In the realm of Islamic mysticism, Tafrid stands as a lofty station in the spiritual journey, guiding the seeker toward the unity of the Divine and liberation from multiplicity and ego. This station, which is profoundly explained in the lectures of Nekoonam (may his soul rest in peace), is founded upon the purification of intention and a devoted focus on the True and Manifested Reality. This work, drawing from the verses of the Qur'an and philosophical-mystical analyses, aims to elucidate the relationship between the Divine and the created world, the distinction between truth and falsehood, and the role of creatures as the manifestations of the Divine.
In Islamic mysticism, Tafrid represents a station that directs the seeker toward the recognition of the Divine as the singular, ultimate truth. This station is referenced in the Holy Qur'an, in the verse:
"They know that Allah is the Truth, the Manifested Reality" (Surah Muhammad, 47:19). This verse, interpreted by scholars such as Nekoonam, serves as the essence of purifying ones attention solely toward the True Manifested Reality. Tafrid is a process that emancipates the seeker from multiplicity and ego, guiding them toward the direct experiential union with the Divine. This verse, central to the discourse of the lectures, highlights the deep connection between mysticism and Qur'anic teachings. Tafrid, like a radiant torch, leads the seeker toward the unity of the Divine, where nothing exists but the Divine itself.
In the domain of Islamic philosophy and mysticism, the True Manifested Reality is defined as pure actuality and absolute existence, standing in contrast to absolute nothingness. Apart from the Divine, everything inherently lacks independent existence and is only existent as a reflection or shadow of the Divine's light. This distinction is rooted in the principle of the Unity of Existence (Wahdat al-Wujud), according to which creations are merely recipients of existence, derived from the Divine. As stated in the lectures, everything other than the Divine is considered pure nothingness, not in the sense of total non-existence, but in the lack of existential independence in relation to the pure actuality of the Divine.
Truth stands in opposition to falsehood, but this opposition is not one of contradiction. Rather, it is one of negation. Falsehood arises where truth is absent, and whenever a manifestation perceives itself as independent from the Divine, it falls into falsehood. In a sense, falsehood is akin to darkness, which appears in the absence of the light of truth. Whenever an individual or any manifestation perceives itself as an independent "self," separate from the Divine, it becomes severed from the truth and moves toward destruction and falsehood. This distinction emphasizes the importance of a constant connection to the Divine in all actions and intentions.
In Islamic philosophy, creatures are viewed as non-existence and potentialities in relation to the Divine. They are recipients of the actuality bestowed upon them by the Divine. As stated in the lectures, "Potentiality also comes from the Divine." Just as a child has the potential to become a scholar but does not have this potential on its own, creatures too can only attain actuality in the light of the Divine. This perspective underscores the complete dependence of creation on the Divine, stripping away any notion of existential independence from creatures.
The relationship between the Divine and creation is one of negation and affirmation, rather than mere non-existence and potential. Everything that exists emanates from the Divine, and anything apart from the Divine is nothing. This principle, rooted in the Unity of Existence, teaches that even the potentiality and capability of creatures arise from the Divine. In a metaphorical sense, creation is like a mirror reflecting the light of the Divine, and without this light, no image would be formed in the mirror. The lectures emphasize that when the seeker reaches the state of "La Ilaha Illa Allah" ("There is no god but God"), realizing that nothing exists except the Divine, they have truly reached the essence of Tafrid.
Islamic mysticism, in contrast to Sophism which denies the existence of creatures, affirms creation as the manifestation of the Divine. The lectures beautifully compare mysticism to a skilled barber who does not blind the eye nor spoil the eyebrow, but maintains balance. Creation does not disappear; rather, it comes into being as a manifestation of the Divine. This viewpoint avoids both the extremes of denying creation altogether or granting it independent existence.
Creatures have two faces: firstly, the manifestation of the Divine, which is their true essence; and secondly, the conventional names such as "I", "You", and "He", which are established to remove ambiguity and maintain order in the system of the universe. As the lectures state, the Earth, the sky, the rain, and the sun are all manifestations of the Divine; however, to avoid confusion, secondary names are applied to them. These names, like labels on the manifestations of the Divine, are merely for differentiation and order, and should not be regarded as signs of independent existence.
Creatures, like waves upon the surface of the ocean of existence, lack independence and only exist in the light of the Divine. The lectures emphasize that the Earth, the sky, humanity, and everything in the universe are manifestations of the Divine. This perspective forms the foundation of Tafrid, guiding the seeker to perceive the Divine in all things, seeing only the Divine and leaving aside multiplicity and otherness.
Falsehood emerges when the manifestation perceives itself as independent of the truth, proclaiming "I". This egoism acts as a veil that conceals the light of the truth, leading the manifestation towards decay and falsehood. The lecture emphasizes that when a person considers themselves as the manifestation of the truth, they are aligned with it, but when they view themselves as independent, they fall into falsehood. This concept underscores the importance of liberation from egoism and the constant connection to the truth.
Truth, like an eternal sun, never sets, whereas falsehood is like a transient shadow that arises in the absence of the light of truth. The lecture emphasizes that when a person says "I" in the sense of independence, they fall into decay, but when they perceive themselves as the manifestation of the truth, they partake in the perpetuity of the truth. This distinction highlights the enduring nature of truth and the impermanence of falsehood.
If the manifest truth refers to the obviousness of the truth, why then do deniers, infidels, polytheists, and hypocrites exist? This question constitutes one of the central challenges in understanding the manifest truth. The lecture responds that the denial of the truth is not due to a defect in the truth itself, but due to a defect in the perception of the deniers. The truth is like a sun shining brightly during the day, yet the blind cannot see it until their eyes are opened.
The noble verse يَعْلَمُونَ أَنَّ ٱللَّهَ هُوَ ٱلْحَقُّ ٱلْمُبِينُ ("They know that Allah is the manifest truth") points to the certain knowledge of the manifest truth on the Day of Judgment. However, the lecture emphasizes that the manifest truth is not only apparent on the Day of Judgment, but also in this world. The mystics and the saints of God perceive this truth in the world, while others will come to it on the Day of Judgment.
In Islamic logic and philosophy, imagination and confirmation are two distinct concepts. Imagination is the understanding of a concept without judgment, while confirmation is a judgment based on imagination. The lecture emphasizes that without proper imagination, confirmation is impossible. It is like a child who does not understand the concept of "two" or "addition" and cannot confirm that "two plus two equals four". This principle also applies to the recognition of the manifest truth.
Imagination and confirmation can be either necessary or acquired, and there is no inherent connection between the two. It may be that the confirmation of a truth is self-evident, but its imagination is acquired, requiring effort and knowledge. The lecture explains with a clear example that the confirmation of "two plus two equals four" is self-evident, but the imagination of "two" and "addition" is acquired. This explains the denial of the truth by some individuals who, due to a defect in their imagination, fail to confirm it.
The lecture uses enlightening analogies to explain the importance of imagination. The confirmation that "two plus two equals four" is self-evident, but for someone who does not know the concept of "two" or "addition", this confirmation is impossible. Similarly, someone who does not know a samovar cannot judge whether it is larger than its kettle. These analogies show that the denial of truth often stems from ignorance in imagination, not a flaw in human nature.
Infidelity is the act of concealing the truth, which arises from ignorance in the imagination of the truth. The lecture emphasizes that the infidel, due to the lack of proper imagination of the truth, refrains from confirming it, even though their innate nature leans toward the truth. This ignorance is like a veil that covers the light of the truth from the eyes of the infidel, but when this veil is removed, the truth becomes apparent.
Individuation guides the seeker towards the exclusive recognition of truth as the sole reality. Creation is merely the manifestations of truth, and none have independent existence. The lecture emphasizes that when the seeker perceives themselves as the manifestation of the truth and frees themselves from egoism, they reach the state of individuation. This state is akin to reaching a peak where nothing is seen but the boundless ocean of truth.
Individuation is deeper than abstraction because it not only sees the truth as independent of the other but considers it as unique and peerless. Abstraction may involve multiplicity, but individuation sees the truth as a singular jewel, with nothing but it existing. The lecture skillfully explains this distinction and introduces individuation as the pinnacle of mystical practice.
In the station of individuation, the seeker reaches a point where nothing but the truth is seen, and multiplicity and otherness are left behind. This station is like the soul's flight in the boundless sky of knowledge, where everything reflects the truth. The lecture emphasizes that blessed is the one who reaches this state, for in it, they see nothing but the truth and are immersed in the vision of unity.
Individuation is a lofty station in mystical practice, guiding the seeker to recognize the truth as the sole existing reality and to be liberated from egoism and multiplicity. This station, noble verse يَعْلَمُونَ أَنَّ ٱللَّهَ هُوَ ٱلْحَقُّ ٱلْمُبِينُ, emphasizes the manifestation of truth in both the world and the Hereafter. The manifest truth is the pure actuality, and creation is its manifestation, without independent existence. Falsehood arises in separation from the truth and the claim of egoism, and the denial of truth originates from a defect in imagination, not in nature. Individuation, by liberating from egoism and seeing everything as the manifestation of truth, brings the seeker to the vision of unity.
