Concerning the Nearness relating to Obligatory

Section: Concerning the Nearness relating to Obligatory and Supererogatory Acts and their Result, in accordance with the Approach of the Wayfarers:

It should be known that for the wayfarer on the path of God and the emmigrant from the dark house of the self to the real Ka'bah, there is a spiritual journey and a gnostic wayfaring whose origin is the habitat of the self and egoism and whose stages are the planes of finitude pertaining to `the horizons and the souls' and the Mulk and the Malakut, which have been referred to as `the veils of darkness and lights.'

Verily, for God there are a seventy thousand veils of light and darkness. 

These are the lights of being and the darkness of finitude, or the lights of Malakut and the darknesses of Mulk, or the darkening pollutions of carnal attachments and the pure lights of the attachment of the heart. These seventy thousand veils of light and darkness are at times summarily referred to as the seven veils, as narrated in relation to the opening takbirat from the Pure Imams, that they remove a veil with every takbirah,  and as is also narrated concerning the subject of prostration on the earth of the shrine(tombstone) of al-Husayn, may my soul be ransomed for him, that prostration on it removes the sevenfold veils. And a famous gnostic says:

Attar has roamed through the sevenfold cites of love, While we are still in the bend of a lane. 

These in the microcosmic Man have been referred to as the sevenfold subtleties (lata'if)  and sometimes their number is reduced to three inclusive veils, referred to as the `threefold realms' of `the horizons' (afaq) and `the threefold planes' of the souls (anfus),  and at times to the thousand fold stages well known among the wayfarers. At times they have been divided, in one consideration, to a hundred and, in another consideration, to ten stages. The perfect `arif Shaykh Shahabadi, may his shadow endure forever, used to assign ten stations for every stage from among the stages of the wayfarers, and in this new and original division there would be in all a thousand stations. And Hadrat Ibrahim, the Friend of the Beneficent, may peace be upon him, has expressed his spiritual journey, as reported by God, the Exalted, [in the Qur'an] as consisting of threefold stages, one of which is called `the Star,' another `the Moon,' and the third `the Sun.' 

In fine, the origin of the spiritual journey is the dark house of the self, and its stages are the planes and levels of the horizons and the souls. Its destination is the sacred Being of God with all the Names and the Attributes, at first, for the Perfect Man, and lastly as that wherein all the Names and the Attributes dissolve, and every name, attribute, and definition belongs to something else.

After that the wayfaring human being overcomes his ego and egoism and leaves the house of the ego and passes through the stages and planes of finitude in his search of the real goal and his quest of the Divine, by transcending each of these and piercing through the veils of darkness and light, tearing his heart away from all beings and existences, and purging the Ka'bah of the heart of its idols with his Wall-like hand, and, when all the stars and the moons and the suns set and disappear from the horizon of his heart and the orientation of his heart, undisturbed by attachment to any other, becomes single, unified, and divine, and the state of his heart [like that of Abraham, as described in this verse]:

Indeed, I have turned my face towards Him who created the heavens and the earth, (6:80)

to become annihilated in the Names, the Essence and the Acts, then, in this state, he would become lost to himself, attaining total obliteration and absolute swoon. Then the Divine takes charge of his being, and he hears with the Divine hearing, sees through the Divine vision, holds with the hand of Divine power, and speaks with the Divine tongue. He beholds through the Divine and sees nothing except God. He speaks through the Divine and says nothing but the Truth, becoming blind, deaf and dumb to the non-Divine, his eye and ear are open to nothing except the Truth. This station is not attained except through the gravity of the Divine and the spark of the fire of love, the flame of eternal love, which brings him close to the threshold of proximity to the Divine. Through that pulse of Divine attraction, which follows from [the Divine] self-love, he is helped so as not to stumble(limp) in this valley of bewilderment and so as not to fall victim to shath and the like, which are remnants of egoism. And in this tradition there is a reference to these two, in His words:

And he gradually draws nearer to Me through the nawafil, until I love him.

The drawing near of the servant is through the spark of yearning ('ishq), and the pulse of Divine gravity from love (hubb):

Until there is not an attraction from the Beloved's quarter, The efforts of the poor lover do not get anywhere. 

Hence the ultimate of nearness through the nawafil is total fana', absolute dissolution and complete obliteration, and its result is 'I become the hearing wherewith he hears . . . .' And after this complete fana', total obliteration, absolute annihilation, and complete swoon (sa'q), at times the eternal grace comes to his aid, bringing him to himself and returning him to the domain of his own self, whereat he finds himself in the state of awakening (sahw) and the state of intimacy (uns) and serenity (tumaninah) comes upon him, whereat the glories of Beauty and Majesty dawn upon him. In this state of consciousness, to him are revealed the Attributes in the mirror of the Essence (dhat), and in them the fixed archetypes (a'yan thabitah) and their requisites. The state of the people of the path of gnosis at this station is also like their first station, in that its fixed archetype is subject to a certain Name. Its annihilation is in the same Name as well as its survival. In the state of sahw also the same Name is disclosed to him and the disclosure of the fixed archetype subject to the same Name is obtained by him.

The Secret of the Variance Among the Prophets in Respect of Prophethood:

Hence for the Perfect Man (insan-e kamil), who is subject to the Greatest All-inclusive Name, the absolute disclosure of the fixed archetypes and their accompanying requisites is obtained from eternity to eternity. Revealed also to him are the states and potentialities of all the existents and the character of their wayfaring as well as the pattern of their fulfillment (wusul). The robes of the seal of prophethood and ultimate prophecy, which is the consequence of absolute disclosure, fit his fair and upright stature. Each of the other prophets, in accordance with the Name they manifest and in proportion to the capacity and vastness of its domain, obtain the disclosure of the archetype subject to that Name. The degree of the perfection and deficiency of their ministry, its degree of nobility, and its vastness and narrowness, derive therefrom and are subject to their respective Divine Names, as discussed in detail by us in the treatise Misbah al-hidayah. 

In fine, after that the state of recovery occurs following the obliteration, his being becomes divine and God, the Exalted, observes other existents in the mirror of his beauty, or, rather, it occupies the same plane as that of the Divine Will (mashiyyah). For the Perfect Man, is on the same plane as the Absolute Will (mashiyyah) and his spirituality becomes the same as the manifestation of Divine efficiency. In such a state God, the Exalted, sees through him, hears through him, and holds by his means, and he himself is the irresistible Divine Will, the perfect intent, and knowledge-in-act (`ilm fili). Hence God hears by him, sees by him,.. . and so on and so forth to the end of the hadith. [The same matter is referred to in the following tradition] and others like it:

'Ali is the eye of God, the hearing of God, and the Divine proximity. 

Hence the nearness of the obligations of sahw is consequent to the obliteration, and its result is that which you have heard. The Sahw consequent to obliteration is a state other than this state of negligence of ours. That plurality, consequent to absolute fana', is different from the plurality in which we are immersed. That is because plurality is a veil for us that hides(camouflages) the Divine Face, while for them it is a mirror of epiphany, [as stated by `Ali:]

I do not see a thing without seeing Allah, with it, in it, before it and after it. 

The nearness of the nawafil may be considered as obliteration in the Names (fana' asma'i) and the nearness of fara'id, as obliteration in the Essence. Accordingly, the result of the nearness of fara'id becomes absolute obliteration, and its further elaboration is not appropriate to this place. Even this much was beyond the scope of these pages.

Section: A Citation from the Most August Shaykh Baha'i:

The august shaykh and gnostic, Baha'i, may God's good pleasure be with him, in commenting on this noble tradition in his Arba'in, states: "In this regard there are certain sublime statements made by the people of the heart, containing subtle points and spiritual hints which fill the olfactory sense of the spirit with their aroma and quicken the decaying bones of the specters. None is guided to the their meaning and knows their reality except someone who has given lip his comforts through austerities until he comes to get a taste of them and reaches their meaning. But one who is ignorant of their secrets and deprived of the treasure of their teachings, due to his immersion in base carnal joys and being drowned in physical pleasures, is exposed to a great danger on hearing these words, and it is feared that he would fall into blasphemy and come to believe in incarnation (hulul and ittihad). And Exalted is God greatly above that ( ) Here at this point we will state the matter simply and accessibly so that it is near to understanding. Hence, we may say, these words represent the extreme in nearness, describing the domination of love's Sovereign on the outward and inward being of the servant. Therefore, what is meant-and God knows best-is this: When I love a servant, I draw him to the point of intimacy and turn him towards the world of sanctity, immersing his mind in the mysteries of Malakut and confining his senses to perceiving the lights of Jabarut. In this state his feet remain steady at the station of proximity, and love so mingles with his flesh and blood that he becomes unconscious of himself. Thereat, everything else disappears from his sight until I become like his sight and hearing, as has been said:

That I'm mad of Thee, is no secret, My fire, lit by Thee, won't go out,

Thus Thou art my hearing and my sight, My body, and my heart? 

Here end his words, may God elevate his station.

Section: A Citation from Khwajah Tusi:

His excellency, the best of the later scholars and the most perfect among the predecessors, Khwajah Nasir Tusi, may Allah sanctify his holy spirit, says: "When the gnostic is cut off from himself and joined to God, he sees all powers as disappearing in Divine power and all sciences as drowned in Divine knowledge and all wills as vanishing(fading) in His will. Then he sees all the existents and their perfections as having originated and emanated from Him. At this time God, the Exalted, becomes his hearing and sight, power, knowledge and existence. Thereupon the character of the gnostic becomes divine."  Here end his words, may God increase the sublimity of his station.

The honoured Majlisi has also made certain remarks on the issue. Their summary is that if man uses his faculties and energies in the way of Satan and carnal appetites, nothing remains of them except regret and shame. But if he spends them in the way of obedience to God, He transforms them into spiritual faculties. Then his hearing and sight become spiritual hearing and spiritual vision. With that hearing he hears the speech of the angels, and this sight and vision are not weakened even by death. It is with this spiritual hearing and sight that he encounters the interrogation of the grave. On the contrary, those who do not possess this sight and hearing are raised blind and deaf from the dead. It is concerning this gift that God, the Exalted, has said, "I become the hearing wherewith he hears . . . ."  These words, coming as they do from him, are not without a surprise.

Concluding Note:

The august shaykh, Baha'i, says , "This noble tradition explicitly indicates that the obligatory duties (wajibat) have a greater merit than the supererogatory ones (mustahabbat) and that there is a greater reward for their performance. And the Shaykh-e Shahid, may God's mercy be upon him, and some other scholars have regarded certain cases as exceptions to it wherein the supererogatory (sunnah) is superior to that which is obligatory. One of them is foregoing one's debt altogether, which is superior to giving time to the debtor in a condition of hardship, although the first is supererogatory while the second is obligatory. Another is being the first to greet someone, which is superior to answering another's greeting (salam). A third case is repeating a prayer offered individually with jama'ah [which according to traditions is superior to a prayer offered individually by twenty-seven degrees, whereas the repeating is supererogatory]," and such other cases. Some have disputed each of these exceptions, whose mention is not so necessary.

It should be known that the literal import of the noble tradition is that the obligations are superior to supererogatory acts though they may not be of the same kind. For instance, the returning of salam, which is obligatory, is superior to a supererogatory hajj and the founding of a great school or the ziyarah of the Messenger of God, although this may appear to be somewhat improbable. Accordingly, marhum Majlisi, may God's mercy be upon him, has said  that possibly that is restricted to acts of the same category. However, in the presence of a proof one cannot say such a thing on mere improbability. And possibly the superiority of the obligations is to be considered as being applicable to prescribed rituals, such as prayer, fasting, hajj, zakat, and the like, not to other obligations, like giving time to a debtor in straits, returning salam, and so on, although this possibility is also not free of doubt. And all Praise belongs to Allah, at beginning and end.