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The Station of Empowerment (Bb al-Tamkn) constitutes a pivotal phase in the spiritual journey as delineated in the Sufi manual Manzil al-Sirn. This station was profoundly elucidated in the 566th discourse of the late yatullh Muammad Ri Neknm , who explored it through a contemplative lens, grounded in the verses of the Holy Quran and the exemplary lives of the Divine Friends (awliy). This rank signifies a spiritual consolidation wherein the slik (wayfarer) attains divine steadfastness and sovereignty. Not only does the slik dwell in absolute obedience to the Divine Will, but he also becomes an axis of guidance, attracting others to the truth through his spiritual gravitas. Empowerment resembles a summit reached after traversing the arduous terrain of the Station of Absence (ghaybah), wherein the wayfarer is endowed with divine dignity and firmness. The station finds resonance with Quranic verses such as:
"Obey Allah and obey the Messenger and those vested with authority among you." (Srat al-Nis, 4:59)
"Indeed, all might belongs to Allah, His Messenger, and the believers." (Srat al-Munfiqn, 63:8)
These passages highlight the intrinsic and innate nature of obedience and honour ascribed to the awliy of Allah.
Definition and Attributes: Empowerment refers to the stage wherein the Divine Friends attain unshakeable rectitude and complete establishment. In this state, the wal of God is empowered by Divine grace, and others are naturally drawn to his authority by virtue of his spiritual magnetism. Empowerment serves as a firm foundation that positions the wal as the vicegerent of God on Earth, granting him divinely sanctioned influence over affairs. Key Insight: Empowerment is the realisation of divine authority and the capacity to act by divine leave. This spiritual authority emerges from annihilation of the self and complete severance from egocentric attachmentsan outcome nurtured in earlier stations, notably the Station of Absence. In this rank, the wal not only submits wholly to the Divine but also draws others to paths of righteousness through his presence and guidance. Inherent and Directive Obedience: The aforementioned Quranic verse (4:59) speaks of both ontological and directive forms of obedience. Ontological obedience stems from innate love and affinity towards the wal, while directive obedience pertains to the wals active guidance towards spiritual good. Key Insight: Obedience to the Divine Friends is innate and rooted in human nature. This obedience flows like a stream originating from the wellspring of human fitrah (innate disposition), surging unimpeded towards the ocean of truthsave where obstructed by satanic or egotistic impediments. Innate Religion and Empowerment: Islam is the religion of fitrah, and obedience to God and His Messenger reflects an intrinsic human inclination toward beauty and goodness. The empowerment of the wal likewise arises from pure, divine love that magnetically draws souls toward him. Key Insight: The empowerment of the wal is a direct manifestation of divine love and affection. This divine affection acts as a spiritual magnet, attracting pure hearts toward the walunless that attraction is disrupted by satanic or carnal obstructions. Summary of Section One: The Station of Empowerment confers upon the wal divine authority and unshakeable establishment. It results from utter severance from all else and total submission to the Divine. The fusion of ontological and directive obedience, rooted in the innate nature of religion, positions the wal as a luminous guide whose empowered presence protects him from all ignominy.
Mystical Ascent: The slik ascends through stages: from the layman ('mmi) to the ascetic, disciple (murd), wayfarer, gnostic ('rif), and ultimately the impoverished one (faqr il Llh). The empowerment of the disciple is the first level of this journey, anchoring the slik upon the spiritual path. Key Insight: The sliks progression from layman to one utterly impoverished before God begins with the empowerment of the disciple. This ascent may be likened to the rungs of a ladder, each elevating the slik toward loftier vistas of truth. The faqr il Llh embodies the summit wherein the slik is entirely severed from all save God, dwelling in absolute spiritual poverty. The First Degree: Empowerment of the Disciple (Tamkn al-Murd) This empowerment is realised through three key attributes: the soundness of intention (iat al-qad), the spark of witnessing (lamat al-shuhd), and the breadth of the spiritual path (saat al-arq).
Key Insight: Empowerment of the disciple is established through pure intention, divine witnessing, and spiritual expansion. These elements serve as foundational pillars: pure intent is the base; witnessing
These characteristics function as three wings that elevate the Slik in the celestial journey of spiritual progression, guiding him towards Divine Unity.
This annihilation signifies a total absence of anything but God in the Sliks perception. It is the consequence of disappearance from the non-divine, which entirely frees the Slik from all carnal attachments. This liberation resembles the breaking of chains of carnal servitude, emancipating the Sliks heart and drawing it towards the Truth.
This light results from absolute annihilation and concentration upon the Divine Essence. This manifestation is akin to thunder and lightning that illuminate the firmament of the Sliks heart, revealing the path of Truth.
In this state, knowledge does not conflict with exertion, and zeal never abandons the Slik. This sincerity resembles a clear mirror reflecting the Divine Light without any veil of dust, while zeal resembles a breeze that propels the Sliks vessel towards the shore of Truth.
The submission of the Slik represents a more advanced stage than that of the disciple (murd), realised through the authenticity of annihilation, the radiance of unveiling, and the purity of spiritual state. These attributes draw the Slik closer from the multiplicity of the ego to Divine Unity, preparing him for ascent to the rank of the gnostic (rif).
The submission of the rif is actualised by establishment in the Presence of the All-Encompassing (arat al-jam) and liberation from the veils of seeking (ujub al-alab). The rif is adorned with the Light of Existence and abides in the station of subsistence after annihilation (baq bad al-fan), a realm where none recognises him except God.
This rank resembles a summit where the rif settles after traversing the arduous path of spiritual journeying, becoming immersed in Divine Light.
At the station of submission, the rif is freed from the veils of seeking and firmly established in arat al-jam. This liberation is the result of absolute annihilation (fan muaal) and absolute poverty (faqr mulaq), leading the rif to complete Unity.
This liberation is akin to removing dark curtains from before the eyes, inviting the rif to behold the unveiled Beauty of the Truth.
The rif, in the state of subsistence after annihilation, dons the Light of Existence and dwells in the locus of absolute Unseen. This station constitutes the highest rank of wilyah, transforming the rif into the perfect vicegerent (khalfah) of God.
This subsistence resembles a rebirth, wherein the rif, having perished in the Divine Essence, acquires a new life in the Light of Truth.
At this station, the rif engages in worship not out of desire but spontaneously and innately. Such worship results from immersion in the Light of Existence, elevating the rif to the zenith of servitude (ubdiyyah).
This worship resembles a melody rising from the depths of the rifs soul, flowing towards the Beloved.
Imam al-Sajjd (peace be upon him), in the station of submission, devoted himself to worship and servitude by continuous recitation of L ilha ill Allh, repeating it with faith, affirmation, and tenderness. This practice exemplifies the pinnacle of spontaneous worship and immersion in Divine Light.
This invocation is akin to a wave flowing from the heart of the rif towards the infinite ocean of God, immersing him in love and servitude.
The submission of the rif is the highest degree of submission, realised through liberation from the veils of seeking, subsistence after annihilation, and spontaneous worship. The practice of Imam al-Sajjd (alayhi al-salm) stands as a practical exemplar of this rank, leading the rif to the summit of wilyah and servitude.
The Glorious Qurn states in Surah Al-Munfiqn, verse 8:
إِنَّ الْعِزَّةَ لِلَّهِ وَلِرَسُولِهِ وَلِلْمُؤْمِنِينَ
(s translation: "Honour belongs to God, His Messenger, and the believers.") The saints of God are never humiliated, even amidst trials and deprivation, for Divine submission bestows steadfastness of the soul and honour upon them.
This honour acts as a shield protecting the saints from humiliation and fear, sustaining them steadfastly in every condition.
The rif must be adorned with moral attributes (ift khalq: virtuous ethics), social attributes (ift khalq: commendable conduct towards creation), and Divine attributes (ift khliq: embodiment of Divine qualities). These traits elevate him towards human and Divine perfection, attracting creation towards him.
These qualities resemble a precious jewel that adorns the rif with incomparable splendour, making him beloved to both creation and Creator.
Even the disbelievers and polytheists, in the absence of satanic obstacles, harbour affection for the saints of God. This love is the result of the beauty and majesty of Gods Waliyy (Friend of God), which draws creation towards him.
This affection resembles a breeze rising from the garden of the saints perfection, attracting pure hearts towards them.
The honour of the saints of God is the fruit of Divine submission that shields them from humiliation. The moral, social, and Divine attributes elevate the rif to human and Divine perfection, attracting the love of creation. These features confer upon the Wali the station of Divine guidance and viceregency.
The chapter on al-Tamkn in Manzil al-Sirn describes a station wherein the seeker attains authority and steadfastness in the Divine path. This station is elucidated in three degrees: the submission of the disciple (murd), the submission of the seeker (slik), and the submission of the gnostic (rif). The submission of the murd is achieved through the sincerity of intention, the sparkle of witnessing, and the expansiveness of the path; the submission of the slik through the authenticity of annihilation, the radiance of unveiling, and the purity of spiritual state; and the submission of the rif by establishment in the Presence of the All-Encompassing and subsistence after annihilation. The Qurnic verses such as Obey God and obey the Messenger ( llha wa- ar-rasla) and Indeed, honour belongs to God and His Messenger (Inna l-izzata lillhi wa li-raslihi) emphasise the innate nature of obedience and the honour of Gods saints. The practice of Imam al-Sajjd (alayhi al-salm) exemplifies spontaneous worship and immersion in Divine Light. Tamkn is the result of reliance, patience, and love for God, leading the seeker to human and Divine perfection. Supervised by Sadegh Khademi
