The Stages of the Wayfarer: Audiyyah, Valleys of Trial and Test

lectures of Nakounam - Lecture 453

Introduction: A Window into Mystical Journey

The mystical journey is a path that guides the wayfarer from the darkness of heedlessness to the light of gnosis. This journey is accompanied by stages and stations, each one a step towards perfection and nearness to the Divine. The lectures of Nakounam provide a profound and precise exposition of the "Stages of the Wayfarer", offering a comprehensive map of this spiritual path.

Section One: Beginnings, The Dawn of Spiritual Awakening

Concept of Beginnings and Its Pillars

The mystical journey begins with the stage of "Beginnings", a phase which, like the dawn, guides the individual from the darkness of heedlessness towards the light of self-awareness. The stage of Beginnings consists of three fundamental pillars: repentance, awakening (yqazah), and asceticism. Repentance is the return to the Divine, awakening is the stirring of the soul from the slumber of heedlessness, and asceticism is the effort to purify the soul and strengthen the will. Awakening is like a clarion call that summons the soul from inertia and heedlessness to awareness. This awakening, akin to rising from the morning sleep, is accompanied by resistance from the lower self. Just as a child cries when waking up, the soul also resists spiritual awareness. This resistance underscores the necessity of ascetic practice and continuous training.

Key Insight: Beginnings form the foundation of the mystical journey, where the wayfarer, through awakening from heedlessness and striving for self-purification, is directed towards higher stages of spiritual ascent.

Challenges of Awakening in Beginnings

The awakening in the stage of Beginnings is a challenging process that demands unwavering will and persistent struggle. Just as the body resists physical awakening, the soul likewise resists spiritual enlightenment. This metaphor illustrates the difficulty of self-purification and emphasizes the importance of asceticism.

Section Two: Gates, Awaiting in the Presence of the Divine

Transition from Beginnings to Gates

After passing through the stage of Beginnings, the wayfarer enters the stage of "Gates", a phase that represents standing before a closed door, whose opening rests in the hands of the Divine. Gates symbolize the transition from active effort to a state of waiting and hope. At this stage, the wayfarer, having struggled through the path of Beginnings, reaches the door to the goal, but it remains closed. Thus, they must await the Divine opening with hope and fear.

Characteristics of the Gates Stage

The stage of Gates is marked by states such as grief, fear, hope (raj), and humility (khush). These states reflect the wayfarer's awareness of their limitations and their dependence on the Divine grace. Grief and fear stem from the recognition of ones impotence, while hope and humility express the longing and submission before the Divine.

Key Insight: Gates is a stage in which the wayfarer, having paused in the presence of the Divine, transitions from mere effort to awaiting Divine opening.

Section Three: Transactions, Practical Interaction with the Divine

Entering the Stage of Transactions

Upon the opening of the door, the wayfarer enters the stage of "Transactions", a phase dedicated to practical interaction with the Divine. This stage includes sincerity (ikhl), trust (tawakkul), delegation (tuf), and submission (taslm). At this stage, the wayfarer presents themselves to the Divine through acts of worship and the abandonment of sin. Sincerity is the purity of intention in action; trust is complete reliance on the Divine; delegation is entrusting affairs to the Divine; and submission is the ultimate acceptance of the Divine will. These stages guide the wayfarer towards inner peace and tranquility.

Peace and Submission

The wayfarer, through recognition of the Divine truth, reaches submission. Submission to peacemeaning inner tranquilityleads to a state of serenity. Audacity and recklessness are the result of failing to attain this peace. Peace is like a gentle breeze that, after the storm of the lower self, soothes the soul and protects the wayfarer from egotism and rebelliousness.

Section Four: Ethics, Cultivating the Spiritual Virtues

Concept of the Ethical Stage

The "Ethical" stage is the fourth station of the mystical journey, dedicated to the purification of the soul and cultivation of moral virtues. This stage involves patience (abr), acceptance (ri), gratitude (shukr), selflessness (ir), and expansiveness (inbis). Expansiveness refers to the spiritual openness that guides the wayfarer to perceive all things as manifestations of the Divine. Patience is perseverance in the face of adversity; acceptance is the embrace of the Divine will; gratitude is the acknowledgment of blessings; and selflessness is prioritizing others over oneself. These virtues lead the wayfarer to tranquility and a broader spiritual vision.

Key Insight: The ethical stage is where the wayfarer, through cultivating inner virtues, reaches spiritual openness and perceives the Divine hand in all things.

Section Five: Principles, Strengthening Will and Heart

Concept of the Principles Stage

The "Principles" stage, the fifth station of the mystical journey, is dedicated to inner fortitude and strengthening the heart. This stage includes intention (niyyah), determination (azm), willpower (irdah), poverty (faqr), annihilation (fan), wealth (ghan), and reaching the rank of the disciple (murd) and the beloved (murd). The wayfarer, through a strong will and recognition of their existential poverty, reaches annihilation (the eradication of egotism) and wealth (spiritual independence through the Divine). The rank of disciple and beloved reflects the deep relationship between the wayfarer and the Divine as the beloved. This stage prepares the wayfarer for the challenging trials that follow.

Section Six: Audiyyah, Valleys of Trial and Test

Concept of Audiyyah and Its Perils

The "Audiyyah" stage, the sixth station of the mystical journey, represents the valleys of trial and testing. This stage is like a rocky, perilous desert that confronts the wayfarer with both internal (psychological) and external (environmental) challenges. Audiyyah is the final test for the wayfarer, where many, instead of reaching annihilation, fall into destruction. Destruction refers to deviating from the path of truth and falling into misguidance, whereas annihilation denotes the eradication of egotism and union with the Divine. This stage, with its ups and downs, precipices, cold, heat, and numerous difficulties, tests the wayfarer profoundly.

Key Insight: Audiyyah is a perilous valley of trials that exposes the wayfarer to rigorous tests, and only through Divine grace can one be rescued from it.

The Necessity of Effort and Tranquillity in Spiritual Path

In the spiritual journey, the seeker requires steadfastness, tranquility, serenity, and dignity. Effort is the will directed solely towards the attainment of the Divine Truth. Tranquillity and serenity represent inner peace, which preserves the seeker amidst adversities. The deliverance from this path can only occur through the subtle grace of God, which guides the seeker towards states, realms, and ultimate truths.

Characteristics of the Inhabitants of the Path

The inhabitants of the spiritual path are confronted with pain, separation, suffering, toil, and calamities. However, upon success, they attain the rank of perfection, witnessing and perceiving the Divine. These states represent the zenith of mystical progress, leading the seeker to the vision of the Truth and being seen by the Divine.

The Example of Prophet Moses in the Spiritual Path

Prophet Moses (peace be upon him) is an exemplary figure of a seeker who faced numerous challenges in the valleys of hardship, yet attained high spiritual stations through divine grace. From the difficulties surrounding his conception and birth to his upbringing in Pharaoh's court, his life was fraught with peril. These challenges serve as symbolic representations of the dangerous paths encountered on the spiritual journey.

At the moment of utter despair by the well, Prophet Moses reached the end of his strength and was guided solely by Divine intervention towards shepherding and securing his livelihood. This moment illustrates the role of Divine favor in traversing the spiritual path.

Quranic Verses Related to Prophet Moses

The verses of the Holy Qur'an in Surahs Taha, An-Naml, and Al-Qasas elucidate the stages of Prophet Moses' spiritual journey:

And has the story of Moses reached you? When he saw a fire and said to his family, 'Stay here; indeed, I have perceived a fire. Perhaps I can bring you a torch or find at the fire some guidance.' But when he came to it, he was called, 'O Moses, indeed, I am your Lord, so remove your sandals. Indeed, you are in the sacred valley of Tuwa. And I have chosen you, so listen to what is revealed to you. Indeed, I am Allah; there is no deity except Me, so worship Me and establish prayer for My remembrance. (Quran 20:9-14)

These verses depict the moment when Moses encountered the Truth in the sacred valley of Tuwa. The emphasis on "Indeed, I am your Lord" was to remove any doubt or bewilderment that Moses might have had.

When Moses said to his family, Indeed, I have perceived a fire. I will bring you a torch from it, or I will find at the fire some guidance. But when he came to it, he was called, Blessed is he who is in the fire and who is around it, and exalted is Allah, Lord of the worlds. O Moses, indeed, I am Allah, the Exalted in Might, the Wise. And throw down your staff. But when he saw it trembling as if it were a serpent, he turned in flight and did not return. Allah said, O Moses, do not fear. Indeed, the messengers do not fear before Me. (Quran 27:7-10)

The phrase "Exalted is Allah" is meant to dispel the doubts sown by Satan and emphasize God's sanctity.

When he came to it, a voice called from the right side of the valley, in the blessed spot from the tree: O Moses, indeed, I am Allah, Lord of the worlds. And throw down your staff. But when he saw it trembling as if it were a serpent, he turned in flight and did not return. Allah said, O Moses, approach and do not fear. Indeed, you are among the secure. (Quran 28:30-31)

These verses emphasize the sacred position of the valley and the reassurance given to Moses, affirming that he is among the secure ones.

The Intensity of Proximity in Surah Taha

Surah Taha surpasses Surahs An-Naml and Al-Qasas in terms of Divine proximity and presence, as it begins with the beautiful Names of Allah and emphasizes servitude. This proximity establishes the foundation for Prophet Moses' deep connection with the Truth.

The Role of Tawhid in Moses' Training

Through the training of Moses in the heart of danger (the court of Pharaoh), Allah strengthened his belief in Tawhid and removed all fear from his heart. This training reflects the Divine power in safeguarding His chosen servants.

The Dangers of the Path and the Role of Satan

On the spiritual path, Satan seeks to deceive and weaken the resolve and determination of the seeker, leading them toward misguidance. These temptations fill the seekers mind with doubts such as "Why did this happen?" and divert them from the path of truth.

The Importance of Effort and Striving

Effort and striving on the path are essential, and intellect and discernment play a key role in selecting the correct path. By adhering to the law and maintaining a sincere heart, the seeker can successfully navigate the dangers of the path.

Sin and Perdition

Sin refers to an error that can be rectified through repentance and correction, whereas perdition (Hawiya) represents utter destruction and deviation, leading to disbelief and heresy. This distinction emphasizes the importance of maintaining a correct perspective on calamities.

Poverty and the Danger of Apostasy

Poverty in the spiritual journey, if misinterpreted, can lead to apostasy. The seeker must view calamities as Divine grace, rather than as a manifestation of God's wrath.

Section Seven: Perfection, the Pinnacle of Mystical Progress

Meaning of Perfection

Perfection is the pinnacle of mystical progress, representing the vision of the Divine and being seen by the Divine. This stage signifies a reciprocal relationship between the servant and God.

Is the reward for good anything but good? (Quran 55:60)

Perfection, in this sense, is not merely about performing good deeds but about witnessing the Truth and being seen by it.

Misinterpretation of the Hadith of Perfection

The hadith "Beware of the harm from those to whom you have done good" has been misinterpreted as a fear of harm caused by the recipient of kindness. The correct interpretation is to avoid the harm that arises from good actions, such as showing off or boasting, as this harm stems from the egoistic tendencies associated with acts of goodness.

Conclusion and Summary

The stages of the mystical journey, like a spiritual map, outline the path from the initial awakening (Badayaat) to the perilous stages of the spiritual path (Audiyya). Badayaat begins with the awakening from heedlessness; Abwaab represents anticipation before the Divine presence; Mu'amaalaat refers to practical interactions with God; Akhlaaq is the cultivation of inner virtues; Usool refers to the fortification of will and heart; and Audiyya represents the treacherous valleys of trials. The example of Prophet Moses highlights the severity of these challenges and the role of Divine confirmation in traversing them. The Quranic verses illustrate these stages with emphasis on closeness and Divine presence. Perfection, as the summit of mystical progress, leads the seeker to the vision of the Divine and being seen by it. This work, with its reworking of the lectures of Nakounam (may his soul rest in peace), provides a comprehensive source for researchers in Islamic mysticism.

Supervised by: Sadegh Khadami