Ahadiyyet is the indivisible One. (Heyâkil, 94
If they were to burn ten candles in one place
Each is other than the other in appearance
But there is no difference between them in light
If you look at their light in the pitch-black night
Even if a hundred apples and a hundred quinces were squeezed together
They would become one, that is, the count
There is no reckoning of number in meaning
There is no reckoning of number in rank
The union of friend with friends is sweet
Form is a strange obstacle
If you efface and annihilate the form
You have attained the treasure of unity
You have no qudra (power) except by the grace of hudā (guidance) from God
The soul sacrifices itself for His grace
He is the One who bestows ināya (divine favor) upon all
He is the One who grants effusion and hudā (guidance) to the servants
We were a single, diffused jewel throughout the universe
We were a thread of foot and head, all together
We were radiant with light like the sun
We were pure from impurities, like water
When that simple light took on form
The shadow of multiplicity became manifest
If the various shadows were removed
The light would be characterized by unity
Perhaps it was possible to elaborate further
But I fear the slip of a weak foot
(Mathnawi, 1, 28
If, in one place, they bring ten candles, each distinct in appearance and form
If you turn your face to the place illuminated by the candles, it is impossible to distinguish the light of each candle from the other
If you gather a hundred apples and a hundred quinces in one place, count them, and then squeeze them all, extracting their juices, the number disappears, and all become one. In meanings, there is no division or number. In meanings, there can be no distinguishing or counting one by one. The union of the friend with friends is sweet. You too, grasp the meaning, hold onto its hem; form and appearance are obstinate and rebellious
Melt the obstinate form and appearance through hardship and ascetic discipline, so that you may see the treasure of unity hidden beneath it
If you cannot melt that obstinate form, Allah, whom I serve as a slave, will melt it by His ināya (divine favor) and mercy. (Note: O lover of Truth, fulfill your religious and insānī (human) duties. Do not despair if the eye of your heart has not opened and you have not been freed from the vision of multiplicity. The Merciful and Compassionate Allah will, at a time you do not expect, remove your attachment to form and appearance. Shafik Can
This cannot be seen with the physical eye, but is only felt with the eye of the heart. For it both reveals itself to hearts, and mends the cloak of ahadiyyet (oneness) of the dervish’s heart, torn by worldly events, and sets him on the path of love and gnosis (maʿrifa). (Note: Those of the Muʿtazilite creed believe that seeing Allah is impossible, whereas the people of the sunnah believe, based on the hadith of the Prophet, "You will see your Lord as you see the full moon on the night of the fourteenth," that it is possible to see the Truth. The Truth bestows upon His lovers the grace of witnessing Himself, thus dispelling the despair and heartbreak caused by separation from Him, and healing the wounds of their hearts. By His eternal ināya (divine favor), He helps them. Shafik Can) (Mathnawi, 1, 46
We were diffused throughout the entire cosmos as a single essence, all of us headless and footless there
The divisions, separations, and distinctions seen in this world did not exist in that realm. In that realm, we were at the Station of Ahadiyyet, a jewel radiating light in all directions like the sun. We were in a state (ḥāl) as clear and pure as water. (Note: The gnostics (ʿārifūn) have called the first, unmanifested, unperceived level of the Absolute Unseen (al-Ghayb al-Muṭlaq) the Station of Ahadiyyet. This station is also called Gayb al-Ghayb (the Unseen of the unseen) and Kanz al-Makhfī (the Hidden Treasure). The effusion (fayḍ) that is the manifestation and appearance of the thought of Allah in the heart is divided into two: fayḍ al-aqdas (the most holy effusion) and fayḍ al-muqaddas (the holy effusion). Fayḍ al-aqdas, which is the manifestation of Allah’s attribute of ahadiyyet, is Allah’s self-manifestation and the bringing into existence of the aʿyān al-thābita (immutable entities). Fayḍ al-muqaddas is the manifestation of Allah’s names, which causes beings to come into existence. Shafik Can
When that beautiful and subtle light took on form and shape, numbers appeared like the shadows of castle towers
Demolish the towers with catapults, so that the differences between those who are divided and separated are removed (Note: The castle towers are the material existence, ego, and pride of human beings. Shafik Can
I would have liked to explain this secret in detail, but I fear the slip of the foot of one with a weak mind, leading to denial. (Mathnawi, I, 47
Theophany (tajalli) is that which is manifest in the heart from the lights of the unseen. The first theophany (tajalli-yi awwal) is the essential theophany (tajalli dhāti). This is the theophany of the Essence (Dhāt) for the Essence alone. This level is the station of ahadiyyet, which has neither attribute nor form. For the pure existence (wujūd-i maḥḍ, pure being) of the Real (al-Ḥaqq), which is the unity of His very essence, is the unity of His essence. For, in terms of the Real’s being, that which is outside of wujūd (existence) is nothing but ʿadam-i muṭlaq (absolute nonexistence; it is nothing else. This is the very thingness (shayʾiyyat) of things themselves. In His ahadiyyet, He is not in need of unity or determination (taʿayyun). He is distinguished from the thing (shayʾ) by this, that is, by the unity of His essence. There is no other essence but His, and His unity is the very essence of His Dhāt. This unity is the source of ahadiyyet and wāḥidiyyet (oneness). For it is, from the aspect of unity, the very essence of the Dhāt. By this, I mean that He is absolute, encompassing all, on the condition that nothing exists with Him—that is, nothing exists alongside Him. Existence that is contingent upon the presence of something else is ahadiyyet. That condition is, just as the tree is in the seed, the realities of wāḥidiyyet and Ahadiyyet-i Dhāt. These are also the gayb al-ghuyūb (the unseen of the unseens
It is the theophany in which the unseen becomes manifest. This is the first determination (taʿayyun-i awwal) of the Dhāt, that is, the manifestation of the Dhāt’s own affairs, with the attribute of universality and capacity. For the aʿyān (immutable entities) are the knowledges that belong to Him (the first knowledges (Kāshānī)). Dhātiyyet is the capacity for witnessed theophany. With this theophany, the Real descends from the station of ahadiyyet to the station of wāḥidiyyet, by means of the relations pertaining to the names (nisab al-asmāʾ). (This theophany of the Real, by means of the relations pertaining to the names, is a descent from the station of ahadiyyet to the station of wāḥidiyyet (Jāmī)). (Kāshānī, 155; Jāmī, 79
Ahadiyyet requires the absence of both the effect and the sphere of influence of names and attributes. Wāḥidiyyet, on the other hand, necessitates the annihilation (fanāʾ) of the world with the manifestation of the Real’s names and attributes, the subsistence (baqāʾ) of the world in the manifestation of rubūbiyyet (lordship), the annihilation of the world in the mirror of ulūhiyyet (divinity), and its subsistence in the mirror of annihilation. The manifestation of ʿizzet (might) requires the removal of the relation between the Real and creation (khalq). The manifestation of qayyūmiyyet (self-subsistence) requires the correct determination of the nisba (relation) between Allah and His servant. For qayyūm means the One who exists by Himself (subsisting by His Essence), and the existence of others is dependent upon His existence; thus, it is inevitable that all the requirements mentioned here are fulfilled
Therefore, we say that, from the perspective of the theophany of ahadiyyet, neither attribute nor name is seen. From the perspective of the theophany of wāḥidiyyet, creation does not exist. For it is an attribute expressing the manifestation of His power in giving form to every being. From the perspective of the theophany of rubūbiyyet, both the Real and creation exist. This attribute is necessary for the existence of both the Real and creation. From the perspective of the theophany of ulūhiyyet, only the Real exists. But its form is creation, and only creation exists. Its meaning, however, is the Real. In the manifestation of ʿizzet, the nisba (relation) between the servant and Allah is removed. From the perspective of qayyūmiyyet, for the existence of the attribute of Rabb (Lord), there must be an Essence to be accepted as Lord. Therefore, for the attribute of Lord to exist, the attributes belonging to the marbūb (the one who takes as Lord) must also exist. (We say that,) from the perspective of the name al-Ẓāhir (the Manifest), He is the very essence of things. From the perspective of the name al-Bāṭin (the Hidden), things are not His very essence. (Insān, I, 12
Ahadiyyet is the Essence manifesting independently of names and attributes. The sphere of influence of names and attributes cannot reach here. It is a name belonging to the mujarrad (abstract) Essence. So much so that, neither the considerations pertaining to the Real nor those pertaining to creation are mentioned here
ahadiyyet You are the theophany of Ahadiyyet. In the whole universe, there is no place of manifestation for that theophany more complete than you. On the condition that you cast aside all considerations attributed to you and immerse yourself in your essence
And if you find yourself within yourself, passing beyond all external ties, then at that moment, you are within yourself. And this is by realizing all the attributes pertaining to the Real attributed to you, and abandoning all the attributes pertaining to creation, such as power and strength... When it is as described, if a person finds this state within himself, there can be no more perfect place of manifestation in this universe than him. (Insān, I, 25
The difference between ahadiyyet, wāḥidiyyet, and ulūhiyyet is as follows: In the attribute of ahadiyyet, there is no manifestation of names and attributes. It is, essentially, nothing but the Pure Essence. In the attribute of wāḥidiyyet, there are manifestations according to the sphere of influence of names and attributes. However, this manifestation is by the judgment of the Essence. Not by a judgment separate from the Essence; only thus do other beings become identical to one another. In the attribute of ulūhiyyet, names and attributes manifest in whatever way they require. Thus, opposites appear. For example: The Bestower (Munʿim) is the opposite of the Avenger (Muntaqim), and the Avenger is the opposite of the Bestower. The other names and attributes manifest in the same way. For example, ahadiyyet manifests in the attribute of ulūhiyyet with the judgment required by ahadiyyet. Wāḥidiyyet also manifests in the same way. For ulūhiyyet encompasses the form of manifestation of all. Each manifestation produces whatever its judgment is. For ulūhiyyet is the station where every right-holder is given his due. It is the station where every right-holder is given his due
Ahadiyyet The locus of manifestation of the statement, "Only Allah exists. There is nothing with Him," is ahadiyyet. The locus of manifestation of wāḥidiyyet is, "At this moment, He is as He is." Everything other than His Essence will perish. It is by the requirement of this judgment that ahadiyyet is superior to wāḥidiyyet. For ahadiyyet is nothing but the Pure Essence. Ulūhiyyet, however, is superior to ahadiyyet. For ulūhiyyet gives the right of ahadiyyet. For ulūhiyyet is the station of giving every right-holder his due. For this reason, it is the loftiest, most comprehensive, and highest of the names. The superiority of ulūhiyyet over ahadiyyet is like the superiority of the whole over the part. The superiority of the attribute of ahadiyyet over other essential theophanies is like the superiority of the root over the branches. The superiority of the attribute of wāḥidiyyet over other theophanies is like the superiority of the whole over the part. (Insān, I, 27
Amā is the essence of ḥaqīqas (realities). It cannot be characterized by attributes pertaining to the Real or to creation. For it is nothing but the Pure Essence. Then, it cannot be ascribed to any of the levels pertaining to the Real or to creation. Since nothing can be ascribed to it, no attribute or name can be given to it. Amā is the counterpart of ahadiyyet. Just as in ahadiyyet, names and attributes are effaced, so too in amā. As in ahadiyyet, in amā as well, there is no locus of theophany or manifestation for anything
As for the difference between amā and ahadiyyet: ahadiyyet is the judgment of the Essence for the Essence, as required by the exaltedness of the Real (al-Ḥaqq) Most High. In conclusion, it is the essential manifestation of the ahad (the One) and ahadiyyet
It is nothing but essential manifestation. Amā, by virtue of its absoluteness, is the judgment of the Essence. From it, neither ascent nor descent can be understood. In conclusion, amā is the hiddenness of the invisible Essence. In summary, amā is the counterpart of ahadiyyet. The purity of the Essence is the theophany in ahadiyyet, while in amā it is