On the States That Occur During Wayfaring Before the Attainment of the Goal
This chapter consists of six sections:
Section one: on aspiration (iradah)
Section two: on longing (shawq)
Section three: on love (mahabbah)
Section four: on knowledge (ma'rifah)
Section five: on certainty (yaqin)
Section six: on rest (sukun).
Section One: On Aspiration
God, the Glorious and the Exalted, says:
And be patient thyself with those who call
upon their Lord at morning and evening, aspiring
for His Face . . . (18:28).
Iradat' in Persian means desiring'
(khwastan), and it entails three things:
i) awareness of the object sought,
ii) awareness of the perfection that
it possesses,
iii) absence of access to the object
of desire.
Hence if the desired goal is something that
is attainable by the seeker and the aspiration
is accompanied with the power [to realize it],
these two would lead to the attainment of the
goal of aspiration.
And if it be something that is realized and
existent but not present, these two would lead
to the realization of the goal.
Hence if there is a delay in realization
(wusul), seeking leads to a state called
longing' (shawq) in the aspirer. Longing
precedes realization.
And if realization be gradual, the effect it
produces is called love' (mahabbah), which has
several degrees, the ultimate degree of it being
al the time of complete realization and the end
of wayfaring.
As to the aspiration associated with
wayfaring, it is entailed, in a sense, by the
wayfaring itself, for the desire for perfection
is a kind of aspiration, and when aspiration
ceases, either as a result of attainment or due
to the knowledge of impossibility of
realization, wayfaring also terminates. This
aspiration associated with wayfaring is
particular to the deficient; and as to the
perfect, their aspiration is identical with
perfection itself and the goal sought.
It is mentioned in traditions that there is a
tree in paradise called Tuba, and whoever has a
desire and aspiration for something it is
immediately delivered to him from that tree
without any delay or waiting.
[20]
And it has been said that some people are
rewarded for their acts of obedience in the
Hereafter,
[21] whereas for some their deeds themselves
are their own reward.
[22]
This also affirms that aspiration and the
goal of aspiration are identical for some
people, for aspiration ceases for one who
attains to the station of rids in wayfaring. One
of the adept who sought this station said:
If I were asked, "What do you aspire to?" I
would say: "My aspiration is to have no
aspiration."
Section Two: On Longing
God, the Glorious and the Exalted, said:
. . . and so that they who have been given
knowledge may know that it is the truth from-thy
Lord and believe in it, and so their hearts be
humble unto Him . . . . (22:54)
Longing (shawq) is finding the pleasure of
love, mixed with the pain of separation, that
accompanies intense desire. In the state of
wayfaring, longing is necessary after the
intensification of desire. At times longing is
attained before wayfaring when consciousness of
the ultimate goal is attained without the power
to make the journey and with loss of patience
over separation.
As much as the wayfarer progresses in this
journey, his longing increases and patience
diminishes, until he reaches the goal,
whereafter the pleasure of attaining perfection
becomes pure and free from the traces of pain
and longing.
There are people of the Path who call the
vision of the Beloved as longing,' and this is
in the sense that (the wayfarer] seeks union
(ittiharl) and has not yet reached shat station.
Section Three: On Love
God, the Glorious and the Exalted, has said:
And amongst men there are those who take to
themselves compeers apart from God, loving them
as God is loved; but those that believe love God
more ardently. (2:765)
Love (mahabbah) is an ecstatic feeling
occasioned by some perfection, or imagination of
some perfection, real or supposed, in the object
of consciousness.
From another aspect, love is the inclining of
the soul towards something consciousness of
which is accompanied by some pleasure or
perfection. And since the pleasure of perception
is associated with realization of perfection,
love is not devoid of actual or imagined
pleasure.
Love is subject to strength and weakness. Its
first stage is aspiration, for aspiration cannot
be without love, and thereafter it is
proportionate to the longing. With complete
realization, whereas aspiration and longing
cease, love becomes predominant.
As long as there remains a trace of otherness
between the seeker and the Sought, love remains
fixed, ishq being extreme love.
And it may be that the seeker and the Sought
are united while being distinct in some aspect.
And as this aspect (of distinction) disappears,
love ceases. Hence the ultimate stage of love
and 'ishq is union.
The philosophers say that love is either
innate (fitri) or acquired (kasbi). Innate love
is present in all existents, for the heaven
(falak) possesses a lave that impels it to its
motion. Every element that seeks a natural
location possesses a love of that location. The
same applies to love in other natural states
pertaining to position, quantity, action and
reaction.
It is also present in compounds, such as in
the magnet which attracts iron, and to a greater
degree in plants, wherewith they make movements
leading to growth, nourishment, production of
seeds and procreation. In animals it is greater
than in plants, as is displayed in their
affection and friendly feeling for those of
their own kind, the affinity for the opposite
sex, and affection for offspring and other
members of the species.
However, acquired love is predominant in the
human species and its cause pertains to three
things:
First, pleasure, physical or
non-physical, imaginary or real.
Second, benefit, which is also either
illusory-as in mundane love, whose benefit is
accidental-or real, whose benefit is essential.
Third, the similarity of substance,
which is either commonplace-such as between two
persons of similar dispositions and
temperaments, who are delighted by each other's
dispositions, characteristics, and conduct-or
special, as between the men of God (ahl-a haqq)
and the love of the seeker of perfection for the
absolutely perfect One.
The causes of love may at times be composed
of two or three of these causes.
Love may also derive from gnosis (ma'rifah),
and since the gnostic receives all pleasure,
benefit, and good from the Absolutely Perfect,
he attains to the love of the Absolutely
Perfect, which surpasses all other loves, and
herewith is disclosed the meaning of:
. . . those that believe love God more
ardently. (2:165)
The mystics (ahl-e dhawq) say that hope and
fear, longing and intimacy, expansion (inbisat),
trust (tawakkul), resignation (rida'), and
submission (taslim) are all essential elements
of love, for love at the aspect of the Beloved's
compassion inspires hope, fear at the aspect of
His awe, longing at non-attainment ('adam-e
wusul), intimacy (uns) with the achievement of
realization, expansion with exceeding intimacy,
and trust with confidence in His care,
resignation with relishing everything that He
makes to occur, and submission at the aspect of
one's inadequacy and inability and His
perfection and omnipotence.
Real love is coextensive with submission
(taslim) when [the wayfarer] knows the Beloved
to be the absolute sovereign and himself as the
absolute subject [of His sovereignty]. Real
'ishq is coextensive with fana' when he sees the
Beloved as everything and himself as nothing.
For those who possess this station, everything
other than God is a veil, and the ultimate goal
of the journey is to turn away from all to
attend to Him:
To Him the whole matter shall be returned
.... (11:123)
Section Four: On Gnosis
God, the Glorious and the Exalted, has said:
God hears witness that there is no god but
He-and the angels, and men possessed of
knowledge-upholding justice; there is no god but
lie, the All- mighty, the All-wise. (3:18)
Ma'rifah means knowledge, and here that which
is meant is the highest degree of the gnosis of
God, for the gnosis of God has many levels.
The degrees of gnosis have an analogy in
fire, which may be known to some people through
hearsay as an existent that reduces to nothing
anything that comes into contact with it and
affects everything shat is near it, as something
that is not diminished by anything that may be
taken away from it, and whose nature is opposed
to that which is distinct from it, and that such
an existent is called fire:
In respect of the knowledge of God, the
Exalted, those who arc such are called imitators
(muqallid), such as those who affirm the
statements of authorities in this regard without
considering any proof.
And some are at a level higher than this
group and their analogy is that of those who on
confronting the smoke arising from fire know
that this smoke arises from something. Thereupon
they infer that there is an existent whose
effect is the smoke. In gnosis, those whose
analogy is such are the speculative thinkers
(ahl-e nazar) who know through conclusive proofs
that there is a Creator, the effects of Whose
power bear evidence of His existence.
Above this level are those who have felt the
heat of fire by being near it and having
benefited from it. In gnosis, those of this rank
are the believers in the Unseen, who know the
Creator from behind a veil.
Above this level are those who see the fire
and their eyes behold other existents in its
light. This group, in respect of gnosis,
consists of the seers who are called gnostics
('urafa'), and it is they who possess true
knowledge (ma'rifah).
Others who have higher ranks above this level
arc also reckoned as gnostics, and they are
called the people of certainty' (ahl al-yaqin).
We shall discuss certainty and those who possess
it hereafter,
And of them is a group whose knowledge is of
the category of direct vision, and they are
called the people of presence' (ahl al-hudur)
and to them belong special intimacy (uns) and
ecstasy (inbisat).
The ultimate degree of gnosis is where the
gnostic ceases to exist, like something burnt
away in fire and reduced to nothing.
Section Five: On Certainty
God, the Glorious and the Exalted says:
. . . and they are certain of the Hereafter.
(2:4)
It is stated in a hadith:
One who is given certainty, and the one who
partakes of it, does not worry about the
deficiency of his prayer and fasting.
[23]
Yaqin in common usage means an indestructible
resolute belief corresponding to fact. In
reality it comprises of the knowledge of the
known object and the knowledge of the
impossibility of that which contradicts the
former knowledge.
There are various planes of certainty and the
Qur'anic revelation mentions knowledge of
certainty' ('ilm al-yaqin), 'eye of certainty'
('ayn al yaqin), and 'truth of certainty' (haqq
al-yaqin) as in the following verses:
(No indeed;) did you know with the knowledge
of certainty you shall surely see Hell. Again,
you shall surely see it with the eye of
certainty. (102:5-7)
But if he be of them that cried lies, and
went astray, there shall be a hospitality of
boiling water) and the roasting in Hell. Surely
this is the truth of certainly. (56:94-95)
In the analogy of fire mentioned in the
section on gnosis, whatever is seen by the means
of the light of the fire is like the knowledge
of certainly' ('ilm al-yaqin). The immediate
vision of the substance of fire, which is the
source of light that shines on everything
capable of being illuminated, is like the eye of
certainly' (ayn al-yaqin), and that which is
enveloped by the fire, its identity so consumed
by it that what remains is the fire itself, is
the truth of certainty' (haqq al-yaqin).
Although fire stands for punishment, but
since ultimate union with it results in the
annihilation of the essence of the one who
unites with it, its sight from far, from near,
and entry into it-the latter resulting in the
annihilation of everything that is other than
the fire-correspond to these three stations. And
God knows best the realities of things.
Section Six: On Rest
God, the Exalted, has said:
Those who believe, their hearts are at rest
in God's remembrance. Indeed. God's remembrance
gives tranquility to the hearts. (13:28)
Rest is of two kinds, one which is
characteristic of the deficient, prior to
wayfaring, when its subject is unaware of
perfection and the goal. That is called
negligence (ghaflah). The other is the one
attained after wayfaring and is characteristic
of the perfect on reaching the goal, and is
called tranquillity (itminan).
The state between these two states of rest is
called movement, journey, and wayfaring.
Movement is necessarily associated with love
prior to realization, and rest is associated
with gnosis, which is coextensive with
realization (wusul). For this reason it has been
said that i.e. The gnostic would perish were he
to cease moving. Some have even gone beyond this
state to state that i.e The gnostic would perish
if he were to speak and the lover if he were to
cease speaking.
These are the states of the wayfarer until he
attains realization. And God knows best.
[20]. Majma' al-bahrayn, vol. 2, p. 110.
[21]. This is a reference to verses 4:124
and 3:195, and the tradition 36 of Bihar al anwar,
vol. 77, p.
[22]. This is a reference to verses 3:30 and
99:7 and the Prophet's tradition reported in
Kanz al-'ummal, hadith 38963.
[23]. Al-Fayd al-Kashani, Mahajjat al-bayda
; vol. 7, p. 106.