Introduction

The book "Maqamat al-Sa'irin" by Khwaja Abdullah Ansari, like a radiant light, illuminates the path of mystical journey for wayfarers. The chapter on poverty, one of the most prominent stations of this work, introduces poverty as a pure gem in the journey toward divine proximity. It liberates the wayfarer from the ego and attachments, leading them to the ultimate unity. The lecture of session 442, statements of , , expounds on the second station of poverty (the return to the precedence of divine grace) and introduces the third station (the reality of spiritual distress). This session, emphasizing the centrality of the heart in mystical practice, explores the causal relationship between dhikr (remembrance) and poverty, and liberation from self-conceit, presenting poverty as a reflective state and a result of divine grace.

The Role of Poverty in Mystical Asceticism

Exalted Nature of the Chapter on Poverty

The chapter on poverty, like a lofty peak in the sequence of mystical stations, stands as the most exalted section of the fundamental principles of the path. This exaltation stems from the centrality of the heart in the mystical journey, where certainty, will, and dhikr, as three wings, guide the wayfarer towards poverty. The heart, like a polished mirror, serves as the center for receiving divine light, and poverty, as the summit of this journey, frees the wayfarer from self-conceit and worldly attachments. The lecture emphasizes that poverty is a natural outcome of dhikr and certainty, guiding the wayfarer towards liberation from the dangers of the ego.

Poverty as a Consequence of Dhikr

Poverty, like a shadow cast by the light of dhikr, is a result of the world of remembrance. The one who remembers God, much like a lover who thinks of nothing but the beloved, is freed from thoughts of others, including the self. This liberation, akin to untangling a knot from the threads of existence, leads the wayfarer to poverty. The lecture stresses that the remembrance of God frees the heart from self-awareness and worldly attachments, immersing the wayfarer in the ocean of poverty.

Heart-Centered Mystical Practice

Mystical practice, much like a river flowing from the self to the heart, proceeds through the stages of certainty, will, and dhikr, culminating in poverty. The heart, as the source of divine light, is the core of this journey. The lecture illustrates that poverty, like a flower growing from the soil of the heart, is the result of focusing on the Divine and being freed from the ego.

The Grandeur of the Chapter on Poverty

The chapter on poverty, like a door opening to spiritual safety, is one of the most significant sections of the mystical path. The lecture, referencing the noble verse And the sincere ones are in great danger (Surah Ash-Shura, 45), emphasizes that through entering this chapter, the wayfarer is liberated from the peril of ego and attachments. Poverty, like a shield against desires and fears, guides the wayfarer toward sincerity and salvation.

Sincerity as the Essence of Poverty

Sincerity, like a jewel within the shell of poverty, is the liberation from the self. The lecture regards sincerity as the essence of this station, freeing the wayfarer from the danger of the ego. This liberation, like the dew melting in the sun, frees the wayfarer from worldly attachments and leads them to existential peace.

Summary of the First Section

The first section elucidated the exalted position of the chapter on poverty in mystical asceticism. Its exaltation derives from the centrality of the heart and the focus on certainty, will, and dhikr. Poverty, a result of dhikr, frees the wayfarer from self-conceit. The grandeur of this station, highlighted by the Qur'an, becomes evident in the liberation from ego and the attainment of sincerity. This section, like a guiding light, illuminated the path of poverty for the wayfarers.

The Stages of Poverty and Its Characteristics

The Three Stages of Poverty

Poverty, like a ladder with three steps, consists of stages that guide the wayfarer towards divine unity: the first station (lifting the hands), the second station (returning to the precedence of divine grace), and the third station (the reality of spiritual distress). Each station, like a door leading to the truth, frees the wayfarer from both external and internal attachments.

The First Stage: Lifting the Hands

The first stage of poverty, lifting the hands, is like washing one's hands of material and worldly attachments. The lecture views this stage as liberation from desires and greed, though it emphasizes that this purification in the physical realm is as challenging as washing hands with a soiled towel. Superficial purification may sometimes lead to self-conceit, like a wayfarer who, in seeking purity, becomes obsessed with the self.

The Poverty of Ascetics Versus True Poverty

The lecture distinguishes between the poverty of ascetics and true poverty, emphasizing that detachment from the world is ascetic poverty, while mystical poverty is liberation from the self. The poverty of ascetics, like an external shell, may still be accompanied by worldly desires, while true poverty, like a clear stream, purifies the heart of worldly attachments.

Poverty and Wealth

Poverty, like an inner state, is not dependent on the absence of wealth. The lecture, with the example of a person who lacks wealth but is consumed by worldly desires, stresses that poverty is freedom from desires and worldly attachments, not merely the absence of material possessions. Poverty, like a mirror, reveals the truth of the heart, not the appearance of wealth.

Summary of the Second Section

The second section outlined the three stages of poverty. Lifting the hands, as the first stage, frees the wayfarer from external attachments, though its difficulty in the material world is evident. The distinction between ascetic poverty and true poverty reveals the depth of this station. Poverty, beyond material wealth, is an existential state that purifies the heart from desires. This section, like a map, charted the course through the stages of poverty for the wayfarers.