The station of Talmis is one of the exalted stages in spiritual mysticism, where the seeker, after attaining the station of remaining (baqa), reaches unity with the Divine and sees nothing but the Divine Truth. This station acts like a luminous veil that presents the transcendent reality of the Divine in the forms of creation, so that creation may be liberated from pure bewilderment and guided towards unity. In Lecture 626, Nakooham Quds-Sirruh profoundly elucidates the concept of Talmis, its stages, and its role in the relationship between the Divine and creation. This station is not only a bridge between truth and appearance but also a means of guiding the veiled to the light of Tawhid (Divine Oneness).
Talmis, in Islamic mysticism, refers to the concealment of the Divine truth within the forms of creation so that the veiled individuals, who are unable to directly perceive the truth, may interact with apparent means. This concept is like a garment that adorns the absolute truth in the coverings of apparent causes and effects. Talmis is divided into three stages: first, the suspension of the cosmos to means, places, and times; second, the suspension of knowledge to intermediaries such as ascetic practices and spiritual stations; and third, the suspension of laws, judgments, retribution, and rewards to apparent causes. In truth, all of these stages stem from the will and wisdom of the Divine, yet for those who are divided, these matters are attributed to the apparent causes.
Talmis differs from Tawriyah and Compulsion. Tawriyah refers to the concealment of the inner meaning behind the apparent meaning, whereas Talmis refers to the concealment of the Divine truth within the forms of creation. Additionally, Talmis is distinct from Compulsion, as Compulsion negates human free will, while Talmis involves the suspension of the Divine act to apparent causes without negating free will. This distinction acts as a line that marks the boundary between truth and appearance, guiding the seeker to avoid confusion and attain the station of Tawhid (Divine Oneness).
Talmis is a station in which the Divine truth is manifested within the forms of creation, allowing the veiled to interact with it. This station is distinct from Tawriyah and Compulsion, and enables the seeker to present the truth of Tawhid within the forms of creation. This process acts like a mirror that reflects the light of the Divine in forms that are comprehensible to creation.
In the station of Baqa, the seeker reaches a state in which they see nothing but the Divine and attribute all actions to God, as it is said: "There is no cause in existence except Allah." However, in order to interact with creation and prevent their bewilderment, the seeker must express the truth in the forms of creation. This process of Talmis acts as a bridge connecting the seeker from the station of Tawhid to the station of Unity (Jama), where the Divine truth is presented to creation in the forms of apparent causes. The seeker, at this stage, attributes the Divine attributes to the causes of creation so that creation is not overwhelmed and is guided towards Unity.
The divided ones, who are the veiled individuals, only see the apparent causes due to the veil of creation and are unable to perceive the Divine truth. They attribute the growth of plants to water and soil, while the unified ones, the mystics and witnesses of the Divine, attribute all actions to God, saying, "God has made the plants grow." This distinction is like two sides of a coin: one side is the veil of creation, which keeps the veiled bound by causes, and the other side is the vision of the Divine, which connects the mystics to the truth of Tawhid.
Talmis in the stations of Tawhid and Unity is a tool through which the seeker presents the Divine truth to the veiled in the forms of creation. This station allows the seeker to establish a connection between truth and appearance, guiding creation from bewilderment towards Unity.
In everyday language, causality is attributed to natural causes such as fire that burns or rain that wets. However, in reality, only God is the true cause. This suspension of causality to apparent causes is part of Talmis, which God, in His wisdom, has established for the veiled. This process is like a curtain that hides the transcendent truth of God behind apparent causes, allowing creation to interact with it.
Divine knowledge is attributed to intermediaries such as ascetic practices, spiritual stations, logical proofs, and narrations. However, in reality, it is God who bestows this knowledge out of His grace. The people of division attribute knowledge to these intermediaries, while the mystics know that knowledge is a divine gift. This suspension, like a branch from which the fruit of knowledge is apparently picked, has its roots deeply embedded in the soil of divine wisdom.
Divine causality is the essence of all actions, yet misrepresentation presents this essence in the form of apparent causes and intermediaries to those veiled from the truth. This process facilitates the interaction of creation with the truth and positions the seeker as a guide to others.
Legal rulings, such as those of a judge or the verdicts of scholars, are attributed to apparent reasons and evidences. However, in truth, it is God who actualizes these rulings. The veiled, or those without insight, rely solely on external reasons, whereas the mystics perceive the divine truth behind these judgements. This process is like a river that, though it appears to originate from earthly springs, in fact flows from the divine source of wisdom.
Religious rulings are attributed to causes such as analogy, consensus, the Qur'an, and the Sunnah. However, in the monotheistic view, it is only God who actualizes these rulings. This section critiques the jurisprudential methods such as analogy and consensus, emphasizing that, from a monotheistic perspective, all rulings ultimately return to God's will. This view acts as a light that dispels the darkness of superficial methods and reveals the truth of monotheism.
The Qur'an, in Surah Ash-Shura (42:30), refers to this truth:
"And whatever strikes you of disaster it is for what your hands have earned; but He pardons much."
Retribution and reward are attributed to sin and obedience, but in reality, they depend on God's pleasure and wrath. The misrepresentation here conceals God's pleasure and wrath within the form of apparent causes so that the veiled may interact with them.
Retribution and reward are seemingly attributed to sin and obedience, but in reality, they depend on God's pleasure and wrath, which are manifested in the form of misrepresentation for the veiled to comprehend.
Judgements, rulings, reward, and punishment all ultimately stem from God's will. However, misrepresentation presents this truth in the form of apparent causes for the veiled to engage with. This process facilitates understanding and interaction with divine rulings for creation.
The concept of the "in-between command," which holds a special place in Shia thought, refers to the truth that a human being is neither completely compelled nor completely free. Human will is incomplete and dependent on divine will. This concept represents a middle path that avoids the extremes of determinism and absolute freedom, thus revealing the truth of monotheism through human action.
The "in-between command" is a position between determinism and free will, understanding human choice as incomplete and reliant on divine will.
The seeker, in the station of misrepresentation, should become familiar with the good qualities of creation and avoid probing into their evils. This recommendation, like a breeze, spreads the fragrance of goodness in the hearts and guides the seeker towards the guidance of others. Familiarity with goodness not only protects the seeker from evil but also places them in the position of a guide to others.
The "in-between command" illuminates the truth of human choice in the light of divine will. In this position, the seeker, through benevolence and avoidance of evil, guides creation and uses misrepresentation as a tool to maintain unity among creation.
The station of misrepresentation is like a veil that presents divine truth in the form of created causes to free the veiled from bewilderment and guide them towards unity. This station places the seeker in the position of a mediator between truth and creation, where they present the truth of monotheism through apparent causes. The distinction between misrepresentation, equivocation, and determinism, their stages, and their role in maintaining the unity of creation all demonstrate God's wisdom in guiding humanity. The Qur'anic verses, such as "And whatever strikes you of disaster it is for what your hands have earned," affirm that all actions return to God's will. In this station, the seeker, through benevolence and alignment with goodness, guides creation towards the light of monotheism and employs misrepresentation as a means to preserve the connection between truth and creation.
With the sincere oversight of Sadiq Khadem
