باب المکاشفه: تأملاتی در مراتب شهود عرفانی

lectures of Nakoonam , Session 571

Introduction

In the realm of Islamic mysticism, "Maqamat al-Sairin" serves as a radiant beacon, guiding the travellers of the path to Truth. This significant work, wherein the stages of asceticism toward the Divine are delineated with unparalleled precision, is one of the foremost sources that leads the seekers to a profound understanding and inner vision. This article examines the chapter of Bab al-Mukashafa as one of the foundational stages of the mystical journey, with a focus on the lectures of Nakoonam in Session 571, through an academic and scholarly lens.

Section One: Elucidation of the Stages of Bab al-Haqa'iq and the Place of Mukashafa

Mukashafa, Mushahada, and Mu'ayana: The Stages of Inner Vision

In the theoretical domain of mysticism, Bab al-Haqa'iq represents one of the principal pillars of the mystic path, encompassing three foundational stations: Mukashafa, Mushahada, and Mu'ayana. These three stages, akin to the rungs of a celestial ladder, lead the seeker toward the direct perception of Truth. Mukashafa is akin to a distant, veiled visionlike observing the Truth through a thin curtain. Mushahada progresses further, signifying a closer, more immediate vision, where the seeker has, metaphorically, lifted the veil and moved closer to the threshold of Truth. Mu'ayana, however, represents the culmination of these stages, wherein no distance remains between the seeker and the Truth, akin to an unclouded mirror that reflects the Truth in its purest form.

Though all three stages fundamentally pertain to vision and perception, they are distinguished by their specific qualities and degrees. Mukashafa, as the initial emergence of the light of Truth in the heart of the seeker, is the first subtle illumination. Mushahada is the full radiance of this light across the entire being of the seeker, while Mu'ayana represents immersion in the infinite ocean of Truth. These stages are sequential, with each preceding stage laying the groundwork for the next, ultimately guiding the seeker to the perfection of perception.

Key Insight: Mukashafa, Mushahada, and Mu'ayana are three interdependent stages within the domain of Bab al-Haqa'iq, each manifesting a different degree of mystical perception. These stages, much like rungs on a divine ladder, guide the seeker from distant vision to direct, unmediated experience of Truth.

Section Two: The Third Degree of Mukashafa and Its Characteristics

Objective Mukashafa: Unmediated Perception of Truth

Among the degrees of Mukashafa, the third degree shines like a lofty summit, where the seeker attains the direct, unmediated vision of Truth. This Mukashafa is not based on intellectual knowledge, which obscures the object of knowledge, nor is it dependent on states of being, which are fleeting and unstable. Objective Mukashafa is like a clear stream, devoid of any trace of sensory pleasure, stagnation, or fluctuation. In this state, the seeker is liberated from all veils, interruptions, and mental or emotional influences, achieving an unmediated vision of the Divine.

Objective Mukashafa is as if gazing into a mirror that reflects the Truth without distortion. In this state, the seeker neither sees themselves nor is distracted by sensual pleasures; rather, they become submerged in the ocean of divine vision, freed from the ever-changing colours and moods of the self. This liberation is akin to a bird flying out of the narrow cage of the self, soaring toward the boundless skies of Truth.

Key Insight: Objective Mukashafa represents the pinnacle of mystical perception, where the seeker is freed from intellectual veils, the variability of emotional states, and sensory pleasures, achieving direct and unmediated vision of Truth.

Section Three: Liberation from Veils and Fluctuations in Objective Mukashafa

The Dissolution of Sensory Pleasures and Fluctuations

In the third degree of Mukashafa, the seeker attains a state where no trace of sensory pleasure or fluctuation remains. Sensory pleasure, much like a shadow, clings to the heart of the seeker in the earlier stages of Mukashafa, due to the persistence of the ego. However, in Objective Mukashafa, this shadow dissipates, and the seeker becomes immersed in the light of Truth. The fluctuations of the self, which manifest as a tendency to change and adapt according to external states, also disappear at this stage. The seeker is no longer aware of themselves but rather becomes consumed in the vision of the Divine, as if a drop dissolving into the vast ocean of Gods infinite essence.

This liberation is akin to a bird freed from its cage, soaring through the infinite skies of Truth. In this state, no trace of stagnation, anxiety, or interruption remains, and the seeker achieves mastery over the self and true power in the perception of Truth.

Key Insight: In Objective Mukashafa, both sensory pleasures and fluctuations dissolve, and the seeker, freed from the ego, attains mastery and power in the perception of Truth.

Mastery and Power in Perception

The one who attains Mukashafa in the third degree, which leads to Mushahada, reaches a station of mastery. This is the state in which the ego is completely subdued, and the seeker is liberated from all fluctuations and stagnation. Such mastery, like a crown upon the seekers head, adorns them with the authority over the self and freedom from any internal or external influences. In this station, the seeker no longer perceives themselves, but rather becomes so absorbed in the divine vision that they seem to forget their own existence and dissolve in the light of God.

This mastery is akin to taming a wild horse, guiding the seeker toward their final destinationunmediated observation of Truth. In this state, no remnants of ego or sensual pleasures remain, and the seeker reaches a state of objective realization.

Section Four: The Final Goal of Mukashafa and Its Connection to Mushahada

Mushahada: The Pinnacle of Unmediated Vision

The final goal of the third degree of Mukashafa is the attainment of Mushahada. This is the station in which complete and unmediated perception of Truth is realized. Mushahada is akin to reaching the peak, where, after traversing the difficult paths of Mukashafa, the seeker sits to behold the unobstructed vision of the Truth. At this station, there are no veils, interruptions, or fluctuations, and the seeker is fully immersed in the eternal light of God.

Translation of the Text

This station is like a mirror that reflects the truth without any distortion. At this stage, the seeker attains a stable and uninterrupted vision, free from any anxiety or interruption. The vision is the ultimate goal of revelation, leading the seeker towards unity with the truth.

Key Point: The ultimate goal of objective revelation is observation; a station where the seeker attains direct and permanent vision of the truth, freed from any veils or instability.

Section Five: Critique and Analysis of the Core Verse

A verse from Surah Qaf is referenced in the lecture, which states:

إِنَّ فِي ذَلِكَ لَذِكْرَى لِمَنْ كَانَ لَهُ قَلْبٌ أَوْ أَلْقَى السَّمْعَ وَهُوَ شَهِيدٌ (Translation by Fouladwand: Indeed, in this there is a reminder for one who has a heart or who listens attentively while being a witness.)

This verse (Qaf: 37) alludes to a reminder and awareness for two groups: those who possess a heart, meaning those endowed with intellect and insight, and those who have an attentive ear and are witnesses. However, the lecture presents a critical analysis of the application of this verse for the station of observation. In the Holy Quran, the term "witness" (شهید) in this verse refers to sensory perception, not the spiritual vision intended in mysticism. Therefore, using this verse to explain the station of observation, which is a direct, inner vision, is deemed inaccurate. This critique serves as a light that illuminates the path for a precise and appropriate interpretation of Quranic verses in the context of mysticism.

Distinction Between Testimony and Certainty in Mysticism

In Islamic mysticism, the distinction between testimony and certainty is drawn as a clear line between two epistemological realms. Testimony is linked to sensory perception; it is as though one gazes at the truth with the physical eye. However, certainty, which in mysticism refers to spiritual vision, transcends external senses and is realized with the heart and inner insight. Therefore, the application of the term "witness" in the aforementioned verse, referring to sensory perception, does not correspond to the station of observation, which is an inner, direct vision. This distinction is akin to the difference between the light of a candle and the light of the sun; a candles light is limited and transient, while the suns light is expansive and eternal, illuminating all angles. Mystical vision, in this sense, is like the sunlight that envelops the heart of the seeker entirely.

Key Point: Testimony in the Quran refers to sensory perception, whereas observation in mysticism refers to inner, spiritual vision. This distinction underscores the need for precision in interpreting Quranic verses within the mystical context.

Section Six: The Role of Surah Qaf in Understanding Mystical Stations

Surah Qaf, which begins with the disjointed letters "Qaf," shines like a precious gem in the Quran. The disjointed letters, due to their luminous and mysterious nature, serve as signs of the grandeur and special emphasis of this surah. This surah, by elucidating the truths of the world, the afterlife, paradise, hell, and divine reminders, provides a foundation for contemplating mystical stations. The lecture emphasizes that surahs with disjointed letters act as gateways to understanding divine truths, inviting the seeker to reflection and remembrance. This surah, like a mirror, places the truths of this world and the next, the earth and the sky, and paradise and hell before the eyes of the seeker. Its reminders and awareness guide the seeker toward knowledge and vision, leading them from heedlessness to awakening.

Key Point: Surah Qaf, with its disjointed letters and emphasis on reminders and awareness, provides a foundation for understanding mystical truths and guiding the seeker toward spiritual vision.

Conclusion

The chapter on revelation, as one of the fundamental stations in "Matalib al-Sa'irin," serves as a gateway to the vision of truth. The third degree of revelation, which is the peak of this station and a bridge to observation, frees the seeker from the veils of knowledge, fluctuating states, sensual pleasure, and transformations, guiding them to direct vision of the truth. This station is like a summit where, after passing through the difficult passes of the path, the seeker rests in the continuous light of the truth. The precise critique of the application of the verse from Surah Qaf underscores the importance of interpreting Quranic verses within the mystical framework and clarifies the distinction between sensory testimony and inner vision. Surah Qaf, with its disjointed letters and profound reminders, provides a foundation for understanding these mystical stations.