The Qur'anic Methodology of the Spiritual Journey in the Light of 'Ibad al-Rahman
Document Type : Original Article
Authors
1 Al-Mustafa International University, Qom, Iran
2 AlMustafa international university
Abstract
Among Islamic mystics ('urafa'), various methods and paths are found for the spiritual journey (sayr wa suluk) and attaining divine proximity (the "movement towards God"), and numerous prescriptions have been offered in this regard. In this context, two questions become particularly important:
First, what prescription has God Himself presented in His own book? Which path has He declared to be the nearest to Him, and what attributes has He described for the wayfarers (salikin) on His path?
Second, is there a hierarchical or step-by-step order for the spiritual journey within this Qur'anic prescription?
This research, which is based on library sources and structured on a descriptive-analytical methodology, utilizes various Qur'anic verses that introduce God's special servants. After a detailed study, exegesis, and interpretation of the verses on the 'Ibad al-Rahman' (the Servants of the Most Merciful), it has reached the following conclusion:
Firstly: The stages and stations—be they four, seven, twelve, or more—which have been described by Islamic mystics for the spiritual journey, are mostly subjective and personal in nature and do not have a Qur'anic foundation. The Holy Qur'an, especially in Surah Al-Furqan, praises its wayfarers through attributes such as: humility and meekness; forbearance and clemency in the face of the ignorant; prostration and standing in night vigils; fear of the Day of Judgment; moderation in charity and life expenses; pure monotheism in one's being; avoidance of shedding innocent blood; purity from sexual pollutions; distancing oneself from gatherings of sin; passing by vain and false speech and actions with dignity; learning lessons from the divine signs; taking initiative and responsibility in guiding others; and patience and steadfastness in obedience, adversity, and avoidance of sin.
Secondly: No logical order or step-by-step system is conceivable among these attributes. Rather, the wayfarer, after coming to faith and entering the path of suluk, is obligated to adopt and embody all of these attributes within the same period and at the same level.
First, what prescription has God Himself presented in His own book? Which path has He declared to be the nearest to Him, and what attributes has He described for the wayfarers (salikin) on His path?
Second, is there a hierarchical or step-by-step order for the spiritual journey within this Qur'anic prescription?
This research, which is based on library sources and structured on a descriptive-analytical methodology, utilizes various Qur'anic verses that introduce God's special servants. After a detailed study, exegesis, and interpretation of the verses on the 'Ibad al-Rahman' (the Servants of the Most Merciful), it has reached the following conclusion:
Firstly: The stages and stations—be they four, seven, twelve, or more—which have been described by Islamic mystics for the spiritual journey, are mostly subjective and personal in nature and do not have a Qur'anic foundation. The Holy Qur'an, especially in Surah Al-Furqan, praises its wayfarers through attributes such as: humility and meekness; forbearance and clemency in the face of the ignorant; prostration and standing in night vigils; fear of the Day of Judgment; moderation in charity and life expenses; pure monotheism in one's being; avoidance of shedding innocent blood; purity from sexual pollutions; distancing oneself from gatherings of sin; passing by vain and false speech and actions with dignity; learning lessons from the divine signs; taking initiative and responsibility in guiding others; and patience and steadfastness in obedience, adversity, and avoidance of sin.
Secondly: No logical order or step-by-step system is conceivable among these attributes. Rather, the wayfarer, after coming to faith and entering the path of suluk, is obligated to adopt and embody all of these attributes within the same period and at the same level.
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