M6:2265 — لا اله گفت و الا الله گفت / گشت لا الا الله و وحدت شکفت

Translation: He said, "There is no god," and he said, "but God"; "There is no god but God" was completed, and Unity blossomed. Meaning: This verse describes the profound moment when the full articulation of divine oneness, 'La ilaha illa Allah,' leads to the flourishing of absolute Unity.

This verse from the Masnavi, "He said, 'There is no god,' and he said, 'but God'; / 'There is no god but God' was completed, and Unity blossomed," addresses one of the most fundamental and profound insights of divine unity. It is far more than a mere theological statement; it is an articulation of the absolute Oneness of Being, where the very utterance and realization of 'La ilaha illa Allah' leads to the flowering of ultimate divine unity.

I firmly believe that Mowlana here transcends the conventional understanding of 'La ilaha illa Allah.' He is not merely referring to the idea that 'God is one' among many existing things, but rather to the more radical and mystical truth that 'nothing exists but God.' In essence, existence itself is singular and unitary. This is the crucial distinction: while common folk and theologians might affirm God's oneness within a multiplicity of beings, mystics declare that only God is. All other phenomena are but His manifestations, attributes, and actions. This is the doctrine of Wahdat al-Wujud (Unity of Being), not merely Wahdat al-Ma'bud (Unity of the Adored).

This profound declaration immediately follows Mowlana's narrative of the angels' prostration to Adam. That story culminates in the angels recognizing themselves, their own divine essence, in the mirror of Adam, thus prostrating to their truest selves. At this juncture, the veils of duality are lifted, and as 'I' and 'other' dissolve, unity emerges. 'La ilaha' negates all specific determinations and all that is other than God, while 'illa Allah' affirms the singular existence of Truth. This negation and affirmation lead to the dissolution of all dualities and the birth of a unified, intuitive perception—a unity that then 'blossomed' (shekoft).

Yet, a crucial point arises immediately: Mowlana senses that he has stepped into a dangerous, 'forbidden territory' by articulating such a profound truth. He knows that this colossal statement is not for every ear and could easily be misinterpreted. Consequently, the verses that follow in the Masnavi reflect a remarkable self-censorship and an acknowledgment of the necessity of concealing such secrets. He feels that his 'mature beloved' or guide (be it Shams, Husam al-Din, or indeed God Himself) pulls his ear, urging him to silence: "That friend and that mature companion / The time has come for him to pull our ear / Towards the spring, that you might wash your mouth of these things / Do not speak what we have concealed from people." This demonstrates Mowlana's acute awareness of the depth and potential peril of this realization.

Nevertheless, he seems unable to withhold the truth entirely. To absolve himself of the blame for either concealing or revealing such secrets, he offers an ultimate act of mystical abandon: "But I am now spinning, disturbed, / The speaker of this, and its listener, too, am I." He declares that he is restless, turning within himself, unconcerned with others. In this state of self-forgetfulness and ecstasy, he is both the one who speaks this truth and the one who hears it. This confession marks the apex of immersion in unity, where even the speaker and listener become one. There is no longer a need for censorship or concealment from others, for in this state, there are no others. This truth transcends rational intellect and can only be apprehended through mystical experience and intuitive insight.

Key takeaways

• For Mowlana, 'La ilaha illa Allah' transcends the idea of God's uniqueness among beings; it signifies the 'Unity of Being,' meaning nothing exists but God.
• The verse describes the profound moment when the negation of all specific determinations and the affirmation of absolute Truth lead to the blossoming of unity and the dissolution of duality.
• Mowlana's articulation of such deep knowledge immediately prompts self-censorship and the urge to conceal the secret, recognizing its perilous nature for the general populace.
• At the peak of mystical absorption, Mowlana justifies revealing this secret by stating he is both its 'speaker' and 'listener,' implying that in the state of unity, there is no 'other' to conceal from.