A Glimpse of Divine Truth

Key point: The fourfold Names refer to the realms of creation and command, decree and predestination, and divine activity, guiding the seeker towards a comprehensive understanding of Tawhid.

Divine Testimony and the Unity of Witness and Witnessed

The noble verse in Surah Al-Imran highlights the testimony of God, the angels, and those endowed with knowledge regarding monotheism:

شَهِدَ اللَّهُ أَنَّهُ لاَ اِلَهَ اِلاَّ هُوَ وَالْمَلاَئِكَةُ وَأُولُو الْعِلْمِ قَائْمآ بِالْقِسْطِ

God testifies that there is no deity but Him, and the angels and those possessing knowledge also stand in justice. (Al-Imran: 18)

This verse demonstrates three levels of testimony:

• Divine testimony: The self-testimony of the Truth to its own oneness, the highest level indicating ontological unity.
• Angelic testimony: The testimony of celestial beings to monotheism, referring to the realm of the unseen and their degrees of consciousness.
• Testimony of the learned: The testimony of those endowed with divine knowledge, pointing to rational and mystical witnessing of Tawhid, encompassing the saints who have realized the truth.

These testimonies indicate divine oneness and ontological unity, guiding the seeker toward comprehensive understanding. Divine testimony acts as a light emanating from the sun of truth, illuminating all levels, while the testimony of angels and the learned reflects this light in the mirrors of the celestial realm and the hearts of mystics.

Key point: The verse “Shahida Allahu annahu la ilaha illa Huwa” signifies the testimony of God, angels, and the learned to monotheism, indicating divine oneness and ontological unity.

Unity of Witness and Witnessed in Divine Testimony

In divine testimony, the witness and the witnessed are one, as the Divine essence is itself both witness and witnessed. This unity refers to ontological oneness, indicating that at the level of Truth, there is no distinction between witness and witnessed. This contrasts with outward jurisprudence, which separates witness and witnessed. In jurisprudence, the witness must be distinct from the witnessed, whereas in mysticism, the unity of witness and witnessed represents the pinnacle of visionary testimony. This unity is like a drop dissolving in the ocean of truth, leaving no trace of itself.

Divine testimony guides the seeker to realize that all perceptions ultimately return to the One Divine essence. This understanding liberates the seeker from duality, leading to full witnessing of monotheism. Testimony at this level acts as a key unlocking the doors of ontological unity.

Key point: In divine testimony, the witness and the witnessed are one, indicating ontological oneness and guiding the seeker to complete witnessing of Tawhid.

Testimony and Its Practical Effects

The Weight of the Dhikr “La ilaha illa Allah”

The dhikr “La ilaha illa Allah” is considered the heaviest because of its profound epistemological and existential weight. Unlike prayers, which are light and refreshing, this dhikr requires presence of heart and deep attention. Its weight is like a burden placed upon the heart, gradually settling into the soul through repetition and perseverance, guiding the seeker towards the understanding of divine unity and liberation from multiplicity.

Repetition of this dhikr engraves a spiritual mark on the heart, preparing it for truth. Its prominence is evident in prayer, adhan, and iqama, where testimony to monotheism is repeatedly affirmed to penetrate the soul, fostering presence and inner attention.

Key point: The dhikr “La ilaha illa Allah” requires the presence of heart due to its epistemological and existential weight, guiding the seeker toward profound understanding of Tawhid.

Testimony as the Sustenance of the Saints

Testimony is the primary sustenance of the saints, freeing them from material needs. The simple lifestyle of Amir al-Mu’minin, who lived on barley bread and minimal necessities, illustrates that the true sustenance of the saints is divine testimony and knowledge. This spiritual sustenance nourishes the heart, granting serenity and dignity. Saints, through this sustenance, are liberated from material dependence and achieve spiritual richness.

Testimony dulls appetite for worldly possessions and directs the heart toward truth, like clear water quenching spiritual thirst and rendering the seeker independent of external needs. The simplicity of the saints arises not from poverty but from their spiritual abundance attained through testimony to Tawhid.

Key point: Testimony is the principal sustenance of the saints, freeing them from material needs and guiding them toward spiritual serenity and dignity.

Testimony as the Prelude to Practical Manifestations

Testimony forms the foundation of spiritual journey, leading naturally to practical manifestations such as awakening (yaqaza) and self-accountability (muhasaba). A seeker who has attained witnessing of the Truth is naturally awake and aware. Awakening is like opening eyes to perceive the world in the light of truth. Self-accountability is like a mirror in which the seeker examines actions against reality. These manifestations, arising naturally from witnessing, guide the seeker toward righteous action and piety.

Testimony leads the seeker to existential awakening, experiencing divine presence across all levels of existence. This awakening is like the sunrise, dispelling the darkness of heedlessness and guiding toward the light of guidance. Self-accountability results from this awareness, prompting self-reflection and rectification of deeds.

Key point: Testimony is the precursor to practical manifestations such as awakening and self-accountability, guiding the seeker to existential awareness.

Testimony in the World and Its Perception

All beings in the world, in some way, testify to divine monotheism, and the seeker can attain deeper understanding by listening to these testimonies. This perception results from mystical insight, enabling the seeker to hear the testimony of creatures as small as ants or chicks. Such witnessing transcends sensory perception, relying on celestial intuition, guiding the seeker to apprehend divine presence in all manifestations of existence.

Hearing the testimony of beings is like perceiving the universal melody of praise emanating from every particle, reminding the seeker of divine presence and freeing them from heedlessness. The testimony of creatures reflects divine truth, and by perceiving it, the seeker attains objective unity.

Key point: By listening to the testimony of creatures, the seeker realizes divine presence in all manifestations, resulting from mystical insight.

Testimony in Supplications and Pilgrimages

Testimony in supplications and visits signifies the principle of objectivity and vision. Phrases such as “I bear witness that You hear my words” or “I bear witness that You have established prayer” indicate the seeker’s tangible presence before the divine reality and affirmation of the actions of the infallible in alignment with monotheism. These testimonies deeply affect the heart, guiding the seeker toward closer connection with God and His saints.

Key point: Testimony in supplications and visits represents objectivity and vision, guiding the seeker to perceive divine presence and connection with saints.

Testimony to Essential, Attributive, and Active Unity

Testifying to “Wahdahu la sharika lahu” encompasses essential, attributive, and active monotheism, negating multiplicity at all levels. Essential monotheism denotes the unity of divine essence, attributive monotheism the unity of divine attributes, and active monotheism the unity of divine acts. This triad is reflected in the phrase “Wahdahu, Wahdahu, Wahdahu”, presented as a hallmark of the monotheistic system.

This declaration negates multiplicity across all levels. Essential monotheism purifies the heart from hidden polytheism; attributive monotheism frees attributes from anthropomorphism; and active monotheism directs actions toward the Truth. This testimony guides the seeker to deep comprehension of divine unity, liberating them from apparent multiplicity.

Key point: Testimony to “Wahdahu la sharika lahu” encompasses essential, attributive, and active unity, negating multiplicity at all levels.

Empirical and Experiential Testimony

The commentator emphasizes that testimony is empirical and experiential, surpassing mere faith or Islamic affirmation. Empirical testimony signifies direct and objective experience of divine truth, engaging the heart and transcending dry verbal acknowledgment. Experiential testimony is like water nourishing spiritual taste, leading the seeker to existential comprehension of Tawhid.

Key point: Empirical and experiential testimony is direct, surpassing theoretical acknowledgment, illuminating the heart with divine knowledge.

Summary

This work, focusing on testimony as the core of practical mysticism and the gateway to divine knowledge and witnessing, provides a comprehensive framework for understanding monotheism. Testimony, in verbal, faith-based, and visionary dimensions, guides the seeker from linguistic affirmation to direct witnessing of truth. The fourfold Names “Al-Awwal,” “Al-Akhir,” “Al-Zahir,” and “Al-Batin” demonstrate divine comprehensiveness, culminating in unity within collective testimony. The verse “Shahida Allahu annahu la ilaha illa Huwa” signifies the testimony of God, angels, and the learned to monotheism, manifesting the unity of witness and witnessed in divine oneness. Testimony serves as the sustenance of the saints, freeing them from material dependence and granting spiritual serenity. Emphasis on hearing the testimony of beings, testimony in supplications, and essential, attributive, and active monotheism guides the seeker to deep understanding of unity within multiplicity.

The Manifestation of Truth in the Mirror of Creation

This study examines a fundamental issue in theoretical mysticism, namely the existential relationship between Truth and creation, focusing on the concept of “Zill al-Talwin” and critiquing views that regard creation as imaginary or non-existent.

الذي مدّ ظلّ التلوين على الخليقة مدّآ طويلا

The metaphor of “shadow” represents the derivative existence coloured by creation. It is termed a shadow because a shadow is an absence of the illumination of a space due to obstruction of sunlight; thus, it is a non-existence qualified by the light of the sun. The derivative existence is imagined, not real, as all existence is ultimately the absolute Truth; specification through relation is a mental, not external, consideration.

The commentator reads “takwin” correctly in meaning, though the text contrasts it with “tamkin”, which does not correspond; “talwin” and “tamkin” are opposite in terminology. “Tamkin” refers to practice in witnessing Truth without creation; “talwin” refers to the manifestation of creation that conceals the Truth from the witness. The term “length of extension” indicates God’s vast capacity to create infinite beings and spread derivative existence over all.

The Concept of Zill al-Talwin and Derivative Existence

In the text, Zill al-Talwin is used metaphorically for derivative or created existence. This existence, coloured by creation, is likened to a shadow lacking independent luminosity, meaningful only in relation to divine existence. God manifests Himself through creation, and this manifestation is called a shadow due to its dependence. The shadow metaphor points to lack of independent existence, but this does not imply nullity or imagination; rather, it indicates the manifested nature of creation relative to the absolute divine existence.

Key point: Zill al-Talwin is a metaphor for created existence, which, as a manifestation of Truth, possesses dependent reality rather than being imaginary or null.

Creation as the Manifestation of Truth

Creation is the manifestation of Truth. God manifests His reality in the mirror of creation, which is coloured by multiplicity. This colouring does not indicate deficiency or absence but reflects the Truth’s manifestation within the multiplicity of creation. Creation has no independent existence; its lack of independence does not signify nonexistence but represents manifestation. All that exists is Truth, and creation merely manifests it in various forms.

Key point: Creation is the manifestation of Truth, not an independent or nonexistent entity; all existence reflects divine manifestations.

Critique of Imaginary or Nonexistent Views

Some mystics, such as Ibn Arabi, describe creation as imaginary or non-existent, denying its reality. This view, diminishing created existence to imagination or nonexistence, is seriously critiqued. Such interpretation conflicts with Islamic mystical principles and approaches sophistry. Creation has subtle yet real existence, while Truth is absolute reality. Distinguishing between absolute Truth and subtle creation maintains balance and prevents denigration of creation.

Key point: Creation possesses subtle, manifested reality, not imaginary or non-existent; reducing creation to imagination risks sophistry in mysticism.

Necessity of Principles and Rules in Mysticism

Mysticism, as an epistemological and intuitive science, requires consistent principles and rules. Terms such as “imaginary” or “nonexistent” create ambiguity and miseducation, inconsistent with mysticism’s purpose. Mysticism should employ precise language to express divine truths clearly and beautifully. Creation, as the manifestation of Truth, possesses reality that must be described appropriately.

Key point: Mysticism requires consistent principles and precise language, describing creation as the manifestation of Truth rather than imagination or nullity.

The Language of Mysticism: Tongue of Love and Beauty

Mysticism, as a language of love and beauty, should be expressed eloquently and harmoniously. Misused terms like “imaginary” or “nonexistent” diminish its impact and reduce it to superficiality. Mysticism is the most beautiful of sciences, requiring rigorous logic and presentation of divine realities. Its language should mirror divine beauty in a coherent and captivating manner.

Key point: Mysticism is a language of love and beauty, requiring eloquent and logical expression to praise Truth and creation.

The Ontological Reality of Human Beings in the Quran

The Quran presents humans as beings with ontological reality (signs and manifestations of God), progressing on the spiritual path towards the Truth. This reality is manifested, not independent or imaginary. Surah Al-Inshiqaq illustrates this beautifully:

أَيُّهَا الاءِْنْسَانُ اِنَّکَ كَادِحٌ اِلَى رَبِّکَ كَدْحآ فَمُلاَقِيهِ

O human, you strive diligently toward your Lord and will meet Him.

This verse presents humans as beings striving to meet the Truth, demonstrating a manifested reality, distinct from imagination or nonexistence.

Key point: The Quran regards humans as possessing manifested reality, progressing on the path toward the Truth.

Relationship between Act and Actor: Creation and Creator

The relationship between act (creation) and actor (Creator) is fundamental in Islamic mysticism. Denigrating creation equates to denigrating the Creator, as the act reflects the actor. Considering creation as nonexistent or imaginary indirectly attributes deficiency to the Creator, incompatible with divine majesty. Creation manifests Truth and derives its reality from divine illumination.

Key point: Creation is the manifestation of the Creator, and denigrating creation is tantamount to denigrating the Creator, as acts reflect the actor.

Critique of Misinterpretation of Quranic Verses

Some mystics cite verse 45 of Surah Al-Furqan to explain Zill al-Talwin, but this interpretation is criticized. The verse pertains to creation and divine signs, not derivative or manifested existence:

أَلَمْ تَرَ اِلَى رَبِّکَ كَيْفَ مَدَّ الظِّلَّ وَلَوْ شَاءَ لَجَعَلَهُ سَاكِنآ ثُمَّ جَعَلْنَا الشَّمْسَ عَلَيْهِ دَلِيلا * ثُمَّ قَبَضْنَاهُ اِلَيْنَا قَبْضآ يَسِيرآ