The "Union Chapter" in Mansil al-S'irn serves as a guidepost that directs the seeker towards the vision of the Divine Presence. In its third stage, known as the Third Union (Anas Thlith), the dissolution of qualities in the light of the Divine manifests. In Lecture 435 of Nekoonam, , a critical analysis is presented of the commentary by the interpreter (Abdulrazzaq Kashani) on the concepts of annihilation (fana) and mysticism. This discussion explores the errors in conceptual understanding that have deviated mysticism from its authentic path.
In Wily mysticism, fana (annihilation) is not the obliteration of the mystic's existence, but rather the purification and cleansing of the mystic from their egoistic attributes. In the state of fana, the mystic becomes akin to pure gold, which is refined in the fire of Divine truth, shedding its impurities and returning to its most pristine form. This purity does not equate to the loss of ayn (the essence of existence) or ilm (knowledge), but signifies the elevation of the mystic's being to the vision of the Divine Presence. The interpreters misinterpretation of fana as "neither essence nor knowledge" reduces it to mere annihilation, straying far from the true nature of mystical experience.
The phrase "neither essence nor knowledge" in the commentator's interpretation of fana mistakenly describes the mystic as lacking existential truth (ayn) and knowledge (ilm). This interpretation contradicts the essence of Wily mysticism, which sees the mystic as a manifestation of Divine names, endowed with intrinsic knowledge. In the state of fana, the mystic preserves their faculties and true essence, yet liberates themselves from egoistic traits that separate them from the Divine. This critique underscores the need for precision in interpreting mystical concepts.
The commentator, in claiming "Rather, the mystic is none other than He alone", confines mysticism exclusively to God and excludes humans from the role of the mystic. This misinterpretation mistakenly positions the mystic as God and disregards the human role in recognizing the Divine. The text rejects this claim, emphasizing that God is not described as the "mystic," but rather, the human being who experiences mysticism. The mystic's knowledge is contingent (changing moment by moment), unlike God's eternal and unchanging knowledge.
"And if We willed, We could show them to you, and you would recognize them by their mark" (Muhammad 30, translation of Fouladwand). "Those to whom We gave the Scripture, they know him (the Prophet) as they know their own sons" (Al-Baqarah 146, translation of Fouladwand).
These verses attribute knowledge to the Prophets, believers, and even disbelievers, showing that mysticism is a human attribute, not a Divine one.
of (Session 435)
The "Chapter of Union" in the Manazil al-Sa'irin serves as a station guiding the wayfarer towards the perception of the divine presence. In its third stage, the so-called "Third Union," the obliteration of attributes in the light of the Truth occurs. In his 435th lecture, critiques the incorrect interpretations of annihilation and mysticism, especially those of the commentator Abdul-Razzaq Kashani. He reveals the conceptual errors that have diverted mysticism from its true path.
In Wilayat mysticism, annihilation is not the destruction of the mystic's existence, but rather the purity and cleansing of the soul from its worldly determinations. The mystic, in the state of annihilation, becomes like pure goldits impurities and alloys are burned away in the fire of the Truth, returning to its purest form. This purity does not signify the loss of existence (the essence of being) or knowledge (awareness), but rather the transcendence of the mystic's existence through the vision of the divine presence. The commentator's incorrect interpretation of annihilation as "neither essence nor knowledge" reduces it to utter destruction, deviating from the true mystical path.
Annihilation is akin to 24-carat gold, which is purified and free from impurities, having reached a state of absolute purity. Pure gold, though it may require alloying to form jewelry, is inherently more valuable and free from any tarnish. Similarly, the mystic, by eliminating the spiritual residues of the soul, attains their purest essence and becomes illuminated in the light of the Truth. This simile clearly demonstrates the positive, purifying nature of annihilation in Wilayat mysticism, which does not obliterate the mystics existence but rather elevates it.
The phrase "neither essence nor knowledge" in the commentator's interpretation of annihilation mistakenly portrays the mystic as devoid of essential existence (essence) and awareness (knowledge). This interpretation conflicts with the true Wilayat mysticism, which views the mystic as a manifestation of divine names and one possessing intrinsic knowledge. In annihilation, the mystic retains their faculties and essence, but is liberated from the soul's determinations that separate them from the Truth. This critique underscores the importance of precision in interpreting mystical concepts to avoid conceptual deviations.
The text makes reference to the spiritual and healing properties of gold, presenting it as a life-giving substance that, in mystical psychology and healing, can revive the dead and grant longevity. This metaphor deeply compares the mystic in annihilation to pure gold, suggesting that the mystic, having attained purity, possesses a transformative power capable of guiding souls to perfection. A mystic who reaches purity is like an alchemist, leading souls toward ultimate perfection.
The Third Union is a stage where the mystic, through the obliteration of the soul's determinations, attains purity in the vision of the Truth. Contrary to the incorrect interpretation of the commentator, annihilation is not destruction, but the purification and elevation of the mystics existence. The simile of pure gold beautifully illustrates this, emphasizing the positive nature of Wilayat mysticism. The critique of the phrase "neither essence nor knowledge" highlights the need for careful interpretation of mystical concepts to prevent misinterpretations.
The commentators claim that "but the mystic has only God" wrongly confines mysticism solely to God, thereby depriving the human being of the mystics status. This interpretation erroneously identifies the mystic as only God and neglects the human role in the recognition of the Truth. The text refutes this claim, asserting that God is not described as "the mystic," but rather the human mystic is described as being connected to God. The mystic, due to the changing nature of their knowledge (continuous evolution in perception), is applied to humans, unlike God whose knowledge is intrinsic and unchanging.
The Holy Quran uses the root "arafa" in 71 instances, all of which refer to human knowledge, not divine knowledge. For example:
"And if We willed, We could show them to you, and you would recognize them by their marks" (Muhammad 30, translation by Fooladwand).
"Those to whom We gave the Scripture know him (the Prophet) as they know their own sons" (Al-Baqarah 146, translation by Fooladwand).
These verses attribute knowledge to the prophets, believers, and even disbelievers, demonstrating that mysticism is a human attribute, not a divine one.
