Some of the stations of the Wayfarer from Humbleness to Wonderment to Fleeing to God
HUMBLENESS, KHUSHU'
Humbleness involves a holy fear that is accompanied by awareness and humility. It involves three things: altruism and endurance in one's spiritual transactions, humility in service, and modesty and reverence in the inner consciousness.
The signs of altruism and endurance in one's spiritual transactions are three: bad people are safe from the humble, good people are happy with the humble, and creation and created beings are free from any burden from the humble.
The signs of stability and presence in service are three: a sweet temper through which one does not complain of Providence, a contemplation of the intended goal so one does not become preoccupied with people, and an awareness of one's own faults and shortcomings.
The signs of modesty and reverence in the inner consciousness are three: being aware that God is close, being aware that one is far from Him, and knowing that God's test carries weight. This fear is the fear of the sincere.
MEEKNESS, TADHALLUL
From the field of Humbleness the field of Meekness is born. Meekness is living in accordance with one's need, learning to progress through humiliation, thus sowing the seed of glory in both worlds (this and the hereafter). God the Most High says, "All faces shall be humble before Him - the Living, the Self-Subsisting, the Eternal." (20:111)
Meekness is of three kinds: meekness in accepting God's command acting in accordance to His command, aiming to seek Reality through mindfulness, and finally, being aware and knowing that God knows one's inner consciousness.
Meekness in accepting God's command has three signs: desire for knowledge, eagerness to perform prayers, and sharp perception.
Meekness of aiming to seek the Reality has three signs: keeping silence, loving poverty and constant reflection.
Meekness of awareness is knowing that God knows one's inner consciousness and that has three indications: the sleep of the meek is the sleep of drowning man, their eating is like that of sick men and their enjoyment is like that of men thrown into prison. This is the way of those who are on the straight path.
HUMBLE ACQUIESCENCE, IKHBAAT
From the field of Meekness the field of Humble Acquiescence is born. God, the Most High, says '[and good news to] those who humble themselves." (22:34).
Humble acquiescence testifies a delicate nature, tender heartedness and holy fearfulness.
Humble acquiescence belongs to the man who has tasted the truth of sincerity, who forgives people and who is liberated from his own self. The signs of having tasted sincerity are threefold: firstly, being free from ay worry about one's provision and ceasing to strive (for a living) and the upkeep of one's affairs in the world. Secondly, being firm in constant service and immersing oneself in the spiritual moment, while being occupied in self-purification. Thirdly, taking care that oneself never harms the world and all its living creatures and people. This is the quality of the spiritually transformed apostles of God.
HAVEN, LIYAAZ
From the field of Humble Acquiescence the field of finding a Haven and taking refuge in God is born. Haven is living with God and being in union with Him. God, the Most High says, "Where are you going?" (81:26)
Finding a haven in God occurs when awe blends with loving-kindness. This is the station of those who are conjoined with God, and its signs are threefold: trusting in God and leaving aside secondary causes, serving one's attachments to the world through certitude in God, and annihilating one's own control over things through confidence in God.
Three things are the outcome of leaving aside secondary causes through trust in God: freedom from needing people, detesting people and desire for death.
And three things are the signs of severing one's attachments through certitude in God: freedom from reliance on deliberation and one's own plan, freedom from dependence on one's own judgment, and freedom from concerns about one's provision.
And the annihilation of one's own control over things through confidence in God comprises three things: the spiritual moment of those who are proximate to God, the breath of the gnostic, and the knowledge of the saints.
WONDERMENT, HAYBAT
From the field of Haven the field of Wonderment arises. God, the Most High says, "And know that God knows what is in your hearts, and take heed of Him." (2:235)
Wonderment is a station of the pure ones, and the position of the supporters (awtad). Wonderment is a fear born of direct vision, while other fears are the result of what is reported (thus not direct knowledge).
Wonderment is marvelous bewilderment shining into the heart of a wayfarer like lightning; and if the breeze of intimacy does not accompany it, the soul cannot endure such light (and fear). And it mostly concern during ecstasy, as happened to Moses, may divine peace be with him, on Mount Sinai. Rather than occurring as something instructive or didactic, wonderment befalls one as a divine cognizance, and it leads to three kinds of result; the spiritual/ metaphysical moment becomes pleasing, one becomes lost from one's self, and one is liberated from desires and passion.
Wonderment that is the outcome of insight will end in wisdom; wonderment that is the outcome of reflection will end in intuitive discernment; and the wonderment that is the outcome of audition (sama) either kills the adept or else bereaves him of his senses and reason.
"The supreme application of human attention is to be a vessel to carry awe."
~ Etsko Schuitema
FLEEING TO GOD, FARAAR
From the field of Wonderment the field of Fleeing to God is born. God the Most High says, "Hurry you then to God" (51:50).
Fleeing is taking refuge in the Lord, shutting tight in the door of separation (from God) behind one, and becoming free from the bondage of the two worlds.
Fleeing to the Lord has three signs: losing hope in the efficacy of one's own deeds (thus knowing that your actions are not your own savior), the second is questioning your sincerity (confessing that your sincerity is blameworthy), and finally, repenting from beholding one's own devotional worship with conceit.
And shutting tight the door of separation from God behind yourself has three signs: uniting all your strength and (thus becoming focused), the next is freeing yourself from your own contrivances and personal deliberations, and finally resigning oneself to obey God's command submissively.
And become free from the two worlds has three signs: one is limiting your concern to that which is most certain and assured over all other concerns, which is the fear of being separated from God. The second is limiting your striving for saving your moments over all other striving. And, finally is making the hope of beholding God your ultimate hope.
Finding a haven in God occurs when awe blends with loving-kindness. This is the station of those who are conjoined with God, and its signs are threefold: trusting in God and leaving aside secondary causes, serving one's attachments to the world through certitude in God, and annihilating one's own control over things through confidence in God.
Three things are the outcome of leaving aside secondary causes through trust in God: freedom from needing people, detesting people and desire for death.
And three things are the signs of severing one's attachments through certitude in God: freedom from reliance on deliberation and one's own plan, freedom from dependence on one's own judgment, and freedom from concerns about one's provision.
And the annihilation of one's own control over things through confidence in God comprises three things: the spiritual moment of those who are proximate to God, the breath of the gnostic, and the knowledge of the saints.
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| Hayrat (Wonderment) - a Digital Collage by Sadiq M. Alam |
WONDERMENT, HAYBAT
From the field of Haven the field of Wonderment arises. God, the Most High says, "And know that God knows what is in your hearts, and take heed of Him." (2:235)
Wonderment is a station of the pure ones, and the position of the supporters (awtad). Wonderment is a fear born of direct vision, while other fears are the result of what is reported (thus not direct knowledge).
Wonderment is marvelous bewilderment shining into the heart of a wayfarer like lightning; and if the breeze of intimacy does not accompany it, the soul cannot endure such light (and fear). And it mostly concern during ecstasy, as happened to Moses, may divine peace be with him, on Mount Sinai. Rather than occurring as something instructive or didactic, wonderment befalls one as a divine cognizance, and it leads to three kinds of result; the spiritual/ metaphysical moment becomes pleasing, one becomes lost from one's self, and one is liberated from desires and passion.
Wonderment that is the outcome of insight will end in wisdom; wonderment that is the outcome of reflection will end in intuitive discernment; and the wonderment that is the outcome of audition (sama) either kills the adept or else bereaves him of his senses and reason.
"The supreme application of human attention is to be a vessel to carry awe."
~ Etsko Schuitema
FLEEING TO GOD, FARAAR
From the field of Wonderment the field of Fleeing to God is born. God the Most High says, "Hurry you then to God" (51:50).
Fleeing is taking refuge in the Lord, shutting tight in the door of separation (from God) behind one, and becoming free from the bondage of the two worlds.
Fleeing to the Lord has three signs: losing hope in the efficacy of one's own deeds (thus knowing that your actions are not your own savior), the second is questioning your sincerity (confessing that your sincerity is blameworthy), and finally, repenting from beholding one's own devotional worship with conceit.
And shutting tight the door of separation from God behind yourself has three signs: uniting all your strength and (thus becoming focused), the next is freeing yourself from your own contrivances and personal deliberations, and finally resigning oneself to obey God's command submissively.
And become free from the two worlds has three signs: one is limiting your concern to that which is most certain and assured over all other concerns, which is the fear of being separated from God. The second is limiting your striving for saving your moments over all other striving. And, finally is making the hope of beholding God your ultimate hope.
~ from STATIONS OF THE SUFI PATH
by Abdullah Ansari of Herat
translation by Nahid Angha
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