The Highest Ranks
The Highest Ranks
Sayr wa suluk, symbolized by the heart's journey to Allah the Most High, involves emancipating oneself from the influence of the nafs, letting the spirit reign supreme, and allowing the bodily realm to be governed by the divine breath, which is the soul. Sufis articulate this journey in terms of seven stations. Through these stations, the nafs continually ascends, purifying itself as it draws closer to Allah. Each station of the nafs possesses distinct characteristics and manifestations.
From the fourth station, known as "mutmainnah" (the contented self), the nafs finds serenity, attaining tranquility in the presence of its Lord. From this point on, it eagerly anticipates fresh divine manifestations and insights. The ultimate objective is to achieve the pleasure of Allah the Most High as a servant imbued with perfection. Scholars interpreting the ayah, "And I did not create the jinn and mankind except to worship Me" (Adh-Dhariyat, 56), explain that it means acknowledging the Oneness of the Creator and affirming His Lordship through direct spiritual experience.
The fifth station of the nafs is called “radiyah” (the pleased self). This is the nafs content with whatever comes from Allah. At this station, the individual has surrendered their will to Allah the Most High and has achieved fana (annihilation) in His attributes. The ayah "Return to your Lord, well-pleased and pleasing (to Him)" (Al-Fajr, 28) alludes to this. The phrase "well-pleased" points towards the station of the “radiyah” self, while "pleasing [to Him]" directs us to the sixth station, “mardiyah” (the pleasing self) – the nafs that has attained the pleasure of Allah the Most High. Thus, the “radiyah” self signifies the servant's contentment with Allah, whereas the “mardiyah” embodies Allah's pleasure with His servant. This is also known as the “station of awe.” Those at this station possess hearts that are mines of light and secrets. Their compassion towards fellow beings is boundless, and they perpetually stand as exemplars of noble character and lofty attributes.
Those at the “radiyah” station are imbued with the characteristics of Allah the Most High. They greet everything that comes from Him with heartfelt contentment, harboring no complaints. They are constantly aware of their presence before the Divine and have spiritually forsaken everything else. The stations of "fanafillah" and "baqabillah" are realized at this level.
Those who reach the station referred to as “mardiyah” or the "station of wahdah (unity)" continually experience the manifestations of Allah's names and attributes. While they may not attach significance to it, extraordinary occurrences such as spiritual unveilings and miracles emerge at this station. In their presence, one is reminded of Allah. The meaning of this hadith qudsi becomes evident at this stage: "The most cherished act by which My servant draws closer to Me is the one I have obligated upon him. And My servant continues to draw closer to Me through performing voluntary acts (Nawafil) until I love him. Once I love him, I become his hearing with which he hears, his sight with which he sees, his hand with which he strikes, and his foot with which he walks. If he asks of Me, I provide for him, and if he seeks My protection, I protect him." (Bukhari, Riqaq, 38)
The ayah, "The servants of the Most Merciful are those who walk upon the earth easily, and when the ignorant address them (harshly), they say (words of) peace" (Al-Furqan, 63) also, in a way, points towards the “mardiyah” station. In relation to this ayah, Hasan al-Basri (rahmatullahi alayh) said, "They walk gently, like prophets, with the dignity befitting scholars." Muhammad ibn al-Hanafiyyah, the son of Ali ibn Abi Talib, may Allah be pleased with them both, elucidates this ayah further: "They are dignified and chaste, refraining from ignorant actions. Even when met with ignorant behavior, they respond gently."
The seventh and final rank of the soul is called "nafs al-kamilah." Also known by titles such as "nafs al-safiyah" or "nafs al-zakiyyah," this station refers to souls that have been purified, sanctified, and have attained perfection. The ayah from the Holy Qur’an, “Indeed he succeeds who purifies it (his nafs),” (Ash-Shams, 9) alludes to this very station. The esteemed scholar Ibn Ajiba al-Hasani (quddisa sirruhu) comments on this ayah, suggesting: “One who purifies and rectifies their soul with faith and obedience attains all that they desire and is saved from all they fear.” Imam Qushayri (quddisa sirruhu), on the other hand, interprets this ayah as, “The one who keeps his soul free from sins, faults, expecting rewards for good deeds, and from protesting the Divine Decrees, and refrains from committing the prohibited, is indeed the one who achieves salvation."
At this rank, all the lofty spiritual states experienced in the previous ranks culminate. The manifestations of Allah’s names and attributes shine in their most perfect form here. Some awliya assert that in every century, only two or three individuals attain the rank of "nafs al-kamilah," and they stand as the most elevated amongst all of Allah's servants. Those who are holders of positions like “Ghaws” and “Qutb” are also found within this station of the soul. Such individuals are in the station of spiritual guidance.
Those who possess the "nafs al-kamilah" speak words brimming with wisdom; their gaze brings healing. Their very presence bestows tranquility and deeply resonates within hearts. They remain constantly in the presence of Allah, perpetually engaged in worship. The significance of the saying of our beloved Prophet Muhammad (sallallahu alayhi wa sallam), "There are moments when I am with Allah in such a way that neither the nearest of angels nor a sent prophet can be with me during that time," (Tirmidhi, Shamail) is actualized in this very rank of the nafs.
Cihat Ceylan
