Stations
SECTION I
- 001 Wakefulness - اليَقَظَةُ
- 002 Repentance - التَّوْبَةُ
- 003 Self-Reckoning - المُحَاسَبَةُ
- 004 Returning - الإنَابَةُ
- 005 Reflection - التَّفَكُّرُ
- 006 Remembrance - التَّذَكُّرُ
- 007 Taking Shelter - الاعْتِصَامُ
- 008 Fleeing - الفِرَارُ
- 009 Training - الرِّيَاضَةُ
- 010 Hearing - السَّمَاعُ
SECTION II
- 011 Grief - الْحُزْنُ
- 012 Fear - الْخَوْفُ
- 013 Concern - الإشْفَاقُ
- 014 Submissive Solemnity - الْخُشُوعُ
- 015 Serene Submissiveness - الإخْبَاتُ
- 016 Disinterest - الزُّهْدُ
- 017 Pious Conscientiousness - الْوَرَعُ
- 018 Dedication - التَّبَتُّلُ
- 019 Hope - الرَّجَاءُ
- 020 Desirous Quest - الرَّغْبَةُ
SECTION III
- 021 Caring - الرِّعَايَة
- 022 Observance - المُرَاقَبَةُ
- 023 Veneration - الحُرْمَةِ
- 024 Devotion - الإخْلَاصُ
- 025 Refinement - التَّهْذِيبِ
- 026 Straightness - الِاسْتِقَامَة
- 027 Reliance - التَوَكَّل
- 028 Delegation - التَّفْوِيضِ
- 029 Trust - الثِّقَةِ
- 030 Surrender - التَّسْلِيمِ
SECTION IV
- 031 Patience - الصَّبْرِ
- 032 Contentment - الرِّضَا
- 033 Gratefulness - الشُّكْرُ
- 034 Modesty - الْحَيَاءِ
- 035 Truthfulness - الصِّدْقِ
- 036 Altruism - الإيثَارِ
- 037 Character - الخُلُق
- 038 Humbleness - التَّواضُع
- 039 Pietistic Heroism - الْفُتُوَّةِ
- 040 Affability - الانْبِسَاط
SECTION V
- 041 Intent - الْقَصْدِ
- 042 Resolve - الْعَزْمِ
- 043 Willfulness - الْإِرَادَةِ
- 044 Propriety - الأدَبِ
- 045 Certainty - اليَقِين
- 046 Comforting Intimacy - الْأُنْسِ
- 047 Remembrance - الذِّكْرِ
- 048 Poverty - الْفَقْرِ
- 049 Richness - الْغِنَى
- 050 The Sought - الْمُرَاد
SECTION VI
- 051 Excellence - الْإِحْسَانِ
- 052 Knowledge - العِلْمِ
- 053 Wisdom - الحِكْمَةِ
- 054 Insight - الْبَصِيرَة
- 055 Astuteness - الْفِرَاسَةِ
- 056 Exaltation - التعظيم
- 057 Inspiration - الإلهام
- 058 Tranquility - السَّكِينَةُ
- 059 Serenity - الطُّمَأْنِينَة
- 060 Drive - الْهِمَّةِ
SECTION VII
- 061 Love - المَحَبَّةُ
- 062 Protectiveness - الْغَيْرَة
- 063 Yearning - الشَّوْقُ
- 064 Anxiety - الْقَلَقُ
- 065 Thirst - الْعَطَشُ
- 066 Ecstasy - الْوَجْدُ
- 067 Bewilderment - الدَّهَشُ
- 068 Mystification - الْهَيَمَان
- 069 Lightning - البَرْق
- 070 Taste - الذَّوْقِ
SECTION VIII
- 071 Noting - اللَّحْظ
- 072 Timeliness - الْوَقْتُ
- 073 Clarity - الصَّفَاءُ
- 074 Bliss - السُّرُورُ
- 075 Privacy - السِّرُّ
- 076 Breath - النَّفَسُ
- 077 Stranger-ness - الْغُرْبَةُ
- 078 Submersion - الغَرَق
- 079 Absence - الْغَيْبَةُ
- 080 Establishment - التَّمَكُّنِ
SECTION IX
- 081 Disclosure - الْمُكَاشَفَةِ
- 082 Witnessing - الْمُشَاهَدَةُ
- 083 Beholding - المُعَايَنَةُ
- 084 Life - الْحَيَاة
- 085 Constriction - الْقَبْضٌ
- 086 Expansion - الْبَسْطُ
- 087 Intoxication - السُّكْرُ
- 088 Sobriety - الصَّحْوُ
- 089 Connection - الِاتِّصَال
- 090 Detachment - الِانْفِصَال
SECTION X
Allah, the Almighty, said:
{…and Moosâ fell unconscious…} [al-A‘râf 7:143]565
قالَ اللهُ عَزَّ وَجَلَّ: "وَخَرَّ مُوسَى صَعِقًا"
Mystification566 is the loss of composure out of wonderment or puzzlement.567 It is more enduring than ad-dahash (bewilderment) and more describable by the one who experiences it.568 It is of three levels:
الْهَيَمَانُ ذَهَابٌ عَنِ التَّمَاسُكِ تَعَجُّبًا أَوْ حَيْرَةً وَهُوَ أَثْبَتُ دَوَامًا، وَأَمْلَكُ لِلنَّعْتِ مِنَ الدَّهَشِ. وَهُوَ عَلَى ثَلَاثِ دَرَجَاتٍ:
The first level is a mystification that results from beholding the initial flashes of gentleness upon embarking on the journey, while being observant of one’s despicable status, inferior ranking, and worthless value.569
الدَّرَجَةُ الْأُولَى هَيَمَانٌ فِي شِيَمِ أَوَائِلِ بَرْقِ اللُّطْفِ عِنْدَ قَصْدِ الطَّرِيقِ، مَعَ مُلَاحَظَةِ الْعَبْدِ خِسَّةَ قَدْرِهِ، وَسَفَالَةَ مَنْزِلَتِهِ، وَتَفَاهَةَ قِيمَتِهِ.
The second level is a mystification by the battering of the waves of ascertainment upon:
- the manifestation of its proofs
- the successiveness of its wonders
- the appearance of its lights 570
والدَّرَجَةُ الثَّانِيَةُ هَيَمَانٌ فِي تَلَاطُمِ أَمْوَاجِ التَّحْقِيقِ، عِنْدَ :
- ظُهُورِ بَرَاهِينِهِ
- وَتَوَاصُلِ عَجَائِبِهِ
- وَلِيَاحِ أَنْوَارِهِ
The third level is a mystification that occurs upon:
والدَّرَجَةُ الثَّالِثَةُ هَيَمَانٌ عِنْدَ:
- الْوُقُوعِ فِي عَيْنِ الْقِدَمِ
- وَمُعَايَنَةِ سُلْطَانِ الْأَزَلِ
- وَالْغَرَقِ فِي بَحْرِ الْكَشْفِ
565In Madârij, Ibn al-Qayyim contends that this is not a station to be sought, but may be an incidental occurrence on the path. He argues that it has not been mentioned in the Qur’an or Sunnah or recognized by the earlier masters of the path.
The closest mention of a related word in the Qur’an was made in reference to the incoherence of the poets at the end of Soorat ash-Shu‘arâ’.
{And the poets—[only] the deviators follow them;Do you not see that in every valley they roam/ wander[?]} (ash-Shu‘arâ’ 26:224-225)
While understanding these incidental occurrences may help us understand the spiritual topography of the path and find excuses for those who precede us on it, the ultimate role model is the Prophet ﷺ and the best generation is his Companions. They were fully aware of their reality and fully established in their spirituality.
566 The root of this verbal noun is ‘hâma’, which means to be utterly confused, totally enthralled by the love of someone, or to wander around without direction. It describes someone who is semiconscious and numbed to the reality around them, as if they are in a different world.
567 Wondering at the spiritual imports they encounter and being surprised by them.
568 Because it is longer lasting and more stable than ad-dahash, the one who experiences it can describe it.
569 Not seeing themselves qualified to be recipients of God’s gentleness and graciousness after taking a few steps on the road to Him, they become delighted by those favors. In Madârij, Imam Ibn al-Qayyim points out that the fruits of observing one’s lowliness and the graciousness of their Lord are numerous andmagnificent, such as the qualities of humbleness, gratefulness, rejoicing in His mercy, devotion, love, and so on.
570 This level takes place when one starts to advance in their journey, whereby their certitude increases and experiential faith develops to an extent that they become mystified by the successiveness of manifest evidences bolstering their faith and tearing their veils.
571 His absolute anteriorness; being unpreceded by anything and preceding everything. Reflecting on this enough should make one’s will dissolve into His will and make Him the focus of one’s attention, where the self becomes almost completely absorbed into this focus.
572 Making the ḥawâdith (created things), in comparison, fade out from one’s beholding.
573 Disclosure of the True One to the eyes of the heart until you worship Him as if you see Him.