Allah, the Almighty, said:

{…And let them not disquiet681 you who are not certain [in faith].} [ar-Room 30: 60]

قَالَ اللهُ عَزَّ وَجَلَّ: }وَلَا يَسْتَخِفَّنَّكَ الَّذِينَ لَا يُوقِنُونَ{

Establishment is above ṭuma’neenah (serenity), and it refers to the pinnacle of stability. It is of three levels:

التَّمَكُّنُ فَوْقَ الطُّمَأْنِينَةِ، وَهُوَ الْإِشَارَةُ إِلَى غَايَةِ الِاسْتِقْرَارِ. وَهُوَ عَلَى ثَلَاثِ دَرَجَاتٍ:

The first level is the establishment of the seeker, and it is to combine:

  1. correct qaṣd (intent) to move them

  2. the glimmer of shuhood (witnessing) to carry them

  3. the breadth of the path to give them respite682

الدَّرَجَةُ الْأُولَى تَمَكُّنُ الْمُرِيدِ؛ وَهُوَ أَنْ يَجْتَمِعَ لَهُ:

  1. صِحَّةُ قَصْدٍ تُسَيِّرُهُ

  2. وَلَمْعُ شُهُودٍ يَحْمِلُهُ

  3. وَسِعَةُ طَرِيقٍ تُرَوِّحُهُ

The second level is the establishment of the traveler, and it is to combine:

  1. genuine detachment683

  2. the lightning of disclosure

  3. purity of hâl

والدَّرَجَةُ الثَّانِيَةُ تَمَكُّنُ السَّالِكِ، وَهُوَ أَنْ يَجْتَمِعَ لَهُ:

  1. صِحَّةُ انْقِطَاعٍ

  2. وَبَرْقُ كَشْفٍ

  3. وَ صَفَاءُ حَالٍ

The third level is the establishment of the ‘ârif, and this is:

  1. to reach the presence (al-ḥaḍrah)684

  2. above the veils of pursual685

  3. wearing the light of procurement686

والدَّرَجَةُ الثَّالِثَةُ تَمَكُّنُ الْعَارِفِ، وَهُوَ أَنْ:

  1. يَحْصُلَ فِي الْحَضْرَةِ

  2. فَوْقَ حَجْبِ الطَّلَبِ

  3. لَابِسًا نُورَ الْوُجُودِ

681 The actual word in Arabic literally means ‘cause you to be light,’ which is also translated as ‘induce you to levity.’ It may also be translated as ‘cause you to be unstable/flighty/volatile/ unsteady/unestablished.’
682 The path is straight but also wide, giving the traveler flexibility, room for rejuvenation, and variety of secondary volitions to engage, leading to his or her one goal.
683 Detachment from as-siwâ (all else [other than Allah]).
684 This is the Divine presence.
685 Having transcended the defects that accompany the worship before the complete refinement of the self (or, to the sheikh [may Allah have mercy on him], complete dissolution of the self, as he seems, in this book, to consider fanâ’ the highest end). As mentioned before, the self needs to be purified to subsist by Allah, for Allah, with Allah. The sheikh may mean here that one’s very consciousness of their worship may be a veil between them and God until they stop perceiving the self and ascribing anything to it.
686 Wujood or finding their pursued goal: the Divine.

Manâzil as-Sâirin


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

Translation and Footnotes


Hatem al-Haj