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The Chapter of Union: The Annihilation of the Servant and the Manifestation of the Divine Oneness

of Nikoonaam (May his soul rest in peace), Session 601

Preface

The concept of "Bab al-Ittisal" (The Gate of Union) represents one of the exalted stages in the mystical journey of the seeker (Slik) in the spiritual path of Manzil al-S'irn (The Stages of the Wayfarer), guiding the wayfarer towards the summit of the annihilation of the servant (Fana' al-Abd) and the persistence of the Divine (Baq al-Haqq). This station, which reaches its zenith in its third levelnamely the existential union (Ittisl wujd)is a state where the distinction between the self and the other disappears completely, leaving only the Divine Existence. In Lecture 601, relying on the sage words of Nikoonaam (may his soul rest in peace), this mystical station is elucidated through references to the verses of the Qur'an, the sayings of Imam Ali (peace be upon him), and poetic allusions.

Section One: The Concept of Union and Its Stages

The Definition of Union and Its Position in the Mystical Journey

In Islamic mysticism, the concept of union (Ittisl) refers to the dissolution of any separation or distinction between the seeker and the Divine. This station, situated towards the final stages of the mystical path, liberates the seeker from the delusion of their independent existence and leads them towards unity with the Divine. Union is not understood as a bond between two distinct entities; rather, it signifies the complete annihilation of the servant and the perfect manifestation of the Divine. This station, like a polished mirror, reflects no trace of anything other than the Divine.

Key Point: Existential union is the ultimate goal of the mystical journey, achieved through the annihilation of the servant and the permanence of the Divine, which entirely eradicates separation and duality.

In this station, the seeker reaches a point where they see nothing but the Divine and perceive themselves as a mere illusion, perishing within the Divine Existence. This truth is illuminated by the sacred words of the Qur'an:

To whom belongs the dominion today? To Allah, the One, the All-Conquering. (Surah Ghafir, 40:16)

Stages of Union: Defensive, Experiential, Existential

Union is described in three stages: defensive (Ittisl Ittism), experiential (Ittisl Shahd), and existential (Ittisl Wujd). Defensive union refers to the removal of any sense of otherness and the elimination of the illusion of separation, where the seeker is freed from duality. Experiential union, however, involves the direct vision of the Divine, though the seeker still maintains a sense of separateness, acting as a witness to the Divine presence. In existential union, both the witness and the witnessed cease to exist, and the seeker is entirely absorbed in the Divine. This stage is akin to a drop of water disappearing into the boundless ocean.

Key Point: The difference between these stages lies in the intensity of the dissolution of otherness and duality. In defensive union, the seeker eliminates the illusion of otherness; in experiential union, they encounter the Divine but still perceive themselves as separate; and in existential union, there is no trace of servitude or separation.

Section Two: Existential Union and Its Characteristics

Union in the Sense of Eliminating the Connection

Existential union, in contrast to the superficial meaning of union as a connection between two separate entities, signifies the removal of all separation and otherness. In this state, the servant is completely annihilated, and the Divine remains in full presence. This removal of connection is like the disappearance of a shadow before the sunlight, with no trace left behind. The seeker, in this state, perceives their existence as illusory and sees no reality other than the Divine.

Key Point: Existential union is the removal of all otherness and duality, achieved through the total annihilation of the servant and the complete permanence of the Divine.

This concept is further clarified by the wise words of Imam Ali (peace be upon him): "The waking of the known with the disappearance of the imagined." In this saying, sahw al-malm refers to the complete unveiling of the Divine, and maw al-muwahham refers to the eradication of the illusion of separation and servitude. In this station, the seeker is like one who has awakened from the dream of illusion and now sees nothing but the truth of the Divine.

The Annihilation of the Servant and the Persistence of the Divine

In existential union, the annihilation of the servant means the dissolution of the illusion of their independent existence, not a merging or infusion with the Divine. This annihilation is like a drop disappearing in the ocean, where neither the drop remains nor is the ocean altered. The persistence of the Divine signifies the unchanging and eternal nature of the Divine Oneness, which remains constant from eternity to eternity. This truth is affirmed by the following Qur'anic verse:

And you did not throw when you threw, but it was Allah who threw. (Surah Al-Anfal, 8:17)

This verse demonstrates the negation of the servant's agency and the affirmation of the Divine's sole agency, reaching its peak in existential union. In this station, the seeker attributes all their actions and existence to the Divine, seeing themselves as nothing more than a reflection of the Divine presence.

Unity and the Absence of Attributes

The realm of Unity (Ahadiyya) is devoid of any form of multiplicity or duality. Hence, its existential connection cannot be adequately described using attributes or qualities. The Divine is eternal and everlasting, while the servant (the Abd) has no real existence, and thus, no attribute can be ascribed to it. This absence of attributes is akin to the incapacity of language to describe the vastness of an ocean whose immensity no word can encompass. In this realm, even the term "connection" (ittisal) is a borrowed concept, used only as a fleeting reference to the annihilation of the servant in the Divine. This limitation reflects the inability of human language to articulate transcendent realities, as indicated in the Qur'an with phrases like وَكَانَ اللّهُ عَلِيمًا حَكِيمًا (Allah is All-Knowing, All-Wise), which points to this very limitation of expression.

Section Three: Linguistic Limitations in Describing Connection

The Inability of Language to Describe Unity The existential connection, due to its placement within the realm of Unity, surpasses the boundaries of language and human comprehension. The term "connection" is, like a borrowed garment, used only to indicate the annihilation of the servant in the Divine but cannot fully convey the truth of this state. This limitation is like attempting to confine light in a clay jar, an impossibility.

Key Point: The term "connection" in the context of Unity is borrowed, and human language is incapable of describing the true nature of the servant's annihilation and the appearance of the Divine.

This incapacity is also reflected in poetic allusions: لاتری الضب بها ينحجر ("You do not see the lizard being confined in it"). This verse alludes to the complete unity and the absence of any form of separation in the state of connection, where no trace of duality exists. Furthermore, the phrase لمح إليه مشار suggests that this state can only be understood through a brief glance or a delicate indication, not by a full description.

Critique of the Concepts of Incarnation (ull) and Union (Ittihd)

The concepts of incarnation (the mixing of the servant with the Divine) and union (the merging of two entities) are rejected in Islamic mysticism, as they imply duality and separation. The existential connection is neither incarnation nor union; rather, it is the annihilation of the servant and the full manifestation of the Divine. This truth is affirmed by the words of Imam Ali (a.s.): He is present within all things, not through mixture, and He is beyond all things, not through separation. This statement by Imam Ali (a.s.) clarifies the presence of the Divine in all things without any form of mixture or separation. It emphasizes the transcendence of the Divine over all dualistic notions and points towards a reality where no true distinction exists between the Creator and creation.