In His Name, The Most Exalted One

This statement is appended to the dissertation. In it, we explain that is called for by the sacred Islamic creed is the last degree of tawhid. We also explain in it the fruit in three chapters so that one may come to know that the concept of tawhid, besides what is attached to it of the notion of the Oneness of the almighty, varies according to what is attributed to it.

What is conceived are three matters: 1) Unity by the Self, 2) Unity by the Names, and 3) Unity by the verbs, In other words, everything stands through Him, Praise to Him, in standing out by itself, in its name, and in its action.

Chapter 1

You have come to know that the conclusion of the proof provided in Chapter 3 above connotes the elevated status of every comprehensible identification and a truthful limitation of the self as well as the regions of every distinction that is, even this same rule. Here, it becomes obvious that the use of the expression “status”, “distinction” and the like is only metaphoric due to the limitation of articulation.

From this it become obvious that self-unification means knowing the self through what the self itself is impossible, for knowledge is a connection between the one who wants to know and what he wants to know. You have already come to know that such connections do not apply there, and that everything relevant to knowing Him is done via the name rather than the self.

They do not Know Him, and to Him is referred what they have stated, i.e. that knowledge is measured according to the person acquiring it. For example, when scooping out of the sea, the cup, for example, seeks the sea, but what it takes of its water is according to its own capacity. This also needs no explanation.

Here, it becomes obvious that the self-unification is the last degree of tawhid. The perfection of Tawhid is according to applying the absolute in its regard and accepting it as is, and this is the meaning of every true or supposed identification, even the tawhid itself. Addressing His Prophet (peace be with him), the most Exalted One has said,

“All affairs tend towards Allah!” (Qur’an, 42:53).

Chapter 2

What we have stated of the self-unification is attested to by witnesses and is quite simply in existence, for man, by nature, realizes independently his existence, and every specification is done via absolution and is taken for granted.

Witnesses of what is identified do not differ from those of the absolute. Also, it is observed that every specification by itself and by others stands on its own via absolution: absolute specification stands on its own through complete absolution.

He also finds by himself the necessity to submit to and to labor once he is certain of such an absolution, of the beauty of what is beautiful, the ugliness of what is ugly, and that obligation needs explanation. These three meanings are: the self-unification, the absolute wilaya and the general prophetic mission.

And this Islamic Shari’ah stands on all these issues in their completion and perfection. The Almighty has said,

“So set your face steadily and truly to the faith: (Establish) God's handiwork according to the pattern on which He has made mankind” (Qur’an, 30:30).

And in Al-Tawhid, based on isnad to al-’Alaa ibn al-Fudayl from Ab Abdullah (peace be with him) who was asked by al-’Alaa about this verse:

“The handiwork of Allah according to the pattern on which He has made mankind” (Qur’an, 30:30).

So the Imam (peace be with him) said, “It is Tawhid.” In the tafsir book by Ali in Ibrahim, through isnad to al-Rida (peace be with him) who quotes his father (as) quoting his grandfather Muhammad ibn Ali ibn al-Husain (as) explaining the verse saying,

“The handiwork of Allah according to the pattern on which He has made mankind” (Qur’an, 30:30),

he said, “It is: There is no god but Allah, Muhammad (peace be with him) is the Messenger of Allah, Commander of the Faithful Ali (peace be with him) is a true servant of Allah”. Such is true Tawhid. The Messenger of Allah (peace be with him) has said, “I was sent to perfect the ethical code.” And the most Exalted One has said,

“He allows them as lawful what is good (and pure) and prohibits them from what is bad (and impure)” (Qur’an, 7:157)

In fact, evidences abound about the application of the simple “pattern” in this sacred Shari‘ah in both statuses of faculties and actions, an amazing result never explained by the previous religious legislation.

As regarding the faculties, a faculty is knowledge, and a perfect person sees none but the True One, the Praised One. Someone who seeks perfect ought not direct his attention to any but the True One, Praised is He; so, there will then be no room for low conduct such as pride, arrogance, pretension, fame seeking, cowardice, miserliness, love for prominence, clinging to the life in this world, etc.

Virtuous manners will then direct one to Allah, and only to Allah; so, consider.

By my life! What a difference it is between one removing the vice of cowardice, for example, from himself when one directs himself towards none but the True One, Praise to Him, so he fears none but Him, and once he relies on Allah in shunning anything he hates, any fears from him, as is clear in all codes, and once he believes what he hates and what he fears is an equal possibility, and so does he fare with fear and cowardice by granting precedence to the existence aspect, a granting without a justification, something which is ugly.

Or, say, cowardice is regarded by people as a vice, so they do not laud it, as a moral wise man says. Measure the rest accordingly. Yet the sacred Shari‘ah, in teaching mankind, has applied all aspects.

To something like this meaning does the content of al-Qummi’s Tafsir refer while discussing the incident of the mi’raj. The Messenger of Allah (‘a) said, “Lord! You granted favors to your prophets; so, grant me!”

Allah said, “I have granted you, from what I have granted two words from underneath My Arsh: La hawla wala quwwata illa Billah, wala manja illa Ilayk [there is neither power nor might except in Allah, and there is no safe haven from You except in returning to You].”

As regarding the rank of actions, permission was restricted to life’s necessities, to what the “human pattern” requires. Then this was surrounded with one directing his full attention to Allah, the most Exalted One, the most Great, in every action, be it small or big.

Then one applies this rule to all particulars of life: to places, times, health, sickness, wealth, poverty, death, life, to all circumstances and actions. Thus, it becomes a Shari‘ah which safeguards the tawhid, one which believes in His Unity. Such is plentitude.

It is abundant when it comes to tawhid; so, seize the opportunity, for it is, by Allah, a blessing, which cannot be weighed by the seven mighty heavens and the earth with all its plains, mountains and pegs.