Allah, the Almighty, said:

{And when they had both submitted and he put him down upon his forehead…}663 [aṣ-Ṣâffât 37: 103]

قَالَ اللهُ عَزَّ وَجَلَّ: }فَلَمَّا أَسْلَمَا وَتَلَّهُ لِلْجَبِينِ{

This is a word that refers, in this chapter, to one who has reached the middle of the station and has crossed the boundary of tafarruq (dispersion).664 It is of three levels:

هَذَا اسْمٌ يُشَارُ بِهِ فِي هَذَا الْبَابِ إِلَى مَنْ تَوَسَّطَ الْمَقَامَ، وَجَاوَزَ حَدَّ التَّفَرُّقِ.وَهُوَ عَلَى ثَلَاثِ دَرَجَاتٍ:

The first level is the submergence of knowledge into the inward state, and this is in regard to a person who has:

  1. accomplished rectitude (uprightness)

  2. ascertained the signals/indicants665

  3. and thereby deserves the provenance666

الدَّرَجَةُ الْأُولَى: اسْتِغْرَاقُ الْعِلْمِ فِي عَيْنِ الْحَالِ، وَهَذَا رَجُلٌ:

  1. قَدْ ظَفِرَ بِالِاسْتِقَامَةِ

  2. وَتَحَقَّقَ فِي الْإِشَارَةِ

  3. فَاسْتَحَقَّ صِحَّةَ النِّسْبَةِ

The second level is the submergence of the signals into disclosure,667 and this is a person who:

  1. speaks of their own finds668

  2. walks along with their visions669

  3. does not feel their crude form670

الدَّرَجَةُ الثَّانِيَةُ: اسْتِغْرَاقُ الْإِشَارَةِ فِي الْكَشْفِ، وَهَذَا رَجُلٌ:

  1. يَنْطِقُ عَنْ مَوْجُودِهِ

  2. وَيَسِيرُ مَعَ مَشْهُودِهِ

  3. وَلَا يُحِسُّ بِرُعُونَةِ رَسْمِهِ

The third level is the submergence of the manifestations into the union,671 and this is a person who:

  1. was cloaked by the lights of (Divine) antecedence,

  2. so he or she gazed with open eyes into pre-eternity,672

  3. and thus got rid of the lower aspirations673

والدَّرَجَةُ الثَّالِثَةُ: اسْتِغْرَاقُ الشَّوَاهِدِ فِي الْجَمْعِ، وَهَذَا رَجُلٌ:

  1. شَمَلَتْهُ أَنْوَارُ الْأَوَّلِيَّةِ

  2. فَفَتَحَ عَيْنَهُ فِي مُطَالَعَةِ الْأَزَلِيَّةِ

  3. فَتَخَلَّصَ مِنَ الْهِمَمِ الدَّنِيَّةِ

663 The station of al-gharaq (drowning/submersion) was started by this verse because both Ibrâheem and Ismâ‘eel must have been so completely absorbed into their commitment to God and devotion to Him that they lost sensation of their egos during that moment of ultimate submission and sacrifice.
664 Tafarruq(تَفَرُّق) (meaning diversion, dispersion, and distractibility) is when the soul is scattered and pulled in many directions. It is the opposite of jam‘ (جَمْع): union, unity, wholeness, togetherness with Allah.
665 His/her signals point with clarity to true aḥwâl (inner states), and they are consistent.
666 Being attributed to the Most High as His servant, the highest honor one may aspire to.
667 Disclosure of the many manifestations of the Divine attributes.
668 When he/she describes the states and stations, he/she does that based on experience, not only knowledge.
669 His/her beholding of the ultimate objective accompanies him/her on the path.
670 Because of their focus on their goal, they do not even feel the rudimentary form of their self.
671 Absorption into the dhât (ipseity) of the Divine. The perfect shuhood is witnessing the multiplicity of His attributes in the Oneness of His essence/ipseity.
672 He/she beholds that moment when Allah was, and everything else of the universe(السِّوَى) was not.
673 After mentally traveling to pre-eternity, one will only seek theFirst and Necessary Extant, not the contingent and originated creations.

Manâzil as-Sâirin


Shaykhul-Islam Abu Isma‘il Abdullah ibn Muhammad al-Ansari al-Harawi (396-481H)

Translation and Footnotes


Hatem al-Haj