Finalities of Tawhid: Reflections on the Station of the Union and the Union of the Union In the vast expanse of mystical knowledge, Tawhid (the Oneness of God) is considered the peerless essence of spiritual journeying and the ultimate goal of those who walk the path of Truth. This lecture, the series of discourses by , , explaining *Mansil al-Sirn* by Khwaja Abdullah Ansari, is dedicated to the completion of the discussions on the finalities of Tawhid. This treatise, through contemplation on the stages of Tawhid, from the station of union to the union of the union, and referencing the mystical poetry of Khwaja and critiques by various commentators, seeks to unveil lofty horizons of Tawhidi knowledge for those in pursuit of Truth.
Part One: The Foundations and Context of the Discussion on Tawhid
The Importance of Completing the Finalities of Tawhid
The discourse on the finalities of Tawhid, being the pinnacle of the mystical journey, holds such significance that its completion, even in its minutiae, is an undeniable necessity. In this treatise, a single remaining point from previous discussions is highlighted to ensure the comprehensiveness of the subject matter:
"There is one page left, which, God willing, we will follow up so that the discussion is not left incomplete..."
This attention to detail is akin to a gardener planting the final sapling with precision to complete the garden of knowledge. Tawhid, as the culmination of the journey, is not only the final destination of the seeker but also a precursor for entry into practical and ethical foundations, which will be explored in due course.
Transition to the Foundations of Spiritual Journeying
After concluding the finalities of Tawhid, the discourse shifts towards the foundations of spiritual journeying, where ethical, mystical, and the characteristics of the human soul are investigated:
"Then we proceed to discuss the foundations, which... explore the technical aspects of ethics and the scientific attributes of the human soul..."
This transition is like a bridge that connects the peak of Tawhid to the plains of action and the cultivation of the soul. The foundations are like seeds sown in the soil of Tawhid that, through mystical training, come to fruition. In this section, the differences between theological, sermonistic, scholarly, and mystical ethics are also examined to clarify the distinction between formal and true approaches in the spiritual journey.
The Distinction between Theological, Sermonistic, Scholarly, and Mystical Ethics
Theological ethics is often confined to the utterance of legal rulings and religious appearances in sermons and public speeches, whereas scholarly ethics is rooted in reasoning and logical argumentation. Mystical ethics, however, attains perfection through witnessing and being in the presence of the Divine. This distinction is akin to the difference between a superficial painting, a profound design, and a clear mirror that reflects truth without distortion. While sermonistic ethics can occasionally be effective, it lacks the depth of scientific reasoning and mystical presence. Mystical ethics, like a pure spring, flows from the source of Tawhid and guides the seeker towards unity.
Key Point: Tawhid is not only the final destination of the journey but also a precursor to the cultivation of the soul and the entry into ethical foundations. The distinction between theological, scholarly, and mystical ethics paves the way for a clearer understanding of the spiritual journey.
Part Two: Tawhid in the Stations of the Union and the Union of the Union
The Stages of the World: Disunion, Union, and the Union of the Union
In theoretical mysticism, the world is divided into three stages: the stage of disunion, which is the realm of multiplicity and fragmentation; the stage of union, where unity becomes manifest; and the union of the union, which is the station of pure Tawhid:
"The world is of disunion and union, the world of union is the world of union and the union of the union."
These stages are like waves that journey from the shore of multiplicity to the ocean of unity. The world of disunion is like a scattered forest where each tree believes itself to be independent. The world of union is like a garden where unity is apparent in the harmony of its structure. The union of the union is like a mirror where only the light of the Divine is reflected.
The Complete Seeker: Witnessing the Divine and Creation in the Presence of the Divine
The fundamental question is: Who is the complete seeker? Is it one who sees nothing but the Divine and is oblivious to creation, or one who witnesses the Divine in its attributes and actions and creation in the manifestation of the Divine? The answer is that perfection lies in witnessing the Divine along with its manifestations, and creation in the presence of the Divine:
"Who is the complete seeker? The one who becomes oblivious to everything except the Divine is incomplete, or the one who sees both the Divine and creation in the manifestation of the Divine."
A seeker who is oblivious to creation is deprived of witnessing the active attributes of the Divine and remains incomplete:
"If the perfect human is one who does not think of anything other than the Divine, who is oblivious to creation... this is incomplete."
This deficiency is akin to a gardener who only focuses on the roots of a tree, neglecting the branches and fruits.
The Stages of Witnessing Creation
There are two ways to witness creation: either without regard to the Divine, which is heedlessness and the state of worldly people, or with regard to the Divine in words and actions, which brings about practical Tawhid. Worldly people see creation without the Divine, either because they do not believe in the Divine or do not consider the Divine in their actions:
"At one time, one sees creation without the Divine, this is heedlessness, like the people of the world."
In contrast, there is the believer who not only recites "Bismillah" (In the name of God) on his tongue but also manifests it in his actions:
"There is a believer who recites Bismillah and also manifests Bismillah in action."
This difference is akin to the difference between an artist who only sketches lines and one who breathes the spirit of truth into their work.
Tawhid in Thought and Action
The complete seeker, in the station of union, weaves the very fabric of their thoughts and actions with the light of the Divine:
"The fabric of the mind and actions, their thoughts and deeds are from the Presence of the Divine."
In this station, not only their speech but also their eyes and ears proclaim the Divine, not metaphorically, but in the true sense:
"Not only does their tongue speak the Divine, but their eyes speak the Divine."
This statement is like a spring that flows from all directions, and all their limbs and faculties, like eloquent tongues, proclaim the truth.
The Actualization of Potential in the Saints
In the Divine saints, their limbs and faculties reach such a level of actualization that their tongue becomes their eyes, and their eyes become their tongue:
"Their tongue has eyes, and their eyes have a tongue."
This transformation is demonstrable in the realm of spiritual journeying and is a sign of the manifestation of latent faculties in the station of Tawhid. The saints, in both sleep and wakefulness, see the Divine both from the front and from behind:
"Concerning the Prophet, they see Him both when awake and asleep, from the front and from behind."
This vision transcends the material instruments and is like a bird that flies in the sky of truth, unencumbered by the wings of the physical realm.
Key Point: The complete seeker sees the Divine in its attributes and actions and creation in the manifestation of the Divine. In the saints, their faculties reach the perfection of Tawhid, and their perception transcends the limitations of the material world.
Heedlessness of Human Potential
Due to current heedlessness, human beings fail to utilize their boundless potential:
"We do not make use of the faculties that humans possess."
This heedlessness is like a gem buried in the earth, deprived of its light. Many recite "Bismillah," yet fail to manifest it in their actions:
"One recites Bismillah, perhaps even performs a prayer, but in practice, Bismillah does not manifest in them."
This deficiency prevents the manifestation of truth in the soul and entraps the seeker in multiplicity.
The Impact of Plurality on Life
Plurality, like a storm, exhausts the soul and deprives it of purity and grandeur: Plurality, it utterly destroys peoples lives... lives become shorter. The individual ensnared by plurality is like a drill bit without steel, exerting pressure without achieving anything but exhaustion: If the vessel of unity and perfection does not reside in the human soul, it is like the drill bit that lacks steel. This analogy emphasizes the necessity of unity (Tawhid) as the essence of perfection.
Examples of Ineffective Spiritual Practices
Many, despite years of worship, remain deprived of spiritual perfection due to a lack of intimacy with the truth: A person who has prayed for fifty years is no different from someone who does not pray at all. This formal worship is like a shell that does not contain the kernel of truth within. Even through the repetition of prayers, if the person does not reach a state of closeness and love, they remain disconnected from inner transformation: A person who prays for fifty years still does not find enjoyment in prayer.
Poetry on Tawhid and Its Mystical Interpretation
The Verses of Khwaja Abdullah Ansari
Khwaja Abdullah Ansari, in response to a question regarding the Tawhid of the Sufis, composed three mystical poems: I marveled in the third phase of time, questioning one who inquired about the Tawhid of the Sufis. These poems, found in Manazil al-Sa'irin (The Stages of the Wayfarers), reflect the stages of Tawhid in the realm of unity (Ahadiyyah). These verses are like jewels hidden within the shell of mysticism, illuminating the light of Tawhid for seekers of truth.
Poem One: The Denial of Tawhid in Plurality
No one can unite the One from the many, no one can bring the One to unity. No one except the Divine can call the One to unity, for any Tawhid that involves plurality brings about duality. This verse serves as a mirror reflecting the inherent unity of the Divine essence, free from any veil. Created unity, like a shadow, vanishes in the face of the light of truth.
Poem Two: The Futility of Borrowed Tawhid
Tawhid, spoken of by one who borrows it from the attributes of the Divine, is rendered null by the One. The Tawhid spoken by someone who describes the attributes of the Divine through borrowed words is invalid, and the Divine refutes it. True unity manifests solely in the essence of the Divine. This verse is akin to a breeze that sweeps away the veils of plurality, unveiling the truth of unity.
Poem Three: The True Tawhid of the Divine Essence
His Tawhid is the Tawhid of the One. The Tawhid of the Divine is the true Tawhid, for all other attributes lead to multiplicity. This verse is like a summit upon which the wayfarer rests after traversing winding paths, witnessing only the light of the Divine.
The Commentary: Denial of Customs and Effects
The commentator on Manazil al-Sa'irin emphasizes that the Tawhid of the Divine is intrinsic and singular: The unity of the Divine is the unity of essence, a singular and unique oneness. Created Tawhid, due to the interference of custom and effect, is invalid. In the presence of the Divine Unity, there are no attributes or expressions: In the presence of the Singular Unity, there is no attribute, no expression, and no form. This explanation is like an ocean that dissolves every wave of plurality within itself.
The Borrowed Existence of the Non-Divine
Every existence in the world is a borrowed one from the Divine and must ultimately return to its rightful owner: All that emanates from the scent of existence is a loan from the Divine in the hands of others. This borrowing is akin to a trust that the wayfarer must return to its true owner so that their Tawhid may be perfected: It is obligatory for the wayfarer to return it to its rightful owner.
The Quranic Verse on the Finitude of Creation
All that is upon it will perish, but the Face of your Lord will remain, full of majesty and honour. (Quran, Surah Ar-Rahman, 55:27) The key point here is that true Tawhid is the intrinsic oneness of the Divine, and all other Tawhids are borrowed and false. The existence of the non-Divine is a trust that must be returned to the Divine in order for the wayfarers Tawhid to be completed.
The Futility of Hypocritical Tawhid and the Silence of True Tawhid
The true Tawhid manifests in silence and the dissolution of customs: The Tawhid of the Divine manifests in stillness, silence, and a halt. Every movement or expression leads to duality. This silence is like a calm in which only the light of the Divine shines, and all sounds of plurality cease. In this state, the wayfarer reaches a point where when intellect is perfected, speech ceases, meaning that when intellect reaches its peak, speech naturally fades away.
Linguistic Criticism and Responses to the Critiques of Khwaja Abdullah Ansari
Lisan, the commentator on Manazil al-Sa'irin, asserts that Khwaja Abdullah Ansari only discusses the first stage of Tawhid (pure unity) and does not address the second, third, and fourth stages: All that he has said about Tawhid pertains to the first stage; there is no mention of the second stage. This critique is akin to a view that only sees the peak and disregards the entire path of spiritual ascent.
The Response to Lisans Critique
The truth is that if they had witnessed what the Sheikh witnessed, they would not have said such a thing. The commentator refutes this criticism, asserting that Khwaja Abdullah Ansari has indeed addressed all stages, including the difference between before and after the gathering: They would not have said this if they had witnessed what the Sheikh had witnessed. This response is like justice that returns the truth to its rightful owner, confirming the completeness of Khwajas words.
The Difference Before and After the Gathering
The difference before the gathering is plurality, and the difference after the gathering is permanence: The difference before the gathering was multiplicity; the difference after the gathering is permanence. The gathering of unity (Jam' al-Jam') can be the vision of the Divine without the appearance of the created world or with it. The second, where the seeker witnesses the Divine through the manifestations of the Divine, is the more accurate view: To see the Divine with the manifestations of the Divine is the gathering. This distinction is akin to the difference between dusk and night, where in the former, shadows persist, and in the latter, only the light of the Divine prevails.
The Tawhid in the Phrase La Ilaha Illa Allah
There is no deity but God This phrase signifies true Tawhid when it is uttered from the perspective of the Divine, not from the ego of the wayfarer: If the wayfarer reaches the point where the phrase I is the expression of the truth, then this is Tawhid. This utterance is like a key that unlocks the lock of plurality and leads the wayfarer to unity.
Conclusion: Reflections on the Ultimate Reality of Tawhid
The final chapters on Tawhid in Manazil al-Sa'irin are like a blazing lamp, illuminating the stages of the journey from plurality to unity and from the gathering to the gathering of the gathered. The perfected wayfarer not only sees the Divine but also witnesses creation in the manifestation of the Divine. The saints, having realized their inherent potential, adorn their limbs with the attire of Tawhid, transcending the limitations of the material world. Human negligence toward their potential is like a veil over the truth, and plurality, like a storm, burdens the soul and hinders perfection. The poems of Khwaja Abdullah Ansari, with their emphasis on the inherent oneness of the Divine and the denial of duality, call the wayfarer to a mystical silence of Tawhid. The critique of Lisan, which overlooks the completeness of Khwajas words, is refuted by the commentator, who affirms the clarity of all stages, from the difference before the gathering to permanence. Tawhid, like the boundless sea, is manifested in the phrase La Ilaha Illa Allah, when it is uttered from the perspective of the Divine, guiding the wayfarer to the shore of peace and unity. This discourse invites reflection on the profound truth that the spiritual journey is nothing but a return to the valley of Tawhid and the dissolution in the light of the Divine.
