This treatise is a scholarly compilation of the 433rd session of the "Manzil al-S'irn" (Stages of the Traveller) lectures, delivered by , may his soul rest in peace. It delves into the third stage of union, namely, the dissolution (imall) in the vision of the Divine Presence. This stage is regarded as one of the pivotal milestones in the mystical journey, guiding the seeker towards unity with the Divine and the eradication of worldly attachments. The present text critiques the misinterpretations of the commentator (Abd al-Razzaq Kashani) and the concept of negative mysticism, advocating for the affirmation-based, light-oriented, and empowering approach of Shia Wilyat mysticism.
The union of dissolution, as described by Khwja Abdullah Anr, is a lofty stage of union wherein the mystic loses all individual identifications and self-conceptions in the vision of the Divine Presence, becoming dissolved in the Divine light. Contrary to the erroneous interpretation by the commentator, this dissolution does not equate to annihilation or non-existence. Rather, it signifies the removal of individual distinctions and a transformative existence in the Divine Presence. This is akin to sugar dissolving in water; although the sugar's form disappears, its essence (sweetness) remains. In this state, the mystic dissolves their identity in the Divine, yet their manifestations continue in the divine names. Key Point: The union of dissolution entails the removal of mental distinctions in the vision of the Divine Presence, not annihilation or extinction of existence, but rather an existential transformation in the Divine light.
Union, in the context of the "Manzil al-S'irn", follows the initial stages of beginning, doors, transactions, and principles. It serves as a precursor to the stages of proximity to the Divine. This stage, which appears between the 130th and 140th stages of the mystical journey, emerges after certainty and leads the seeker towards the realms of divine love and nearness. The union of dissolution, as the third stage of union, transcends the initial and secondary stages, guiding the seeker into the presence of the Divine.
The union of dissolution is characterised by features such as the impossibility of explicit description (لا یُعبّر عن عینه), the inability to define its limits (لا یشار إلی حده), and the impossibility of comprehending its essence (لا یوقف علی کنهه). Being an intuitive and visionary state, it transcends the confines of discursive intellect and leads the seeker to unity with the Divine. Contrary to the commentator's view, which reduces dissolution to annihilation, this stage is affirmative, light-oriented, and connects the mystic to the manifestations of the Divine names. Summary of Section One: The union of dissolution is an exalted stage in the mystical journey that guides the seeker towards the removal of self-conceptions and an existential transformation in the Divine Presence. This stage, following certainty, serves as a precursor to nearness to the Divine, and with its intuitive and visionary qualities, transcends the intellect's capacity for explanation. Khwjas definition emphasizes the affirmative nature of this stage, whereas the commentator's interpretation, through the error of annihilation, distances from the true essence of this stage.
The commentator (Abd al-Razzaq Kashani) erroneously interprets the dissolution as annihilation, linking this stage to negation and absence. This interpretation mistakenly reduces the union of dissolution from an existential transformation to the destruction of existence. Dissolution is akin to sugar dissolving in waterthough the form of the sugar disappears, its essence (sweetness) remains. This transformation signifies unity with the Divine, not the destruction of existence. Key Point: Dissolution is an existential transformation in the Divine Presence, not annihilation or extinction. The commentators interpretation, with its focus on negation, strays from the truth of this stage.
The commentator wrongly associates the union of dissolution with the ultimate stages of the mystical path (the 300th station), citing the concepts of truth and the divine glory (sabt al-jall). Union, in its true sense, is based on love and gentleness, while truth and glory are related to the vision of the Divine essence and majesty. This misapplication places the stage of union in an inappropriate context, highlighting the commentators misunderstanding of the mystical levels.
Khwja Abdullah Anr represents the distilled essence of mystical experience, wherein mysticism is innate, while the commentator, as a scholar, approaches mysticism through theoretical knowledge. The distilled mysticism arises from direct divine vision (shuhd), whereas theoretical mysticism is based on acquired knowledge, lacking deep, personal mystical experience. This distinction reveals the root of the commentators errors in interpreting the union of dissolution.
The commentator has copied many of his phrases from 'Aff al-Dn almasn, introducing erroneous interpretations that diminish the scholarly value of his exposition. This plagiarism, lacking critical analysis, distorts the original text, leading to misrepresentation of the concept of dissolution. Phrases such as "al-imall huwa al-inidm" (Dissolution is annihilation) are directly taken from almasn, and through the commentators added errors, the original meaning is corrupted. Summary of Section Two: The commentators interpretation of the union of dissolution, with errors such as viewing it as annihilation, improper application of the concepts of truth and glory, and plagiarism from almasn, deviates from the true nature of this stage. The distinction between Khwjas innate mysticism and the commentators theoretical approach underscores the errors in his understanding of mystical stages. This critique calls for a return to authentic mystical experience and vision.
Negative mysticism, as exemplified in the views of figures such as Ibn Arabi ("What exists in the world is but an illusion or fantasy") and Rumi ("The milk of knowledge comes from the wind"), reduces the human being to nothingness, illusion, and fantasy. This form of mysticism, with its emphasis on negation and denial of existence, weakens and diminishes the human being, preventing the emergence of divine power and manifestation. Such a perspective leads to passivity and weakness among Muslims in the world. Key Point: Negative mysticism, by reducing the human being to nothingness and illusion, deprives them of their divine power and manifestation, thereby fostering passivity and weakness among Muslims.
Wilyat mysticism, as an affirmative form of mysticism, views the human being as light, manifestation, and a reflection of the Divine names. This mysticism, with its focus on love, knowledge, and power, guides the human being to the pinnacle of perfection, steering them away from passivity and superstition. In the words of the "Jowshan Kabir" (The Great Armor), human beings are manifestations of all the divine names, except for the Essence of the Self-Sufficient (Dht al-Ghan), and this exalted station connects them to divine action and manifestation.
The "Jowshan Kabir", by enumerating the Divine names, demonstrates the shared attributes between God and humanity. Human beings possess knowledge, power, generosity, kindness, and grace, just as God does, but they lack the Self-Sufficient Essence. This perspective presents the human being as a sublime creature and a manifestation of the Divine, avoiding the reduction of humanity to nothingness and illusion. Each Divine name appears in the human being, leading them to action and generosity.
The human being is the manifestation of the Divine names, and everything that God possesses, except for the Self-Sufficient Essence, is manifest within them. However, humans also possess disobedience and oppression, which God is free from. This comparison highlights the human being's role as a manifestation and action of God, yet with an emphasis on their existential poverty, it steers clear of polytheism and self-idolatry. The human being is like light emanating from the sun of truth, but they are not the sun itself. Summary of Section Three: Negative mysticism, by reducing the human being to nothingness and illusion, deprives them of divine power and manifestation, leading to weakness among Muslims. Wilyat mysticism, in contrast, emphasizes light and manifestation, viewing humanity as a reflection of the Divine names, guiding them toward knowledge and perfection. The "Jowshan Kabir" affirms this exalted station and emphasizes the action and manifestation of the human being in relation to the Divine.
Mystical superstitions, which manifest in the form of dervishism, begging, and the use of symbolic objects such as the begging bowl (kashkl) and staff (tabarzn), are not genuine mysticism but rather misguidance. Such superstitions, with their emphasis on passivity and asceticism, distance the individual from the true, elevated stages of mysticism and lead to aimlessness and degeneration. True mysticism, however, is rooted in the station of the Prophets and saints, guiding the human being to the highest levels of knowledge and divine power.
Superstitious mysticism, with an emphasis on begging and passivity, distances the individual from the true spiritual station and leads them into misguidance. In contrast, true mysticism reaches the station of the prophets and saints.
Mysticism must be reconstructed with a scientific and affirmative approach, in order to become vibrant, dynamic, and the bride of the sciences. This reconstruction, by avoiding superstitions and negation, leads the individual towards knowledge, love, and the emergence of guidance, distancing them from weakness and passivity. Scientific mysticism, with its systematic and methodical nature, can guide society toward goodness and perfection.
The mysticism of the Beloved Ones, which pertains to the mysticism of the complete saints, is superior to the mysticism of the lovers, and it elevates the individual to the station of the prophets and saints. This mysticism, with its emphasis on manifestation, love, and knowledge, must be the central focus of the reconstruction of Shiite mysticism. The mysticism of the Beloved Ones is like a light that connects hearts to the Truth, steering them away from passivity and superstition.
The weakness of Muslims in the world is the result of adopting negative mysticism, which reduces the human being to nothingness and illusion. This mysticism, by undermining the spirit and self-confidence, has led Muslims into passivity and incapacity. With over a billion Muslims, this perspective has rendered them largely ineffective on the global stage, pushing them to the margins.
The killing of the weak, both in jurisprudence and society, is unjust and contrary to religious principles. Punishing the direct perpetrators (those who commit the act) rather than addressing the root causes (the primary causes) is incorrect. As the text expresses, "The causes precede the action" (الأسباب أقدم من المباشرة). Traditional jurisprudence, with its emphasis on direct actions, has distanced itself from justice and has contributed to the killing of the weak. For example, a laborer who resorts to smuggling due to poverty may be punished, while the primary causes (the powerful) remain immune.
Traditional jurisprudence, with its emphasis on direct actions rather than addressing causes, has contributed to the killing of the weak. This perspective, rooted in eight hundred years of jurisprudential thought, has distorted justice and sacrificed the poor and the weak. Reforming jurisprudence, by addressing the root causes and primary reasons, is essential in preventing injustice against the weak.
True mysticism leads the individual to power, knowledge, and manifestation. Human beings are the embodiment of divine names, possessing knowledge, power, generosity, and grace. This view, in contrast to negative mysticism, makes humans strong and loving, guiding them to action and generosity. Like a light emanating from the Truth, human beings, by manifesting themselves, illuminate the world.
The current social system, with its killing of the weak and disregard for causes, has fostered injustice and degeneration. Just like a sport such as wrestling, which declines due to lack of support, the social system, with its injustice, marginalizes individuals. Reforming this system, with a mystically informed approach and attention to justice, is essential.
Walayat mysticism, with its systematic nature and emphasis on light and manifestation, can guide society towards goodness and perfection. This mysticism, through unconscious training and inner transformation, connects individuals to love and compassion, steering them away from the killing of the weak and passivity.
This text, by revising the 433rd lecture of "Manazel al-Sa'irin", defines the stage of "Anas al-Izmalal" as an exalted level in mystical practice. This station leads the seeker towards the removal of self-attachments and existential transformation in the vision of the divine presence. Critiques of the exegesis and its errors, such as annihilation and references to truth and majesty, underscore the necessity of returning to the essence of mysticism. Negative mysticism, reducing humans to nothingness and illusion, has resulted in weakness and passivity among Muslims, while Wilayat mysticism, with its emphasis on light and manifestation, guides the individual towards power and perfection. The critiques of superstitions in mysticism and the killing of the weak call for the reconstruction of mysticism with a scientific and affirmative approach. The mysticism of the Beloved Ones, as the foundation of this reconstruction, elevates the individual to the station of the prophets and saints. Supervised by: Sadiq Khadami
