The fourth lesson of the chapter on Ehsan in the mystical book Manazil al-Sa'irin (The Stages of the Wayfarers), authored by Khwaja Abdullah Ansari, is one of the most distinguished works in Islamic mysticism, dedicated to elucidating the stages of the mystical journey and the stations of the seekers. This lecture, focusing on the third degree of Ehsan, namely Ehsan in Time, examines the continuity of witnessing the Divine Presence and the complete severance from anything other than the Divine in the course of the mystical journey.
Ehsan at the third degree, referred to as Ehsan in Time, is defined as the continuity of witnessing the Divine in all moments, such that the mystic never departs from the vision of the Divine, their aspirations are not confined to anything other than the Divine, and their migration towards the Eternal Truth is constant. This station transcends both practical Ehsan (benefiting others) and personal Ehsan (steadfastness in the journey) and refers to the total devotion of the mystics existence to the Divine. In this station, the mystic attains such inner fortitude that the dimension of time unifies for them, and the multiplicity of moments vanishes in the Divine witnessing.
"Ehsan in Time refers to the unbroken continuity of witnessing the Divine in all moments, where the mystic never departs from the Divine Presence, their aspirations are not limited to any time or goal, and their migration towards the Eternal Divine is uninterrupted."
This station is akin to a summit where the mystic, after traversing the previous stages, becomes established. Returning to the mundane world becomes impossible for them. The phrase And never depart from witnessing eternally (وَلَا تُزَايِلِ الْمُشَاهَدَةَ أَبَدًا) points to the continuity and unity of time in the witnessing, as though the mystic is immersed in an ocean of Divine light, with every wave bringing them closer to the shore of the Divine proximity.
Ehsan in Time is characterised by three fundamental features:
These features lead the mystic to a station where returning to the world of multiplicity and the material realm becomes impossible. Constant witnessing, limitless aspiration, and eternal migration are signs of submission and freedom in witnessing. This station aligns with the verse from the Qur'an: Indeed, those who believe and do righteous deeds, the Most Merciful will appoint for them love (Maryam: 96), because constant witnessing is the fruit of Divine love that takes root in the mystics heart.
The mystical journey can only reach its goal under the guidance of adherence to the Shariah. Innovations such as self-made invocations and ascetic practices, to which some mystical paths are prone, hinder the arrival at the Truth. The Shariah, with sources like *Misbah al-Kaf'ami*, *Zad al-Ma'ad*, and *Mafatih al-Jinan*, provides sufficient tools for the mystics journey. Ritual invocations like the prayer of Ja'far al-Tayyar or the amulet of Imam Jawad (a.s.) free the mystic from unnecessary and unapproved innovations.
"Innovations, such as self-created invocations and ascetic practices, hinder the true mystical journey. The Shariah, with its authentic sources, provides the necessary tools for the mystic."
This critique aligns with the Qur'anic verse: "And whatever the Messenger has given you take it; and whatever he has forbidden you abstain from it" (Al-Hashr: 7), which emphasizes the necessity of following the commands of the Prophet Muhammad (PBUH). Innovation is like a veil that deprives the mystic of the light of guidance and traps them in the darkness of ignorance.
Worship without knowing the Beloved is fruitless, for worship is a branch of the knowledge of the Beloved. The mystic must first attain knowledge of the Truth before engaging in worship. The Qur'anic verse: "So know that there is no deity except Him" (Muhammad: 19) stresses that knowledge is the foundation of worship. Worship without knowledge is like a foundationless building that collapses at the slightest breeze.
"Worship without knowledge of the Beloved is ineffective. The mystic must first come to know the Truth before engaging in worship."
The mystic who does not know the Beloved is like one wandering in a desert without a guide. The theologian, philosopher, and mystic each depict the Beloved in their own way, but the mystic must personally experience the Divine presence to recognize the true Beloved, so that their worship leads them to Divine proximity.
Only those mystics who have attained the station of surrender (Tamkin) can have a conscious choice in their witnessing, avoiding departure from their witnessing. The text divides mystics into three categories:
"Only mystics who possess surrender, who have voluntary witnessing, can avoid departing from their witnessing."
Those with surrender, like the saints (Awliya), can maintain their witnessing or return to the world of creation at will. However, it is recommended that they do not depart from their witnessing (لَا تُزَايِلِ الْمُشَاهَدَةَ). This station corresponds with the noble Hadith: "He who knows himself, knows his Lord." Knowledge of oneself is the gateway to the witnessing of the Divine.
Witnessing anything other than the Divine (the created) in place of the Truth is considered a defect, even for the Prophet Muhammad (PBUH) at the highest station, and requires repentance. The verse: "When the help of Allah and the conquest comes, and you see the people entering into the religion of Allah in multitudes, then glorify the praise of your Lord and ask for His forgiveness" (An-Nasr: 1-3) shows that witnessing the people, instead of the Divine Helper (the Truth), is a flaw. The intense divine call to "Glorify the praise of your Lord" reveals the sensitivity of this station.
"Witnessing anything other than the Divine, even for the Prophet Muhammad (PBUH), is a defect and requires repentance."
This matter is akin to the mystic, at the peak of his ascension, briefly gazing upon the earth and descending from the sky. Even the Prophet Muhammad (PBUH), who is the axis of the cosmos, is commanded to seek forgiveness in this position, let alone other seekers who are at risk of such a fall.
The deviation from perception, by seeing the "other", brings the seeker back to the first category (mistake in the way or the goal), not merely to lower ranks. This fall is akin to an ant suddenly falling from a wall and returning to its starting point. The noble verse And whoever among you reverts from his religion, Allah will bring forth a people whom He loves and they love Him (Al-Ma'idah: 54) emphasizes this truth.
Key point: The deviation from perception returns the seeker to the first category, as if all their efforts are suddenly nullified.
This fall serves as a warning to the seeker that, in the station of benevolence, every moment is at risk of seeing the "other." It is as though the seeker is walking on the edge of a sword, where a moment of negligence could plunge them into destruction.
Sincerity, in its essence, means complete liberation from all other than God. The seeker must focus all their efforts solely on the Divine in order to attain this liberation. The text distinguishes between *mukhallis* (those striving for sincerity), *mukhlis* (those who have attained sincerity), *ikhlas* (the state of liberation), and *khulas* (complete liberation). The noble hadith Sincerity is a secret from My secrets and the phrase And the sincere ones are in great danger show that even those who have attained sincerity are still exposed to the risk of attachment.
Key point: Khulas (complete liberation) is the final stage of sincerity, in which the seeker is freed from all attachments to other than the Divine.
Khulas is like the liberation of a bird soaring from the cage of attachments to the boundless sky of the Divine. In this station, the seeker is not only freed from others but also from the self, their existence merging into the Divine reality.
The seeker's determination should not be limited, for the divine manifestations are infinite. The noble verse O you who have believed, believe (An-Nisa: 1-36) stresses the need for continuous faith and perception. The seeker must always remain engaged in the procession of these manifestations, as though swimming in an endless ocean where each wave reveals a new aspect of the Divine.
Key point: The infinite manifestations of the Divine invite the seeker to an ongoing journey in perception, and the limitation of one's striving becomes an obstacle to attainment.
These manifestations are like an unceasing light, revealing a new aspect of the Divine beauty with every moment. The seeker on this path never reaches the end, for their destination is the infinite essence of the Divine itself.
Examples such as the late and Sha'rani, who were entirely occupied with the Divine, demonstrate complete detachment from all else. The late , who possessed nothing but the Quran, and the late Sha'rani, who left nothing for his own burial, are exemplary models of true mysticism. The verse And those who strive in Our cause, We will guide them to Our paths (Al-Ankabut: 69) emphasizes that striving in the way of the Divine leads to guidance and detachment.
Key point: Detachment from all other than the Divine is the result of true mystical striving, and its manifestation can be seen in the lives of mystics such as and Sha'rani.
These mystics, like birds with light wings, were freed from the weight of attachments and ascended in the sky of Divine closeness. Their lives serve as mirrors, reflecting the true essence of mystical journey for generations.
Hypocrisy and considering the "other," even in the form of worship for the sake of paradise, are deviations from the true perception of the Divine. The noble verse And they were not commanded except to worship Allah, sincere to Him in religion (Al-Bayyina: 5) states that sincerity is a condition for worship. Worship for the sake of paradise is as if the Divine is being used as a ladder to attain something other than itself, turning the object of worship into the "other."
Key point: Considering the "other," even in the form of worship for the sake of paradise, is a deviation, transforming the object of worship into something other than the Divine.
The seeker must flee from this trap, as if escaping from a snare set by the hunter of the soul. True worship is solely for the Divine, and any gaze towards the "other" becomes a veil on perception.
The seeker should not distinguish between God's creatures, for this signifies the perception of the "other" and deviation. The noble verse There is no difference in the creation of the Merciful (Al-Mulk: 3) and the hadith Whoever wakes up and is not concerned with the affairs of Muslims is not a true Muslim emphasize the necessity of treating all creatures equally.
Key point: Distinguishing between creatures is a sign of deviation, and the seeker must view all equally.
The true seeker, like the sun, shines equally upon all, without differentiating between the strong and the weak. Distinction is like a curtain that obscures the face of the Divine from their sight.
The people of virtue (Futuwah) show more concern for the weak than the strong, and they fear the sigh of the weak, not the strength of the powerful. The noble verse And they give food, despite their love for it, to the poor, the orphan, and the captive (Al-Insan: 8) considers love for the weak as a sign of true faith.
Key point: The people of virtue fear the sigh of the weak and take care to show love to them.
The people of virtue, like a gentle breeze, show more affection to fragile flowers than to mighty trees. The sigh of the weak is like a fire that can reduce the seeker's foundation to dust, while the power of the strong is but a fleeting shadow.
The fourth lesson in the chapter on Benevolence from the Maqamat al-Sa'irin elaborates on one of the highest stations in the mystical journey. This station is marked by the continuous perception of the Divine, the unlimited striving towards the Divine, and an eternal migration towards the Divine. The critique of innovations, the emphasis on the recognition of the Object of Worship, and the warning against the danger of perceiving the "other" are fundamental teachings in this text. Examples from mystics like and Sha'rani, and the critique of distinctions among creation, further demonstrate the profound spiritual and practical insights of the text. The sensitivity of the exalted station of perception, even for the Prophet Muhammad (PBUH), highlights the importance of sincerity and ultimate liberation (Khulas). With sincere oversight by Sadegh Khademi.
