Restlessness is a state of agitation and heightened longing that urges the seeker in their mystical journey towards the divine. This anxiety is not of the kind found in worldly perturbations, but rather stems from the intense yearning for union with the true Beloved. In the second degree of restlessness, this longing becomes so intense that it assaults the intellect (يغالب العقل), making the experience of divine presence sweet (يحل السماع), and challenging the endurance of the seeker (يصاول الطاقة). At the third degree, restlessness reaches its peak and leaves no mercy, time, or existence in its wake (لا يرحم أبدا ولا يقبل أمدا ولا يبقي أحدا). These stages of restlessness strip the seeker of both the self and any perception of anything other than the Divine, leading them towards total annihilation and the witnessing of the Divine face. In the second degree of restlessness, the longing becomes so intense that it overpowers the intellect (يغالب العقل). This overpowering is not the complete annihilation of the intellect but rather a challenge to its stability in the face of the storm of longing. The intellect, which serves as the container of consciousness and steadfastness, is put to the test in opposition to the passion, which represents the state of being and worship. This confrontation is like a dance between two opposing forces, each striving to dominate the other. This difference does not imply a lack of intellect in women, but rather illustrates divine wisdom in the distribution of roles. A misunderstanding of this verse, which sometimes leads to the denial of women's intellect, stems from a lack of understanding the deeper meanings of passion and intellect. In Islamic mysticism, Sama refers to the act of listening to divine remembrance and worship that stirs the seeker's longing (يحل السماع). This Sama is like a breeze that stokes the fire of longing within the heart of the seeker, guiding them towards union with the Beloved. When the seeker recites the phrase "Subhanallah" (Glory be to God), they hear a sound from within themselves, sometimes resonating with the harmony of all creatures in existence. This mystical listening is the dance and ecstasy of the mystic in prayer and remembrance, revealed within the bounds of law and worship. Key Insight: Mystical Sama is like the enchanting sound of remembrance that draws the seeker towards the Beloved, whereas crude music is like chains that trap the soul in the cage of animalistic desires. Part One: Elucidating the Concept of Restlessness and Its Degrees
Restlessness: Divine Anxiety in the Path to Union
Part Two: The Second Degree of Restlessness and the Confrontation of Longing and Intellect
The Overpowering Longing for the Intellect
Part Three: Mystical Listening (Sama) and its Distinction from Material Music
Sama: The Divine Melody in the Heart of the Seeker
The mystic's dance is not a physical movement, but rather an act of standing, bowing, and prostrating in prayer. Ecstasy, or "Wajd," is a state in which the heart of the seeker becomes deeply immersed in the remembrance and worship of God, resonating in harmony with the phrase "Subhan Allah" ("Glory be to God"). This form of dance is akin to the souls flight towards the Divine, manifested within the framework of sacred law and expressed through phrases such as "Subuhun Quddus Rabbuna wa Rabb al-Malaikah wa al-Ruh" ("Holy, Blessed is our Lord, the Lord of the angels and the Spirit"). This ecstasy is such that even the mountains and the created world seem to join the seeker in their state of ecstasy, proclaiming: "Glory be to God."
In the second state of restlessness, the longing intensifies to the extent that it overwhelms the seekers endurance ("yasawil al-taqah"). This assault of longing occasionally defeats the seekers endurance, while at other times, endurance resists the onslaught of longing. However, in most cases, longing triumphs over endurance, wearing the seeker down. This conflict is akin to a battle between the force of longing and the steadfastness of endurance, ultimately guiding the seeker towards surrender to the Divine will.
Endurance is the indication of the seekers spiritual and intellectual fortitude, standing firm against the force of longing. This resistance is essential for maintaining the seekers balance on the path. Yet, the Divine longing, like a mighty torrent, sometimes shatters this endurance, pulling the seeker towards annihilation in the Divine. This process represents the seekers transformation from self-centeredness to God-centeredness.
In the third state of restlessness, longing reaches its peak, leaving no mercy, time, or existence intact ("la yarham abadan wa la yakhab amadan wa la yabqi ahadan"). This stage is like a moth being consumed by the flame of the Beloved. In this state, the seeker is emptied of the self and anything other than the Divine, seeing only the face of God: "Wa yabqa wajhu rabbika dhul-jalali wal-ikram" (Al-Rahman 27, translation: "But the face of your Lord, full of majesty and honour, will remain.")
Absolute annihilation is a stage where the seeker has shed all traces of the self and the illusion of multiplicity, attaining the vision of the Divine face. This annihilation is not merely the dissolution of the self, but also of any sense of otherness or plurality. The seeker, at this stage, is like a drop submerged in the ocean of Divine Unity, with nothing remaining but God. This stage is the ultimate goal of the mystical journey, realised through remembrance and worship.
In the state of longing, the seeker fears no death, but rather yearns for martyrdom: "Uqtuluni ya siyufti" ("Kill me, O my swords"). This longing leads the seeker to annihilation in the Divine and liberation from any sense of otherness. Martyrdom is the manifestation of longing and annihilation, freeing the seeker from the self. This state is distinct from mere adventure or suicide, as the seeker does not seek destruction but rather desires to be consumed by the Divine.
Martyrdom is like a bridge that carries the seeker from multiplicity to Unity. It represents the total surrender of the seeker to the Divine will. The believer, in this state, fears no threat, for death is not an end but the beginning of eternal life in the presence of the Divine. This perspective, emphasising Divine annihilation, calls the seeker to perseverance on the path of truth.
Coarse music, dancing, and debauchery masquerading as mysticism are innovations that lead the seeker astray by stimulating carnal desires and weakening the will. True mysticism, rooted in the language of the Sharia and the practice of the saints, rejects any non-Islamic embellishments. The Sharia does not approve of music except in specific circumstances, such as for the treatment of certain illnesses, and defines mysticism as the pursuit of worship and remembrance.
The Sharia is like a lantern that illuminates the path of spiritual journey. Deviating from the Sharia entraps the seeker in the darkness of the ego. True mysticism manifests in prayer, remembrance, and worship, and any innovation, such as the use of coarse music, is like a veil that obstructs the seeker from witnessing the Divine.
The concept of "Qalaq" is one of the key stages in the mystical journey, leading the seeker from divine yearning and restlessness to annihilation and the vision of God. In the second state, longing overcomes the mind and endurance, rendering mystical states of ecstasy delightful. In the third state, restlessness reaches its zenith, leaving the seeker emptied of anything but God. Mystical dance and ecstasy are defined within the framework of remembrance and worship, and are distinct from coarse music and innovations. This stage calls the seeker to maintain a balance between passion and intellect, to adhere to the Sharia, and to surrender to the Divine will. With the oversight of Sadiq Khadami
In the mystical journey, restlessness (قلق) serves as a fire that ignites within the heart of the seeker, propelling them from the stillness of the ego towards the movement and union with the divine Beloved. This anxiety and restlessness, which manifests in varying degrees, is not an obstacle on the path; rather, it is the driving force that urges the seeker to renounce the self and witness the divine face. In this essay, we will explore and elucidate this mystical station in depth, drawing upon the teachings of , May His Soul Rest in Peace, particularly his insights on Al-Qalaq from the esteemed book Manazil al-Sa'irin. Restlessness is a state of agitation and heightened longing that urges the seeker in their mystical journey towards the divine. This anxiety is not of the kind found in worldly perturbations, but rather stems from the intense yearning for union with the true Beloved. In the second degree of restlessness, this longing becomes so intense that it assaults the intellect (يغالب العقل), making the experience of divine presence sweet (يحل السماع), and challenging the endurance of the seeker (يصاول الطاقة). At the third degree, restlessness reaches its peak and leaves no mercy, time, or existence in its wake (لا يرحم أبدا ولا يقبل أمدا ولا يبقي أحدا). These stages of restlessness strip the seeker of both the self and any perception of anything other than the Divine, leading them towards total annihilation and the witnessing of the Divine face. In the second degree of restlessness, the longing becomes so intense that it overpowers the intellect (يغالب العقل). This overpowering is not the complete annihilation of the intellect but rather a challenge to its stability in the face of the storm of longing. The intellect, which serves as the container of consciousness and steadfastness, is put to the test in opposition to the passion, which represents the state of being and worship. This confrontation is like a dance between two opposing forces, each striving to dominate the other. This difference does not imply a lack of intellect in women, but rather illustrates divine wisdom in the distribution of roles. A misunderstanding of this verse, which sometimes leads to the denial of women's intellect, stems from a lack of understanding the deeper meanings of passion and intellect. In Islamic mysticism, Sama refers to the act of listening to divine remembrance and worship that stirs the seeker's longing (يحل السماع). This Sama is like a breeze that stokes the fire of longing within the heart of the seeker, guiding them towards union with the Beloved. When the seeker recites the phrase "Subhanallah" (Glory be to God), they hear a sound from within themselves, sometimes resonating with the harmony of all creatures in existence. This mystical listening is the dance and ecstasy of the mystic in prayer and remembrance, revealed within the bounds of law and worship. Key Insight: Mystical Sama is like the enchanting sound of remembrance that draws the seeker towards the Beloved, whereas crude music is like chains that trap the soul in the cage of animalistic desires. Introduction: Restlessness, the Driving Force of the Mystical Path Towards the Divine
Part One: Elucidating the Concept of Restlessness and Its Degrees
Restlessness: Divine Anxiety in the Path to Union
Part Two: The Second Degree of Restlessness and the Confrontation of Longing and Intellect
The Overpowering Longing for the Intellect
Part Three: Mystical Listening (Sama) and its Distinction from Material Music
Sama: The Divine Melody in the Heart of the Seeker
The mystic's dance is not a physical movement, but rather an act of standing, bowing, and prostrating in prayer. Ecstasy, or "Wajd," is a state in which the heart of the seeker becomes deeply immersed in the remembrance and worship of God, resonating in harmony with the phrase "Subhan Allah" ("Glory be to God"). This form of dance is akin to the souls flight towards the Divine, manifested within the framework of sacred law and expressed through phrases such as "Subuhun Quddus Rabbuna wa Rabb al-Malaikah wa al-Ruh" ("Holy, Blessed is our Lord, the Lord of the angels and the Spirit"). This ecstasy is such that even the mountains and the created world seem to join the seeker in their state of ecstasy, proclaiming: "Glory be to God."
In the second state of restlessness, the longing intensifies to the extent that it overwhelms the seekers endurance ("yasawil al-taqah"). This assault of longing occasionally defeats the seekers endurance, while at other times, endurance resists the onslaught of longing. However, in most cases, longing triumphs over endurance, wearing the seeker down. This conflict is akin to a battle between the force of longing and the steadfastness of endurance, ultimately guiding the seeker towards surrender to the Divine will.
Endurance is the indication of the seekers spiritual and intellectual fortitude, standing firm against the force of longing. This resistance is essential for maintaining the seekers balance on the path. Yet, the Divine longing, like a mighty torrent, sometimes shatters this endurance, pulling the seeker towards annihilation in the Divine. This process represents the seekers transformation from self-centeredness to God-centeredness.
In the third state of restlessness, longing reaches its peak, leaving no mercy, time, or existence intact ("la yarham abadan wa la yakhab amadan wa la yabqi ahadan"). This stage is like a moth being consumed by the flame of the Beloved. In this state, the seeker is emptied of the self and anything other than the Divine, seeing only the face of God: "Wa yabqa wajhu rabbika dhul-jalali wal-ikram" (Al-Rahman 27, translation: "But the face of your Lord, full of majesty and honour, will remain.")
Absolute annihilation is a stage where the seeker has shed all traces of the self and the illusion of multiplicity, attaining the vision of the Divine face. This annihilation is not merely the dissolution of the self, but also of any sense of otherness or plurality. The seeker, at this stage, is like a drop submerged in the ocean of Divine Unity, with nothing remaining but God. This stage is the ultimate goal of the mystical journey, realised through remembrance and worship.
In the state of longing, the seeker fears no death, but rather yearns for martyrdom: "Uqtuluni ya siyufti" ("Kill me, O my swords"). This longing leads the seeker to annihilation in the Divine and liberation from any sense of otherness. Martyrdom is the manifestation of longing and annihilation, freeing the seeker from the self. This state is distinct from mere adventure or suicide, as the seeker does not seek destruction but rather desires to be consumed by the Divine.
Martyrdom is like a bridge that carries the seeker from multiplicity to Unity. It represents the total surrender of the seeker to the Divine will. The believer, in this state, fears no threat, for death is not an end but the beginning of eternal life in the presence of the Divine. This perspective, emphasising Divine annihilation, calls the seeker to perseverance on the path of truth.
Coarse music, dancing, and debauchery masquerading as mysticism are innovations that lead the seeker astray by stimulating carnal desires and weakening the will. True mysticism, rooted in the language of the Sharia and the practice of the saints, rejects any non-Islamic embellishments. The Sharia does not approve of music except in specific circumstances, such as for the treatment of certain illnesses, and defines mysticism as the pursuit of worship and remembrance.
The Sharia is like a lantern that illuminates the path of spiritual journey. Deviating from the Sharia entraps the seeker in the darkness of the ego. True mysticism manifests in prayer, remembrance, and worship, and any innovation, such as the use of coarse music, is like a veil that obstructs the seeker from witnessing the Divine.
The concept of "Qalaq" is one of the key stages in the mystical journey, leading the seeker from divine yearning and restlessness to annihilation and the vision of God. In the second state, longing overcomes the mind and endurance, rendering mystical states of ecstasy delightful. In the third state, restlessness reaches its zenith, leaving the seeker emptied of anything but God. Mystical dance and ecstasy are defined within the framework of remembrance and worship, and are distinct from coarse music and innovations. This stage calls the seeker to maintain a balance between passion and intellect, to adhere to the Sharia, and to surrender to the Divine will. With the oversight of Sadiq Khadami
