exalted rank that cannot be invoked at any stage of the path.
The absence of a systematic framework in Islamic mysticism has led to the misuse of concepts, causing confusion between stages such as union and truth. The necessity for a precise methodology in mysticism is clear, as it ensures the proper alignment of mystical terms and avoids disorder. Only through methodical engineering can the depth and scholarly rigor of mysticism be preserved.
Conceptual Critique: Majestic Glory as a Part of Truth: The hadith under discussion introduces majesty as the truth, while majesty is merely a part of the truth. Truth is a composite of majesty, beauty, and perfection and cannot be limited to a single aspect. This conceptual error highlights the methodological weakness in explaining truth and underscores the necessity for a comprehensive and precise definition. The Dangers of Forged Hadith: The experience of forged hadith, even if written in impeccable literary and philosophical language, is invalid due to the lack of revelation. Forging hadith is like creating an industrial machine: although it may appear aesthetically pleasing, it lacks divine essence. Such an act contributes to accusations of distortion in religious texts and tarnishes the credibility of religion. The Jews claim that the Prophet Muhammad (PBUH) compiled the Torah and the Gospel and created the Quran. Forged texts strengthen this accusation, highlighting the sensitivity of preserving the authenticity of religious texts. Problems with Publishing Forged Works: Forged works, such as fabricated hadith or a new Quran, cannot be published due to the risk of misunderstanding and accusations of distortion. Even if a text is flawless in literary and philosophical terms, the lack of authentic revelation renders it invalid. This point emphasises the importance of preserving the authenticity of religious texts and urges researchers to exercise caution and accuracy when citing narrations.
Critique of the All-Round Scholar: A religious scholar who claims to be an expert in all fields, from jurisprudence to philosophy and mysticism, without specialised knowledge, fosters confusion in religious sciences. This "all-round scholar" is like a mechanic who tightens bolts without precision, causing the system to break. Specialisation is the key to the efficiency of religious sciences. Example of the Islamic Revolution: Inefficiency Due to Lack of Engineering: The Islamic Revolution, despite its grandeur and sacrifices, did not achieve its desired outcomes due to the lack of engineering and systematic ideology. This example is like a garden with fertile soil that, due to the absence of a skilled gardener, fails to produce worthy fruit. While officials may be well-meaning, without engineering, they cannot bring the system to effectiveness. Critique of Attributing "Islamic" to Empirical Sciences: Attributing the adjective "Islamic" to empirical sciences, such as music or mathematics, is a conceptual error. Martyr Beheshti spoke of "authentic Islamic music", while music is inherently neutral and has no Islamic or non-Islamic nature. This error, like pouring yogurt into tea, leads to conceptual confusion and reduces the efficiency of religious sciences.
The Need for Ideological Engineers: Religious sciences require ideological engineers who can systematise the components of religion. These engineers, like skilled craftsmen, save the system of religion from confusion through precision and expertise. Without engineering, even the best intentions will lead to inefficiency. The Metaphor of a Worn-Out Bolt: The Dangers of Incorrect Methods: The use of incorrect tools, such as a wrench for the wrong type of bolt, renders it ineffective. Religion, without engineering, is like a worn-out bolt that loses its functionality. This metaphor underscores the need for precise methodology in religious sciences to prevent damage to the structure of religion.
