Introduction: The Elucidation of the Station of Tawhid in the Mystical Journey
The Chapter of Tawhid (تفرید) is one of the exalted stages of the mystical journey within the framework of the "Maqamat al-Sa'irin" (Stages of the Seeker). It expounds the station of knowledge regarding the Divine Essence, the manifestation of the Truth, and the exclusive reality of existence in the Almighty God. This station, wherein the seeker attains the witnessing of the oneness of the Divine existence and negates any independent reality for anything other than Him, holds a distinguished place in Islamic mysticism. The reference of this chapter to the sacred verse And they know that Allah is the Manifest Truth (Qur'an, An-Nur: 25), as translated by Professor , signifies the universal knowledge of the Truth on the Day of Resurrection and the special witnessing of the perfect saints (awliya' al-kamilin) in this world.
Section One: Qur'anic Reference and the Elucidation of the Concept of Tawhid
Qur'anic Reference and the Manifestation of the Divine Truth
The Chapter of Tawhid begins with the Qur'anic verse: And they know that Allah is the Manifest Truth (Qur'an, An-Nur: 25), which alludes to the universal knowledge of the Divine Essence. The Manifest Truth (الحق المبین) refers to the Divine Essence, whose existence is clear, established, and necessary. This verse introduces Tawhid as a type of knowledge wherein the seeker realizes the exclusivity of existence in God and negates any independent existence for others. This concept, much like a polished mirror, reflects the truth of the oneness of existence, where, apart from the Divine Essence, no entity stands on its own.
Key Point: Tawhid is the witnessing of the oneness of the Divine existence, wherein only the Divine Essence is recognized as the fixed and necessary existence, and all other entities are either absolute non-existence or manifestations dependent on Him.
The Context of the Verse in the Framework of the Day of Resurrection
The verse is situated in the context of the Day of Resurrection and the fulfillment of the true religion. The full verse states: "On that Day, Allah will give them the full recompense of their deeds, and they will know that Allah is the Manifest Truth" (Qur'an, An-Nur: 25). As translated by Professor : "On that day, Allah will give them their true recompense, and they will know that Allah is the Manifest Truth." In this verse, "religion" refers to the recompense or reward, and "Truth" refers to the absolute justice of Allah, who does not wrong anyone. On the Day of Resurrection, Allah will grant each person their true reward, and this complete fulfillment of rights leads to the universal knowledge of the Manifest Truth. This knowledge will dawn on all as the first light of truth on that day.
Tawhid and the Exclusivity of Existence in the Divine Essence
Tawhid, in theoretical mysticism, signifies the exclusivity of the true existence in the Divine Essence, negating any independent reality for created beings. In this station, the seeker realizes that only the Divine existence is necessary, fixed, and manifest in its own essence, while all other entities are either absolute non-existence or dependent manifestations. This concept aligns with the idea of pure existence, referring to the indeterminate, unconditional being of God. Tawhid is like a journey toward the infinite ocean of existence, where every drop is but a manifestation of that boundless sea.
Section Two: The Distinction between Tawhid and Jala' (Abstracting)
The Conceptual Distinction between Tawhid and Jala'
Tawhid is distinct from Jala'. Jala' refers to the removal of association and the negation of polytheism and multiplicity, whereas Tawhid signifies the attainment of complete unity with the Divine. In Jala', the seeker is freed from attachments to non-Divine entities, but in Tawhid, even the concept of "otherness" is obliterated, and only the Manifest Truth remains. This distinction demonstrates the evolutionary journey of the mystic from negating multiplicity to witnessing unity. Jala' is akin to cleansing the mirror of the heart from the dust of attachments, whereas Tawhid is the reflection of the Divine light in that immaculate mirror.
Key Point: Jala' is the negation of multiplicity and polytheism, whereas Tawhid is the complete witnessing of unity with the Divine, where the very concept of "otherness" is dissolved, leaving only the Manifest Truth to shine forth.
The Station of the Perfect Saints (Awliya' Kamilin) in Tawhid
The Chapter of Tawhid is particularly associated with the station of the perfect saints (awliya' al-kamilin), who, prior to the Day of Resurrection, attain the knowledge of the Manifest Truth. Unlike the universal knowledge on the Day of Resurrection, the perfect saints, through their mystical practices and direct witnessing, achieve complete unity with the Divine. This station is like a summit that only the sincere lovers of the Truth can ascend with the steps of their hearts.
Section Three: Universal Knowledge of the Truth on the Day of Resurrection
The Universality of Knowledge of the Manifest Truth
On the Day of Resurrection, all beings, whether mystics or not, will come to know that Allah is the Manifest Truth. This knowledge is the result of the full realization of justice and the revelation of Divine justice. Even the sinners and hypocrites, who were distanced from the Truth in this world, will, on that day, come to realize the Manifest Truth through witnessing Divine justice. This knowledge will be like a light, guiding all toward the truth in the darkness of the Resurrection.
The Truth and the Rightful Being of God
God, as the Truth (الحق), is not only the fixed and necessary reality but is also the rightful One (محق), meaning He executes complete justice toward all of His creations. By fulfilling the true recompense, He gives every being its due right, which is a manifestation of His absolute truthfulness. God, like a just judge, will never falter in His scales of justice.
Key Point: God is Both the Right and the Just
God is both **the Right** in the sense of the Necessary Existence (Wajib al-Wujud) and **the Just** in the sense of the full execution of justice, which will become evident on the Day of Resurrection through the full restitution of the rights of all beings.
Collective Restitution of Rights on the Day of Resurrection
Contrary to the world where legal rulings are often applied individually, on the Day of Resurrection, the restitution of rights is collective and widespread. As the causal agent, God examines all the causes and factors involved in the actions and enacts complete justice. This concept points to the shared participation of all beings in both good and evil, as indicated in the narration, "Whoever establishes a good practice" and "Whoever establishes an evil practice." The Day of Resurrection is akin to a field in which all participants, both great and small, are held accountable.
The Difference Between Worldly and Afterlife Rulings
Worldly rulings are typically direct and do not take into account the underlying causes, whereas rulings in the Hereafter are causal and comprehensive. In the world, judgment is direct agent, while in the Hereafter, God examines all the factors involved in the action. This distinction highlights the universality of divine justice, which, like the sun, illuminates all hidden aspects.
Section Four: The Context of the Verse and its Political and Social Dimensions
Connection of the Verse with the Defense of Chaste Women
The noble verse is revealed in the context of defending the **chaste and unaware believing women**. The preceding verses, "Indeed, those who accuse chaste, unaware believing women are cursed in this world and the Hereafter, and they will have a great punishment * the day when their tongues, hands, and feet will bear witness against them regarding what they used to do" (Surah An-Nur: 2324), refer to the defense of pure women and the punishment of those who falsely accuse them. This context is directly related to the historical incident of the false accusation against Lady Aisha, the beloved wife of the Prophet Muhammad (PBUH), and illustrates God's concern for preserving the dignity of the believers.
Political Dimension of the Verse and Defense of the Prophet
The verse also carries a political dimension, as it defends the honor of the Prophet Muhammad (PBUH). The accusation against Lady Aisha indirectly targeted the Prophet's honor. Through emphasizing the curse on the accusers in this world and the Hereafter, God defends the unity and dignity of the Islamic community. This political dimension serves as a shield protecting the sanctity of the Prophet's message and the Muslim Ummah.
Key Point: The noble verse of Surah An-Nur, within the context of defending the chaste women and the honor of the Prophet (PBUH), emphasizes the preservation of the dignity of the Islamic community and the punishment of those who falsely accuse.
Section Five: Hell, the Divine House of Knowledge
The Knowledge of Sinners About the Manifest Truth
Even the sinners and hypocrites in the Hereafter will come to the knowledge that "God is the Manifest Truth" (al-Haqq al-Mubin). This knowledge arises from the revelation of divine truth and the restitution of rights on the Day of Judgment. Hell is not only a place of punishment, but also a realm in which sinners come to realize the truth of divine justice. This view reflects God's encompassing mercy, even within punishment, like a teacher who guides students towards light through the hardest lessons.
Universal Satisfaction with Divine Justice
On the Day of Resurrection, all are satisfied with God's justice, and even the sinners acknowledge that they have received what is due to them. This universal satisfaction is the result of the knowledge of the **Manifest Truth**, which compels everyone to submit to divine justice. The Hereafter is like a stage where God's truth is so manifest that no one can deny it.
Key Point: Hell is a **house of knowledge** where even the sinners come to understand the Manifest Truth and are satisfied with God's justice.
Conclusion
The **station of Tawhid** (Monotheism), within the framework of the **stations of the travelers** (Mans' al-S'irn), is a position where the seeker experiences the vision of the unity of the Divine Essence and the exclusive truth within God's being. Referencing the verse "And they will know that God is the Manifest Truth" (al-Haqq al-Mubin), it illustrates the universal recognition of the truth in the Hereafter, but the perfect friends of God (Awliya) attain this knowledge in this world. The distinction between **Tawhid** and **Tajrd** (purification), the collective restitution of rights, and the comprehensiveness of divine justice are key concepts of this chapter. This text, like a luminous light, illuminates the mystical path for truth-seekers and clarifies the status of the Awliya in witnessing the **Manifest Truth**.
