Introduction: An Introduction to the Status of Tawhid

The status of Tawhid in mystical asceticism is akin to a lofty summit that guides the seeker towards the essential unity of the Almighty, a realm where all the traces and signs of otherness are consumed in the fire of annihilation, and only the singular light of the divine remains visible in the vision of the mystic. This station, which is elucidated in the "Mawzil al-S'irn" of Khwja Abdullah Ansr as an exalted station, calls the traveler to negate all forms of otherness and multiplicity, leading them to a realm where only the Truth is seen and only the Truth is spoken.

Part One: Elucidating the Reality of Essential Tawhid

Essence of Essential Tawhid

Essential Tawhid is like a pure essence within the divine realm, where no constraint, determination, or otherness exists. This station manifests the absolute unity of the essence of God, where any trace or effect of anything other than Him is dissolved in the reality of singularity. In this regard, any effort by that which is not God to assert Tawhid, due to its association with actions or attributes that are foreign, leads to multiplicity and polytheism. As stated in the lectures:

"Anyone who attempts to bring God into unity is, in fact, asserting an action for themselves and revealing their own attribute in their claim to Tawhid. This act and attribute are, in themselves, obstacles to true Tawhid, for the essence of Tawhid is only realised through the annihilation of all attributes and effects."

This perspective is like a light that dispels the darkness of multiplicity and guides the seeker towards the realm of unity. Essential Tawhid is neither a contingent reality nor one that requires affirmation by others. The Almighty is inherently the One who affirms His unity, and His Tawhid is intrinsic, independent of any condition.

Negation of Otherness in the Realm of Tawhid

In the sphere of Tawhid, no form of othernessbe it psychological, verbal, or externalis possible. This principle serves as a key that unlocks the doors of multiplicity, leading the mystic to a station where only the Truth is seen. The true monotheist is, in essence, the Almighty Himself, and true Tawhid manifests only in His essence. Everything that is not God is either a container for manifestation or a container of non-being. The container of non-being lacks existence, while the container of manifestation is, in reality, a reflection of the divine light. In this station, the seeker becomes like a polished mirror that reflects only the divine light, seeing nothing else within themselves. As it is stated in the lectures:

"Otherness, whether in the form of the self, speech, or external existence, obstructs the fulfilment of Tawhid. Only the Almighty is the true monotheist, and His Tawhid is intrinsic."

The Two Faces of the Container of Manifestation

The container of manifestation is like a two-sided mirror, having two faces: one face is the face of the Divine, which reflects the light of God, and the other face is the face of the created, which reflects creation. In the station of Tawhid, the seeker must see the face of the Divine and attribute everything that appears in the container of manifestation to God. This distinction forms a boundary between unity and multiplicity. The face of the Divine is the manifestation of God, while the face of creation points to the manifestation of the created. This duality, in truth, is only apparent, for in the realm of Tawhid, all things return to God. As emphasised in the lectures:

"Entities are either containers of manifestation or containers of non-being. The container of non-being lacks existence, while the container of manifestation is, in truth, a reflection of God."

This view directs the seeker towards an intuitive realisation in which, in the presence of divine light, nothing in the world of being exists except the Truth.

Part Two: Interpretation of "L Ilha Ill Allah" and the Vision of the Divine Saints

Negation of the Existence of Anything Other Than God

The truth of Tawhid is realised in the negation of any existence other than God. This principle is like a wave that engulfs every shore of multiplicity, submerging the world in the ocean of unity. In the lectures, this meaning is beautifully explained through the Qur'anic phrase: "L Ilha Ill Allah" (translated by Fooladvand: "There is no god but God"). This phrase not only negates the idols and false deities but also refers to the negation of any independent existence other than God: "L Shay' Ill Allah."

"The phrase 'L Ilha Ill Allah' refers not only to the negation of false deities but to the negation of any independent existence apart from God. This phrase is a singular truth that guides the seeker towards existential unity."

The Vision of the Divine Saints

The saints of God, like stars in the sky of knowledge, reach a station through the vision of "Ma Ra'aytu Shay'an Ill Wa Ra'aytu Allah Fh" (Every thing I saw, I saw God in it). They attain a state where they negate the thing itself and see only the Divine. This vision is like a door that opens to the realm of the Divine Essence, leading the seeker to a station where, in their vision, there is nothing but God: "Ma Ra'aytu Allah Ill Ra'aytu Allah." This station is like a summit where all veils of multiplicity are torn away, and the seeker is submerged in the light of unity. The lectures elucidate this meaning by stating:

"The saints of God, by negating otherness, see the world as the manifestation of God, and even attribute the container of manifestation back to God."

The Supremacy of "L Ilha Ill Allah"

The phrase "L Ilha Ill Allah" shines like a precious jewel among all mystical words, standing as the most perfect expression of Tawhid, superior to any other utterance. This phrase is not merely a saying; it is a singular truth that is manifested in words. The lectures emphasise:

"In every form of mysticism and in any expression we make, ultimately, there is no better statement than 'L Ilha Ill Allah.'"

This phrase is like a key that opens the doors of unity and guides the seeker towards the truth of Tawhid.

Part Three: The Degrees of Attainment and the Borrowed Tawhid

The Degrees of Attainment to Tawhid

Attaining Tawhid is like a journey that is manifested in two realms: attainment in the container of manifestation, which encompasses the lower and intermediate degrees of asceticism, and attainment in the container of non-being, which includes the higher degrees. In the highest degree, the seeker sees nothing but God, and in the realm of vision, they reach pure unity. The lectures explain this distinction as follows:

"There is a state of attainment that occurs within the container of manifestation, which is a lower and intermediate degree. However, in the higher degrees, the seeker finds themselves in the container of non-being, seeing nothing but God."