{"id":4965,"date":"2021-07-25T07:38:46","date_gmt":"2021-07-25T06:38:46","guid":{"rendered":""},"modified":"2021-07-25T07:38:46","modified_gmt":"2021-07-25T06:38:46","slug":"the-disciplines-of-the-prayer-chapter-2-the-stages-of-the-stations-of-the-people-of-suluk","status":"publish","type":"post","link":"https:\/\/shiastudies.com\/en\/4965\/the-disciplines-of-the-prayer-chapter-2-the-stages-of-the-stations-of-the-people-of-suluk\/","title":{"rendered":"The Disciplines of the Prayer- Chapter 2: The Stages Of The Stations Of The People Of Sul\u016bk"},"content":{"rendered":"

The Disciplines of the Prayer- Chapter 2: The Stages Of The Stations Of The People Of Sul\u016bk<\/strong><\/h3>\n

The Disciplines of the Prayer- Chapter 2: The Stages Of The Stations Of The People Of Sul\u016bk: <\/strong>Know that there are for the people of sul\u016bk, in this station (i.e., paying attention to the humility of servitude and the Glory of His Lordship) and other stations, countless stages and degrees, only to a few of which we can generally refer, since comprehensively knowing all their aspects and counting all the stages are beyond the capacity of this humble creature: \u201cThe ways to Allah are as numerous as the breaths of the creatures.\u201d1<\/p>\n

One of those stages is the stage of Knowledge [\u2018 ilm], which is such that it proves, by scientific conduct [sul\u016bk] and philosophic argument, the humility of servitude and the Glory of (His) Lordship. This is a pure sort of knowledge, since it is clearly proved in the high sciences and supreme philosophy that the entire House of Realization [d\u0101r-i tahaqquq] and the complete circle of existence are mere relation and attachment and nothing but poverty.<\/p>\n

The Glory, Kingdom and Sovereignty belong to His Sanctified Essence of Majesty. No one can have any share of Glory and Majesty, while the humility of servitude and poverty is engraved on the forehead of everybody, and is registered in the innermost part of their truth.<\/p>\n

The truth of gnosis and vision [shuh\u016bd], and the result of suffering and sul\u016bk, are in lifting the veil off the face of the truth, and discerning the humility of servitude and the origin of poverty and lowliness in oneself and in all the creatures. The invocation ascribed to the master of all beings (the Prophet of Islam) (s): \u201cO Allah, show me the things as they are,\u201d2 may be a reference to this stage, i.e. wishing to see the humility of servitude which requires discerning the Glory of the Lordship.<\/p>\n

Therefore, if the s\u0101lik on the road of the truth, the traveler in the way of servitude, covers this distance with the steps of scientific sul\u016bk and the mount of intellectual advance, he will fall in the veils of knowledge and attain the first station of humanity. But this veil is a thick one, as it is said: \u201cKnowledge is the greatest veil.\u201d The s\u0101lik should not stay behind this veil. He is to tear it, since, should he be contented with this stage and keep his heart chained by it; he would fall into istidr\u0101j (being engaged in other than the Haqq).<\/p>\n

Istidr\u0101j in this stage, means becoming engaged in the numerous secondary branches of knowledge, presenting many arguments justifying his intellectual roamings in that field, and depriving himself of the other stages, because his heart is attached to this stage only, neglecting the wanted result, which is attaining annihilation in Allah.<\/p>\n

He, thus, would spend his life in the veil of argument [burh\u0101n] and its branches. The more these branches are, the thicker the veil and the greater the distance from the truth. The s\u0101lik, therefore, should not be deceived, in this stage, by Satan, secluding himself from the truth and reality, and stopping his journey to the goal on the pretext of being a great scholar, a very learned person and a powerful man of argument. He must set to work briskly, be serious in his quest for the real demand, and take himself to the next stage, which is the second stage.<\/p>\n

And that is such that he should write what (his) reason has understood through irrefutable proof and scientific conduct, with the pen of intellect on the tablet of the heart, to convey the truth of the humility of servitude and the Glory of Lordship to the heart and free himself from the chains and the veils of knowledge. We shall refer to this stage presently, insh\u0101\u2019 All\u0101h. So, the result of the second stage is acquiring belief in the facts.<\/p>\n

The third stage is that of \u201ctranquility and calmness of the soul,\u201d which is, in fact, the perfect stage of faith. Allah, the Exalted, said to his \u201cfriend\u201d [khal\u012bl] Ibr\u0101h\u012bm:<\/p>\n

\u201cHave you not believed [yet]?\u201d He said: \u201cI have, but just to have a calm heart.\u201d3<\/p>\n

A reference to this stage may come later.<\/p>\n

The fourth stage is that of \u201cvision\u201d [mush\u0101hadah], which is a divine light and a divine manifestation, as a consequence of the manifestations of the Names and the Attributes appearing in the secret of the s\u0101lik, and lightening his complete heart with the visionary light. This stage comprises many degrees that are out of the capacity of these pages. In this stage an example of the effect of the n\u0101filahs: (I would be his hearing, sight and hand)4 will appear, and the s\u0101lik will see himself drowned in limitless ocean, beyond which there is another very deep ocean, in which the secrets of \u201cfate\u201d are partly disclosed.<\/p>\n

Each one of these stages has its special istidr\u0101j (being engaged in other than the Haqq) through which the s\u0101lik is exposed to great perishing [hal\u0101kat]. So, he will have to rid himself, in all stages, of egoism and I-ness. He should not be self-conceited or egotistic, both of which are the sources of most of evils, especially for the s\u0101lik. However, we shall have another reference to this subject presently insh\u0101\u2019 All\u0101h [Allah willing].<\/p>\n

Notes:<\/strong><\/p>\n

    \n
  1. This had\u012bth is ascribed to the Prophet (s) in J\u0101mi<\/em>\u2019 al-Asr\u0101r wa Manba<\/em>\u2019 al-Anw\u0101r by Sayyid Haydar \u0100mul\u012b, pp. 8, 95 and 121. Also in the L\u0101h\u012bj\u012b<\/em>\u2019 s Commentary on Gulsh\u0101n-i R\u0101z, p. 153; Naqd an-Nus\u016bs, p. 185; Minh\u0101j at-T\u0101lib\u012bn, p. 221; Al-Us\u016bl al- <\/em>\u2018 Asharah, p. 31.<\/em>
    \n2. In <\/em>\u2018 Aw\u0101liy ul-La<\/em>\u2019 \u0101l\u012b, vol. 4, p. 132, it is stated: \u201cOh Allah, show us the facts as they are.\u201d Commenting on the same, quoting at-Tafs\u012br al-Kab\u012br by al-Fakhr ar-R\u0101z\u012b, vol. 6, p. 26, and in Mirs\u0101d al-<\/em>\u2019 Ib\u0101d, p. 309, it is stated as follows: \u201cShow us the things as they are.\u201d<\/em>
    \n3. S\u016brah al-Baqarah 2:260.
    \n4. Refer to footnote 21<\/em><\/li>\n<\/ol>\n

    The Islamic System of Judiciary in the Holy Qur’an<\/a><\/p><\/blockquote>\n