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Spiritual wayfaring (السیر و السلوك, al-sayr wa l-sulūk}}) is a technical term in Islamic mysticism denoting the inward journey toward perfection and closeness to God. Imam Khomeini defines it as a movement toward the unseen world and a spiritual migration away from selfish desires in order to reach God. Islamic mystics regard Spiritual wayfaring as the foundation of practical mysticism ('irfān-i 'amalī) and maintain that attaining spiritual stations is contingent upon it. According to Nasir Makarim Shirazi, the Qur'an comprehensively delineates the stages of this wayfaring, outlining twelve stages and seven stations necessary for reaching the status of the Servants of the All-Beneficent ('Ibād al-Raḥmān) as described in Sura al-Furqan and Sura al-Mu'minun.

Mystics have categorized Spiritual wayfaring into four stages known as the Four Journeys (al-Asfar al-Arba'a): the Journey toward God (from the self to the heart), the Journey in God (within the Divine attributes), the Journey with God (the station of Oneness and Qaba Qawsayn), and the Journey by God (permanence after annihilation). Others have classified the journey into three types: the Journey toward God, the Journey in God, and the Journey with God. Furthermore, wayfarers are distinguished into two categories: the perishing wayfarer (ensnared by the metaphorical world) and the arriving wayfarer (annihilated in monotheism).

It is posited that Spiritual wayfaring necessitates specific prerequisites, such as the renunciation of attachment to wealth and status, the abandonment of vice, seclusion, silence, and adherence to a master. Shari'a, Tariqa, and Haqiqa are recognized as the progressive stages of this wayfaring. Obstacles to the journey are classified into two types: dark veils (moral vices, sins) and luminous veils (Divine Names and Attributes). Imam Khomeini asserts that certain obstacles, such as moral vices, constitute dark veils, and warns that wayfaring undertaken solely to achieve mystical stations may be a deception of Satan.

Concept and Status of Spiritual wayfaring

Spiritual wayfaring is a mystical term signifying the inward movement toward perfection and closeness to God,[1] analogous to a physical journey that entails elements such as an origin, a destination, stations, a guide, and a travel companion.[2] 'Allamah Tabataba'i distinguished between the two terms, defining suluk as the spiritual journey itself and sayr as the witnessing of its effects.[3] Imam Khomeini defined sayr as the movement toward the unseen world[4] and suluk as the spiritual migration from the confines of selfish desires toward God.[5] Islamic mystics have occasionally employed terms such as "Safar ila Allah" (Journey toward God) and "al-Asfar al-Arba'a" (the Four Journeys) to refer to Spiritual wayfaring.[6]

Islamic mystics consider Spiritual wayfaring to be the cornerstone of practical mysticism.[7] Imam Khomeini maintains that reaching spiritual stations requires this wayfaring,[8] while 'Allamah Tabataba'i views it as the means to attain Divine proximity.[9] Some scholars argue that the necessity of Spiritual wayfaring is inferable from Qur'anic and narrational concepts,[10][11] particularly the imperative of racing upon the Straight Path. Nasir Makarim Shirazi further posits that the Qur'an fully articulates the trajectory of Spiritual wayfaring, delineating twelve stages in Sura al-Furqan and seven stations in Sura al-Mu'minun requisite for attaining the rank of the Servants of the All-Beneficent and inheriting Paradise.[12]

Background of Spiritual wayfaring

Muslim mystics cite the verses of the Qur'an as the primary foundation for the concept of Spiritual wayfaring. In numerous instances, 'Allamah Tabataba'i established the principle of inward movement and mystical wayfaring through Qur'anic exegesis.[13] It is believed that early mystics such as Shaqiq Balkhi, Muhasibi, Dhu l-Nun al-Misri, and Kharraz articulated their experiences of wayfaring through descriptions of various spiritual states and stations. This tradition was subsequently expanded and systematized by figures such as Sarraj, Kalabadhi, Qushayri, and notably Khwaja 'Abd Allah al-Ansari.[14] Sayyid Yadullah Yazdanpanah notes that the emergence of Theoretical Gnosis in the seventh century provided a new lexicon for explaining the stations of Spiritual wayfaring within practical mysticism.[15]

Reality of Spiritual wayfaring

Islamic mystics define the reality of Spiritual wayfaring as an inward movement and the method of traversing various stations to attain human perfection.[16] Some interpret it as a cognitive progression wherein the wayfarer ascends from knowledge of contingent beings to Divine knowledge,[17] while others describe it as the soul's detachment from the body and its entry into the spiritual realm through the elimination of selfish attributes.[18] 'Allamah Tabataba'i characterizes the Journey toward God (Safar ila Allah) as man's transformation from deficiency to infinite perfection, a process that transmutes not only the inner self but also the material existence of the individual.[19]

The End of the Path in Spiritual wayfaring

Muslim mystics posit that the ultimate objective of Spiritual wayfaring is the meeting of God (Liqa' Allah), often termed annihilation in God (fana' fi Allah) or spiritual ascension.[20] Shams al-Din Muhammad Lahiji identifies the journey's conclusion as annihilation in God and the realization of one's essential poverty (neediness) before the Divine.[21] 'Aziz al-Din Nasafi regards the ability to perceive the true nature of things as the journey's end.[22] 'Abd al-Razzaq Kashani introduces the unification of the outward and inward as the goal of Spiritual wayfaring.[23] Imam Khomeini also considers the attainment of the station of inba'[24] and the station of wilayah as goals of wayfaring,[25] asserting that the ultimate aspiration of mystics[26] is to witness the reality of Qur'an 57:3[27], which mystics regard as the supreme expression of monotheism.[28]

Stages of Spiritual wayfaring

Islamic mystics divide Spiritual wayfaring into four comprehensive stages termed the Four Journeys (al-Asfar al-Arba'a):

  1. Safar ila Allah (Journey toward God): The movement from the stations of the self to the heart, which is the locus of Divine manifestations; in this journey, the wayfarer attains knowledge of God.
  2. Safar fi Allah (Journey in God): The journey within the Divine attributes and Names, continuing until the station of Oneness (Wahidiyya).
  3. Safar ma'a Allah (Journey with God): Elevation to the station of Absolute Oneness (Ahadiyya) and Qaba Qawsayn; duality persists here, and upon its disappearance, the wayfarer reaches the station of wilayah.
  4. Safar bi-llah (Journey by God): The station of permanence after annihilation and the perfection of servitude.[29]

Additionally, some classify Spiritual wayfaring into three types based on the journey's object: 1) Safar ila Allah: The servant's endeavor to remove the veils separating them from God. 2) Safar fi Allah: Journeying within the attributes of God. 3) Safar ma'a Allah: Companionship with God, akin to a drop consumed by the sea.[30]

Types of Wayfarer

Muslim mystics categorize wayfarers into two types based on their attainment of reality:

  1. Perishing Wayfarer (Salik Halik): One who has been cut off from the truth and remains ensnared in metaphorical [worldly] matters.
  2. Arriving Wayfarer (Salik Wasil): One who has purified their heart of everything other than God and has become annihilated in monotheism.[31]

Furthermore, wayfarers are classified into four types based on their method of wayfaring:

  1. Attracted (Majdhub): One who has surrendered their heart to God and is oblivious to all else.
  2. Attracted Wayfarer (Majdhub Salik): One who, having become aware of their spiritual states, engages in wayfaring.
  3. Wayfaring Attracted (Salik Majdhub): One who discovers the attraction and love of God after traversing the stages of wayfaring.
  4. Wayfarer (Salik): One who has not yet experienced the attraction and love of the Truth.[32]

Practical Steps in Spiritual wayfaring

Islamic mystics delineate specific stages for Spiritual wayfaring, commencing with "Yaqza" (awakening from negligence)[33] and culminating in fana' (annihilation) and baqa' (permanence).[34]

Some Muslim mystics identify these stages as forty stations,[35] while others enumerate up to seventy thousand.[36] In his book Manazil al-Sa'irin, Khwaja 'Abd Allah al-Ansari outlines one hundred steps for Spiritual wayfaring, beginning with Yaqza and ending with monotheism.[37] He condenses these hundred stages into ten general categories: Badayat (Beginnings), Abwab (Gates), Mu'amalat (Conducts), Akhlaq (Ethics), Usul (Principles), Awdiya (Valleys), Ahwal (States), Wilayat (Guardianships), Haqa'iq (Realities), and Nihayat (Ends).[38]

Requirements and Obstacles of Spiritual wayfaring

Muslim mystics prescribe specific conditions for Spiritual wayfaring, including the renunciation of attachment to wealth and status, the abandonment of vice, cheerfulness, seclusion, silence, hunger, night wakefulness, dhikr (remembrance), and obedience to a perfect master.[39] They adhere to a hierarchy placing Spiritual wayfaring after Shari'a, holding that the wayfarer must first observe Divine Shari'a before pursuing Tariqa and Haqiqa.[40] 'Aziz al-Din Nasafi characterizes Shari'a as the path of the self, Tariqa as the path of the heart, and Haqiqa as the path of the soul, asserting that Shari'a represents the speech of the Prophet (s), Tariqa his action, and Haqiqa his insight.[41] 'Ali Amini Nezhad, a Shi'a cleric and researcher of mysticism, argues that in authentic wayfaring, Tariqa constitutes the inward dimension of Shari'a and necessitates it.[42]

Impediments to Spiritual wayfaring are categorized into two types:

  • Dark Veils (such as sins and selfish attachments)[43]. Imam Khomeini identifies moral vices as instances of dark veils[44] and cautions that wayfaring undertaken solely to achieve mystical stations may be a stratagem of Satan.[45]
  • Luminous Veils (such as Divine Names and Attributes)[46]. Imam Khomeini counts the Divine Names and Attributes, as well as intellectual and spiritual veils, among these luminous obstacles.[47]
Image of the 14th edition of the book Mabani-yi Nazari-yi Tazkiyya

Bibliography

Mystics have authored numerous treatises on Spiritual wayfaring, including Risalat Adab al-'Ibadat by Shaqiq Balkhi, Maqamat al-Qulub by Abu al-Husayn Nuri, and Manazil al-Sa'irin by Khwaja 'Abd Allah al-Ansari.[48]

Ibn 'Arabi also discussed journeys, knowledge, and its secrets in his works.[49] Later, further treatises were composed in this field, such as the treatise on Spiritual wayfaring by Aqa Muhammad Bidabadi and Tuhfat al-Muluk fi al-Sayr wa al-Suluk, attributed to Sayyid Muhammad Mahdi Bahr al-'Ulum.

Lady Mujtahida Amin also provided detailed expositions on Spiritual wayfaring and the method of traversing the path of Truth in her book Spiritual wayfaring dar Rawish-i Awliya' Allah, published in 2013-14. Furthermore, the collected articles of Muhammad Shuja'i address the practical methods of purification and wayfaring in a three-volume series.

Notes

  1. ↑ Kāshānī, Laṭā'if al-Iʿlām, 1426 AH, vol. 2, p. 435; Fanārī, Miṣbāḥ al-Uns, 1416 AH, p. 631.
  2. ↑ Fayḍ Kāshānī, Risālat Zād al-Sālik, 1433 AH, p. 1.
  3. ↑ Ṭabāṭabā'ī, Risālat Lubb al-Lubāb, 1429 AH, pp. 25–27.
  4. ↑ Imām Khumaynī, Ādāb al-Ṣalāt, 1388 Sh, p. 322; Imām Khumaynī, Taqrīrāt, 1385 Sh, vol. 2, p. 245.
  5. ↑ Imām Khumaynī, Ādāb al-Ṣalāt, 1388 Sh, p. 162.
  6. ↑ Ibn ʿArabī, Iṣṭilāḥāt al-Ṣūfiyya, 1421 AH, p. 5.
  7. ↑ See Ibn ʿArabī, al-Futūḥāt al-Makkiyya, n.d., vol. 2, p. 382; Mullā Ṣadrā, al-Ḥikmat al-Mutaʿāliya, 1981, vol. 1, pp. 1–13; Imām Khumaynī, Chihil Ḥadīth, 1388 Sh, pp. 589, 174.
  8. ↑ Imām Khumaynī, Sirr al-Ṣalāt, 1388 Sh, p. 5.
  9. ↑ Tawakulī, Ikhtilāl-i Sulūk dar Kūdakān wa Naw-jawānān, 1393 Sh, p. 74.
  10. ↑ Such as the issue of racing on the Straight Path (Ṣirāṭ al-Mustaqīm) which appears in numerous verses like Qur'an 56:10-11 and also in some passages of the Supplication of Kumayl.
  11. ↑ Riḍā'ī Tihrānī, Sayr wa Sulūk, 1392 Sh, p. 110.
  12. ↑ Makārim Shīrāzī, ʿIrfān-i Islāmī, 1395 Sh, p. 77.
  13. ↑ See ʿAllāma Ṭabāṭabā'ī, al-Mīzān, 1417 AH, vol. 5, p. 245, vol. 19, p. 69, vol. 20, p. 122, vol. 21, p. 211.
  14. ↑ Bīdārfar, introduction to Sharḥ Manāzil al-Sā'irīn, 1385 Sh, pp. 7–17.
  15. ↑ Yazdān-panāh, Mabānī wa Uṣūl-i ʿIrfān-i Naẓarī, 1388 Sh, pp. 71–72.
  16. ↑ Āqānūrī, ʿĀrifān-i Musulmān wa Sharīʿat-i Islām, 1387 Sh, p. 24.
  17. ↑ Sirhindī, al-Maktūbāt, n.d., vol. 1, p. 180.
  18. ↑ Ḥaqqī Bürūsawī, Tafsīr Rūḥ al-Bayān, n.d., vol. 7, p. 25.
  19. ↑ Aḥmadī, Barrasī-yi Taṭbīqī-yi Mafhūm wa Ḥaqīqat-i "Murāqaba" dar ʿIrfān-i Islāmī wa ʿIrfān-i Būdāyī, 1395 Sh, p. 99.
  20. ↑ Ibn ʿArabī, Tafsīr, 1422 AH, vol. 1, p. 222; Qūnawī, al-Nuṣūṣ, 1371 Sh, p. 18.
  21. ↑ See Lāhījī, Mafātīḥ al-Iʿjāz fī Sharḥ Gulshan-i Rāz, 1381 Sh, p. 86.
  22. ↑ Nasafī, Zubdat al-Ḥaqā'iq, 1381 Sh, p. 103.
  23. ↑ Kāshānī, Laṭā'if al-Iʿlām, 1379 Sh, p. 330.
  24. ↑ Meaning the station of informing of the Names and Attributes of the Truth.
  25. ↑ Imām Khumaynī, Chihil Ḥadīth, 1388 Sh, p. 192.
  26. ↑ Imām Khumaynī, Chihil Ḥadīth, 1388 Sh, p. 657.
  27. ↑ "He is the First and the Last, the Outward and the Inward, and He has knowledge of all things" (He is the First and the Last and the Outward and the Inward, and He is Knower of everything)
  28. ↑ Nasafī, Kashf al-Ḥaqā'iq, 1386 Sh, pp. 132–133.
  29. ↑ Anṣārī, Natā'ij al-Afkār al-Qudsiyya, 1428 AH, vol. 1, p. 124.
  30. ↑ Ibn Bazzāz, Ṣafwat al-Ṣafā, 1376 Sh, pp. 482–483.
  31. ↑ Gawharīn, Sharḥ-i Iṣṭilāḥāt-i Taṣawwuf, 1368 Sh, vol. 6, p. 195.
  32. ↑ Tahānawī, Mawsūʿat Kashshāf Iṣṭilāḥāt al-Funūn wa al-ʿUlūm, 1996, vol. 1, pp. 969–970.
  33. ↑ Imām Khumaynī, Ṣaḥīf-yi Imām, 1389 Sh, vol. 10, p. 243, vol. 12, p. 382.
  34. ↑ Sirhindī, al-Maktūbāt, n.d., vol. 1, p. 429; Bīdārfar, introduction to Sharḥ Manāzil al-Sā'irīn, 1385 Sh, pp. 21–22.
  35. ↑ Bīdārfar, introduction to Sharḥ Manāzil al-Sā'irīn, 1385 Sh, pp. 8–14.
  36. ↑ Baḥr al-ʿUlūm, Risāli-yi Sayr wa Sulūk, 1415 AH, p. 135.
  37. ↑ Anṣārī, Manāzil al-Sā'irīn, 1417 AH.
  38. ↑ Anṣārī, Manāzil al-Sā'irīn, 1417 AH, pp. 27–34; Kāshānī, Sharḥ Manāzil, 1385 Sh, p. 120.
  39. ↑ Nasafī, al-Insān al-Kāmil, 1386 Sh, p. 144; Jundī, Sharḥ Fuṣūṣ al-Ḥikam, 1423 AH, p. 99; Baḥr al-ʿUlūm, Risāli-yi Sayr wa Sulūk, 1415 AH, p. 166; Qumshih'ī, Majmūʿ-yi Āthār, 1378 Sh, p. 77; Lāhījī, Mafātīḥ al-Iʿjāz, 1381 Sh, p. 253.
  40. ↑ Ṭabāṭabā'ī, Sitūdi-yi Sayyid Aḥmad, 1394 Sh, p. 72.
  41. ↑ Rifʿat, Maʿrifat-shināsī az Dīdgāh-i ʿAllāma Ṭabāṭabā'ī wa Shahīd Muṭahharī, 1395 Sh, p. 62.
  42. ↑ Amīnī-nizhād, Āshnāyī bā Majmūʿ-yi ʿIrfān-i Islāmī, 1390 Sh, p. 85.
  43. ↑ Qayṣarī, Rasā'il, 1381 Sh, p. 28.
  44. ↑ Imām Khumaynī, Chihil Ḥadīth, 1388 Sh, p. 124.
  45. ↑ Imām Khumaynī, Ādāb al-Ṣalāt, 1388 Sh, p. 76.
  46. ↑ Qayṣarī, Rasā'il, 1381 Sh, p. 28.
  47. ↑ Imām Khumaynī, Taʿlīqāt Fuṣūṣ, 1410 AH, pp. 68–69; Imām Khumaynī, Miṣbāḥ al-Hidāya, 1386 Sh, pp. 28–29, 87; Imām Khumaynī, Chihil Ḥadīth, 1388 Sh, pp. 45, 454, 589–590.
  48. ↑ Bīdārfar, introduction to Sharḥ Manāzil al-Sā'irīn, 1385 Sh, pp. 8–18.
  49. ↑ Ibn ʿArabī, al-Futūḥāt al-Makkiyya, vol. 2, pp. 382–383.

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  • Gawharīn, Sayyid Ṣādiq. Sharḥ-i Iṣṭilāḥāt-i Taṣawwuf. Tehran: Zawwār, 1368 Sh.
  • Lāhījī, Muḥammad Asīrī. Mafātīḥ al-Iʿjāz fī Sharḥ Gulshan-i Rāz. Edited by ʿAlī-qulī Maḥmūdī. Tehran: ʿIlm, 1381 Sh.
  • Makārim Shīrāzī, Nāṣir. ʿIrfān-i Islāmī: Sharḥī Jāmiʿ bar Ṣaḥīf-yi Sajjādiyya. Qom: Nashr-i Imām ʿAlī b. Abī Ṭālib (a), 1395 Sh.
  • Mullā Ṣadrā, Muḥammad b. Ibrāhīm. al-Ḥikmat al-Mutaʿāliya fī al-Asfār al-ʿAqliyya al-Arbaʿa. Beirut: Dār Iḥyā' al-Turāth al-ʿArabī, 1981.
  • Nasafī, ʿAzīz al-Dīn. al-Insān al-Kāmil. Edited by Marijan Molé. Tehran: Ṭahūrī, 1386 Sh.
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  • Nasafī, ʿAzīz al-Dīn. Kashf al-Ḥaqā'iq. Edited by Aḥmad Mahdawī Dāmghānī. Tehran: ʿIlmī wa Farhangī, 1386 Sh.
  • Hujwīrī, Abū al-Ḥasan. Kashf al-Maḥjūb. Edited by Zhukovsky. Tehran: Ṭahūrī, 1375 Sh.
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