Tasawwuf and Character Building

SECTION 2

CHAPTER 16

FANA O BAQA

MEDITATION OF EXTINCTION AND

ETERNITY

 

THE STATION OF FANA (EXTINCTION)

The verses recited during this meditation are:

Kullo Man ‘Alaiha Fan Wa Yabqa Wajhu Rabbeka Zul Jalale Wal Ikram. (All that is will perish But will abide for ever the Countenance of your Rabb, The Majestic, The Honourable). (55:26-27)

During the meditation of devotion and adoration a devotee feels that everything in this vast universe is bowing down in adoration in front of his Creator, and there is cry of Sub hana Rabbi Yal A‘ala echoing in the universe. In the meditation of extinction a devotee feels that everything has vanished. Trees, animals, humans, all have per­ished, to the extent that the devotee becomes unconscious of his own self. This is a perishable state, a state of extinction. Every devotee ex­periences different feelings, and these feelings are acquired after deep concentration on the holy verse, Kulo Man Alaiha Fan. When the devotee starts to absorb himself in the second verse, he feels that, if there is anything in the universe, it is the Divine Light of ALLAH, Who is One and there is none but Him.This state is achieved in the meditation of ‘Eternity.’

Itis true that one cannot express feelings in words. Just try to explain honey and its effect to a person who has never seen honey or tasted it. It is possible that after listening to you he might get a vague idea of honey in his mind, but it is simply impossible to experience the effect after merely listening to words. Similarly, there are feelings of happi­ness and grief, but these feelings can only be felt, you cannot express them into words. Extinction and eternity are the feelings of the devo­tee which when put in words gave rise to two philosophies (i) Unity of existence or pantheism and (ii) Unity of Divine manifestation or patheism. Mostly people were influenced by the former philosophy. Much debate and arguments were carried out by followers of both the views, but how far can logic explain feelings?

In short, during the meditation of extinction, a devotee feels that eve­rything in the universe has perished, and in the meditation of eter­nity he feels that eternity is only for ALLAH, Who’sSplendour and Magnificence has covered the entire universe. There is none else but ALLAH. To absorb oneself requires that man forgets everything ex­cept ALLAH, and his obedience should be only for ALLAH and none else. The heart should be clean of all desires and pleasures. The station of eternity requires, after reflecting on the holy verse, a slave represents the wishes of ALLAH ,and ALLAH’s wishes become his own wishes.

What are the results of this meditation? According to Maulana Thanvi, the effect of Fana is that the Nafs stops desiring sins or any other act of disobedience. Unless the wanton desires of the Nafs do not diminish, a person keeps indulging in sins. It is not neces­sary that a man must totally feel un-inclined towards sins. And it is not very easy either. In fact it is necessary to diminish the desires which lead on the wrong path. Before acquiring the station of Fana, it was not easy to stop oneself from sins. Now after Fana, one does not de­sire the wrong and sinful ways. If a person does comes across a vulgar sight, he automatically lowers his eyes. This is what is called the sta­tion of Fana.  

THE STATION OF BAQA (ETERNITY)

In Fana the state of a person is prevalent. In Baqa, the same state is conquered and he experiences peace. The difference is that before there was an emptiness, now he feels himself filled with the Divine Light. Before he used toreach out for blessings, now he becomes a source of benefit and blessings for others. When this meditation be­comes strong and firm, the effects are very pleasant. A devotee stops planning his life and finds peace and harmony in the wishes of ALLAH.

Discussing the issue of Fana and Baqa, Maulana Thanvi unfolds its reality and explains its effects on a person’s daily life.

There are two types of Fana. Fana in reality, and Fanain the light of knowledge. Real Fana means, that a person leaves all outward sins, expectations and hopes linked with others, greed, pride and hypocrisy etc. all vanish. This is called real Fana,because all the actions and deeds which lead in the wrong direction have perished. In the general term, it can also be called sensory Fana or Fanaof the body. Fana in the light of knowledge means that the heart expels all but ALLAH . The ties of knowledge and cognition with all except ALLAH have been severed. The love and yearn­ing it first had for others has now left the heart. lnfact the ability to remember is now employed only toremember ALLAH and all the rest are forgotten. Just like in the case of worldly love, the mind is so occupied that there is no time for anyone else. There are different levels in Fanaaccording to the capabilities of different devotees. Some of them ex­perience a state of absorption, some feel intoxicated, others feel lost in meditation, yet some, for the completion of cer­tain conditions, or for the guidance of others, return to seek the knowledge of things. This last condition is Baqa. The first level helps in avoidance of all that is forbidden by is­lam, which is indeed Taqwa. The second level helps the devotees in the light of knowledge to avoid indulging in sins and all remote possibilities of committing mistakes. This in­deed is the highest form of piety or Taqwa.

Here, it would be of great. importance to mention the views of Hadhrat Junaid Baghdadi, about Fana:

There are three stages of Fana. The first stage is achieved by eliminating one’s personal traits, peculiarities and desires so as to follow the Shariah according to the Will of ALLAH and not one’s own inclinations, and to extinct the desires of Nafs Ammarah, andobey the Orders of ALLAH. Thesec­ond stage is achieved when the devotee forsakes sensual pleasures and luxuries, and does not give himself any credit for the noble deeds he does. This stage is related to the mental and inward life. The third stage is the extinction of ego, the devotee feels that he is with ALLAH. His material and physical body is intact but his personality has dimin­ished. This stage is the last stage of Fana and the devotee is appointed on the highest rank of BaqiBillah. In other words Baqa Billahis the fruit and reward of Fana Fillah. But even at the level of Baqa Bilah the devotee can’t comprehend the Divine Existence. He may be with ALLAH, but he is not part of Him.He is but a humble servant, and ALLAH is be­yond all bounds and limits. No one can ever unite with ALLAH physically. The philosophy of Fana of devotee is not the last station, but if here the devotee is overcome by absorption or intoxication, it can seriously damage him, be­cause in such a state he cannot fulfil his duties which are imposed on him as a member of the society. When a devotee attains the stage of Baqa Billah after Fana Fillah, then he returns from the state of intoxication to the state of wisdom and can retain his personal traits and characteristics which now have a deep reflection of Divine Attributes. He thus be­comes a guiding force for others and teaches them to follow the Shariah.

The meditation of Fana, Baqa requires that the salik eliminates his own desires for the Will of ALLAH, and ALLAH’s Will be­comes the salik’s wish. This situation has been pointed out in Hadith Nabvi: “And My slave tries continuously to achieve My closeness through optional prayers, to the extent that I start to love him. When I make him my beloved, then he hears through Me. I become his eyesight by which he sees everything, I become his hands by which he touches things, I become his legs by which he walks.” The meaning of this Hadith is that all the limbs of the salik act according to the Will of ALLAH.