The chapter entitled The Gate of Thirst in Manzil al-S'irn by Khwja Abdullah Ansri emerges like a bubbling spring, evoking the souls thirst of the seeker towards the Divine Beloved. Thirst is the craving and fervent desire of the nafs for the Object of Love, surpassing mere longing, impelling the seeker towards self-sacrifice and endurance of hardship on the path of union. This spiritual station manifests through three stagesMurid (the disciple), Slik (the traveller), and Muibb (the lover)each constituting a step toward perfection.
Part One: The Concept and Hierarchies of Thirst in Mystical Progression
The Concept of Thirst
Thirst has been defined as the dominance of ardent passion for the Beloved; that is, the intense craving of the nafs towards the Divine Beloved, stemming from the extremity of yearning. Unlike longingwhich is a general statethirst is conditioned upon an object and directs the seeker towards self-sacrifice and the endurance of hardship along the path of union.
مَنْ أَحَبَّ شَيْئًا أَكْثَرَ ذِكْرَهُ (Translation: Whoever loves something, remembers it more frequently Bihr al-Anwr)
This noble tradition describes thirst as a fire within the heart of the seeker, which keeps the remembrance of the Beloved alive in the soul.
Thirst is akin to a spark that flames up from longing and propels the seeker towards self-sacrifice on the path of union.
Hierarchies of Thirst
Thirst manifests through three gradations:
Thirst of the Murid: The initial stage, wherein the seeker pursues a witness to the state, an indication of tasqiyah (refreshment), and an atfah tuwiyah (divine refuge).
Thirst of the Slik: The intermediate stage, focused upon the quest for ajal yatuwiyah (the opportunity to attain), yawm yaraahu mhinah (beholding what is essential), and manzil yastarih (rest in union).
Thirst of the Muibb: The ultimate stage, culminating in two categories: the annihilated lover (fan f aqq) and the enduring lover (baq f khidmat al-khalq).
These stages serve as ascending steps, guiding the seeker from primal thirst towards the fountain of union.
The hierarchies of thirst delineate the seekers evolutionary journey from initial devotion to mystical perfection in both annihilation and subsistence.
Part Two: The Thirst of the Murid and Its Stages
The Witness to the State (Shhid Yarwh)
The novice Murid, who advances with the staff of devotion, seeks a witness to the state that testifies to the soundness of his spiritual progression. Such a witness may appear through the master, in dreams, or as divine tokens manifesting externally, thus reassuring the Murids thirst.
عطش المرید إلى شاهد یرویه... یسکن غلبه عطشه بالروایة. (The Murids thirst for a witnessing witness... the overwhelming of his thirst is quelled by testimony.)
The witness acts as a mirror reflecting the Murids true state but does not satiate him; rather, it provides assurance.
The witness to the state is like a lamp illuminating the Murids path, yet it does not entirely extinguish his thirst.
The Indication of Tasqiyah (Refreshment)
After the witness, the Murid reaches the indication of tasqiyaha stage in which his heart opens and expands, attaining an inner quenching. This indication may emanate from the Divine or from the Murshid (spiritual guide), transforming thirst into purity and tranquillity.
الْقَلْبُ إِذَا أَخْلَصَ أَضَاءَ (Translation: The heart, when purified, becomes radiant Ghurar al-Hikam)
The indication of tasqiyah resembles a draught of the water of life that liberates the Murids heart from weariness and futility. At this stage, the Murid is lenient towards others and strides towards perfection with an expanded heart.
The indication of tasqiyah is like a gentle breeze guiding the Murids heart towards purity and spiritual refreshment.
The Atfah Tuwiyah (Divine Refuge)
The atfah tuwiyah is a special divine grace that shelters the Murid within the refuge of the Truth. This stage resembles a merciful embrace, placing the Murid beside the Divine Presence and granting him repose and ease.
وعطفة تؤویة... عنایة رحیمیة. (And the atfah tuwiyah a merciful grace.)
The atfah is like a divine wink calling the Murid towards itself, guiding him from thirst to the Divine table.
The atfah tuwiyah is akin to the merciful embrace of Divine mercy, leading the Murid into the refuge of the Truth.
Section Three: The Seekers Thirst and the Stages of Attainment
Al-Ajal Yatwiha (The Imminent Term)
The seeker, having transcended the initial novice stage and relinquished the staff of devotion, earnestly pursues an ajal (appointed term) destined to unite him with the Truth. This ajal yatwiha denotes a fixed period that intricately entwines the seeker upon the path of union, ultimately leading him to the Beloved.
Aash as-slik il ajal yatwh.
(The thirst of the seeker for an appointed term that enfolds him.)
This ajal acts as an opportunity, directing the seekers journey towards the final destination. At this stage, the seeker neither entertains the whispers of the devil nor indulges in doubt; rather, his concentration is entirely fixed upon attainment.
Key Insight: The ajal yatwiha is akin to a key that unlocks the gates of union for the seeker.
Yawm Yarhu Myaniyyah (The Day He Beholds What is Essential)
The seeker attains a station wherein he beholds myaniyyahthat which is of paramount importance to him. This yawm marks the moment of arrival and vision that eradicates all doubt and hesitation from his heart.
وَاعْبُدْ رَبَّكَ حَتَّى يَأْتِيَكَ الْيَقِينُ (Surah Al-Hijr, Ayah 99; Translated by ):
And worship your Lord until certainty comes to you.
This verse delineates yaqn (certainty) as the ultimate goal of worship and spiritual journey, harmonising perfectly with the concept of yawm yarhu myaniyyah.
Key Insight: The yawm yarhu myaniyyah is like a moment in which the seeker directly perceives the essence of his quest.
Manzil Yastari (The Abode of Repose)
The seeker arrives at a station where he is freed from the journey and its toils, finding tranquility. This station is the rank of Jamu Aadiyyah, wherein the seeker ceases from running and striving.
Wa manzil yastari fh.
(An abode in which he finds rest.)
Unlike a house, which is a place of temporary residence, this manzil is a sanctuary of rest and union with the Beloved. Here, the seeker resembles a bird that, after a prolonged flight, settles peacefully in the nest of Truth.
Key Insight: The manzil yastari is like a nest where the seeker attains repose from the exertions of the spiritual journey and embraces the serenity of union.
Section Four: The Lovers Thirst and the Perfection of the Spiritual Journey
The Lovers Thirst and Its Categories
The lovers thirst represents the ultimate stage of spiritual progression, manifesting in two distinct forms:
Fan Lover: One who annihilates in the Truth, relinquishing the self and all attachments.
Baq Lover: One who, following annihilation, remains in service to creation, whereby his perfection is consummated through service.
These categories serve as the twin wings of the mystical bird, elevating the seeker to the zenith of perfection.
Key Insight: The lovers thirst is a jewel that manifests the perfection of the spiritual journey in both annihilation and subsistence.
Distinction Between Murd and Slik
The novice murd travels with the staff of devotion and requires witness and narration, whereas the intermediate slik has cast aside the staff and runs. The seeker no longer seeks verification but is singularly focused on attainment. This distinction resembles the passage from childhood to youth within the spiritual path, guiding the seeker from dependency towards spiritual autonomy.
General and Specific Thirst
General thirst persists throughout the seekers entire life, accompanying him along the path of spiritual wayfaring. In contrast, specific thirst occupies a stage between ardour and ecstasy, propelling the seeker towards the Divine prior to final union. This differentiation resembles that between a perennial stream and a transient springeach playing a distinct yet indispensable role in the seekers journey.
Section Five: Textual Emendations and Precise Elucidation of Thirst
Textual Emendations
Certain extant manuscripts, such as the Tlemcen manuscript, exhibit inaccuracies in expressions like tasqiya and tuwiya. The correct version explicates shhid yurawwi by bil-riwya rather than bil-ry, since srb (irrigation) relates to the stage of tasqiya, not to the witness. This correction functions as a textual purification that preserves the mystical truth from distortion.
The Indication of Tasqiya and an Open Heart
The indication of tasqiya is an internal experience that liberates the heart from weariness and futility. At this stage, the seeker exhibits leniency towards others and advances towards perfection with an expansive heart. This phase resembles the opening of a window through which the light of the Truth shines into the seekers heart.
Atfa and Merciful Grace
Atfa denotes a special divine attention that draws the seeker close to the proximity of the Truth. This grace surpasses ordinary affection and, like a merciful smile, beckons the seeker to Himself.
Abode and Station
The manzil is a place of repose and union with the Beloved, distinct from the maqm which may encompass various degrees. The manzil is akin to a destination where, after the journey and exertion, the seeker finds rest.
Summary
The chapter on thirst in Manzil al-Sirn explicates the souls longing of the seeker towards the Divine Beloved. Thirst burns like a flame of ardour, guiding the seeker through the three stages of murd, slik, and lover towards union. The murd seeks witness, irrigation, and divine refuge; the slik strives for attainment and tranquility; and the lover reaches perfection in either annihilation or subsistence. A detailed analysis of this station, supported by textual corrections and references to Quranic verses and traditions, elucidates the role of thirst in mystical wayfaring, demonstrating that thirst functions as a key unlocking the gates of union with the Truth for the seeker.
