The book *Maqamat al-Sa'irin* (The Stations of the Wayfarers), the timeless work of Khwaja Abdullah Ansari, serves as a ladder that gradually guides the seeker towards the pinnacles of divine knowledge. Among its chapters, the chapter on remembrance (dhikr) holds a central position in the mystical journey, illuminating the heart of the seeker with the light of Unity by dispelling heedlessness and attaining heartfelt presence. The lecture delivered in Session 438, which is the subject of this discourse, expounds on the first lesson of the chapter on remembrance and, by referencing the noble verse وَاذْكُرْ رَبَّكَ إِذَا نَسِيتَ (Surah Al-Kahf, 18:24: And remember your Lord when you forget) (translated by Fouladand), discusses the levels of remembrance and the necessity of forgetting the other in achieving Unity.
In the view of Khwaja Abdullah Ansari, remembrance (dhikr) is like a key that opens the lock of heedlessness, guiding the heart of the seeker to the presence of the Divine. The lecture describes remembrance as a tool for liberation from forgetfulness, defining it as the essence of mystical practice. This station is akin to a clear spring that purifies the heart from the pollutions of the ego and directs it towards Unity.
The nature of remembrance is to act as a tool for liberation from forgetfulness, guiding the heart to the Divine Presence.
The lecture emphasizes that true remembrance is not merely verbal but is heartfelt, accompanied by certainty. While verbal remembrance, though meritorious and capable of gradually dispelling heedlessness, is not considered valid in the eyes of the wayfarer unless the heart is present. This perspective is akin to distinguishing a jewel from a stone, highlighting the true value of remembrance as the connection of the heart to the Divine.
The verse وَاذْكُرْ رَبَّكَ إِذَا نَسِيتَ (Surah Al-Kahf, 18:24: And remember your Lord when you forget) appears to refer to remembering God after forgetting Him. However, in the mystical interpretation, it alludes to forgetting the other (ghayr) and purifying the heart for the remembrance of the Divine. The lecture elucidates this interpretation with a symbolic discourse, differentiating it from the literal interpretation commonly held by the masses. This verse, like a mirror, reveals the necessity of a purified heart for the Divine guest to enter.
The esoteric interpretation of the verse highlights that the remembrance is a prelude to the purification of the heart and the remembrance of the Divine.
This interpretation functions like a map, illuminating the path of the wayfarer from heedlessness to heartfelt presence. The lecture underscores that the literal interpretation of the verse, which implies the forgetfulness of the Divine, leads to an impossible task, as remembrance of the Divine after forgetting Him is unattainable. Therefore, the esoteric interpretation, which considers the forgetfulness of the other (ghayr) as a prerequisite for remembrance, offers a feasible and coherent task aligned with the mystical journey.
The lecture categorizes remembrance into two types: manifest (jaliy) and latent (khafi). It further subdivides the manifest remembrance into three categories: dualistic (thunayi), supplicatory (duayi), and observant (raayi). Manifest remembrance is likened to light that penetrates from the external to the internal, guiding the heart towards the Divine. The dualistic remembrance, such as La ilaha illallah (There is no god but God) and La hawla wa la quwwata illa billah (There is no power and no strength except with God), due to its simplicity and purity, is closer to Unity. The lecture stresses that the simpler and shorter the remembrance, the closer it is to the goal, as it moves away from duality and otherness.
The manifest remembrance is further divided into three types: dualistic (e.g., "La ilaha illallah"), supplicatory (e.g., "Rabbana la tuakhidhna"), and observant (e.g., Inna Allaha mai or "Indeed, Allah is with me"), each of which brings the heart closer to Unity.
Supplicatory remembrance, such as Rabbana la tuakhidhna in nasina aw akhtana (Surah Al-Baqarah, 2:286: Our Lord, do not take us to task if we forget or make a mistake), is a request through which the seeker, with heartfelt presence, asks God for forgiveness or guidance. Observant remembrance, such as Inna Allaha mai (Indeed, Allah is with me), emphasizes mindfulness of God's presence and care in all actions, guiding the seeker towards piety.
The lecture categorizes forgetfulness into three stages: forgetfulness of the other (ghayr), forgetfulness of the self (nafs), and forgetfulness of remembrance. In the first stage, the seeker forgets everything other than God, thus purging the heart of attachments. This stage can be likened to cleaning a house in preparation for a guest, preparing the heart for the Divine presence. In the second stage, the seeker forgets the self, leaving only the Divine in the heart. This forgetfulness is akin to the shadow dissolving in the presence of sunlight. The third stage, the pinnacle of the mystical journey, involves forgetting even the remembrance itself, leaving only the Divine to be remembered. This stage, known as pure remembrance (ma al-dhikr), is comparable to being immersed in the ocean of Unity, where duality vanishes.
The three stages of forgetfulnessforgetting the other, the self, and remembranceserve to purify the heart from attachments and guide it towards pure remembrance and Unity.
The lecture, referencing the verse مَنْ يَكْفُرْ بِالطَّاغُوتِ وَيُؤْمِنْ بِاللَّهِ (Surah Al-Baqarah, 2:256: He who disbelieves in false gods and believes in God) , emphasizes that disbelief in the false leads to belief in the true. This sequence, much like preparing the ground before planting a seed, readies the heart for sincere faith.
The lecture critiques the popular interpretation of the verse وَاذْكُرْ رَبَّكَ إِذَا نَسِيتَ , which refers to forgetting the Divine, as incorrect, for it leads to an impossible task. This interpretation, akin to an incomplete map, misguides the seeker. In contrast, the esoteric interpretation, which posits that forgetting the other is a prerequisite for remembrance, aligns with the mystical path and provides a practical and achievable task.
The literal interpretation, which suggests forgetting the Divine, leads to an impossible task, while the esoteric interpretation, emphasizing the forgetfulness of the other, offers a feasible and coherent approach.
This critique underscores the necessity for careful interpretation of the Holy Qur'an. The lecture emphasizes that the Qur'an was revealed for those of presence and spiritual journey and rejects literal interpretations that often conflict with its deeper meanings. This perspective serves as a guiding light, illuminating the correct path for scholars and seekers alike.
The lecture defines sincerity (ikhlas) as liberation from the other and presence before the Truth, considering it the essence of the spiritual journey. Even the slightest association of the mention of God with something else leads to polytheism (shirk). This form of polytheism acts like poison, distancing the heart from the unity of God (tawhid). The lecture stresses that achieving the pure unity of God is more challenging than polytheism, requiring complete sincerity. For instance, when faced with hardships, the seeker is tested and often their unity remains unstable unless they remain steadfast, like a firm mountain (kal-jabal al-rasikh), unaffected by trials or blessings.
Sincerity is liberation from the other and presence before the Truth. The mention of God combined with the other leads to polytheism, and achieving the unity of God requires complete sincerity and stability in the face of trials.
The lecture, in reference to hypocrisy (riya), considers it a form of negligence and forgetfulness that distances one's actions from sincerity. God does not accept any partners in actions, and any form of partnership between the Creator and the created leads to polytheism. This principle acts as a warning to the seeker, urging them towards sincerity in worship.
In the higher ranks of remembrance (dhikr), the seeker reaches the level of pure remembrance, where they even forget the act of remembering itself, with only the Truth being remembered. The lecture describes this stage with the metaphor of hearing the sound of remembrance from an external source: when the seeker says "Subuhun Quddus," they hear a voice from the Truth as if they are absent, and the Truth is both the one who remembers and the one being remembered. This state is like being submerged in the vast ocean of unity, which frees the seeker from the self and the other.
In pure remembrance, the seeker forgets the act of remembrance itself and sees the Truth as both the remembrancer and the remembered, as if they are absent from the presence.
In the second interpretation, the lecture refers to the eternal forgetfulness (nasiya ayn) of the seeker: the seeker not only forgets the self and the act of remembrance but also becomes immersed in the intrinsic manifestation of the Truth. This stage is like the disappearance of stars before the light of the sun, where only the Truth remains.
The lecture introduces the ghafila prayer as a means of removing negligence, emphasizing that focusing on one's personal needs during this prayer turns it into a prayer of negligence. The aim of this prayer is not the fulfillment of needs but the cleansing of the heart from the dust of forgetfulness. Imam Zayn al-Abidin (peace be upon him) has stated that Yazid was unable to perform this prayer because the focus on personal needs obstructs the presence of the heart. This view acts as a reminder, calling the seeker to sincerity in worship.
The ghafila prayer is intended for removing negligence, not for fulfilling personal needs. Concentrating on needs transforms it into a prayer of negligence.
In relation to pure supplication, such as "Allahumma faal bi ma anta ahluhu" (O Allah, do to me what is worthy of You), the lecture stresses the need to seek general good rather than personal desires. Personal supplications, which may not be beneficial, are compared to the requests of a spoiled child made out of ignorance. In contrast, the supplications of the infallibles (peace be upon them), such as "Rabbihabli hukman wa alhiqni bi as-salihin" (O my Lord, grant me wisdom and join me with the righteous), are seen as filled with blessings and the correctness of following the divine path.
The lecture considers the realm of principles (maqam al-usul) as the starting point of the spiritual path, with the heart being its core. In this realm, the seeker possesses a heart, will, and certainty, distancing themselves from the self. The heart is seen as a source that generates certainty and guides the seeker toward spiritual presence. The lecture critiques the lack of distinction between the self and intellect in the works of some scholars, such as Ibn Sina, emphasizing the need for precision in conceptual understanding.
The realm of principles is the starting point of the spiritual journey, where the seeker possesses a heart, will, and certainty, distancing themselves from the self.
This critique is akin to correcting a map that guides the path of spirituality with greater precision. The heart serves as the focal point of attention during remembrance, even encompassing the limbs and faculties. In this realm, the seeker finds joy in remembrance, not out of obligation, but due to the presence of the heart.
The lecture views Ibn Sina's *Shifa* as a valuable but unreadable work, arguing that without studying *Asfar* first, errors may become ingrained in the reader's mind. Studying *Asfar* before *Shifa* is like laying a solid foundation before building a structure, preventing errors. This recommendation emphasizes the importance of studying contemporary, methodical resources.
Studying *Asfar* before *Shifa* prevents errors from becoming embedded in the reader's mind and provides a scientific approach to teaching philosophy.
The lecture, emphasizing the use of up-to-date sources, compares educational texts to tools that must be aligned with the latest scientific achievements to avoid errors.
The lecture considers Shari'a to be the foundation of the spiritual journey, emphasizing that remembrance must be conducted within the framework of Shari'a. Shari'a acts like a pillar that supports the edifice of spirituality. The monotheistic remembrances, such as "La ilaha illallah," must be recited daily to protect the heart from the turmoil of polytheism and hypocrisy. These remembrances act as a shield, protecting the heart from sin.
Shari'a is the foundation of the spiritual journey, and monotheistic remembrances, such as "La ilaha illallah," protect the heart from polytheism and hypocrisy.
The lecture highlights the weight of monotheistic remembrances, like "La ilaha illallah," stressing that when sins are present, these remembrances exert pressure on the tongue and heart. This weight acts as a sign of the deep impact of remembrance on the heart.
The lecture regards reciting the Qur'an as an independent and essential act of worship, even without complete understanding. This recitation acts as a light that connects the heart to the Qur'an. Abandoning recitation under the pretext of research is a result of the devil's whispers and negligence. The lecture, stressing the recitation accompanied by the presence of the heart, invites the seeker to adhere to Shari'a.
Reciting the Qur'an is an independent act of worship that connects the heart to the light of the Qur'an, even without full comprehension.
Worship acts, like prayer and charity (zakat), do not fulfill their duty without the intention of drawing nearer to God. This principle acts as a warning, urging the seeker to sincerity in worship. The lecture, referring to the saying "Inna Allah nazar ilayh" (Indeed, Allah is watching over you), stresses the necessity of adhering to Shari'a and maintaining the presence of the heart.
The lecture, citing the verse "Fakhlana nalayk" (Surah Ta-Ha, 20:12), regards the forgetfulness of Moses (peace be upon him) regarding his shoes as a sign of his spiritual perfection. This forgetfulness is likened to being submerged in the ocean of the Truth, which prevented Moses from attending to his shoes. The lecture contrasts this interpretation with views that consider Moses forgetfulness as a flaw, rejecting such interpretations.
Moses' forgetfulness regarding his shoes is a sign of his immersion in the Truth and his spiritual perfection, not a flaw.
The lecture also compares the spiritual ranks of Moses and Imam Ali (peace be upon them), noting the difference in the degrees of forgetfulness among the prophets. Moses was forgetful of his actions, while Imam Ali was forgetful of his foot, revealing the difference in their spiritual stations.
The forgetfulness of the prophets, such as Moses (peace be upon him), signifies their immersion in the Truth and their high spiritual rank. Unlike the forgetfulness of the common people, it is like a light guiding the heart toward the Truth. The lecture emphasizes that this state is only comprehensible to those who possess spiritual presence, distinguishing it from the forgetfulness of ordinary people.
The forgetfulness of the prophets signifies their immersion in the Truth and their elevated spiritual rank, differing from the forgetfulness of ordinary people.
The chapter on remembrance in *Maqamat as-Sairin* is a stage that frees the seeker's heart from negligence and guides them toward the presence of the Truth. Lecture 438, expounding on the verse "Wa-dhkur rabbaka idha naseet," emphasizes the need to forget the other, the self, and the act of remembrance itself. The stages of remembrance, from outward to inward, guide the seeker toward unity and sincerity. Critiques of simplistic interpretations, adherence to Shari'a, and the explanation of Moses spiritual perfection are key aspects of this lecture.
With the supervision of Sadegh Khadami
