Two Circles
When elaborated, the previously summarized ideas yield two circles: an outer circle and an inner circle. Each circle has a center or, if you prefer, a heart. Each circle also has an entry point or a gateway leading from its outer structure to its interior - its heart.
The outer circle is composed of the statement “Muhammad is the Messenger of Allah”, which is part of the compounded testimony (Al-Shahada Al-Muthannaya). The gate to this circle is Muhammad, through whom one enters its heart. The heart of this circle is the statement “There is no deity but Allah,” the other part of the compounded testimony.
The inner circle is composed of the statement “There is no deity but Allah,” and its heart is “Allah.” Its gate is “The Deity” (Al-Ilah). Thus, Muhammad is the gateway to the entirety of “There is no deity but Allah,” while “The Deity” is the gate to its essence. Between the whole statement and its essence lies a vast expanse, as vast as the difference between worship (‘Ibadah) and servitude (‘Ubudiyyah). It is an expanse where hearts soar with featherless wings in their infinite flight (Al-Tayran As-Sarmadi). This infinite flight is referenced in the verse: “And We sent down to you the Reminder that you may make clear to the people what was sent down to them, so that they might reflect.” (16:44)
The compounded testimony is not a testimony of monotheism (Tawhid) but rather a testimony of duplication (Tathniya). Duplication is the lowest form of plurality, lower than the station of monotheism. The journey from duplication to monotheism involves abstraction (Tajrid), which is the understanding of the station of Allah relative to that of Muhammad. Abstraction is only achieved by those who perfect imitation (Taqleed). Those who master imitation perceive the subtle meaning of the verse: “And when Allah alone is mentioned, the hearts of those who do not believe in the Hereafter shrink with aversion, but when those [worshipped] other than Him are mentioned, immediately they rejoice.” (39:45)
Similarly, the singular testimony (Al-Shahada Al-Mufrada) is not a testimony of monotheism either, unless individualization (Tafrid) occurs. Individualization is the understanding of the station of The Deity (Al-Ilah) relative to Allah. This knowledge is veiled and unattainable - it can only be glimpsed but never fully realized. Those who achieve a high rank in individualization are granted insight into the verse: “Say, if the Most Merciful had a son, then I would be the first of His worshippers.” (43:81)
The singular testimony is not considered monotheistic because it is based on both negation and affirmation. It represents a movement between two poles, where thought traverses the straight path (Sirat Al-Mustaqim). In that fleeting moment of traversal, monotheism is realized, for it is on the straight path that God is found. This is alluded to in the words of [the Prophet] Hud: “Indeed, I have relied upon Allah, my Lord and your Lord. There is no creature but that He holds its forelock. Indeed, my Lord is on a straight path.” (11:56)
The testimony of monotheism within individualization belongs solely to Allah. This is indicated in the verse: “Say, Allah! Then leave them to frolic in their vain discourse.” (6:91)
Here, the statement must be expressed through the tongue of being (Lisan Al-Hal), where thought, speech, and action become unified. In this sense, “Say, Allah!” becomes akin to “Be Allah!” Achieving this state of being, is the function of the statement “There is no deity but Allah,” supported by righteous deeds, the highest of which is pure prayer (Salat Zakiyya). This is referenced in the verse: “To Him ascends good speech, and righteous work uplifts it.” (35:10)
Every person, no matter how elevated, has a “deity” (Ilah) other than Allah. That deity is their perception of Allah. No perception of Allah can encompass His Supreme Essence (Dhat). Thus, a gap inevitably exists between perception and reality. All acts of worship aim to align the individual’s perception with the reality of Allah, so that their deity becomes Allah - and how distant, how distant this goal remains! This lofty aim is referenced in the verse: “And establish weight through justice, and do not make deficient the balance.” (55:9)
It is as though one side of the scale holds Allah - the Ultimate Reality - while the other side holds The Deity, our perception of Him. The idea of the deity begins with falsehood and progresses into truth. Truth seeks to align perfectly with reality. The Deity, in another sense, is our perception of Allah, and this perception, no matter how refined, remains woefully inadequate. Even the Prophet, peace and blessings be upon him, said: “The most learned scholar, compared to Allah, is more ignorant than a camel.”
Practically speaking, every person’s deity (Ilah) is their self (nafs). Since our selves act as veils between our intellects and the Ultimate Reality - Allah - the Infallible [Prophet] said: “Your greatest enemy is your own self, which lies between your sides.” One of the mystics similarly said: “Your existence is a sin with no equal.”
This self is the lower self (Al-Nafs Al-Sufla), also called the commanding self (Al-Nafs Al-Ammara). It descends from the perfect self (Al-Nafs Al-Kamila) - a relative perfection represented by the perfect human (Al-Insan Al-Kamil). This, in turn, descends from the Absolute Perfect Self, which is the Self of Allah.
The entire journey of worshippers is a struggle to ascend from the commanding self to the perfect self - to the Self of Allah. This is an infinite journey, with a beginning but no end. It is referenced in the verse: “Say, O mankind, the truth has come to you from your Lord. So, whoever is guided is only guided for his self, and whoever goes astray only goes astray against it. And I am not a guardian over you.” (10:108)
Whoever is guided, guides themselves to their “higher self” (Al-Nafs Al-ulya) - their “perfect self” (Al-Nafs Al-Kamila). Conversely, whoever strays becomes lost in the mazes of their lower self (Al-Nafs Al-Ammaara).
The Path of Muhammad is the Sunnah. Initially, it is the Sunnah of Muhammad, but ultimately, it becomes the Sunnah of Allah. This Sunnah is the straight path (As-Sirat Al-Mustaqim), which extends vertically between the lower self (An-Nafs As-Sufla) at the base and the higher self (An-Nafs Al-‘Ulya) at the summit. Horizontally, it is represented by the point of intersection between the extremes of excess (Ifraat) and negligence (Tafreet) as the lower self (here referring especially to An-Nafs Al-Lawwama, though An-Nafs Al-Ammara is also present) oscillates between these two opposites.
The point of intersection of these opposites, at this level, is the truth (Al-Haqq). And the truth evolves as it seeks The Ultimate Reality (Al-Haqiqah).
This prophetic Sunnah is referenced in the verse: “The truth has come to you from your Lord.” (10:108). The spirit of this verse lies in its concluding statement: “And I am not a guardian over you.”
This concluding phrase is the essence of the verse due to its profound significance in refinement - refinement of the Prophet and refinement of the individuals within the nation. It refines both the educator (Al-Murabbi) and the one being educated (Al-Mutarabbi). Through it, the one being educated is made responsible for their actions as they journey toward achieving their individuality. At the same time, it imposes on the educator the duty of removing themselves from being in between the servants and their Lord, so as not to obstruct their path to God. This ensures that the educator perfects their own servitude, leaving no trace of lordship over any of creation.
In this refinement lies a gentleness in guiding the human self, reaching a level that borders on the miraculous. Indeed, this is the true miracle of the Quran.
This concluding phrase encapsulates in miraculous brevity the detailed meanings found in two well-known verses often discussed in our writings: “So remind, you are only a reminder. You are not over them a controller.” (88:21–22)
It is worth noting here that the concluding phrase represents the Sunnah of Allah, whereas: “Say, O mankind, the truth has come to you from your Lord” (10:108) represents the Sunnah of the Prophet. And only those with true knowledge comprehend this distinction.
