The station of poverty (bab al-faqr) is one of the foundational stations in the Maqamat al-Sa'irin (Stations of the Seekers) by Khwaja Abdullah Ansari. This station guides the seeker towards detachment from personal ownership and the realization of the ontological unity of God. As a pinnacle in the mystical journey, it forms the essence of the seekers heart and the central axis of their spiritual path. Lecture 441 of , referencing the Holy Qur'an, the traditions of the Infallibles (peace be upon them), and profound mystical analyses, elucidates the stages of poverty, distinguishing between the poverty of spiritual journeying and other forms of poverty, while highlighting the necessity of indifference towards the material world. The Holy Qur'an portrays poverty as the intrinsic truth of human existence in contrast to the absolute self-sufficiency of the Divine. The noble verse: This verse not only negates personal ownership but also introduces the idea of liberation from the notion of ownership. At a higher level, poverty signifies a complete emancipation from the self's ownership, a state where the seeker sees nothing but God. This verse, like a mirror, reveals the existential truth of humanity before the Divine and guides the seeker toward unity with God. Poverty is like a mirror reflecting the seekers existence in the light of Gods truth. The purer the mirror is from the dust of egoism and personal ownership, the brighter the Divine light shines within it. This metaphor presents poverty not as lack but as the fullness of human existence in the shadow of the Divine. A narration from Amir al-Mu'minin (peace be upon him) emphasizes the acknowledgment of poverty and annihilation. When someone recited the verse: He replied: Indeed, we belong to Allah is an acknowledgment of the Divine ownership over our souls, and to Him is our return signifies the acknowledgment of annihilation and return to God. This narration illustrates poverty in two stages: first, the negation of personal ownership, and second, the realization of annihilation in the truth. The seeker, akin to a traveller, sheds the burdens of attachment and moves toward their Divine destination. A person, due to their servitude, is not the owner of themselves. Everything attributed to them, from their actions to their possessions and very being, belongs to God. This principle, like a key, opens the gates of spiritual poverty, freeing the seeker from the illusion of ownership. The phrase "Indeed, man does not own his own self, for he is a servant" reflects the reality that the servant has no claim over ownership, and everything returns to the true Master. The station of poverty, as derived from the Qur'an and the narrations, illustrates humanitys inherent need for God and the negation of personal ownership. The verse "O mankind, you are the poor towards Allah" identifies poverty as the core of human existence, while the narration of Amir al-Mu'minin (peace be upon him) manifests it as an acknowledgment of Divine ownership and annihilation in the truth. Servitude forms the basis of the negation of ownership, guiding the seeker towards unity with the Divine. The metaphor of the mirror of existence beautifully illustrates this truth. Poverty has stages that range from outward asceticism to the ultimate realization of ontological unity with the Divine. Ascetic poverty (or the poverty of abstinence) is the initial stage where the seeker renounces worldly attachments and frees themselves from materialism. This renunciation is not one born of incapacity or ignorance, but a conscious act of devotion and full awareness. Ascetic poverty is like a cleansing that purifies the heart from worldly impurities and prepares it for higher stages. Ascetic poverty is akin to washing a garment soiled by the dust of the world. The seeker, with pure intention, cleanses this garment in the crystal waters of Divine unity, so that the radiance of the Divine truth can manifest in it. This metaphor positions poverty as an intentional, spiritual act of purification. Mystical poverty differs from other types of poverty, such as psychological, ignorant, legal, or compulsory poverty. Psychological poverty stems from an inability to acquire worldly wealth; ignorant poverty arises from a lack of knowledge about worldly affairs; legal poverty is the abandonment of certain actions by religious decree; and compulsory poverty refers to forced deprivation of possessions. Mystical poverty, however, is a conscious, deliberate choice where the seeker, despite being capable and knowledgeable, consciously renounces attachment to the material world. This form of poverty is reflected in the verse: This verse resonates with the seekers intentional indifference to the world, guiding them towards a spiritual disregard for worldly matters. Mystical poverty is not a mere lack of the world, but an indifference to it. The seeker regards the world as a Divine trust, preserving or giving it without attachment. This form of poverty is like a bird perched on the boughs of the world, yet never attaching its heart to it, always ready to take flight towards the Divine. Poverty has stages, from ascetic renunciation to ontological unity with the Divine. Ascetic poverty is a purifying process, preparing the heart for higher spiritual stages. Mystical poverty is distinguished from other forms, being a conscious renunciation despite the ability and knowledge to engage with the world. This form of poverty guides the seeker towards indifference to the material world and directs their focus towards Gods unity. The metaphors of cleansing the heart and the bird of freedom beautifully illuminate this truth. Introduction: The Place of Poverty in Mystical Journeying
Section One: Elucidating the Concept of Poverty and Its Qur'anic and Prophetic Foundations
Poverty in the Holy Qur'an: Humanitys Innate Need for God
*(Surah Fatir, 35:15)* The Metaphor of the Mirror of Existence
The Narration of Amir al-Mu'minin (Peace be upon Him): Acknowledgement of Divine Ownership
*(Surah Al-Baqarah, 2:156)* The Servant and the Negation of Ownership
Summary of Section One
Section Two: The Stages of Poverty and the Distinction of Mystical Poverty
Stages of Poverty: From Asceticism to Ontological Unity
The Metaphor of Cleansing the Heart
Distinguishing Mystical Poverty from Other Forms of Poverty
*(Surah Al-Hashr, 59:9)* Mystical Poverty: Indifference to the World
Summary of Section Two
of (May his soul rest in peace), Session 441 The station of poverty (bab al-faqr) is one of the foundational stations in the Maqamat al-Sa'irin (Stations of the Seekers) by Khwaja Abdullah Ansari. This station guides the seeker towards detachment from personal ownership and the realization of the ontological unity of God. As a pinnacle in the mystical journey, it forms the essence of the seekers heart and the central axis of their spiritual path. Lecture 441 of , referencing the Holy Qur'an, the traditions of the Infallibles (peace be upon them), and profound mystical analyses, elucidates the stages of poverty, distinguishing between the poverty of spiritual journeying and other forms of poverty, while highlighting the necessity of indifference towards the material world. The Holy Qur'an portrays poverty as the intrinsic truth of human existence in contrast to the absolute self-sufficiency of the Divine. The noble verse: This verse not only negates personal ownership but also introduces the idea of liberation from the notion of ownership. At a higher level, poverty signifies a complete emancipation from the self's ownership, a state where the seeker sees nothing but God. This verse, like a mirror, reveals the existential truth of humanity before the Divine and guides the seeker toward unity with God. Poverty is like a mirror reflecting the seekers existence in the light of Gods truth. The purer the mirror is from the dust of egoism and personal ownership, the brighter the Divine light shines within it. This metaphor presents poverty not as lack but as the fullness of human existence in the shadow of the Divine. A narration from Amir al-Mu'minin (peace be upon him) emphasizes the acknowledgment of poverty and annihilation. When someone recited the verse: He replied: Indeed, we belong to Allah is an acknowledgment of the Divine ownership over our souls, and to Him is our return signifies the acknowledgment of annihilation and return to God. This narration illustrates poverty in two stages: first, the negation of personal ownership, and second, the realization of annihilation in the truth. The seeker, akin to a traveller, sheds the burdens of attachment and moves toward their Divine destination. A person, due to their servitude, is not the owner of themselves. Everything attributed to them, from their actions to their possessions and very being, belongs to God. This principle, like a key, opens the gates of spiritual poverty, freeing the seeker from the illusion of ownership. The phrase "Indeed, man does not own his own self, for he is a servant" reflects the reality that the servant has no claim over ownership, and everything returns to the true Master. The station of poverty, as derived from the Qur'an and the narrations, illustrates humanitys inherent need for God and the negation of personal ownership. The verse "O mankind, you are the poor towards Allah" identifies poverty as the core of human existence, while the narration of Amir al-Mu'minin (peace be upon him) manifests it as an acknowledgment of Divine ownership and annihilation in the truth. Servitude forms the basis of the negation of ownership, guiding the seeker towards unity with the Divine. The metaphor of the mirror of existence beautifully illustrates this truth. Poverty has stages that range from outward asceticism to the ultimate realization of ontological unity with the Divine. Ascetic poverty (or the poverty of abstinence) is the initial stage where the seeker renounces worldly attachments and frees themselves from materialism. This renunciation is not one born of incapacity or ignorance, but a conscious act of devotion and full awareness. Ascetic poverty is like a cleansing that purifies the heart from worldly impurities and prepares it for higher stages. Ascetic poverty is akin to washing a garment soiled by the dust of the world. The seeker, with pure intention, cleanses this garment in the crystal waters of Divine unity, so that the radiance of the Divine truth can manifest in it. This metaphor positions poverty as an intentional, spiritual act of purification. Mystical poverty differs from other types of poverty, such as psychological, ignorant, legal, or compulsory poverty. Psychological poverty stems from an inability to acquire worldly wealth; ignorant poverty arises from a lack of knowledge about worldly affairs; legal poverty is the abandonment of certain actions by religious decree; and compulsory poverty refers to forced deprivation of possessions. Mystical poverty, however, is a conscious, deliberate choice where the seeker, despite being capable and knowledgeable, consciously renounces attachment to the material world. This form of poverty is reflected in the verse: This verse resonates with the seekers intentional indifference to the world, guiding them towards a spiritual disregard for worldly matters. Mystical poverty is not a mere lack of the world, but an indifference to it. The seeker regards the world as a Divine trust, preserving or giving it without attachment. This form of poverty is like a bird perched on the boughs of the world, yet never attaching its heart to it, always ready to take flight towards the Divine. Poverty has stages, from ascetic renunciation to ontological unity with the Divine. Ascetic poverty is a purifying process, preparing the heart for higher spiritual stages. Mystical poverty is distinguished from other forms, being a conscious renunciation despite the ability and knowledge to engage with the world. This form of poverty guides the seeker towards indifference to the material world and directs their focus towards Gods unity. The metaphors of cleansing the heart and the bird of freedom beautifully illuminate this truth. The Stations of the Seeker: An Exposition on the Station of Poverty and Its Stages in Mystical Journeying
Introduction: The Place of Poverty in Mystical Journeying
Section One: Elucidating the Concept of Poverty and Its Qur'anic and Prophetic Foundations
Poverty in the Holy Qur'an: Humanitys Innate Need for God
*(Surah Fatir, 35:15)* The Metaphor of the Mirror of Existence
The Narration of Amir al-Mu'minin (Peace be upon Him): Acknowledgement of Divine Ownership
*(Surah Al-Baqarah, 2:156)* The Servant and the Negation of Ownership
Summary of Section One
Section Two: The Stages of Poverty and the Distinction of Mystical Poverty
Stages of Poverty: From Asceticism to Ontological Unity
The Metaphor of Cleansing the Heart
Distinguishing Mystical Poverty from Other Forms of Poverty
*(Surah Al-Hashr, 59:9)* Mystical Poverty: Indifference to the World
Summary of Section Two
Poverty is a difficult station that liberates the seeker from the attachments of the soul and self-created identity. As long as the seeker identifies with ownership or personality, they cannot attain this station. This difficulty is akin to ascending a peak, where each step requires liberation from an ever-heavier burden.
In poverty, the seeker does not attribute their actions of standing and sitting to themselves but rather sees all actions as coming from God. The phrase "By the power of Allah, I stand and sit" reflects the truth that the seeker attributes all actions to the Divine, thus attaining the unity of action and existence.
Poverty is akin to the removal of a veil that separates the seeker from the Truth of God. As Hafez says, "You yourself are the veil of self, Hafez, rise above it." Through the negation of selfhood, the seeker removes this veil and attains the vision of the Divine.
Key Point: Poverty is the liberation from selfhood and the negation of the soul's ascension and descension, guiding the seeker to the unity of action and being.
The poverty of the path is distinct from the external poverty and misguided asceticism. The complete renunciation of the world, leading to the destruction of life, begging, or feigning destitution, is not true poverty, but rather leads to ruin and deviation. This error is akin to an effort that, instead of constructing, destroys the house of existence.
The display of poverty through ostentatious behaviors, such as begging or wearing tattered clothing, is a garment of fame and arrogance. True poverty lies in purity and humility, not in display. The seeker is like a flower blooming in a secluded garden, without drawing attention to itself.
Key Point: The poverty of the path is distinct from external poverty and the display of destitution. True poverty lies in the purity of the heart, not in display.
The world is a divine trust that the seeker must preserve without attachment, spending or donating it for the good. This view aligns with both the Shariah and reason. Imam Hasan (A.S.) said: "Live for your world as though you are going to live forever, and for your Hereafter as though you are going to die tomorrow." This statement illustrates the balance between safeguarding and detachment.
Prophets such as Solomon and Joseph (A.S.), despite possessing wealth, were poor, as they saw all wealth as coming from God. Poverty is a state of perception, not of outward appearances. These exemplars are like the stars in the sky of mysticism, illuminating the path of the seeker with the light of poverty.
Key Point: True poverty is about detachment from the world and the trust in it, not the destruction of life or the absence of wealth.
Both excess in renouncing the world (poverty) and deficiency in accumulation lead the seeker away from the poverty of the path. True poverty is the mystical moderation that guides the seeker towards balance in life and detachment in the heart. This balance is akin to walking a tightrope, where the seeker is protected from falling into the chasms of excess and deficiency.
True poverty manifests in detachment even in the face of loss. If the seeker complains when faced with divine will, their claim of poverty is invalid. This test is like an assay that refines the gold of the seeker's heart in the crucible of affliction.
Key Point: True poverty is revealed in detachment when losing possessions, demonstrating the sincerity of the seeker's claim.
The ultimate test of poverty becomes apparent at the moment of death. The seeker who has not attained poverty will struggle with God at the time of death and will be unable to utter "There is no god but Allah." Poverty removes this struggle and leads the seeker to liberation. This state is akin to a traveler who, having left behind the burdens of attachment, moves light-heartedly towards their destination.
The triumph of Imam Ali (A.S.), as he says, "I have won by the Lord of the Ka'bah," is the result of poverty and liberation from attachment to the world as a trust. This triumph is like a peak that the seeker reaches after traversing the difficulties of poverty, finding eternal peace there.
Key Point: Poverty frees the seeker from the dispute with God at death and leads them to the victory and divine pleasure.
Self-knowledge is the precursor to attaining poverty. The seeker must evaluate their heart, measure their attachment to the world, and safeguard themselves from the deception of the soul. This self-awareness is like a lamp that illuminates the dark path of the journey.
Mystical pathwalking, without conformity to the Shari'ah, reason, and human conduct, is not legitimate. The poverty of the path is compatible with a lawful life and social responsibilities, and does not entail the destruction of life or the pretense of destitution. This conformity is like a bridge that connects the path to the Shari'ah.
Key Point: The poverty of the path is compatible with the Shari'ah and rational living, and does not imply the destruction of life.
The world is a divine trust, to be used or donated for the good. The statement "For the lawful, there is reckoning; for the unlawful, there is punishment" clarifies the seeker's responsibility with regard to this trust. The seeker is like a scholar who uses the pen of trust in the way of truth.
The world must be for God, not for the self. The negation of selfish ownership is the essence of the poverty of the path, which frees the seeker from attachment to the world. This negation is like a key that unlocks the chains of attachment.
Renunciation of the world, if it leads to arrogance, hypocrisy, or the seeking of status, is worse than the pursuit of worldly gains. Such renunciation is like a tree that bears thorns instead of fruit, preventing the seeker from progressing on the path.
Key Point: Performative renunciation of the world leads to afflictions such as arrogance and hypocrisy, and deviates from true poverty of the path.
The desire for the world is worse than having it, as it leads to sin. The seeker must purify their heart from this desire. This purification is like cleaning a vessel that has been freed from the contamination of worldly ego and is now ready to receive the light of the Divine.
The seeker must avoid both the praise and blame of the world, as both preoccupy the mind with worldly concerns. This avoidance is like closing a window that prevents the dust of the world from entering the heart.
The chapter on poverty in the "Maqamat al-S'irn" is a central station that guides the seeker to unity and liberation from selfhood. The Holy Qur'an, through the verse "O mankind, you are the poor to Allah" and the sayings of the infallibles, recognizes poverty as the inherent need of humans for God. The poverty of the path, distinct from psychological, ignorant, legal, and compulsory poverty, manifests in a conscious detachment from the world. This poverty is compatible with Shari'ah, reason, and social responsibilities, and does not entail the destruction of life. The stages of ascetic poverty prepare the heart for the arrival of the Divine. The infallible ones, like Amir al-Mu'minin and Joseph (A.S.), present models of poverty through their trustworthiness and giving of the world. The tests of poverty, from detachment to death, demonstrate the sincerity of the seeker. Poverty is the condition for spiritual perfection and liberation from dispute with God. This work invites researchers to a deeper understanding of the poverty of the path.
With the oversight of Sadegh Khademi
