The station of drowning is like an endless ocean of monotheism, which engulfs the seeker to the extent that they see nothing but the Truth and desire nothing but Him. This station, elucidated in the second chapter of the Bab al-Gharq (The Gate of Drowning) from Maqamat al-Sa'irin, represents a juncture where the seeker cuts off from the shores of multiplicity and the dwellers of falsehood, immersing themselves in the ocean of divine unity. In his lectures, Nakonam, may his soul rest in peace, highlights the first level of drowning, namely "the absorption of knowledge in the very state of the present moment" (Istaghrq al-Ilm fi Ayn al-Hl), presenting it as a gateway towards complete servitude and embodying the divine names.
The Bab al-Gharq (Gate of Drowning) is a station in which the seeker attains inner unity and is severed from all that is other than the Truth. This station, akin to a deep sea, immerses the seeker in the light of monotheism, distancing them from the shores of multiplicity and the attachments of both the worldly and the hereafter. In this abode, the seeker perceives nothing but the beauty of the Beloved and desires nothing other than the divine command. Wilayah, which represents the pinnacle of this station, guides the seeker towards pure servitude and the embodiment of the divine names, such that their heart accepts dominion only from the Truth.
Quranic Verse: Say: "Indeed, my prayer, my rites of sacrifice, my living and my dying are for Allah, Lord of the worlds." (Quran, Surah Al-Anam, 162) This noble verse demonstrates the complete severance of the seeker from other than the Truth, which is the essence of the station of drowning and Wilayah.
The station of drowning has three distinct stages, each of which guides the seeker to a deeper level of monotheism and servitude. These stages, like steps towards perfection, lead the seeker from an ordinary state to witnessing divine reality and ultimately to embodying the divine names.
In the first stage, the state of monotheism dominates the seekers knowledge, such that religious rulings become absorbed in their love and mystical state. The seeker in this station does not worship out of a desire for reward or fear of punishment but out of love and yearning for the Truth. This state burns like a flame in the seekers heart, guiding them towards steadfastness and pure servitude. It is as though their heart has become its own ruler, and it desires nothing except the command of the Truth.
Quranic Verse: And do not approach the prayer while you are intoxicated until you know what you are saying... (Quran, Surah An-Nisa, 43) This verse highlights the importance of knowledge in worship. However, in the state of drowning, the state of monotheism overrides knowledge, leading the seeker to loving servitude.
In the second stage, the seeker attains vision of the Truth, and their actions become adorned with divine reality. This stage is akin to a bridge that guides the seeker from an ordinary mystical state to the vision of the divine beauty and majesty. In this station, the seeker sees the Truth in the manifestations of the divine names, and their actions, whether in beauty or majesty, are the manifestation of the divine reality. This vision strengthens the inner purity and light in the seekers heart, bringing them closer to the celestial virtues.
The third stage is the station of union, where the seeker becomes a true servant of Allah. In this station, the seeker attains a balance between beauty and majesty, embodying all the divine names within themselves. They simultaneously possess the tears and yearning of beauty and the strength and power of majesty. It is as though they are immersed in the ocean of divine unity, freed from attachment to any specific name. This station represents the most complete relationship with the Truth, leading the seeker to the highest state of servitude.
Quranic Verse: Indeed, My servants you have no authority over them... (Quran, Surah Al-Hijr, 42) This verse illustrates the immunity of the special servants of Allah (the true servants) from the whisperings of Satan, a state realized in the station of union.
Steadfastness, like a strong pillar, keeps the seeker firm on the path of the Truth, protecting them from misguidance. In the station of drowning, the seeker, by severing from all that is other than the Truth, attains the correct relation (Sihat al-Nisbah) of pure servitude, where they see nothing but the divine command and desire nothing except Him. This steadfastness cloaks the seeker with the light of divine guidance, shielding them from misdirection, as if they have been clothed in the garment of divine guidance.
Servitude is the essence of the state of immersion, liberating the seeker from worldly and otherworldly attachments, and guiding them to embody the divine names. In this state, the seeker perceives nothing but the Beauty of the Truth, and all their actions are for the divine purpose, not for other motives. This disconnection is like a key that opens the doors of the Sea of Oneness for the seeker, leading them to pure worship.
The divine queenship is like an inner light that purifies the seekers heart and leads them to the station of guardianship. This purity, which is the essence of guardianship, distinguishes the seeker from a mere jurist. A jurist relies on reasoning and inference of laws, while a wali (saint) of Allah, through divine queenship, attains direct witnessing and divine embodiment. While mysticism and jurisprudence are both paths to the truth, guardianship, due to its purity and state, is superior, guiding the seeker to the depth of truth.
The servitude conditioned by the divine names of beauty, such as Latif (Subtle), Mohsin (Benefactor), and Wahhab (The Bestower), has various degrees, shaped by the capacity of the seeker. The servant of Latif is connected to the inner beauty and manifests divine delicacy and subtlety. The servant of Mohsin, through kindness towards others, transmits the divine grace to them. The servant of Wahhab, through greatness and generosity, signifies a higher rank, containing the divine grace and grandeur. These degrees are like flowers in the garden of divine beauty, each adding a distinct fragrance to the seekers path.
The servitude conditioned by the divine names of majesty, such as Jalil (Majestic), Qahir (Dominant), Azim (Great), and Jabbar (Compeller), also has various degrees. The servant of Jalil manifests divine grandeur; the servant of Qahir is filled with zeal and strength; the servant of Azim displays divine magnificence; and the servant of Jabbar, by breaking and reconstituting, showcases a higher degree of strength and reform. These degrees, like steadfast rocks in the face of the storm of multiplicity, connect the seeker to the divine awe and strength.
Servitude is the essence of human perfection, and prophethood follows as its manifestation. Lady Fatima (S.A.) was the unparalleled example of being the servant of Allah (Abdullah), even without the office of prophethood or guardianship, due to her complete servitude in the state of unity. This station transcends superficial titles like prophethood and guardianship, displaying inner completeness. Servitude is like the root from which the tree of prophethood grows, and the seeker, by embodying it, reaches the highest degree of guardianship.
Some may think that emphasizing the immersion of knowledge in the state means disregarding the legal rulings. In response, it must be stated that the seeker in the state of immersion never acts against the Sharia. Rather, their state of oneness prevails over their motives for reward and punishment. This priority signifies sincerity and love for the Truth, not disregard for the law. The seeker performs the commandments with sincerity and love, as knowledge and state complement each other in this station.
The exegete defines divine queenship as purity and inner light but does not fully elaborate on its relationship with servitude and guardianship. In response, it must be stated that divine queenship is the essence of guardianship, guiding the seeker from the surface to the depth of truth. This purity leads the seeker to divine embodiment and witnessing of the Truth, distinguishing them from a mere jurist. This analysis fills the gap by clarifying the role of divine queenship in the degrees of immersion.
The state of immersion, like an endless sea, immerses the seeker in the light of oneness and guardianship, severing them from multiplicity and everything other than the Truth. The first degree, with the immersion of knowledge in the state, guides the seeker to steadfastness and pure servitude. The subsequent degrees, with witnessing and the integration of beauty and majesty, lead the seeker to the state of being Abdullah and to the most complete relationship with the Truth. Divine queenship, as an inner light, distinguishes guardianship from jurisprudence, and servitude, as the essence of human perfection, is superior to prophethood. Lady Fatima (S.A.) is the unparalleled example of this station, manifesting inner completeness through her servitude. This writing, with a precise and coherent explanation of mystical concepts, invites the seeker to contemplate this lofty station, provided they walk this path with sincerity, disconnection, and divine embodiment.
