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The Minor, Intermediate and Major Days of Resurrection in spirit for the People of Haqiqah

Source: Inner Secrets of the Path by Sayyid Haydar Amuli

a) The minor day
This day of resurrection expresses their annihilation in the unity of action and their arrival at the witnessing of the One Actor in all things. It is the station of those from whom the veil of actions is lifted by the opening of their inner vision. Indeed, the veil is lifted from all things such that they do not see any actions at all but that they issue from One Actor and One Governor ‑ while taking care to respect the twin aspects of the decree and the delegation of trust placed in them by Allah and while preserv­ing the twin aspects of submission to His will and free choice. Such persons become freed of any perception of otherness or awareness of their own actions such that they reach a level of witnessing whereby all actions issue from One Actor, namely the Real. In this way they become firmly established in the tawhid of action. Their witnessing takes place in the arena of the minor resurrection in His presence such that they are as dead persons being washed for burial. The signs of their station are reliance on Him, submission, the handing‑over of affairs and the affirma­tion, by action rather than words, that there is no actor but Allah.
This subject has already been discussed with respect to the people of tariqah, although the two groups are not exactly the same. Whereas prayer, for example, is the same in its outward form, not everyone who prays is on the same spiritual level: there is a great difference between prayer which issues from knowledge, certainty and presence of mind and prayer which issues from ignorance, doubt and negligence. Allah refers to the first when He says, `Successful indeed are the believers who are humble in their prayers and who keep aloof from what is vain... who are diligent about their prayers, these are they who are the heirs, who shall inherit paradise and shall abide therein' and with regard to the second: `And their prayer before the House is nothing but whistling and clapping of hands.'
The result of this resurrection after annihilation in the above­mentioned manner is the Garden of Actions and its corresponding pleasures and blessings ‑ that is the witnessing of the Real Actor in each of one's actions, whether physical or spiritual. The real esoteric garden reserved for this group also has three divi­sions: the Garden of Actions, the Garden of Attributes and the Garden of the Essence. The Garden of Actions, with respect to this group, is the first of these in the hierarchy of the gardens. Detailed descriptions of these gardens have been narrated and we shall now describe them in the language of the people of this group.
The Garden of Actions is the garden of form containing deli­cious foods and drinks and beautiful maidens ‑ these things are the reward for righteous actions. It is called both the Garden of Actions and the Garden of the Self. At,' the esoteric level this garden refers to the same place of foods and sensual pleasures but as a result of witnessing the actions as issuing from the One Actor, the Beloved by His essence. He is to this world as the spirit is to the body. This is so since the contemplation of the Actor in the unity of action is exactly the same as contemplation of the reality of man in relation to his body and the movement of its limbs. The prophets, saints and gnostics are all agreed that the relationship of the Real to the world is analogous to the relationship of the soul of man to his body and physical form. This notion is supported by the words of the Prophet who says, `Whoever knows himself knows his Lord' and the words of Allah, `We will soon show them Our signs in the universe and in their souls, until it becomes clear to them that it is the truth.' The following verse also expresses this idea: All that you witness is one action alone, although con­cealed by veils.
When the cover disappears, then you do not see other than Him, And nothing remains at any level of the different forms.
The Garden of the Attributes is the interior garden from the divine emanations of the Names and the Attributes: it is the garden of the heart (which has already been mentioned as the station of the purification of behaviour and the heart's assimila­tion of the Divine Qualities).
The Garden of the Essence is the witnessing of the Beauty of Oneness in the totality of manifestations, be it with regard to one individual manifestation or phenomena in general. This lat­ter is the Garden of the Soul: it is attained by the unity of essence and the placing of eye shadow on the eye of the soul with the eye shadow of the solitude of the Real so that one never witnesses anything but the Beloved. Thus the result of the annihilation of the slave in the unity of action and the minor esoteric resurrection is the Garden of Actions ‑ in accordance with its various ranks and levels, and Allah is more Knowing and more Wise.

b) The intermediate day
This station expresses their annihilation in the divine unity (tawhid) of attribute and their arrival at a witnessing of the one attribute which pervades all things. In other words, whenever the veil of the totality of attributes is lifted from someone and the veil of witnessing other‑than‑Him disappears completely, then the person sees only one real attribute in the whole of exis­tence like, for example, the perception of the attribute of life ,as pervading the body of man, or perception of the strength and capacity for action which pervades both man and animals ‑ I mean by this that he witnesses this one attribute as an extension or addition to the Essence of Oneness which has authority over all things. Thus such a person sees all things as possessing this particular attribute; he sees this in the same way as one may see that every limb of the body possesses the attribute of life and strength. In this way one dies the real death and Allah's words, `But We have removed from you your veil so your sight today is sharp' becomes a reality for him. The following has also been said: The eye is one and the forms are many, This is the secret revealed to the people of gnosis.
It has been narrated that Abu Yazid al‑Bastami was asked, `How are you this morning, O Abu Yazid?' He replied; `There is no morning as far as I am concerned, for morning and evening are for those who are dependent upon form and attribute, and I possess no attribute.' These words are clear proof of the firmness of his establishment in the tawhid of attribute after that of action by way of unveilings and spiritual tastings. It is this that is meant by the gnostic's words, `The essence is veiled by the attributes and the attributes by the action,' for all those from whom the veil of actions is not raised do not attain to the tawhid of actions; all those from whom the veil of attributes is not raised do not attain to the tawhid of attributes; and all those from whom the veil of the essence is not raised do not attain to the tawhid of essence. Moreover all those who do not attain to these different states of tawhid are not judged (favourably) with respect to their Islam and faith; indeed they are hardly considered to be human beings. This is attested by Allah's words, `Surely the vilest of animals, in Allah's sight, are the deaf, the dumb, who do not understand' and also by His words, `They are as cattle, nay, they are in worse errors!' What results from this witnessing in the minor resurrection is the Garden of Attributes (which we have already described above) and arrival at its pleasures and blessings ‑ namely the witnessing of the attribute of the Be­loved in the form of every single one of the lovers, be they spiritual or corporeal. One who has arrived at this station declares: The Beloved manifested to me from every direction And I witnessed Him in all meaning and forms.
Yet another declares: Every fine thing takes its beauty from His splendour.
This beauty is lent to this thing, indeed to all fine things.
May Allah grant us and you arrival at this point of witnessing at the various levels of this garden, both by way of spiritual tasting and unveilings. It is from Him that all seek help and upon Him that all rely ‑ He it is who utters the truth and guides to the correct path.

c) The major day
This resurrection expresses the abiding of all the essences in the Essence of the Real ‑ after their annihilation therein. This annihilation is a gnostic annihilation and not an actual experien­tial annihilation: Allah refers to it with His words, `Everyone (in creation) must pass away and there will endure for ever the face of your Lord' and His words, `Everything is perishable but He; His is the judgment and to Him you shall be brought back.' This is the station of unveiling of the Essence of Reality, the unveiling of one's existence, from the veils of divine splendour and might, and the disappearance of the veil of seeing other‑than‑Him in any way whatsoever: the one of this station witnesses one single Essence which emanates in the various countless manifes­tations. Such a station is indicated in the verse which says: Your beauty pervades all realities; Indeed it is nothing but a veil of Your splendour.
This notion is also expressed in the gnostic's words: `There is nothing in existence but Allah, His Names and His Actions; all is Him, by Him, from Him and to Him.' Thus he arrives at the tawhid of essence and comes to the arena of the major resurrection; he witnesses the meaning of Allah's words, `To whom belongs the kingdom this day? To Allah the One, the Subduer (of all).'
This is because by his unified gaze, by his belief in the judgment that there is nothing in existence but Allah, he subdues all the essences; he follows the advice given by Allah: `Say: Allah; then leave them sporting in their vain discourses' and `And do not associate any other god with Allah.' This then is what is called the tawhid of essence, of the elite of the elite, above which there is no higher tawhid. This is expressed in the phrase: `There is no village beyond Abadan and in Allah's words: `He is the First and the Last, the Ascendant (over all) and the Knower of hidden things.'
These words are an indication of this station of witnes­sing, since if it is established that there is nothing in existence but Him, then of necessity He is the First, the Last, the Ascendant and the Knower of hidden things; however, this does not imply that there is any change in His Essence or Attributes, since He is the First within the Last and the Last within the First, and likewise with respect to the Ascendant and the Cognizant (as we have already explained). The same may be said with respect to His words, `Is it not sufficient as regards your Lord that He is a witness over all things? Now surely they are in doubt as to the meeting of their Lord; now surely He encompasses all things,' for these words are also an indication of this same station of witnessing.
The sign of the witnessing and the mark of this tawhid is firm establishment in the station of constancy and the perseverance referred to in His words, `Continue then in the right way as you are commanded.' Firmness and constancy in real tawhid has been described as a state awareness sharper than a sword, finer than a hair and a station of the utmost difficulty. As the Prophet said, `The surah Hud made my hair turn white.' As for the true meaning of the above, it is that you continue on the straight path, which itself is an expression for the point of balance between excess and negligence ‑ that is, a point where there is no further tendency to either separation or convergence or to either manifest or hidden shirk. This firmness and constancy is mentioned with reference to the Prophet's spiritual ascent, (mi`raj), in His words, `The eye did not turn aside, nor did it exceed the limit.'
This is so since if one's sight turns aside from the point of gathered and balanced unity, which is a necessary basis for a truly harmonious existence, then one is transgressing the bounds of truth. If these bounds are not respected, then one goes astray from the straight path and one enters into the company of those who associate others with Allah ‑ who are also astray from the real and His path ‑ and this applies equally to those guilty of manifest or hidden idolatry (shirk). His words `the measure of two bows or closer still' is an indication of this point.
Allah's words, `And do not utter your prayer with a raised voice, nor be silent with regard to it, but seek a way between these' is also an indication of this. It means that `you should not turn to your right or your left when your attention is fixed on Us' and here what is being referred to is this world and the next, on the one hand, and to gatheredness and separation, on the other. This was the way followed by your fathers and forefathers from amongst the prophets, messengers, saints and spiritual heirs, and in particular by Abraham and his sons. One of the gnostics has said, `Beware of merging and separation for the first causes heresy and the negation of one's Islam, and the second rejection of the truth that He (Allah) is the Absolute Actor; you should respect both however, for the one who joins them is the one of true affirmation.' Such a person has the highest of stations in return for his firmness and balance and his avoidance of either of the two extremes. There are numerous references to this state, especially in the Qur'an and the traditions. The noble however, will be content with our indication of this.
The result of this esoteric resurrection is the Garden of the Essence, which is the highest of stations; it is the garden reserved for those who affirm the Oneness of Allah and who, by means of their tawhid, rise above any witnessing of otherness. It is they who are mentioned in His words, `Surely those who guard against evil shall be in gardens and rivers, in the seat of honour with the most Powerful King;' anyone who witnesses other‑than‑Him in existence is neither of those who affirm His Oneness nor of those who guard against evil.
It is for this reason that Allah says: `O you who believe! Be careful of (your duty to) Allah with the care which is due to him, and do not die unless you are Muslims'. The `care which is due to Him' is nothing other than taking care not to witness other than Him in the path of unification. Allah emphasizes this when He says, `and do not die unless you are Muslims' ‑ that is, do not die the real esoteric death unless you have submitted to this kind of Islam, namely the tawhid of essence rather than the tawhid of attribute and action. Indeed the testimony of Allah, His angels and those of knowledge from amongst His slaves is sufficient: `Say: May Allah be sufficient as a witness between me and you and whoever has knowledge of the Book.'
This is the last of the three days of spiritual resurrection par­ticular to the people of haqiqah. We must now begin to consider the six days of resurrection in the literal sense or the realm of form with respect to the horizons ‑ that is, the cosmic dimen­sion. In this way .the totality of stations will be twelve in number. Since the divisions we have mentioned earlier are different from this division, we should begin by mentioning the three days related to form at the individual level in order that no contradic­tion should appear in our argument.
The minor day of resurrection at this level expresses the liber­ation of the individual from the veil of the body and worldly activity by the natural death, referred to in the saying of the Prophet, `Whoever dies, than his day of rising up has arrived.' The intermediate day of resurrection expresses his exit from the world and his sojourn in the barrier or interspace known as the grave, referred to by Allah when He says; `And before them is a barrier until the day they are raised' and the words of the Prophet, `The grave is either a meadow from amongst the meadows of the Garden or a pit from amongst the pits of the Fire.'
The major day of resurrection expresses the gathering of the people on the Great Day which is also known as the `Day of Calamity' and their standing on the vast plain of the Day of Resurrection as attested by Allah in His words, `And We will gather them and leave not any of them behind.' In this way each person arrives at that particular station reserved for him, be it in the Garden or the Fire; and Allah is more Knowing and more Wise. Let us now begin our description of the six days related to the cosmic dimension and their corresponding classification with respect to the realms of form and the spirit or inner meaning.

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