of Nokoonam (Session 662)
Introduction: The Place of Tawhid in Mystical Asceticism
In the realm of Islamic mysticism, Tawhid is not merely the central core of divine knowledge, but also the ultimate destination of the mystic on the path of spiritual journey. The Gate of Tawhid, as one of the final stations in the Mansal al-Sa'irin of Khwaja Abdullah Ansari, is thoroughly examined in Session 662 of Nokoonams lectures. This lecture is centred around the Hadith al-Haqq (the Hadith of Truth) in the discourse between Imam Ali (peace be upon him) and Kumayl ibn Ziyad. The hadith, which emerges from one of the profound and dynamic dialogues between the Imam and Kumayl, opens a gateway to understanding the essence of Tawhid and the unparalleled role of Wilaya (divine guardianship) in its realization. This text aims to offer a scientific and precise analysis of this hadith, alongside a critical examination of the views of both Khwaja Abdullah (the text) and its commentator (Tlemsani), striving to present its mystical concepts in a scholarly manner.
Key Point: The Hadith al-Haqq begins with the purest form of Tawhid (Kashf subuhat al-jalal min ghayri ishara), which eventually leads to the manifestations of creation (Atf al-siraj faqad tala'a al-subh), symbolizing the alignment with the capacities of the audience and the completeness of Tawhid in both the unity and multiplicity of the Divine.
Section One: The Hadith of Truth and the Station of Imam Ali (Peace Be Upon Him)
The Structure and Content of the Hadith of Truth
The Hadith al-Haqq represents a profound dialogue between Imam Ali (peace be upon him) and Kumayl ibn Ziyad. In this conversation, the mystic, by inquiring about the nature of al-Haqq (the Truth), is guided to a higher realm of knowledge. This hadith, reported in various sources, including the Majalis al-Mu'minin (Vol. II, Session 6, p. 11) by Qadi Nurullah Shushtari, holds unparalleled importance from both a mystical and epistemological standpoint. In this dialogue, Kumayl asks, What is the Truth? to which Imam Ali (peace be upon him) responds, What concern do you have with the Truth? This reply underscores the magnitude of this station and the inability of the audience to bear its weight. The response is not intended to discourage or provoke, but rather serves as a safeguard for Kumayl against the overwhelming grandeur of the Truth, as the Imam himself once stated: I have states with Allah that neither a close angel nor a sent prophet can bear. Kumayl, in a state of persistence, relying on his closeness to the Imam as the possessor of your secrets then requests further clarification: Am I not the possessor of your secret? Imam Ali (peace be upon him) replies, Yes, but what overflows from me reaches you. This answer illustrates the distinction between Tafhih (the core gushing forth of the truth, exclusive to the Imam) and Tashrih (the overflowing truth that reaches Kumayl). This distinction refers to the limitation of Kumayl's capacity and the lofty existential rank of Imam Ali (peace be upon him).
The Unique Role of Imam Ali (Peace Be Upon Him) in Tawhid
The lecture text, citing the expression Do you not see that the foremost of the people and the greatest gate to the city of this knowledge, and the one who pours from the cup of Kawthar, clarifies the unparalleled position of Imam Ali (peace be upon him) as the greatest portal of divine knowledge and the one who provides from the fountain of Kawthar. This allusion ties to the Qur'anic verse Indeed, We have granted you Kawthar (Qur'an, Surah Kawthar, 108:1), presenting Imam Ali as the intermediary through which divine grace flows. Kawthar, as an ever-flowing spring of knowledge and guardianship, is transmitted to the wayfarers of mystical asceticism through him.
Key Point: Imam Ali (peace be upon him), as the greatest gate to knowledge and the giver from the Kawthar, is the conduit of divine grace that leads the seeker from the pure essence of Tawhid to the manifestations of creation. This role is exemplified in the Hadith al-Haqq by the gradual descent from the absolute essence to the multiplicity of divine manifestations.
Summary of Section One
The Hadith al-Haqq, as one of the most precious mystical texts, not only illustrates the exalted station of Imam Ali (peace be upon him) as the gate of divine knowledge, but also, through its dynamic structure, explains the gradual descent of the truth from the essence to the divine manifestations. This dialogue, by revealing the limitations of human capacity and the grandeur of divine truth, invites the seeker to reflect upon the levels of Tawhid and the essential role of Wilaya in reaching it.
Section Two: Critique of the Text and Elucidation of the Perfection of Tawhid
Critique of Khwaja Abdullah Ansaris Conclusion on Pure Tawhid
Khwaja Abdullah Ansari, in his Mansal al-Sa'irin, concludes the discussion of Tawhid by focusing on the absolute form of Tawhid (Tawhid without any manifestation). This approach has been critiqued by the commentator (Tlemsani), who argues that concluding with pure Tawhid deprives the seeker of the possibility of attaining the station of difference after unity (Faraq ba'd al-jam). Tlemsani contends that the perfection of Tawhid is found in the state of both unity and multiplicity, where the seeker sees the Truth within the vessel of its manifestation, not by negating the manifestation itself. This view aligns with the mystical philosophy of Ibn Arabi, which emphasizes the unity within multiplicity, asserting that complete Tawhid is realized when the seeker witnesses the Truth alongside its manifestation. The text emphasizes pure Tawhid, avoiding engagement with multiplicity; however, the commentator believes this approach diminishes the depth of the Tawhid experience. The Hadith al-Haqq supports this critique, as it begins with pure Tawhid (Kashf subuhat al-jalal min ghayri ishara) but gradually descends to the manifestations of creation (Atf al-siraj faqad tala'a al-subh). This descent indicates the completeness of Tawhid in the station of both unity and multiplicity, where, contrary to the approach of the text, multiplicity is dissolved in unity.
Distinction Between Pure Tawhid and Tawhid with Manifestation
The lecture presents two distinct views of Tawhid: pure Tawhid (negation of manifestation and witnessing the Truth without its appearances) and Tawhid with manifestation (witnessing the Truth within the vessel of its manifestation). Pure Tawhid, as emphasized by the text, focuses on the sanctification of the essence from any multiplicity, while the commentator believes that this state is incomplete, and the perfection of Tawhid is found in the perception of the Truth along with its manifestations. This view is embodied in the Hadith al-Haqq, where the responses of Imam Ali (peace be upon him) gradually descend from the absolute essence to the divine manifestations, leading the seeker towards the state of both unity and multiplicity.
Key Point: The perfection of Tawhid lies in the station of both unity and multiplicity, where the seeker perceives the Truth within the vessel of manifestation (fa-yara al-Haqq ayn al-maqdur wa al-mutlaq). This station, unlike pure Tawhid, dissolves multiplicity within unity, enabling the seeker to witness the Truth among creation.
Summary of the Second Section
The commentator's critique of the text emphasizes the significance of the unity of gathering and the distinction in the perfection of Tawhid. The Hadith of Truth, through its gradual descent from the essence to multiplicity, affirms this view, showing that complete Tawhid is realised in the vision of the Truth in conjunction with its manifestation. This section, by elucidating the difference between pure Tawhid and Tawhid with the manifestation, paves the way for a deeper understanding of the Four Journeys (Asfr al-Arbaah) and the role of Wilayah (spiritual authority) in the fulfilment of Tawhid.
Section Three: The Four Journeys and the Perfection of Tawhid
The Four Journeys (Asfr al-Arbaah) are among the most fundamental concepts in theoretical mysticism, providing a framework for understanding the spiritual journey of the seeker towards the Truth and their return to the created world. These journeys are as follows:
- First Journey: From Creation to the Truth (min al-khalq il al-aqq): The seeker moves from the multiplicities of creation towards the unity of the Divine.
- Second Journey: In the Truth with the Truth (f al-aqq bil-aqq): The seeker, in the state of essential unity, directly perceives the Truth.
- Third Journey: From the Truth to Creation by the Truth (min al-aqq il al-khalq bil-aqq): The seeker returns to the creation with the Truth, seeing the multiplicities through the lens of unity.
- Fourth Journey: In Creation with the Truth (f al-khalq bil-aqq): The seeker lives among creation but with the Truth ("Be in the people, but do not be with them").
The perfection of Tawhid is achieved in the fourth journey, where the seeker, while amidst the multiplicities of creation, witnesses the Truth and becomes capable of guiding creation. This station is unique to the Prophets and the Saints, who, while present in the multiplicity, remain unwavering in their awareness of unity.
Application of the Four Journeys to the Hadith of Truth
The Hadith of Truth illustrates the descending process from pure Tawhid to the manifestations of creation, which aligns with the Four Journeys. Imam Ali (AS) begins with "The unveiling of the radiance of majesty without any indication" (the pure Tawhid, second journey) and culminates in "The turning of the lamp, for the dawn has risen" (the manifestation in multiplicity, fourth journey). This descent is in accordance with the capacity of Kamil, who, unable to bear the truth at higher levels, benefits from the overflow (tarsh).
Key Point: The perfection of Tawhid is realised in the fourth journey of the Four Journeys ("in creation with the Truth"), where the seeker lives among creation with the Truth. This station enables the Prophets and Saints to assist creation and is in harmony with the gradual descent of the Hadith of Truth from essence to multiplicity.
Summary of Section Three
The Four Journeys provide a comprehensive framework for understanding the Tawhidi journey of the seeker. The Hadith of Truth, by illustrating the descent from pure Tawhid to the manifestations of creation, confirms this framework, demonstrating that the perfection of Tawhid occurs in the station of gathering and differentiation, where one lives in multiplicity while witnessing unity.
Section Four: Analysis of the Definitions of Truth in the Hadith
The Hadith of Truth defines the Truth in five stages, each representing a descent from the essence to the multiplicities:
- Unveiling the radiance of majesty without any indication: The manifestation of the essence without intermediary names and attributes, the pure essence of Tawhid.
- Erasure of the imagined with the awakening of the known: The erasure of the imagined multiplicities and the emergence of the Truth as known, where multiplicities dissolve into unity.
- Rending the veil with the dominance of the secret: The tearing of the veils of multiplicity through the dominance of the inner essence (servitude, which is the core of Lordship).
- A light that shines from the morning of eternity, whose traces adorn the structures of Tawhid: The eternal light that manifests upon the names and attributes (the structures of Tawhid).
- Turning of the lamp, for the dawn has risen: The extinguishing of the lamp of multiplicity with the rising dawn of unity, which refers to the manifestations in creation.
These definitions illustrate the descending process from the absolute essence to the multiplicities of creation, guiding the seeker from the station of absolute transcendence towards the perception of unity within multiplicity. This process is akin to a stream originating from the lofty peaks of the Divine essence, flowing through the plains of multiplicity, but always returning towards unity.
Critique of the Commentator's Interpretation of the Unveiling (Kashf)
The commentator (Tlemsani) interprets the term "unveiling" (kashf) as the removal of an obstacle, but this interpretation diminishes the mystical depth of the term. The unveiling of the radiance of majesty is the manifestation of the very essence without intermediary names and attributes, not merely the removal of an obstacle. This manifestation is akin to sunlight shining directly upon the soul of the seeker, guiding them from imagined multiplicities towards the known unity.
Key Point: The unveiling of the radiance of majesty is the manifestation of the essence without intermediaries, not just the removal of an obstacle. This manifestation guides the seeker from imagined multiplicities to the known unity, differing from the commentator's interpretation, which limits kashf to the mere removal of a barrier.
Summary of Section Four
The definitions in the Hadith of Truth concisely and deeply articulate the descent from essence to multiplicity. These definitions not only demonstrate the Tawhidi journey of the seeker, but also correct the commentator's interpretation of kashf, emphasising the manifestation of the essence over the mere removal of an obstacle.
Section Five: The Role of Wilayah in the Perfection of Tawhid
prayer "O Allah, grant us light, make for us light, magnify our light, and increase our light," the lecture emphasises the pivotal role of Wilayah in the realisation of complete Tawhid. This prayer signifies the stages of granting, making, magnifying, and increasing the light of Wilayah, which is like the pure wine that cleanses the seeker's soul from multiplicities. The Wilayah of Amir al-Mu'minin (AS), as the greatest door to knowledge and the cupbearer of the Kawthar, is the vessel for achieving complete Tawhid. Without it, the seeker cannot attain the station of gathering and differentiation.
Critique of Previous Interpretations
The interpretations of Qazi Nurullah Shushtari, Mulla Abdullah Zanouzi, and late Kashani regarding the Hadith of Truth are fraught with multiple issues. Qazi Nurullah interprets the phrase "What do you have with the Truth?" as urging Kamil, but this interpretation is incompatible with the grandeur of the Truth and Kamil's limited capacity. Mulla Abdullah Zanouzi, with his philosophical approach, and Kashani, with his incomplete interpretation, both diminish the mystical depth of the Hadith. The lecture stresses that this Hadith requires a comprehensive explanation that accurately delineates the gradual descent from essence to multiplicity.
Key Point: The Wilayah of Amir al-Mu'minin (AS), as the pure wine, is the vessel for realising complete Tawhid. Without the light of Wilayah, the seeker cannot attain the station of gathering and differentiation and will remain deprived of the vision of the Truth in multiplicity.
Summary of Section Five
Wilayah, as the foundational element of complete Tawhid, guides the seeker towards the vision of unity within multiplicity. The critique of previous interpretations highlights the need for a comprehensive explanation of the Hadith of Truth, underscoring the essential role of Wilayah in mystical ascension.
Final Summary
The chapter on Tawhid in the "Maqamat al-Sa'irin" with the central focus on the Hadith of Truth presents one of the deepest discussions in Islamic mysticism. This Hadith, by outlining the gradual descent from pure Tawhid to the manifestations of creation, demonstrates that the perfection of Tawhid occurs in the station of gathering and differentiation. The commentator's critique stresses the importance of witnessing the Truth in the container of the manifestation and introduces the Four Journeys as a framework for understanding this station. The role of Wilayah, particularly the Wilayah of Amir al-Mu'minin (AS) as the cupbearer of the Kawthar and the greatest door to knowledge, is unparalleled in the realisation of complete Tawhid.
By: Sadegh Khadami
