On Wayfaring in the Quest of Perfection, and the States of the Wayfarer
This chapter consists of six sections:
Section one: on solitude (khalwah)
Section two: on contemplation (tafakkur)
Section three: on fear (khawf)
Section four: on-hope (raja')
Section five: on patience (sabr)
Section six: on thankfulness (shukr)
Section One: On Solitude:
God, the Exalted, says:
And leave alone those who take their religion
for a pastime and a jest, and whom the life of
the world has deceived .... (6:70)
In the sciences of reality it has been
established that every being that has the
preparedness to receive Divine effusion (fayd-e
ilahi) cannot be deprived of it when the
preparedness exists and any obstacles are
absent. However, one can seek the benefit of
Divine effusion only when one knows two things.
First, one should have convinced belief and a
faith free of doubt in the existence of that
effusion. Secondly, he should know that the
existence of this effusion in every being will
lead to its perfection.
The knowledge of these two matters is at all
times an essential part of preparedness for
receiving that effusion.
Now that this preliminary fact is known, it
may be stated that the seeker of perfection,
after acquiring preparedness, is now obliged to
remove the obstacles. The biggest of these
obstacles are the unnecessary engagements that
direct the soul's attention toward
other-than-God and keep it from attending fully
to its real goal. These preoccupations pertain
either to the external senses, or the inner
perceptual faculties, or some of the vital
faculties, or illusory thoughts (afkar-e majazi,
as opposed to waridat-e haqiqi, mentioned
hereafter).
As to the outer senses, their preoccupation
lies in infatuation with viewing attractive
forms and shapes, listening to harmonious sounds
and [pursuing] other objects of smelt, taste and
touch.
As to the inner perceptual faculties, their
preoccupation lies in imagining forms and states
that absorb attention. It may be an imaginary
love, or enmity, an exaggerated delight or an
underscored loss, an imagined order or disorder,
or some memory of a past condition, or the
thought of some object of desire, such as wealth
and status.
As to the vital faculties their preoccupation
may be caused by grief, fear, jealousy, or
shame, anger or lust, or some treachery, an
expected pleasure, or the hope of overpowering
some enemy or avoiding something painful.
As to illusory thoughts, preoccupation with
them lies in reflecting on insignificant
matters, or devoting oneself to some
non-beneficial science or anything preoccupation
with which keeps one from one's desired goal.
Khalwah means the avoidance of all these
obstacles. Hence one seeking khalwah should try
to be free of inward and outward sensory
preoccupations and to discipline his animal
faculties, so that they don't divert him toward
things which, being compatible with these
faculties, prompt him to avoid that which is not
attuned to them. He should refrain totally from
illusory thoughts, which are thoughts whose goal
is attainment of good things of the life of the
world and the Hereafter. The good things of
worldly life are ephemeral, and as to the goods
of the Hereafter, their goal is the attainment
of lasting pleasures for the ego seeking them.
After removing the outer obstacles and
freeing the inner self from preoccupation with
anything other than Allah, one should direct all
his concern and his undivided intention to being
watchful over the happenings of the Unseen'
(sawanih ghaybi) and being vigilant over real
intuitions (waridat-e haqiqi). That is called
contemplation (tafakkur), which shall be dealt
with in a separate section which follows.
Section Two: On Contemplation:
God, the Exalted and the Glorious, says:
Haven't they pondered within themselves? God
created not the heavens and the earth, and that
which is between them, except with the Truth...
? (30:8)
Although many meanings have been ascribed to
[the term] tafakkur, their essence is that
contemplation is an inward journey of humanity
from the preliminaries (mabadi) to the goals
(maqasid). The same sense is ascribed to nazar
in the terminology of scholars. None can make
the transition from deficiency to perfection
without undertaking this journey, and hence it
has been said that the most essential of
obligations is contemplation and thought. The
instances of encouragement given to
contemplation in the [Qur'anic] Revelation are
countless:
And in that are signs for a people who think.
(13:3)
And it has been stated in hadith:
An hour's contemplation is better than
seventy years of worship.
[15]
One should know that the starting point from
where this journey should commence are 'the
horizons and the souls' (afaqq wa anfus; 41:53).
It is a rational journey (sayr-e istidlali: lit.
'evidence-seeking journey') guided by the signs
(ayat) pertaining to each of the two. That is,
the wisdom found in every particle of these two
realms of being (kawn) guides to the greatness
and perfection of their Originator, until one
witnesses the light of His creativity in every
individual particle:
We shall show them Our Signs on the horizons
and in their selves until it is manifest unto
them that it is the truth. (41:53).
And after that is attaining to the witness of
Divine Glory over everything else from among the
creation:
. . . Does it not suffice that thy Lord is
witness over all things? (41:53)
so that its manifestation in every particle
is disclosed.
As to the 'signs on the horizons,' they
pertain to the knowledge of all existents apart
from God as they really are, and the wisdom in
each being, perceivable in accordance with human
capacity, such as [is disclosed by] the science
of astronomy, the [study oft the heavens, the
stars and the motions and configurations of each
of them, the measurements and dimension of
bodies and their properties, the science of the
lower world, the compositions and interactions
of elements in respect of form and quality, the
formation of dispositions, the composition of
mineral, plant and animal constitutions and
formations, the celestial and terrestrial
spirits, the sources of motion of each of them
and that which occurs in them and is caused by
them of the contraries and opposites, as well as
their specific and common properties, and the
relevant sciences of numbers, quantities, and
that which pertains to them.
As to the signs within the soul,' they
pertain to the sciences of the bodies and the
souls, known through the study of anatomy of
simple tissues, such as bones, muscles, nerves,
and veins and that which is beneficial for them,
such composite organs as the main and
subservient members and the auxiliaries of each
of them, the bodily members and the study of the
faculties and actions of each of them and their
states, such as health and disease, the science
of the soul and the character of its relation to
the body, their actions and mutual interactions,
the causes of deficiency and perfection of each
of them and the factors responsible for their
worldly or otherworldly felicity and
wretchedness and all that which pertains to
these. These constitute the preliminaries of
this journey of contemplation.
As to the goal and destination of this
journey-as will be known in later chapters and
sections-it is the attainment of the ultimate
degree of perfection.
Section Three: On Fear and Grief
God, the Glorious and the Exalted, says:
And fear Me if you are believers. (3:175)
The ulama' have said: (Grief relates to that
which is gone, and fear to that which has not
yet come').
Hence grief is the inner pain felt on account
of the occurrence of something undesirable that
cannot be avoided or for the loss of an
opportunity or something desirable which cannot
be restituted.
Fear is the inward pain felt on account of
some expected undesirable occurrence whose
causes are probable, or due to expected loss of
something desirable and sought after which
cannot be restored.
Further, if the causes are certain to occur
or very likely, it is called anxiety and
involves greater pain. And if these causes are
known to he unavoidable, the pain resulting
therefrom is called fear caused by melancholy'
The fear and grief felt by the wayfarers is
not without benefit, because if the grief be on
account of commission of sins, or due to lost
opportunity, as a result of past negligence of
worship (ibadah) or cessation of wayfaring in
the path of perfection, that could prompt one to
resolve on penitence.
And if the fear be due to commission of sin,
the incurring of loss, or failure to attain to
the rank of the virtuous, that could result in
the endeavour to acquire virtue and induce one
to set out on the path of perfection.
That is wherewith God frightens His
servants:["O My servants, so fear you Me!"]
(39:16)
One who is free from fear and grief at this
stage is one of the hardhearted:
Then woe unto those whose hearts are hardened
against remembrance of God. Such are in manifest
error. (39:22)
Any sense of security at this stage that
removes this fear from the heart is destructive:
Do they feel secure against God's devising?
None feels secure against God's devising but the
losers. (7:99)
However, as to the perfect, they are free
from this kind of fear and grief:
Surely God's friends-no fear shall be on
them, neither shall they sorrow. (10:62)
Although 'khawf' and 'khashiyyah' are
synonymous lexically, in the terminology of this
group (i.e. the gnostics) there is a difference
between the two, 'khashiyyah' being reserved for
those who know ('ulama'),
Even so only those of His servants fear God
who have knowledge. (35:28)
and their paradise too is exclusive:
. . . that is for him who fears his Lord.
(98:8)
and they are devoid of any fear (khawf):
. . . No fear shall be on them, neither shall
they sorrow. (10:62)
Hence khashiyyah is a feeling of awe arising
from consciousness of the awe-inspiring
greatness of the Truth, Majestic and Exalted,
and awareness of one's inadequacy and
shortcoming in serving Him, or due to an
imagined lapse in the etiquette of servanthood,
or a breach in necessary obedience. That
khashiyyah is a special kind of fear is
indicated by [the following Qur'anic verse]:
. . . and fear their Lord, and dread the evil
[outcome of] reckoning. (13.21)
And rahbah is close to khashiyyah:
. . . a guidance and mercy unto all those who
hold their Lord in awe. (7:154)
And when the wayfarer attains to the station
of rida (satisfaction), his fear is turned into
security (amn) .
. . . to them belongs the [true] security,
and they are the guided. (6:82)
Then he is neither repelled by anything
repulsive nor attracted by anything desirable,
and this security is due to perfection. And if
the aforementioned security he due to
deficiency, the possessor of this security does
not become free from khashiyyah until
illuminated by the vision of Unity (wahdah),
whereat there remains no trace of khashiyyah,
for khashiyyah is associated with plurality
(takaththur).
Section Four: On Hope:
God, the Glorious and the Exalted, says:
But the believers, and those who emigrate and
struggle in God's way-those have hope of God's
compassion . . .. (2:218)
Whenever something desirable is expected to
be achieved in the future and the seeker
considers the actualization of its causes as
likely, there arises in his heart a feeling of
delight, intermingled with expectation of
success, from the idea of its acquisition; it is
called hope.
And should one know for certain that the
causes have materialized and that which is
expected would of necessity occur in the future,
it is called waiting' for the object sought
after, and, to be sure, the delight in that case
is greater.
And if the materialization of the means of
attainment be not likely, it is called 'wishing'
(tamanna).
And if the achievement of the means be known
to be impossible and unlikely, should there
still remain an expectation of achieving, that
hope is either illusion or folly.
Fear and hope are opposites. In wayfaring,
hope, like fear, has many benefits, for hope
causes progress in the degrees of perfection and
rapidity of movement on the path towards the
goal:
. . . They look for a commerce that comes not
to naught, that lie may pay them in full their
wages and enrich them of His bounty . . . .
(35:29-30)
And hope is the cause of optimism in the
forgiveness and pardon of the Creator, the
Glorious and the Exalted, and trust in His
mercy:
. . . those have hope of God's compassion.
(2:218)
And in respect of attainment of the goal as a
result of this expectation, He has said:
I deal with My servant in accordance with
what he expects of Me.
[16]
The absence of hope at this stage results in
despair and loss of hope:
[Do not despair of God's mercy;] of God's
mercy no one despairs, excepting the
unbelievers. (12:87)
Iblis was eternally damned on account of this
despair .
. . . Do not despair of God's mercy. (39:53)
However, when the wayfarer attains to the
station of gnosis (ma'rifah) his hope
disappears, for he knows that he deserved
whatever has actualized and that which did not
materialize wasn't deserved.
In view of this, should hope still remain,
that is either due to ignorance of all that is
deserved and not deserved, or an account of a
grudge against the Cause of all causes (musabbab
al-asbab) for depriving one from one's cherished
goal.
From the previous section it was known that
the wayfarer is not devoid of fear and hope as
long as he is in the state of wayfaring:
. . . They call on their Lord in fear and
hope .... (32:16)
Hope accompanies fear, and it is not possible
for one side to preponderate over the other, far
one who listens to the verses bearing the
promise and the threat, while he scrutinizes the
symptoms of deficiency and perfection, with the
likelihood of one rather than the other, knows
shat the end of wayfaring might be either
realization of the goal or failure and
deprivation:
Should the believer's fear and hope be
weighed, they would be found to be equal.
[17]
Should hope be preponderant, it would imply a
misplaced sense of security.
Do they feet secure against God's devising?
(7:99)
And if fear be preponderant, it would result
in a despair leading up to perdition:
.. . Verily of God's mercy no man despairs,
excepting the people of the unbelievers. (12:87)
Section Five: On Patience
God, the Glorious and the Exalted, says:
. . . and he patient; surely God is with the
patient. (8:46)
Sabr (patience) in the lexicon means
restraining the soul from anxiety at the time of
occurrence of something undesirable, and that
consists of keeping the inner self from
agitation and restraining one's tongue from
complaint and the bodily members from untoward
movements.
Patience is of three kinds:
First is the patience of the common
people, and that involves restraining the soul
in the path of forbearance and showing
steadiness in enduring, so that one's apparent
condition appears to be satisfactory to the
mentally mature and ordinary people:
They know an outward part of the present
life, but of the Hereafter they are heedless.
(30:7)
Second is the patience of the ascetics
(zuhhad) and the devout ('ubbad), the
God-fearing and the forbearing, in expectation
of an otherworldly reward:
Surely the patient will be paid their wages
in full without reckoning. (39:10)
Third is the patience of the gnostics
(urafa), as some of them feet pleasure when
something undesirable befalls them, for they
think that the Worshipped One, may His
remembrance be glorified, has singled them out
of His servants to bear that affliction and that
He has graced them with a fresh care:
. . . and give thou good tidings unto the
patient who, when they are visited by an
affliction, say, 'Surely we belong to God, and
to Him we return'; upon those rest blessings and
mercy from their Lord,[and those -they are the
truly guided] (2:155-157)
It is reported in traditions that Jabir ibn
Abd Allah al-Ansari, one of the eminent
companions [of the Prophet (s)], was afflicted
with weakness and decrepitude late in life.
Muhammad ibn 'Ali ibn al-Husayn, known as [al
Imam] al-Baqir [may peace be upon him], went to
pay him a visit and inquired concerning his
state [of health]. Jabir replied, "My state is
such that I prefer old age to youth, illness to
health, and death to life!"
Muhammad [a] said to him, "As for me, should
He make me old, I would prefer old age; should
He keep me young, I would prefer youth; should
He make me ill, I would prefer illness; should
He make me healthy, I would prefer health;
should He make me to die, I would prefer death;
and should He kelp me alive, I would prefer
life:"
When Jabir heard this, he embraced Muhammad
['a] on his face and said: "True was the
Messenger of Allah [s1 who said to me, You shall
see one of my sons who will be my namesake. He
shall plough [the fields of ] knowledge
thoroughly as the oxen plough the earth" For
this
reason he was called "Baqir ulum al-awwalin
wa al-akharin" (the plougher of [the fields of]
the sciences of the ancients and the later
generations').
An understanding of these ranks [of patience]
discloses that Jabir enjoyed the station of
patience and Muhammad ['a] the station of
satisfaction (rida). Rida' will be explained
later on, God, the Exalted, willing.
Section Six: On Thankfulness:
God, the Glorious and the Exalted, says:
.. . And we shall reward the thankful.
(3:145)
"Shukr" in the lexicon is the approbation
given to a benefactor (mun'im) for the sake of
his favours (niam), and since most of the
bounties, or rather all of them, are from God,
the Exalted, the best of things is to engage in
thanking Him.
Thanksgiving entails these things: First, the
knowledge of the Benefactor's favours, which
extend all the way from the horizons' to the
souls'.
Second, the feeling of delight on attaining
those favours.
Third, making an effort, within the limits of
possibility and one's capacity, to obtain the
satisfaction of the Benefactor. That consists
of: loving Him inwardly; praising Him, by word
and deed, in a way that is worthy of Him; and
endeavouring to conduct oneself vis-a-vis the
Benefactor in a way commensurate with His
station, through obedience and by confessing
one's inability to do that.
God, the Exalted, says:
If you are thankful, surely I will increase
you .... (14:7)
And it is stated in a tradition: (Faith
consists of two halves: patience and
thankfulness'). [18]
That is because the wayfarer is never without a
state which is either agreeable or disagreeable.
He should be thankful for that which is
agreeable and patient in bearing that which is
disagreeable. In the same way as impatience is
the opposite of patience, ingratitude is the
opposite of thankfulness. Infidelity (kufr) is a
kind of ingratitude (kufran):
. . . but if you are thankless My
chastisement is surely terrible. (14:7)
From this it is known that the station of
thankfulness is above that of patience. And as
gratitude cannot be expressed except with the
heart, the tongue and the other members, each of
them being a bounty from Him and the capacity to
employ them an additional bounty, should one
want to express gratitude for every bounty, one
shall have to thank again for this bounty and
this would entail an endless expression of
gratitude. Hence that which is better is to
begin and end thanksgiving with the admission of
inability. The confession of the inability to
thank is the ultimate degree of gratitude, in
the same way as the confession of the inability
to praise Him is the ultimate degree of
magnification. That is why it has been said:
Thy praise cannot be encompassed; Thou art as
Thou hast praised Thyself and above what the
speakers say sin praising Thee.
[19]
For the people of submission (ahl al-taslim),
gratitude ceases, for gratitude depends on the
[idea of] restituting and compensating the
Benefactor, and one who has reached such a point
in servitude as to consider himself noshing, how
can he place himself before Someone Who is
everything? Hence the ultimate point of
gratitude is until where one considers oneself
to be an existent and the Benefactor to be
another existent.
[15].
Al-Majlisi, Bihar al-anwar, vol. 68, p. 327.
[16]. Ibid.,
vol. 68, p. 385.
[17]. Ibid.,
vol. 75, p. 259.
[18]. Ali
al-Muttaqi al-Hindi, Kanz al-'ummal, vol. 1, p.
36.
[19]. Ibn
Majah, Sunan, vol_ 2, p. 1262, hadith 3841.