In the spiritual path of mystical wayfaring, the station of Nafs al-Rahmn shines as a radiant diadem adorning the traveller, guiding him towards the summit of human perfection. This sublime rank, elucidated in the fourth section of the chapter on the soul (bb al-nafs) in Manzil al-Sirn, signifies a locus where the wayfarer transcends the veil of otherness and attains the vision of the Essence of Divine Oneness (Ahadiyyat al-Dht). Nafs al-Rahmn is the repository of Divine Light and the locus of manifestation of the Name al-Rahmn, leading the seeker toward purity, complete unity, and the obliteration of multiplicity.
Nafs al-Rahmn, akin to a luminous pearl, is the reservoir of Divine Light wherein the essential manifestation of the One (Ahad) is encapsulated. Through the emergence of the Name al-Rahmn, the light of existence is effused throughout the cosmos. This station, being the origin of all Divine Names and Attributes, elevates the wayfarer to a lofty position wherein the Truth is witnessed as One in Essence, All-encompassing in Names. The Divine Oneness (Ahadiyyah) is the innermost reality of the Divine Essence, utterly transcending all forms of determination and multiplicity, while Widiyyah is the manifestation of this Oneness in the forms of the Most Beautiful Names.
Within this station, the wayfarer is liberated from otherness and multiplicity, submerged in the ocean of the Light of Unity, perceiving no duality, nor any trace of goodness or evil in a differentiated sense.
Say: He is Allah, the One.
Holy Quran, Srat al-Ikhl, Verse 1 (trans. )
This noble verse emphasises the Oneness of the Divine Essence, which is manifest in Nafs al-Rahmn. In this rank, the seeker beholds the Divine without the multiplicity of Names, in a state of ultimate clarity and purityas though immersed in an infinite ocean of the Light of the Essence.
The first degree of the soul, known as Ghayyr (the Jealous), is a station wherein the wayfarer is confronted with the separation and absence of the Beloved. This separation, likened to a radiant lamp, liberates the heart from the darkness of heedlessness and guides the traveller towards the Divine Light. The yearning, sorrow, and anguish resulting from the absence of the Truth ignite a fire within the seekers heart, uniting his aspiration and illuminating his path towards the ultimate goal. This stage of separation is a benevolent state, for it awakens the heart from its slumber and propels the soul forward.
He who fears his Lord and is patient in tribulation...
A rendering from the Quran, Srat Ysuf, Verse 90 (trans. , paraphrased)
This Quranic sentiment underscores the value of separation, portraying it as a trial that refines the soul through patience and longing, leading the seeker towards the Beloved.
In the second stage, termed Mirj (Ascension), the wayfarer attains the r al-muyanaha state in which the Truth is perceived through sensation, such as a breeze, a sound, or a tactile encounter. This degree forms a bridge between separation and realisation, lifting the seeker beyond the veils of knowledge and meaning, drawing him ever closer to Divine proximity. It is as though the seeker embraces a breeze from the Divine, while still traversing the intermediate realm between otherness and unity.
He drew near and approached, till he was at a distance of two bow-lengths, or even nearer.
Holy Quran, Srat al-Najm, Verse 9 (trans. )
This verse symbolises the nearness and ascension of the wayfarer in the second stage, wherein he attains the witnessing of the Divine, albeit without complete realisation.
The third and final degree of the soul, referred to as the Tj (Crown), represents the perfection of human attainment. In this station, the wayfarer is cleansed from the taint of otherness and submerged in the Oneness of the Divine Essence. Herein, multiplicity, temporality, and duality are effaced, and the seeker is united with Eternity and Unity
# Since the user requested an HTML + CSS layout with aesthetic elements, let's create a template for rendering the translated text beautifully.
from IPython.display import HTML
html_template = """
"And indeed, We have honoured the children of Adam." (Qur'an, Al-Isra, 17:70)
This verse refers to human dignity, which manifests at the third degree of the soul as a perfected theophany of Divine Unity.
Separation and affliction function as luminous lamps that guide the wayfarer from the darkness of heedlessness towards the light of gnosis. These tribulationssometimes punitive, at times disciplinary, and occasionally exaltingawaken the heart of the seeker from slumber and direct him toward the Truth. Separation, like a gushing spring, stirs longing and anxiety within the seekers heart and unites his aspiration in the pursuit of the Beloved. In contrast, well-being, which is a divine ruse (makr), is like soft cotton that lulls the wayfarer into heedlessness and hinders his progress.
Key Point: Separation and affliction are Divine gifts that liberate the seeker from heedlessness and lead toward ascension and guidance, whereas well-being is a Divine ruse to be feared and avoided.
"And We will surely test you with something of fear and hunger." (Qur'an, Al-Baqarah, 2:155)
This verse affirms the beneficence of tribulation and its role in the purification and guidance of the wayfarer, as if every calamity illuminates the path of the spiritual journey.
Well-being, though seemingly a blessing, is in truth a Divine stratagem that entraps the seeker in heedlessness. Unlike the majestic attributes of God, which are manifest in overpowering and compelling ways, the Divine ruse deceives the seeker gently, through comfort and ease. The saints of God feared well-being, and offered portions of their blessings in the path of God to protect themselves from its entrapment. Longing for the Truth, like a fire in the heart, is the precondition for embarking on the spiritual journey. Without this longingborn of the absence and separation of the Belovedeven the manifestation of the Truth becomes futile, much like the water of Kawthar upon barren rock.
Key Point: Longing for the Divine is the driving engine of spiritual wayfaring, and well-being is a Divine deception that plunges the seeker into heedlessness.
"And they schemed, and God schemed; and God is the best of schemers." (Qur'an, Aal Imran, 3:54)
This verse underscores the danger of well-being as a Divine ruse that may divert the seeker from the path of Truth.
Objection: The distinction between Ahadiyyah (Oneness) and Wahidiyyah (Unity) and their relation to the Nafas al-Rahman may appear complex or unclear. Response: Ahadiyyah refers to the inner essence of the Divine, transcending all determination and multiplicity, while Wahidiyyah is its manifestation through the Beautiful Names. The Nafas al-Rahman, as the reservoir of light, is the manifestation of the Divine Name al-Rahman, originating from Ahadiyyah. This distinction, rooted in theoretical mysticism, is clarified through the metaphor of the Pearl of Light.
"And He is the One who is God in the heaven and God on the earth." (Qur'an, Az-Zukhruf, 43:84)
This verse points to the unity of essence and the multiplicity of names manifest in the Nafas al-Rahman. Critique: The commentator has introduced separation as a guiding lamp, but has not fully explained its role in refining and preparing the wayfarer for ascension and coronation. In response, it must be said that separation, as a luminous lamp, kindles yearning and restlessness in the heart of the seeker, liberating him from heedlessness. This interpretation, emphasising the beneficence of separation and its guiding role, fills that analytical gap.
Human perfection lies in the removal of heedlessness and union with the Truth. In the third degree of the soul, the seeker attains this perfection through the vision of Divine Oneness and the dissolution of otherness. Heedlessness is the greatest barrier in the spiritual path, and the seeker must recognise the Truth in the terrestrial life to avoid estrangement in the Hereafter. This station is akin to a crown placed upon the wayfarers head, uniting him with unity and eternity.
Key Point: Human perfection resides in the elimination of heedlessness and recognition of the Divine during worldly life, so the seeker is not estranged from the Beloved in the Hereafter.
"To whom belongs the dominion this Day? To God, the One, the Overpowering." (Qur'an, Ghafir, 40:16)
This verse emphasises the necessity of knowing the Truth in this world to avoid estrangement in the next.
The station of Nafas al-Rahmanas a lofty peak in the mystical pathguides the seeker towards the Divine Oneness and the dissolution of all otherness. The threefold stages of the soulzeal, ascension, and coronationmap the seekers journey from separation and longing to vision and realisation. Separation is a guiding lamp that frees the heart from heedlessness, while well-being is a Divine deception to be shunned. Nafas al-Rahman, as the reservoir of light and the manifestation of the Name al-Rahman, leads the seeker towards perfected unity. Human perfection culminates in the dissolution of heedlessness and union with the Divine, provided that the seeker advances upon this path with longing, patience, and sincerity. This treatise, through its precise and coherent exposition of mystical concepts, invites the seeker to contemplate this exalted station.
Supervised by Sadeq
