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Qur'anic Verse:
وَإِذَا مَرُّوا بِاللَّغْوِ مَرُّوا كِرَامًا
(Furqan 25:72)
Translation (Fooladvand): "And when they pass by vain talk, they pass by with honour."
This verse underscores the dignified conduct expected of the spiritual traveller (slik), who, rather than reproaching others, exercises restraint and magnanimity in overlooking faults, all while remaining steadfast in the injunction of amr bil marf (enjoining good) and nahy an al-munkar (forbidding evil). At this stage, the slik performs enjoining good with utmost sincerity and without ostentation, consciously refraining from verbal abuse and contempt.
The third effect of the collective state is the study and reflection upon one's beginnings: تُفِيدُ مُطَالَعَةَ الْبَدَايَاتِ. At this level, the slik gazes retrospectively upon his past, contemplating the initial spiritual exercises and struggles, through which he perceives Divine grace and favour. This reflection resembles a panoramic view from the summit of a mountain, surveying the path traversed, which leads to gratitude and humility.
The lesson's text emphasises that the slik, at this station, recalls his early exertions with a solemn sigh and comprehends that all stages of the spiritual journey are the direct outcome of Gods benevolence. Remembering the initial ascetic practices, trials, and hardships, he discerns how Divine providence has elevated him to his present state. This contemplation acts as a mirror, displaying the sliks past before his eyes and compelling him towards thankfulness and modesty.
This station harmonises with the words of Junayd of Baghdad who asserted: "الرُّجُوعُ إِلَى الْبَدَايَةِ", meaning the ultimate stage of the path is a return to the beginning. Upon reaching the pinnacle of spiritual witnessing (shuhd), the slik returns to his origins and, through contemplation of Divine grace, attains deeper gratitude and understanding.
The effects of the collective state at the station of Ayn al-Jam (the Essence of Unity) direct the slik towards awakening, liberation, and reflection. Disregard for arduous exertions prevents undue attachment to action and propels the seeker towards knowledge and Divine grace. Freedom from the arrogance of opposition releases the slik from reproach and directs him to noble behaviour. Contemplation of ones beginnings, by focusing on Gods favour, culminates in gratitude and humility. These effects, like three beams of light, illuminate the seekers heart and prepare him for a more profound comprehension of the reality of wilyah (spiritual authority).
A central theme of the lesson is the critique of mistaken interpretations that equate attainment of lofty spiritual stations with abandonment of action. The text stresses that the accomplished slik never disengages from action; worship continues unabated even after arriving at high spiritual ranks. The Qurn articulates this truth thus:
وَاعْبُدْ رَبَّكَ حَتَّىٰ يَأْتِيَكَ الْيَقِينُ
(Hijr 15:99)
Translation (Fooladvand): "And worship your Lord until certainty comes to you."
This verse accentuates the perpetuity of worship beyond spiritual arrival. The accomplished slik performs actions as a religious duty and through knowledge, without attachment to them. This principle functions like a torch that guards the path against deviation and guides the slik towards the Shariah and ultimate truth.
The lesson text vehemently criticises erroneous interpretations that justify ceasing action under the pretext of arrival, branding such views as misguided. Divine saintssuch as the Prophet Muhammad (peace be upon him) and the Infallible Imamscontinued devout worship and supplication despite reaching high spiritual stations. For instance, in response to a query about the length of his night prayers, the Prophet replied:
أَفَلَا أَكُونُ عَبْدًا شَكُورًا
Translation (Fooladvand): "Should I not be a grateful servant?"
This statement reveals that worship is performed not out of necessity but as an expression of gratitude and knowledge. The accomplished slik is like a tree rooted in Shariah, whose fruits of knowledge and love are offered to creation.
The lesson warns that the slik, at the station of nearness (qurb), must not become overly familiar or casual with the Divine, as expressed: "تَعْصِمُ مِنْ عَوَارِ التَّسَلِّي". Such familiarity entails losing reverence and piety in the face of Divine Majesty, a grave fault in spiritual progress.
This caution functions as a sentinel protecting the slik from falling into the abyss of arrogance and self-conceit. The slik must approach the vision of Divine Beauty with humility and awe, avoiding all forms of self-adulation or complacency. This station resembles a door that only opens with the key of reverence and piety, guiding the seeker to true knowledge.
One of the most forceful critiques presented in the lesson is directed against the erroneous interpretation equating hardness of heart (qaswat al-qalb) with attaining Divine witnessing. Some commentators, such as Tilmsn and Kshn, have considered hardness of heart to denote reaching the station of witnessing, relegating tears and awe to beginners only. This interpretation is strongly condemned and deemed misleading.
The text clarifies that hardness of heart signifies the desiccation of the heart and estrangement from tears and Divine awe, not attainment of witnessing. Divine saintssuch as the Prophet Muhammad (peace be upon him), Lady Fatimah al-Zahra (peace be upon her), and Imam al-Sajjd (peace be upon him)were perpetually in states of weeping and awe, illustrating that Divine witnessing not only does not dry tears but increases them.
This critique functions like a sword that tears away the veils of error, purifying the truth of mysticism from contaminations of faulty interpretations. The slik at this station must avoid all deviations and, preserving awe and tears, proceed towards Divine knowledge.
The lesson warns that failure to preserve the hierarchical stations in spiritual wayfaring leads to heretical tendencies. The slik must uphold the Shariah, the Tariqah (the spiritual path), and the Haqiqah (the ultimate reality) collectively and avoid abandoning Shariah under the pretext of arrival.
This principle acts as a compass guiding the slik along the correct path and protecting him from deviations. The text stresses that the Tariqah is contingent upon Shariah, and without Shariah, reaching the truth is impossible. The Qurn corroborates this principle:
وَمَا رَمَيْتَ إِذْ رَمَيْتَ وَلَٰكِنَّ اللَّهَ رَمَىٰ
(Al-Anfal 8:17)
Translation (Fooladvand): "And you did not throw when you threw, but God threw."
This verse indicates that the action is attributed to the servant, but the power belongs to the Divine. The slik must balance his own volition with Divine omnipotence, avoiding excess or negligence. Maintaining these hierarchical stations functions like a bridge connecting Shariah to the ultimate reality and rescuing the slik from misguidance.
The critique of erroneous interpretations alongside emphasis on the preservation of Shariah constitute pivotal themes in the lesson. The accomplished slik never abandons action but continues worship with knowledge and gratitude. Familiarity with the Divine and misinterpreting hardness of heart as witnessing are misguidances that divert the seeker from truth. Maintaining the hierarchical stations of Shariah, Tariqah, and Haqiqah acts as a guiding light, protecting the slik from deviations.
A key point in the lesson is the rejection of the notion that the slik should become stationary after reaching high spiritual stations. The text underscores that Divine arrival is not corporeal or bounded; the slik remains perpetually in motion, because "لَيْسَ وَرَاءَ اللَّهِ مَرْمَى" there is no goal beyond God.
This notion resembles a river that never ceases flowing, leading the slik toward the infinite ocean of Divine Reality. Saints such as the Prophet Muhammad (peace be upon him) and Amir al-Mu'minin (peace be upon him) maintained continual worship and supplication despite their high spiritual attainments. This continuity of movement illustrates the spiritual journey as a circular motion, returning from origin to goal and back again.
Junayd of Baghdads maxim, "الرُّجُوعُ إِلَى الْبَدَايَةِ", confirms this truth. After reaching the ultimate station, the slik returns contemplatively to his origins, continuing his path with gratitude and humility.
The lesson asserts that at the station of arrival, the slik is liberated from the fatigue of yearning and the hardships of travel; however, this does not equate to inaction. Rather, the slik acts with enthusiasm and gratitude, not out of compulsion or ostentation.
This liberation is like a bird freed from the cage of the self, soaring with wings of knowledge through the sky of Divine nearness. At this stage, the slik performs actions as a religious duty, with delight and gratitude, as the Qurn states:
رَبِّ هَبْ لِي حُكْمًا وَأَلْحِقْنِي بِالصَّالِحِينَ
(Ash-Shuar 26:83)
Translation (Fooladvand): "My Lord, grant me wisdom and join me with the righteous."
This supplication captures the sliks desire for wisdom and righteous company at all stages.
In sum, the lesson richly elaborates on the spiritual paths subtlety, critiquing deviations and highlighting the effects of the collective state at the station of unity. It reaffirms the continual movement of the slik, the indispensability of action and worship, the importance of humility and reverence, and the preservation of Shariah and spiritual hierarchy.
Through this detailed analysis, the slik is guided towards knowledge, Divine grace, and the sublime reality of wilyah, while avoiding pitfalls and misinterpretations that could derail the journey.
