lectures of , May his soul rest in peace (Session 530)
The chapter of Wilayat in the esteemed book Manazil al-Sa'irin by Khwajah Abdullah Ansari is one of the most prominent stations in mystical ascension. It guides the traveller from an initial attention to the Truth to the station of divine vicegerency. This chapter, which is the subject of 's lecture number 530, elaborates on the stages of Wilayat, the difference between mystical ascension and external ethics, and the role of love and affliction in attaining the truth of Tawhid. Wilayat is akin to a lofty summit in mystical ascension, which the traveller reaches after crossing the valleys of states and afflictions, with the annihilation of the earthly and the emergence of the Truth.
Stages of Wilayat
The chapter of Wilayat consists of ten stages: Lahz, Waqt, Saf, Suroor, Sirr, Nafs, Ghurbah, Gharq, Ghaybah, and Tamakkun. These stages are like steps that guide the traveller from the initial attention (Lahz) towards divine vicegerency (Tamakkun). Each stage is a step in the process of annihilation of the earthly (nasut) and the emergence of the Truth, guiding the traveller from egoism to Tawhid. This gradual journey is like a stream that originates from the spring of attention and flows into the sea of divine vicegerency.
The stage of Lahz is the first step in the chapter of Wilayat and begins with a profound attention and contemplation upon the divine manifestations. The Holy Quran speaks of this in the following verse:
This verse refers to the commencement of Wilayat with attention to the Truth, much like a light shining in the darkness of the earthly realm, guiding the heart of the traveller toward knowledge.
External Ethics: Adorning the Soul
External ethics focuses on self-cultivation and adorning the soul. This approach is akin to a bride beautifying herself with ornaments. However, this beauty is adulterated, for it places the soul in opposition to the Truth. Common moral platforms, which call for repentance and outward reform, often remain limited to fleeting emotions and fail to lead the traveller to inner knowledge. This form of self-cultivation is like a building erected on the foundation of the earthly, which, in its desire for the external, distances itself from the Truth of Tawhid.
Mystical Ascension: Destruction of the Soul
In contrast, mystical ascension leads to the destruction of the soul and annihilation in the Truth. This ascension is like destroying the earthly edifice so that only the city of Truth remains in the heart of the traveller. The mystic, instead of adorning the soul, annihilates it and attains the utterance of "La ilaha illallah" (There is no god but Allah). This process is akin to lightening the burden of existence, freeing the traveller from the heaviness of the earthly and leading to intimacy with the Truth.
Perception and Attainment of the Truth
The goal of mystical ascension is to perceive the Truth and attain it, not merely to weep and feel outward sorrow. The mystic seeks inner knowledge, not the fleeting emotions that prevail in common ethical gatherings. This ascension is like a journey that moves from the outward to the inward, guiding the heart of the traveller toward the perception of the ultimate Truth and the annihilation in it. Tears and lamentations without knowledge are like clouds that do not bring rain, failing to bring the heart to the true joy of the Truth.
Love: The Essence of Wilayat
Wilayat is the truth of Tawhid and the result of love for the Truth, which arises from warmth and zeal. Love is like a fire that burns the heart of the traveller, preparing them to receive the light of Wilayat. Zeal is the consequence of love, and the warmth of Tawhid drives the traveller toward Wilayat. This love is like a stream that originates from the spring of divine love and flows into the sea of Tawhid.
The chapter of Wilayat is the most difficult stage in mystical ascension, accompanied by alienation, drowning, and complete annihilation. This difficulty is akin to passing through treacherous paths that can only be traversed by enduring pain and affliction. The noble hadith: "Whoever dies without knowing the Imam of his time, dies a death of ignorance" (Al-Kafi, Hadith 1), illustrates the importance of recognizing and accepting Wilayat as a condition for complete faith.
Characteristics of the Friend of God
The friend of God, after passing through the stages of alienation and drowning, reaches the station of Tamakkun, a state in which creation is safe from him, and his goodness reaches others. The Holy Quran says:
Willayat is accompanied by pain, estrangement, and complete annihilation. This pain is like a furnace that melts the
heart of the seeker, preparing him for empowerment. Divine love, from the very beginning, is a fiery and sanguine
force, drawing the seeker from the wilderness of alienation into the sea of drowning. This process is akin to the
polishing of a gem, where through hardship and affliction, its divine radiance becomes apparent.
God trains His saints with severe afflictions to bring them to a state of power and spiritual strength. This training is
like preparing a spy who, through intense tortures, becomes capable of withstanding extreme conditions. Allah purifies
the saints in the furnace of trial so that only the actions of divine truth remain within them. This process is
analogous to the melting of iron in a furnace, preparing it to be moulded into the form of truth.
The different stages of Willayat are stages of annihilation, through which the seeker loses his essence, attributes,
and actions, ultimately arriving at the life of God. In this state, the seeker has no control over his actions, and
the Divine takes charge of his affairs. This annihilation is akin to the melting of ice under the sunlight of truth,
where nothing remains but the divine light.
The infallible saints (AS) are the epitome of complete annihilation, where their worldly names and attributes are
obliterated, and only the Divine Truth manifests within them. Imam Hussain (AS) in Karbala is the most prominent
example of this annihilation, where, despite enduring the most severe trials, he reached the ultimate revelation of
truth. This state is like a gem refined in the furnace of affliction, with its divine light shining forth.
The pain experienced by the saints of God is, unlike the pain of the worldly, sweet. This is because it is accompanied
by love and contentment. This pain is like the pain of a bride on her wedding night, filled with love and longing,
leading the seeker to true spiritual joy. Imam Hussain (AS), in Karbala, when uttering I have triumphed by the Lord
of the Ka'bah, demonstrated the sweetness of this pain. This sweetness is akin to honey, plucked from the garden of
divine love.
Mourning without true understanding leads to hardness of the heart, for it focuses on outward emotions rather than
inner spiritual elevation. This type of mourning is like a fire that turns to ash, depriving the heart of the light of
knowledge. The advice of the late divine scholar to mourn with understanding underscores the importance of the inner
essence of religious acts.
Willayat is the essence of Tawhid (monotheism) and the core of true religion. God is both Allah and Wali-Allah, as
the Qur'an states:
This verse highlights that Willayat is the full manifestation of Tawhid and a loving relationship with the Divine.
Willayat is like a rope that guides the seeker from the darkness of the material world to the divine light.
The "Bab al-Wilayat" in the "Maqamat al-Sairin" represents a station where the seeker progresses from initial
attention (Lahza) to the position of empowerment and divine vicegerency. This chapter, with its tenfold stages, outlines
the journey from the annihilation of the material self to the emergence of divine truth. Mystical asceticism, unlike
outward morality that beautifies the ego, involves the destruction of the self and union with the divine. Willayat is the
result of divine love, accompanied by passion, zeal, and affliction. The Wali-Allah, having traversed the path of
estrangement and drowning, reaches a position of authority based on justice, where his goodness reaches creation. God
prepares His saints through severe trials, leading them to complete annihilation and divine life. The infallible saints,
like Imam Hussain (AS), are the ultimate models of this annihilation, where they endure pain and suffering to bring forth
divine truth. The pain of Willayat is sweet for the saints, as it is intertwined with love and contentment, guiding them
to true salvation. Mourning without understanding leads to hardness of the heart, while Willayat represents the essence
of Tawhid, where God is both Allah and Wali-Allah. This article, teachings of Nakounam (may his soul rest in peace), provides an in-depth and coherent perspective on this mystical state for scholars
to contemplate.
