The Chapter on Tawhid, like a radiant light on the path of mystical journeying, guides the wayfarer towards the unity of being and the direct perception of the Divine. This station, which is one of the fundamental pillars of Islamic mysticism, addresses the threefold stages of Tawhid (Universal, Special, and Most Special Tawhid) and emphasizes the intrinsic monotheism of all beings. The difference between a wayfarer and other beings lies in their conscious and volitional connection to this unity, which distinguishes them.
Tawhid, like a majestic tree with numerous branches, is divided into three distinct stages: Universal Tawhid, Special Tawhid, and Most Special Tawhid. This classification, rooted in mystical texts such as the works of Ibn Arabi and al-Qushayri, represents the spiritual journey of the wayfarer from rational knowledge to existential witnessing, and ultimately, to the eternal and infinite unity.
This stage is based on mental evidence and rational reasoning, such as the argument for the order of the universe presented in the noble Quranic verse:
"Had there been within the heavens and the earth gods other than Allah, they both would have certainly been in a state of corruption" (21:22).
This form of Tawhid is limited to the Divine act and lacks inner mystical perception.
This stage transcends rational reasoning and involves the witnessing of the Divine attributes. The wayfarer in this station perceives the Divine truths with their heart and is no longer dependent on mental proofs.
This is a primordial, eternal, and infinite form of Tawhid, in which the wayfarer sees all of existence as the manifestation of the Divine act, while still being veiled from the absolute truth of the Divine. This form of Tawhid is like an infinite ocean, the depth of which no one can fathom.
Tawhid is divided into three stagesUniversal, Special, and Most Specialeach of which guides the wayfarer from mental reasoning to witnessing the Divine attributes, and ultimately to the eternal and infinite unity of the Divine.
Universal Tawhid is like a gate that leads the wayfarer with the tools of intellect and reasoning towards the negation of polytheism and the affirmation of unity. Although this stage is valid, it remains limited to the Divine action due to its intellectual nature and does not involve inner witnessing.
Special Tawhid, on the other hand, is like a bridge that guides the wayfarer from rational argument to inner witnessing, where the Divine attributes are observed with the heart. Most Special Tawhid is the pinnacle, where the wayfarer sees all of existence as the manifestation of the Divine, yet remains veiled from the absolute truth. These stages are like a ladder, each step bringing the wayfarer closer to the light of unity.
All beings, from stone and clay to angels and humans, are intrinsically monotheistic, because unity is an inherent and manifest quality of the Divine Essence. This principle is rooted in the theory of Unity of Being (Wahdat al-Wujud), which views the universe as the reflection of the Divine unity. Even the disbeliever, due to the existential manifestation of the Divine, is monotheistic, as emphasized in the phrase:
"He is unique, with no partner" (Wahdah, without partner).
Unity is a quality that flows in the Essence, attributes, and actions of the Divine, and no being is devoid of it.
All beings, from stone and clay to humans and angels, are intrinsically monotheistic because unity is an inherent and manifest quality of the Divine Essence, flowing through all of existence.
Universal Tawhid, which is based on mental evidence and rational reasoning, is limited to the Divine action. Arguments such as the order of the universe or the verse:
"Had there been within the heavens and the earth gods other than Allah, they both would have certainly been in a state of corruption" (21:22).
While these proofs establish the existence of God, they fail to provide inner mystical witnessing. This form of Tawhid is like a mirror reflecting only a shadow of the truth and cannot reveal the depth of Divine unity.
The evidences for the general monotheism (Tawhid al-Aamma), being mental and conceptual in nature, remain confined to the realm of reason and argumentation. Even the scholars and philosophers who rely on these evidences are imprisoned within the level of general monotheism, for their concept of Tawhid is limited to the divine action (such as the order of the cosmos) and excludes the direct intuition of the divine attributes and essence. This critique emphasizes the necessity of transcending rational argumentation towards mystical and direct experiential knowledge.
Special monotheism (Tawhid al-Khaasah) refers to the stage where the seeker (saalik) attains the inner vision of the divine attributes through mystical intuition. This level of Tawhid does not require intellectual proof but is based on experiential presence and heartfelt knowledge. At this stage, the seeker is akin to one who, after studying a map, beholds the real landscape and experiences the truth through the heart.
The most special monotheism (Tawhid Khaasat al-Khaasah) is an eternal, unbroken unity where the truth is beyond the reach of any individual. As stated in the profound expression, لا يَنْقَطِعُ عَنْهُ سَيِّئًا وَلَا يَصِلُ إِلَيْهِ أَحَدٌ (It is unbroken, and no one can attain its absolute reality). In this stage, the seeker witnesses all of existence as the manifestation of divine action, yet remains detached from the absolute truth of the divine essence. This level of Tawhid is akin to an endless ocean in which the seeker is immersed, yet they are never able to reach the shore of absolute truth.
Monotheism, akin to a dance between union (wasl) and separation (hijran), encapsulates the dialectical experience of the seeker. In each stage, the seeker simultaneously experiences both union with the divine and separation from its absolute reality. This dialectic resembles a wave, which carries the seeker towards the shore of unity, yet, as they approach the divine, they feel an increasing sense of separation. This notion resonates with the poetic phrase, Blessed is the union, where its separation is in you, but the text underscores that this union and separation is perpetual.
Monotheism serves as the eternal sustenance (qawwat laaymoot) for all beings, and no entity is exempt from it. This sustenance is akin to a life-giving current that nourishes all of existence. The text illustrates this concept by comparing the universe to a singular train, where all its carriages are journeying in the path of monotheism. The seeker, with knowledge and will, becomes connected to this eternal flow.
The noble verse of the Quran, وَاعْبُدْ رَبَّكَ حَتَّىٰ يَأْتِيَكَ الْيَقِينُ (Quran, Al-Hijr 15:99, translation of : "And worship your Lord until certainty comes to you"), is interpreted as continuous worship until the arrival of certainty, not until death. Contrary to some interpretations which equate certainty with death, this text emphasizes that certainty is the result of ongoing worship, continuing even until death. This certainty is the vision of monotheism, which is endless and brings forth new separations with every union.
The monotheistic life, characterised by simplicity and a rejection of excessive desires, leads to both physical and spiritual health and longevity. The text compares the monotheistic life to a simple meal (dry bread and buttermilk), underscoring its impact on vitality and prolonged life. Excessive desire is likened to poison, shortening life, whereas monotheistic simplicity is like clear water, nourishing both body and soul.
The poor, by limiting the excessive desires of the wealthy, contribute to their health and longevity. The noble hadith لَوْلَا الْفُقَرَاءُ لَهَلَكَ الْأَغْنِيَاءُ (If the poor did not exist, the rich would perish) highlights this truth, emphasizing that the poor save the rich from the consequences of their excessive desires. This viewpoint reflects the importance of social balance within a monotheistic life.
The monotheistic table, characterised by simplicity and equitable distribution of resources, leads to a balanced and healthy society. This table serves as a mirror reflecting the unity of the universe and, by avoiding excess, guides both the seeker and society towards monotheism.
Monotheism is endless, and even in the meeting with God, the seeker remains in separation from the absolute truth. The noble verse of the Quran, يَوْمَ يُكْشَفُ عَنْ سَاقٍ (Quran, Al-Qalam 68:42, translation of : "The day when the truth's leg will be revealed"), underscores the eternal nature of monotheism, asserting that even in the meeting with God, the seeker continues to experience separation from the absolute truth. Each union brings forth a new separation.
Monotheism is like an indivisible part, which, no matter how much it is divided, remains infinite. In the meeting with God, the seeker is like one who, after traversing a thousand stages, is only beginning their encounter and must continue to witness and experience this infinite journey.
The chapter on monotheism in the Manazil al-Sa'ireen is like a lamp illuminating the path of the spiritual journey. The stages of general, special, and the most special monotheism guide the seeker from intellectual reasoning to the direct intuition of divine attributes and the eternal unity. All beings are inherently monotheistic, but the seeker connects to this unity through knowledge and will. The critique of general monotheism emphasizes the limitations of intellectual reasoning and the necessity of mystical experience. The dialectic of union and separation transforms monotheism into an endless flow that continues even in the meeting with God. The monotheistic life, with simplicity and social balance, leads to health and longevity. This treatise provides a comprehensive guide for researchers in Islamic mysticism.
