The Stations of the Wayfarer is a monumental mystical work that elucidates the stages of the journey towards God. In this context, a portion of the lectures by , , from session 455, on the topic of "The Chapter of Perfection," along with its second lecture, has been rephrased in an elegant, scholarly, and academic manner. This text, with a profound exploration of the concept of the perfection of the soul, its three stations, and the experiences of the wayfarer on the path of vision, addresses the inner fortitude required in worship and the challenges that the wayfarer may encounter. The perfection of the soul, as a precious gem in the crown of spiritual journeying, guides the wayfarer towards the presence of the Divine and the vision of the Divine Truth. This station transcends outward acts, focusing on the inner fortitude and the quality of the heart in worship. This article delves into the realms of purifying worship, rectifying spiritual states, and discerning between the divine and satanic states, whilst also addressing the role of Satan in the spiritual path. Emphasis on Sharia, critique of innovations, and the necessity of concealing spiritual states are prominent features of this lecture. Elegant metaphors and Quranic references enrich the text, transforming it into a mirror for contemplating the mystical journey.
In mystical terms, the perfection of the soul does not refer to acts of charity and kindness towards others (practical perfection), but rather to the inner fortitude and presence of the heart before God during worship. This spiritual perfection, acting as a firm foundation for the structure of the journey, guides the wayfarer towards the vision and experience of the Divine. Unlike practical perfection, which manifests outwardly, the perfection of the soul completes the inner essence of worship, bringing the wayfarer into the presence of the Divine, aware and conscious. This station is like a polished mirror in which the light of God reflects, illuminating the heart of the wayfarer with divine radiance.
Key Point: The perfection of the soul, referring to the inner fortitude in worship and presence before the Divine, leads the wayfarer to the vision of God. It is distinct from practical perfection, which pertains to charity towards others.
This definition underscores the significance of the inner quality of worship, extending beyond mere outward acts. At this station, the wayfarer not only performs acts of worship but purifies the heart from all that is not Divine, so that in the presence of God, the wayfarer may gaze upon the Divine Truth. This presence is akin to a gentle breeze that sweeps away the veils of heedlessness, guiding the wayfarer to the threshold of the Divine closeness.
The perfection of the soul manifests in three stations, each a step on the path to spiritual perfection:
These stations are like a ladder, guiding the wayfarer from the outward form of worship to the inner experience of vision. Each station serves as a prerequisite for entering the next, and only through traversing these stages can the wayfarer attain the peak of the perfection of the soul.
Rectifying worship refers to aligning worship with the Sharia and performing it with sincerity and the intention of seeking Divine closeness. Worship is like a sapling that only thrives in the soil of the Sharia; without this foundation, it cannot bear fruit. The wayfarer must purify their worship from any innovations and self-made practices (such as the actions of certain dervishes or wandering mystics). This station stresses the importance of referring to legal sources, deeming any unlawful worship outside the domain of true perfection.
Key Point: Rectifying worship involves aligning acts of worship with the Sharia and avoiding self-made innovations, which is a necessary condition for entering the stations of the perfection of the soul.
The critique of innovations, explicitly addressed in the text, illustrates the importance of adherence to the Sharia. Unlawful practices, even if done with good intentions, do not lead to Divine closeness or vision. This critique acts as a guiding light, illuminating the wayfarer's path and preventing them from straying into the labyrinth of innovation.
Pure, Sharia-compliant worship creates spiritual states in the wayfarer that shift from one prayer to the next, and from one moment to another. These states are like waves that spring forth from the fountain of worship, energizing the heart and bringing it into a state of presence. Worship performed with ablution, facing the Qibla, avoiding the forbidden, and with a focused heart, produces dynamic and ever-changing states that guide the wayfarer from laziness and compulsion towards Divine closeness.
The comparison between study done with enthusiasm and obligatory prayer beautifully illustrates the difference in the quality of worship. A study done with zeal quenches the mind like cool, fresh water, whereas a prayer done out of obligation burdens the heart like a heavy load.
Key Point: Sharia-compliant and pure worship creates dynamic and shifting states in the wayfarer, accompanied by enthusiasm and a focused heart, guiding them towards Divine closeness.
In this station, the wayfarer must distance themselves from mental distractions and the impurity of the heart, so that their worship may become like a polished mirror, reflecting the light of God. These states are the fruits of the wayfarer's diligent efforts and are akin to the harvest that comes from the tree of worship.
Investigating states is the stage where the wayfarer must assess their spiritual states to ensure they are truly divine and not satanic. This stage is like passing through a narrow strait, leading the wayfarer to the shore of certainty. Satan, especially in the advanced stages of the spiritual journey, becomes more active and seeks to lead the wayfarer into doubt. The example of the doubt that befell Prophet Moses (peace be upon him) in response to the Divine call ("Indeed, I am your Lord," Quran, Ta-Ha: 12) illustrates the difficulty of this station. Even in the station of divine selection and election, Satan can sow doubt.
Key Point: Investigating spiritual states involves examining their correctness and distinguishing between divine and satanic influences. Given Satan's activity at advanced stages of the journey, this requires vigilance and seeking the aid of Divine grace.
The wayfarer must practice ghibbah (absence of self-conceit) in worship, attributing their acts of worship to God's grace. This ghibbah is akin to cleaning the mirror of the heart from the dust of egoism, protecting the wayfarer from hypocrisy and arrogance. Attributing worship to oneself is like stealing from the Divine treasury, depriving the wayfarer of closeness to God.
Key Point: Ghibbah in worship is the denial of self-pride and hypocrisy, preventing the wayfarer from attributing their worship to themselves, thus recognizing it as a Divine act.
Satan, like a highwayman, lurks at the advanced stages of the spiritual path, using doubt and whispering to mislead the wayfarer. The text of the lecture, citing the phrase "and the purified are in grave danger," highlights the special attention Satan pays to the purified, who are like jewels in peril. Satan is like a master who knows the intricate pathways of worship and uses this knowledge to deceive the wayfarer. This metaphor emphasizes the need for vigilance and seeking the aid of Divine grace.
Key Point: Satan threatens the wayfarer at advanced stages of the path with doubt and whisperings, and only with Divine grace can they escape his snares.
The states of the wayfarer are divided, like two branches of a tree, into Rahmanian and Satanic types. Rahmanian states are accompanied by joy, tranquillity, and serenity, guiding the wayfarer towards exaltation and inner union. These states are akin to a breeze that lifts the heart of the wayfarer towards the paradisiacal closeness of the Divine. An example of a wayfarer who, after worship, remains in a state of presence, reflects the union of will with the Divine, as embodied in the phrase Be among the people, but not with them. In contrast, Satanic states are marked by arrogance, despair, lethargy, and anxiety, leading the wayfarer to inner division. An example of a wayfarer who, during worship, is distracted by worldly concerns, illustrates inner division and lack of presence. These states are akin to darkness that conceals the light of worship, distancing the wayfarer from the path of truth.
The signs and effects of states serve as markers that aid the wayfarer in distinguishing between the truth or corruption of their spiritual condition. States originating from the right side (known as the side of safety) are generally truthful, accompanied by ease and clarity, whereas states from the left side (the side of the deviant) are generally false, marked by discomfort and heaviness. This distinction mirrors the balance scale, guiding the wayfarer either towards the truth or towards falsehood. In higher spiritual stations, states transcend the concepts of right and left, as reflected in the noble verse: "Neither Eastern nor Western" (Qur'an 24:35). The effects of true states are vitality, joy, and strength in obedience, whereas the effects of false states are lethargy, spiritual impurity, and a desire for sleep. These effects resemble fruits that grow from the tree of states, revealing their inherent quality.
States in the second station of spiritual excellence are the fruits of the wayfarers effort and endeavour, in contrast to the third station, which involves divine bestowals independent of personal effort. These states are akin to a cultivated crop that ripens through the diligence and care of the wayfarer. Halal sustenance, solitude, and the purification of the heart contribute to the cultivation of these states, leading the wayfarer towards illumination. States of the third station, however, are like rain that descends from the Divine heavens, quenching the wayfarers heart without requiring their effort. This distinction highlights the difference between a path that is based on striving and a path that is based purely on divine grace.
The wayfarer must conceal their states and avoid the temptation of boasting, pride, and seeking fame, as these are like afflictions that pollute the purity of the states. Concealment of states is a sign of a refined soul and a distancing from hypocrisy. An example of a wayfarer who displays their state openly is akin to a merchant who opens their stall to the public, indicating a deviation from the correct path. This principle aligns with the hadith, Sincerity is a secret among My secrets, which associates sincerity with a divine secret.
The wayfarer must submit to the laws of their states, ensuring that even states of joy do not obstruct the performance of obligatory duties (such as prayer). A state of happiness that prevents the fulfilment of obligatory acts is like a mirage that leads the wayfarer away from the fountain of truth. Criticism of mystics who use a state of happiness as an excuse to neglect their obligations reflects the importance of adherence to the sacred law. This principle is in harmony with the verse: "Establish the prayer and give the alms" (Qur'an 2:43).
The discernment of states is like navigating a winding path that requires experience and consultation with those well-versed in the way (the guide or spiritual mentor). The example of Prophet Moses hesitation in responding to the call reflects the difficulty of this station. The wayfarer, without the guidance of a mentor and practical experience, is like a traveller walking in the dark of night without a lantern.
The spiritual path is like a voluntary journey towards death, freeing the wayfarer from the inevitability of physical death. This path is like a bridge that leads the wayfarer from the transient world to the eternal. The verse, Every soul shall taste death (Qur'an 3:185), affirms this truth, yet the spiritual path transforms this death into a conscious choice.
The chapter on spiritual excellence opens the wayfarers path to the Divine vision. This station, emphasizing inner fortitude, the correction of worship, and the investigation of states, shields the wayfarer from the deviations of heresy and the whispers of Satan. Concealment in worship, the hiding of ones states, and submission to the sacred law are essential pillars of this path. The role of Satan is like a shadow threatening the wayfarer at every step, yet divine grace is like a light dispelling this darkness. The spiritual journey, akin to voluntary death, leads the wayfarer towards eternal truth.
