Excerpted from the Lectures of Nekounam Session 516

Preface

The chapter on terror in Khwaja Abdullah Ansaris Manzil al-S'irn acts as a sudden spark that surprises the travelling soul upon its confrontation with the ultimate truth. This station is a vessel of freshness and instantaneous vision which guides the seeker from the multiplicity of created things towards the unity of the One. Terror is not a transient affliction but rather a spiritual rank attained through profound ascetic exertions, whereby the seeker arrives at the immediate witnessing (mushhada) of the Divine Reality.

Part One: The Concept and Hierarchies of Terror in Mystical Progression

Definition of Terror

Terror denotes a realm of freshness and sudden surprise in which the seeker, unexpectedly, is confronted with the truth. This station is like a lightning bolt that abruptly illuminates the sky of the seekers heart, liberating them from created multiplicity and worldly distractions.

فَإِذَا هُمْ بِالسَّاهِرَةِ
(Srah An-Nzit, 79:14)
"Suddenly, they find themselves upon the plain of Resurrection."

This verse alludes to the sudden bewilderment on the Day of Judgement, resonating with the instantaneous nature of terror. Terror is the fruit of ascetic discipline and mystical wayfaring, guiding the seeker towards the Unity of the Divine.

The Hierarchies of Terror

Terror manifests itself through three principal stages:

1. The Terror of the Disciple (Murid): encompassing l (state) over knowledge, wajd (ecstasy) over patience, and kashf (unveiling) over resolve, culminating in a state described as the intoxication of mystical revelation.
2. The Terror of the Wayfarer (Slik): comprising lat al-jam al rasmihi (the domination of Oneness over multiplicity), sabq al waqtihi (the precedence of eternity over temporality), and mushhada al rihi (the witnessing of truth by the eye of truth), resulting in full and complete witnessing.
3. The Terror of the Lover (Muibb): wherein the persistence of the soul is transcended, culminating in l dahshat absolute annihilation within Oneness.

These hierarchies resemble successive steps that elevate the seeker from the intoxication of revelation through the awakening of witnessing, and ultimately to annihilation within the Divine Reality.

Part Two: The Terror of the Disciple and the Intoxication of Revelation

States and Knowledge

At the initial level of terror, the disciple encounters a spiritual state (l) that suspends ordinary knowledge. This state functions as a gentle breeze that parts the veils of intellect and learned knowledge, steering the disciple towards the Truth.

At this stage, the disciple mistakenly believes themselves to be in control of their mystical journey, yet through the state, they realise that it is anotherthe Divinethat has guided them upon this path.

Ecstasy and Patience

Wajd represents a stage where the disciples patience is rendered ineffective. The disciple, akin to a bird released from its cage, utters a cry that awakens them from the slumber of heedlessness.

This cry dispels the sleep of negligence and propels the disciple towards mystical revelation, although they remain in a state of intoxication.

Unveiling and Resolve

Kashf suspends the disciples resolve and ambition. At this juncture, the disciple perceives that There is no dwelling in the abode but His. This revelation is a state of intoxication suspended between sleep and wakefulness.

The disciple comprehends that their journey has not been undertaken alone but has been bestowed upon them by another.

Distinction Between Revelation and Vision

Mukshafa (revelation) is a state lying between sleep and wakefulness, accompanied by intoxication, whereas mushhada (vision) denotes complete perception and wakefulness. In the first stage, revelation leads the disciple to the unveiling of intoxication, while in the second stage, vision is attained through the eye of Truth.

This distinction is akin to the difference between dawns ambiguity and middays clarity.

Part Three: The Terror of the Wayfarer and Complete Vision

lat al-Jam al Rasmihi

At the second stage of terror, the wayfarer encounters lat al-jam al rasmihi the domination of the Divine Oneness over the created multiplicity. This sovereignty annihilates all multiplicities (form, imagination, knowledge, intellect), bringing the wayfarer to the manifestation of the Unique Essence.

The sovereignty of the gathering upon the pattern of the wayfarer is the dominion of the Singular Presence over the form of his creation, annihilating it.

كُلُّ شَيْءٍ هَالِكٌ إِلَّا وَجْهَهُ
(Srah Qaa, 28:88)
"All things perish except His Face."

This verse affirms the annihilation of multiplicities within the Divine Face. The lat al-jam is like a tempest that dissolves the customary modes of creation while uniting them within the singularity.

Sabq al Waqtihi

Sabq al waqtihi denotes the manifestation of eternity within temporality. At this stage, the wayfarer perceives every contingent occurrence as eternal and is liberated from supplications and desires.

The sovereignty of precedence over its time is the witnessing of the eternal precedence, which is the abiding of the Ancient Truth and its decree.

كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ
(Srah Ramn, 55:29)
"Every day He is engaged in a matter."

This verse illustrates the continual Divine activity consonant with eternity. In the eternal precedence, the wayfarer resembles a traveller who moves from the would-have-beens of contingency to the cultivated fields of eternity.

The Key Station of Preceding His Time: An Exegesis

Witnessing on Ones Own Spirit (مشاهدة على روحه)

Witnessing on ones own spirit entails the direct witnessing of the Truth through the vision of the Truth itself. At this stage, the seeker perceives the Truth by the eye, ear, and hand of the Truth, yet retains a degree of spiritual persistence (baq) within his selfhood.

This witnessing elevates the seeker to the station of belovedness (maqm al-mabbiyya); nevertheless, the persistence of the spirit (baq al-r) at this stage denotes an ailment, which is subsequently eradicated at the third degree.

The Persistence of the Spirit and the Seekers Malady

The persistence of the spirit represents the active faculty of the seeker remaining at the second degree. This remnant is like a shadow that obscures the radiance of the Divine Light.

This spiritual malady is purged in the third degree, whereby the seeker attains the state of no dread (l dahshat).

Section Four: The Dread of the Lover and the State of No Dread (دهشت محب و لا دهشت)

Eradication of Spiritual Persistence

At the third degree, the persistence of the spirit is abolished, and the dread transforms into no dread. The seeker in this station perceives his own agency as annihilated, whilst the Divine becomes the sole actor.

This station denotes absolute annihilation in the Oneness (fa al-muaar f al-aadiyya), releasing the seeker from all determinations.

Dread as a Station

Contrary to some mystics who consider dread (dahshat) a transient affliction or malady, it is a genuine spiritual station that guides the seeker to freshness and direct witnessing. This station is the fruit of profound spiritual exercises.

Dread is akin to a spring that gushes forth from the heart of the rocky discipline, drawing the seeker toward the Reality.

Section Five: Risks and Challenges of Dread

The Danger of Rejection and Heresy

The threshold of dread, owing to its novelty and intensity, harbours the danger of rejection (rafz) or heresy (zandaqa). The seeker might lose his bearings in this station, drifting toward error or destruction.

This verse alludes to withdrawal from creation to maintain equilibrium, a necessity within the station of dread.

Harmony with Ones State

In dread, the seeker must harmonise with his present state to transition from terror to serenity. This harmony is akin to moving in concert with the waves of events, preventing spiritual downfall.

The seeker must accompany his state, much like a traveller descending a slope aligns with the motion of the vehicle.

The Impact of Dread on Worship

During dread, the seeker may be unable to perform conventional worship acts such as prayer, for he cannot reach prostration or bowing, his intensity preventing spiritual stability.

This condition resembles a storm that detaches the seekers vessel of worship from its mooring.

Section Six: Perfection after Dread

Perfection and Equilibrium

Upon the eradication of dread, the seeker attains a perfection where both the Divine and creation are seen in balance. Initially unable to see God, then seeing nothing but God, the seeker now perceives all things in their rightful places.

This dictum signifies the equilibrium between Truth and creation, which is the consummation after dread.

Dread and Direct Vision

Dread constitutes the gateway to direct vision and the fruition of prior exertions. This station manifests suddenly as a consequence of past spiritual labour.

This verse corresponds to the unveiling leading to direct witnessing, in harmony with the station of dread.

Conclusion

The station of dread (dahshat) in Manzil al-Sirn embodies the seekers freshness and sudden encounter with the Reality. This station manifests across three degreesdisciple (murd), seeker (slik), and lover (muibb). The disciple attains intoxicated unveiling through states, ecstasies, and discoveries; the seeker attains complete witnessing through rigorous spiritual discipline, eternal precedence, and witnessing; and the lover, through the eradication of spiritual persistence, arrives at no dread and absolute annihilation. Dread is an instantaneous and result-oriented station guiding the seeker toward direct vision of the Truth, yet it carries risks such as rejection and heresy. Harmonising with ones state and temporary withdrawal from creation are essential to transition from terror to clarity. This detailed analysis, grounded in scriptural and traditional sources, elucidates dreads pivotal role in the mystical path, demonstrating how dread ignites the seekers soul toward the ultimate Reality.

Supervised by Sdeq Khdemi