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Principles and Issues of Theoretical Mysticism and Theosophy
By: Reza Beranjkar
Waḥdat al Wujūd (Monism):
The center doctrine of theoretical mysticism is the theory of waḥdat al wujūd or unity of the Being. Ibn ‘Arabī and his disciples codified this doctrine and explained it. However, this idea had been central to mysticism of all nations and has always existed during the history of mankind, Monism has been described by different mystics in different ways. But here only the Islamic mystical Monism is under discussion. Among the Muslims, waḥdat al wujūd (Monism) has been described in the following four ways:
1. Unity of Witnessing (æÍÏÊ ÇáÔåæÏ ):
This is the first interpretation of Unity of Being (Monism). This idea has been accepted by other than mystics also, even by fuqahā. In the explanation given by ‘Allāma Muṭahharī, the doctrine of waḥdat al shuhūd is expressed by the mystics of the middle period of Ṣūfism. And, no one has raised any objection on it.49 In this theory, it is stipulated that Real Existence is dependent upon Existence of God. But the main consideration is that Divine Existence (God) is transcendental. We can not reach to it; but has to witness to its unity. This kind of unity is actually unity of manifestation, not unity of being.
2. The second meaning of Unity of Being is that the entire universe is equivalent of God and God, the Supreme Being, does not exist as an transcendental Being but is present in the universe. This is called Pantheism. Some ‘ignorant Ṣūfīs believed in it. But this idea was rejected by most of prominent Ṣūfī masters and theosophists. It has been denied and refuted by great mystics Mullā Ṣadrā considers this view as open Kufr and nothing else than atheism.
3. Third kind of Monism or waḥdat al wujūd, is referred in Theory of Graded Unity of Being (Waḥdat Tashkīkī-e Wujūd). It means that the Reality of Existence is one but of different grades. One Grade of that Reality is Necessary Being; and, other grade is Contingent Being. This theory, is also called critical or philosophical concept of unity of being. This theory was presented by Mullā Ṣadrā. We have already described it while dealing with the Transnational Philosophy of Mullā Ṣadrā. Mullā Ṣadrā have expressed this concept in the beginning of first volume of al-Asfār. However, gradually in other volumes and his works, he discarded it and moved towards the fourth interpretation of Waḥdat al wujūd.
4. Fourth kind of Monism (Unity of Being) the general view of mystics that is codified and explained by Ibn ‘Arabī. According to it, wujūd or Existence is basīt, simple and one. In all of its aspects is without components and it has no scope for horizontal and vertical multiplicity. This unique single Reality is God and all else is His manifestation or simply a pointer towards the ‘real’ existence. Apart from Him whatever exists, is not in existence but serves as a pointer towards Existence. In other words, multiplicity is manifestation and not the ‘being’.
According to the philosophical Monism (graded unity) real being has one type ; it is simple and pure. However, it does not have Oneness of individual self. Therefore, it can be imagined as the ‘grades of existence’. From the viewpoint of Philosophy (even that of Mullā Ṣadrā), in reality Existence has Grades and components. But mystics do not consider existence as having components or grades. For them there is only one grade, and that is the Divine Existence.
They explain multiplicity and diversity on the basis of addition of –properties’ and bodies to the ‘existence. Therefore, after properties and individualities are dropped, the finite existence will become one with the Infinite.
For the explanation of relation of Reality of Existence and its multiplicity, mystics make use of the similes such as relation of sea with its bubbles and waves, relation of water with vapors, ice and snow, relation of person with his shade or relation of an object with its appearance in mirror. They describes the way multiplicity is created and the Theory of Manifestation, etc. Before discussing Manifestation, we will point out some basic differences between Philosophers, mystics and Theologians.
Difference of Views of Mystics, Philosophers and Theologians:
1. Islamic Theologians believed that there is difference between the existence of finite mortal) beings and the infinite Being (Eternal). To the relation between then and method of creation of creatures (beings). They believed in the theory of “creation from non being. Philosophers have presented the theory of emanation of possible beings from absolute being, through the medium of ten intellects. But mystics, instead of theory of creation and emanation, believe in manifestation.
2. About the cause of creation, theologians considered the Divine will God’s attributes of action as the source and cause of creation. Philosophers consider divine knowledge (Ilm-i-Ilāhī) as the source and cause of creation of intellects and through their medium, the possible beings.. However the mystics believes that Devine love is the main force for creation. In this regard they presented a Hadīth Qudsī as witness where God says: I was a hidden treasure, I loved to be known, so I created the creation so that they may know
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3. About the way of creation, theologians believe in direct creation by God, They believes that god can be directly creator of multiple things. Philosophers hold the principle that only one can emanate from One; thus go after the medium of ten intellects to justify how multiplicity emanated from unity But mystics denote accept multiplicity in creation. They are convinced that whole universe is nothing else except manifestation of the One.
After these introduces it is proper, now we should explain the way of the manifestation of god according to mysticism.
Manifestation and its Grades (Levels):
We have already mentioned that in Mysticism, instead of creation and emanation, manifestation is discussed to describe justify and apparent multiplicity and also its relation with God. According to them, before manifestation, there was only one al pervading existence and tauḥīd ezāt.
The first stage is of differentiation of names and Attributes. However, they have not been determined and distinguished as yet. This stage is refer as the ‘maqām e aḥadīyat After this stage, there comes the stage of determining and distinguishing of Names and Attributes. This is called station of wāḥdīyat After determining the Names and Attributes, there comes the turn of the appearance of creatures of the universe. According to the viewpoint of mystics, being exist in the Devine knowledge before external. The intellectual from of the ‘beings’ in Devine Knowledge are called Celestial Idea (A’yāne-Thābita) i.e., fixed superstructures. While explaining the term A’yāne-Thābita), Azīzuddīn Nasafī says: “these are the permanent things; each of them is, as is. They never change they will never change. Therefore they are referred as permanent form”.
The permanent form in the divine knowledge is due to the Holy Grace and due to intense loving. Thus, they get external existence due to divine Grace.
Principle and Issues of Practical Mysticism (Irfān e ‘Amalī):
Sharī’at, Ṭarīqat, Ḥaqīqat
In the view of Gnostics (‘Urafā), this discussion constitutes the base of practical mysticism. Other discussions of practical mysticism are organized on the this foundation. In the view of ‘Allāma Muṭahharī, “one of the major causes of difference between the Gnostics and others, especially the clerics and scholastics, fuqahā and mutakallimīn,, is the special view of ‘Urafa about Sharī’ah-, Ṭarīqah, and Ḥaqīqah”.
Sharī’ah-, means the collection of Islamic rules and precepts that are described in the holy Qur’ān and the Hadīth. The jurisprudence derive these principles from those two sources.
The Jurisprudent and Shia theologians believe that the principles of Sharī’ah-, are based on realities and real interests; and, by acting upon these principles, man reaches to success and salvation. Therefore, worship and action following Sharī’ah is a way to attain perfection and salvation.
Thus, on the one hand Gnostics believes that in between Sharī’ah and Ḥaqīqah, there is another mediator, namely Ṭarīqah. It is essence of religion and higher stage than sharī’ah, while the goal is reaching to ḥaqq.
Some Sufis also believes that after reaching to the stage of Ṭarīqah and Ḥaqīqah and realization of the truth, there is no need of following the Sharī’ah ,rites and rituals. They argue that just as a ladder is a mean for climbing to the top, and after reaching there, there is no need for the ladder.
However, another group of ‘urfā do not subscribe to this view. In Islam there is so much importance of shrī’ah that a Muslim can be hardly a Muslim without following the sharī’ah precepts. Sheikh Abu Sa’īd Abul Khair says: “Shari’ah is practice”.
Ṭarīqah (mystical way) is described on the basis of Ḥaqīqah. On the basis of particular mystical ontology, which is based on Monism, Ḥaqīqah is considered as reaching unto the Absolute Being. It is the goal of spiritual journey. Even if Ṭarīqah is considered equal to ethics, if should be defined and systematized in such a way that it carries the Gnostic to that very special ‘station’ which is goal of all his endeavors, and in fact, goal of life.
Gnostics consider it very essential to follow a master who have gone through Ṭarīqah and have reached unto Ḥaqīqah. It is impossible to tread mystic path without a guide and amaster. Such persons are remembered with the titles of master, (Pīr) the guid (Murshid), saint (Walī), Khizr, heavenly birds #7789;āir -i Qudsī), and perfect man (Insān-i Kāmil).
Spiritual States and ‘Stations’:
According to Gnostics (‘Urafā), Ṭarīqa has same function as reasoning with the philosophers, It is through sair w slūk and through states and stations of Ṭarīqa, that one reaches to the stage of knowledge and perceives reality.
According to them the devotee must pass through the spiritual stations; and, he should practices and exercise in accordance with the ‘state’ which occur during these stations, so that he reaches the state of Ḥaqīqah. Realization of these ‘states’ and ‘stations’ composes Ṭarīqa. Definition of the states and stations and the deference between them is typical and deep. As regards discussion on and practice of Irfān, ‘Urafā have different views. Saharwardī says that the ‘state’ #7717;āl plural aḥwāl) is called ‘state’ due to its changing nature and maqām (‘station)’ is referred station on the basis of its firmness and constancy. Devotees achieve ‘station’ by their efforts, but ‘state’or ḥāl depends on the Divine Grace. However, some also believe in some role of spiritual exercises and practicing.
Suharwardī has a profound discussion about the difference between ḥāl states’ and maqām (‘stations’) and also the relation between them. He believes, that every station has its accompanying states, but the station remains while states are fleeting.. This forward spiritual journey remains continuing till devotee passes from all stations. The boundaries between ‘state’ and ‘stations’ which have been created by some ‘Urafā are not correct94.
Suharwardī concludes that Divine Grace in ‘states’ is also effective, but personal endeavour is apparent at ‘station’.
Spiritual ‘Stations’ and their ‘Grades’:
Sūfi masters have differed about the number of maqāmāt (stations). In the beginning of Sufism, Ṭarīqah was collection of Rules and Tradition that a master recommended for his disciples. Therefore, Ṭarīqah did not have any fixed number of maqāmāt (stations).. Every master had his own view. It is from here that controversy arose in Sūfī Ṭarīqah about maqāmāt (stations) and their numbers ¬94.
Suharwardī pointed out that those are four major and four minor stations All other maqāmāt (stations are included in them. These four major maqāmāt (stations) are: faith #299;mān),meditation and focus on God (tawajjuh), piety and asceticism in the world (zuhd), and worship of God (‘ibādat). Four minor stations are talking less, eating less, sleeping less, isolation from human beings.
Some ‘urafā have mention ten stages for Ṭarīqah i.e., repentance (Touba), piety (wara’), asceticism (zuhd), patience #7779;abr), poverty and neglect of riches (faqr), gratitude (shukr), fear of God (khouf), hope (rajā’) trust (tawakkul) and state resignation and being satisfied (raḍā).
Some other Ṣūfīs have mentioned seven stages. The author of the book al-Ta’arruf li mazhab I ahl a Taṣawwuf,, has mentioned seventeen stages, on the basis of sayings of Ṣūfī masters. They are: Meditation and focus (tawajjuh), asceticism (zuhd), patience #7779;abr), poverty and neglect of riches (faqr), humility (tawāḍu’), fear of God (khouf), piety and righteousness (Taqwā), Sincerity (ikhlāṣ), gratitude (shukr), trust in God (tawakkul), state resignation and being satisfied (raḍā), Certainty (yaqīn), remembrance of God (zikr), attachment to God (uns), proximity with God (qurb), reaching to the Divine (ittiṣāl) and intense love of God (muḥabbat)
Abu Syed Abu al-Khair has enumerated forty spiritual stations in his book, Maqāmāt e Arrba’īn. 100
Another difference between the ‘Irfān and Akhlāq (Ethics ) is that in ‘Irfān, stations must be traveled gradually i.e., till the ‘Ārif does not reach to one, he cannot aspire for the next station101.
But ethical experts believe that man should make efforts, to secure all the spiritual virtues simultaneously.
Description of Spiritual Experience:
Before discussing the meaning of the experience of fanā or extinction in God, it must be mentioned that ‘Urafā believe intense and profound spiritual experiences can not be described. After passing through these states and stations, an’Ārif or Ṣūfī reach to the stage of realization and vision of ultimate realities. These realizations and visions about the infinite can not be described by a language that has been formed to express affairs of the finite. These realizations cannot be communicated because it is beyond the capacity of the human language.
express experiments, pertaining to senses and relational experiments.
Despite this, Gnostics try to explain their mystical experiments. These definitions of Sufis are a sort of rational interpretation of what they have come to know. It is possible that an ‘Ārif (Gnostic) might have realized higher realities, but in the stage of explanation and interpretation, he could commit mistake. This is one of the causes of the differences between Gnostics (‘urafā) in every stage of description (ta’bīr)
However, it is also possible that in matter of the vision, there may be difference among ‘urafā. This difference is due to differing grades of these masters. Besides this, Ṣūfīs have themselves explained that it is possible that some of the perceptions may be the devil’s inspiration; while others may be God gifted. ‘Urafā have described the ways for recognition of the divine inspiration as differing with devil’s inspiration
The State of Annihilation in God (Fanā-Fi-Allāh):
After passing through the different stages of spiritual journey, an ‘Ārif or Ṣūfī reaches at the ‘station’ of annihilation in God “fanā-fillāh”. This is one of the most difficult spiritual discussion. State of Annihilation in God (Fanā-Fi-Allāh has been interpreted in three ways: annihilation of will, annihilation of attributes and self annihilation in God. A group of Gnostics, who have laid emphasis on the aspects of ethical and practical Ṣūfism, interpret fanā as extinction of attribute, especially annihilation of the Will of man before the ‘will’ of God. Theosophists and those who stress on aspects of theoretical Ṣūfism especially Monists, interpret fanā as extinction of the carnal attributes so that the Divine is manifested. They believe that the higher stage is ‘self annihilation’. Thus, following are three meanings of fanā:
(1) Annihilation of Will:
In a very simple meaning of the, annihilation of will is that a the will of a person may become completely subservient to will of God. This annihilation is the highest sort of worship, when a devotee completely surrenders to God. This interpretation is accepted even by non-Ṣūfīs To the author of the book, al-Ta’arruf: says “Annihilation means extinction of carnal desires and sensual so that and the matter of Zikr and worship of God might be his guardian”104.
He says: annihilated person reaches to a stage, where all the pleasures of the world are neutral and equal for him, there remains no difference between woman and wall105.
Another famous explanation is the Tawhīd-i-Af’ālī of Ṣūfīs. Author of the book, al-Lum’a, it is realization of Tawhīd-i-Af’ālī, that a person should know that only ‘Will’ is that of God’ all else is illusion. Extinction of self attributes and entering into the sphere of divine qualities means to come out from his self-desires and submit to the Divine Will. This stage is one of the stages of Tawḥīd104. But Saharwardī has presented a very profound explanation regarding annihilation of the Will: he say: external annihilation is that God manifests and illuminates his devotee’s heart. He reaches to the stage when he has no ‘will’ but the ‘Will’ of God.107.
(2) Annihilation of Attributes:
Second meaning and dimension of fanā is annihilation of attributes (Fanā-i Ṣifāt). In simple meaning, it is extinction of all carnal desires and attributes, so that man’s character become a fade reflection of the Divine Attributes.
Another description of annihilation of attributes is that the devotees acknowledge that all the excellent qualities belongs only to God who is source of all perfections. 108
(3) Annihilation of Self:
Last stage of a Ṣūfī’s spiritual journey is vision of God and extinction of ‘self’ in Divine. Self annihilation is depicted on the basis of particular mystical ontology. As mentioned above, on the basis of mystical Monism (Waḥadat al Wujūd ‘Irfāni) there is only one Reality that is the Absolute Existence of God, and all other existences are imaginary conditioning and imposition of distinctive identities.109 To annihilate these identifies, is to discover the ultimate Truth and to be dissolved in that. A poet said: “ there were limitations entwined with our existence; only they are removed. Neither a man has become God nor God man” 110 The ‘urafā says fanā does not mean that we had a real ‘existence’ which is annihilated, but it is the stage of realization that there is only His Existence, here knowledge results in becoming”111 t
But attainment of Reality, means that the devotees get separation from imaginary and limited existence, which is due to differentiation of the creatures from God: realizes and becomes one. 112 .Again the poet said: Wiṣāl (reaching to God) is just getting rid of imaginative assumptions. Once ‘I’ has disappeared, there is none but’He’.113
Along with the discussion of annihilation in God (Fanā-Fi-Allah), Gnostics also have spoken about Eternity with God (Baqā bi Allāh) Once the finite dissolves in infinite. It becomes eternal.
Mystical Terms:
Each branch of learning) has its own Terminology, because Usually ordinary usages are not enough to express complicated concepts, so new expressions are coined or new meaning is given to words..
In mysticism, there are other reasons for the emergence and spread of mystical terms. According to Sūfīs profound points should not be exposed to lay men. Those who have not stepped in the way of Sufism are not able to understand fully these spiritual truths.
Hence common people should not understand these facts easily. For this reason they express themselves in ‘terminology’ so that everyone cannot easily realize mystical facts. Among Ṣūfīs there was a group known as malāmatīya. They were always afraid that people may praise them or become their fan, inclining in them desire for name or fame. So they always did such things which may provoke condemnation, so that they may care for none but God. They also used terms to conceal their real intents.
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