The noble verse "Allah bears witness that there is no deity except Him, and so do the angels and those endowed with knowledge, maintaining justice" (Aal-E-Imran: 17) presents the testimony of God, the angels, and the people of knowledge to the Divine Unity. This verse represents Tawhid in the station of *jam*, beyond *tafrid*, and includes all manifestations in their testimony to "there is no deity except Him." Unlike *tafrid*, which separates the Divine from creation, Tawhid in the station of *jam* sees the entirety of existence as the manifestation of the Divine, with no separation or otherness in His presence.
"This testimony is like a light that emanates from the Sun of Truth, illuminating all beings and guiding them towards unity."
The verse from Aal-E-Imran (17) presents Tawhid in the station of *jam*, where God, the angels, and the people of knowledge all testify to the Divine Unity. This testimony encompasses all manifestations and is in harmony with the concept of *wahdat al-wujud* (Unity of Being).
Critique of Abd al-Razzaq Kashanis View
Abd al-Razzaq Kashani, a commentator on *Maqamat al-S'irn*, argues that the mention of "and the angels and those of knowledge" in the verse diminishes Tawhid from the station of *jam* to that of *tafrid*, as he believes this part introduces a form of otherness alongside the Divine. This view is critiqued in the lecture, as it is considered erroneous. The verse, by including all manifestations in the testimony to Unity, does not diminish Tawhid in the station of *jam*, but rather strengthens it. Omitting the angels and the people of knowledge would not elevate the meaning of Tawhid but distort the comprehensive meaning of the verse. It is as if Kashani, in cutting off the branches of the tree of Unity, believes he is strengthening its trunk, whereas these branches are, in fact, manifestations of the same truth.
Section 2: Defining Tawhid and the Distinction Between Reason and Mysticism
Khwaja Abdullah Ansari defines Tawhid as "the sanctification of God from any event or change" that is, the understanding of the Divine as free from the attributes of creation. This definition focuses on the negation of temporality (or any form of change) in the Divine essence, and not the negation of created manifestations like angels or scholars. In contrast to Kashani's view, which considers the mention of manifestations to be a deficiency in Tawhid, Ansari sees Tawhid as the eternal continuity of the Divine, negating all forms of novelty or occurrence.
Tawhid, according to Khwaja Abdullah Ansari, is the sanctification of the Divine from temporal change, rather than the negation of created manifestations. This definition aligns with the notion of *wahdat al-wujud* (Unity of Being) and defines Tawhid in the station of *jam*.
Distinction Between Rational and Mystical Tawhid
Tawhid in rational thought and mysticism differs fundamentally. Rational Tawhid, constrained by the limitations of reason, initially considers the temporal nature of creation and then negates it from the Divine. This is a two-step process confined by reasoning. Mystical Tawhid, however, denies temporality from the outset and sees the Divine manifest in all forms. The mystic, with the eye of the heart, witnesses the truth directly and sees no otherness before the Divine, whereas reason, constrained by its own limitations, initially affirms temporality and then negates it.
Section 3: Critique of Khwaja Abdullahs and Kashanis Methodology
Khwaja Abdullah Ansari, in his explanation of Tawhid, only cites part of the verse "Allah bears witness that there is no deity except Him" and omits the complete verse that includes "and the angels and those endowed with knowledge." While this omission might be for emphasis, it is incomplete, as it does not fully convey the comprehensive meaning of the verse. However, this incompleteness does not suggest a regression from *jam* to *tafrid*, but rather reflects a limitation in the presentation of the verse's full meaning.
"By selectively quoting parts of the verse, Khwaja Abdullah only points to a corner of the infinite ocean of Tawhid."
The omission of part of the verse by Khwaja Abdullah limits the complete meaning of Tawhid. The critique of Kashanis method, particularly his failure to reference sources, underscores the importance of scholarly transparency and thoroughness.
Section 4: Comparing the Interpretations of "Innama Nataq al-Ulamaa"
Kashani interprets the phrase "Innama Nataq al-Ulamaa" as a restrictive interpretation, claiming that the words of the scholars and mystics are solely for the correction of Tawhid, and thus free of error. This interpretation elevates the words of the scholars to a transcendent status, placing Tawhid at an unattainable peak. In contrast, the Tlemsani interpretation considers "Innama" as relative, acknowledging that everything said by the scholars, even their most profound insights, is affected by limitations in expression. This view allows for a more comprehensive and nuanced understanding of Tawhid, emphasizing that no speech, even that of the scholars, can fully encompass its infinite truth.
The Tlemsani interpretation is superior as it acknowledges the limitations of language in conveying the infinite truth of Tawhid. This aligns with the mystical view that Tawhid transcends all forms of expression.
Section 5: The True Nature of Tawhid and the Limitations of Expression
The true nature of Tawhid, due to its experiential and visionary essence, cannot be contained within speech or expression. To reach Tawhid is one thing, but to describe it is another. The reality of Tawhid is like an infinite ocean that no cup, no matter how large, can hold entirely. Tlemsani emphasizes these limitations, recognizing that all expressions, including those of the scholars and mystics, are inherently bound by linguistic constraints.
The essence of Tawhid, found in the direct experience of the mystic, transcends any verbal description. All manifestations are reflections of the Divine, and the mystic sees no temporality in any form, only the eternal presence of God.
Conclusion
The station of Tawhid, as the pinnacle of the mystical journey in *Maqamat al-S'irn*, leads the wayfarer to the witnessing of pure Divine Unity and liberation from all forms of otherness. The verse from *Aal-E-Imran* (17) presents Tawhid in the station of *jam*, where all manifestations testify to Divine Unity. The critique of Kashanis views, the superiority of mystical over rational Tawhid, and the Tlemsani interpretation all emphasize the transcendence of Tawhid beyond any verbal expression, found in the direct experience of the mystic.
