3 Tawasin

The Ta-Sin of the Divine Will

  1. Here is the representation of the volition of Allah. The first circle is the Decree of Allah (mashi’a) and the second is His Wisdom, and the third is His Power, and the fourth is His Before-Endless­Time Knowledge.
  2. I blis said: ‘If I entered the first circle I would have to undergo the test of the second, and if I passed into the second I would have to undergo the test of the third. And if I passed into the third I would have to undergo the test of the fourth.
  3. So – no, no, no, no, and no! Even if I rested on my first no I would have been cursed until I uttered the second, and rejected until I uttered the third so what does the fourth matter to me?
  4. If I had known that prostrating would have saved me I would have prostrated. But I knew that after that circle were other circles. I said to myself in conjecture, ‘if I come out safe from this circle, how will I come out of the second, the third, and the fourth?’
  5. S o the Alif of the fifth La is ‘He, the Living God.’

The Ta-Sin of the Declaration of Unity

  1. He is Allah the Living.
  2. Allah is One, Unique, Alone and testified as One.
  3. Both are One and the profession of Unity of the One are in Him and from Him.
  4. From Him comes the distance that separates others from His unity. it  can  be  represented  thus:…
  5. The knowledge of T awhid is an autonomous abstract cognizance, and is   represented  thus:…
  6. The T awhid is an attribute of the created subject who pronounces it, and it is not an attribute of the Object professed as one.
  7. I f I being created say ‘I ’ did I make Him also say ‘I ’? My Tawhid comes from me then, not from Him. He is free (munazzah) of me and my Tawhid.
  8. If I say ‘The Tawhid returns to the one who professes it’ then I make it a created thing.
  9. If I say ‘No, the T whid comes from the Object it testifies to,’ then what relation attaches the unifier to his profession of Unity?
  10. If I say ‘Then the Tawhid is a relation which attaches the Object to the subject,’ then I have turned this into a logical definition

Diagrams: The Tawhid is separate from Allah, and this symbol of wahdahiya is represented by alif with several dals in it. The alif being the Essence and the dals the Attributes.

The uniqueness: The primordial alif of the essence with the other alifs, which are the created forms, subsists on the primal alif.


The Ta-Sin of the S elf-Awar enesses in Taw hid

1. The attribute of the Ta-Sin of the self-awareness in Tawhid is such:


(Alif – the Unity, Tawhid. Hamza – the self-awarenesses, some on one side some on the other. ‘Ayn at beginning and end – The Essence.)

The self-awarenesses proceed from Him and return to Him, operate in Him, but they are not logically necessary.

  1. The real subject of the Tawhid moves across the multiplicity of subjects because He is not included in the subject nor in the object nor in the pronouns of the proposition. Its pronominal suffix does not belong to its Object, its possessive ‘h’ is His ‘Ah’ and not the other ‘h’ which does not make us unitarians.
  2. If I say of this ‘h’ ‘wah!’ the others say to me, ‘Alas.’
  3. These are epithets and specifications and a demonstrative allusion pierces this so we could see Allah through the substantive conditional.
  4. All human individualities are ‘like a building well-compacted.’ It is a definition and the Unity of Allah does not make exception to the definition. But every definition is a limitation, and the attributes of a limitation apply to a limited object. However the object of T awhid does not admit of limitation.
  5. The Truth (Al-Haqq) itself is none other than the abode of Allah not necessarily Allah.
  6. Saying the T awhid does not realize it because the syntactical role of a term and its proper sense do not mix with each other when it concerns an appended term. S o how can they be mixed when it concerns Allah?
  7. If I saw ‘the Tawhid emanates from Him’ then I double the Divine Essence, and I make an emanation of itself, co-existent with it, being and not being this Essence at the same time.
  8. If I say that it was hidden in Allah, and He manifests it, how was it hidden where there is no ‘how’ or ‘what’ or ‘this’ and there is no place (‘where’) contained in Him.
  9. Because ‘in this’ is a creation of Allah, as is ‘where.’
  10. That which supports an accident is not without a substance. That which is not separated from a body is not without some part of a body. That which is not separated from spirit, in not without some part of a spirit. The Tawhid is therefore an assimilant.
  11. We return then, beyond this to the center (of our Object) and isolate it from adjunctions, assimilations, qualifications, pulverizations and attributions.
  12. The first circle (in the next diagram) comprises the actions of Allah, the second comprises their traces and these are two circles of the created.
  13. The central point symbolizes the T awhid, but it is not the
    T awhid. If not, how would it be separable from the circle?


The Ta-Sin of the Disconnection-From‑Forms


1. This is the circle of the allegory and this is the figure which represents         it:


  1. This is the whole which can give us phrases and sentences, and to the adepts, cults and sects, doctrines and methods.
  2. The first circle is the literal sense, and the second is the inner sense, and the third is the allusion.
  3. This is the totality of things, created and composed, answered, trodden upon, seized on, contradicted, deceived and stupefied.
  4. He circulates in the pronoun ‘we’ of subjects of persons. Like an arrow he penetrates them, provides for them, surprises them, and overturns them, and He amazes them in crossing them.
  5. Here is the totality of created substances and qualities. Allah has nothing to do with these fables.
  6. If I say: ‘He is He,’ that statement is not the Tawhid.
  7. If I say that the T awhid of Allah is valid, they will tell me – ‘no doubt!’
  8. If I say ‘without time,’ they will say: ‘Then is the meaning of T awhid a simile?’ But there is no comparison when describing Allah. Your T awhid is without relation to Allah or to creation, because the fact of expressing the number of times introduces a limiting condition. In so doing you have added a sense to T awhid, as if it were contingent. However the contingent is not an attribute of Allah. His Essence is unique. And both Truth and what is unreal cannot emanate from the Essence of the Essence.
  9. If I say: ‘The T awhid is the word itself,” the word is an attribute of the Essence not the Essence itself.
  10. If I say: ‘Tawhid means that Allah wishes to be One’ the diving volition is an attribute of the Essence and volitions are created.
  11. If I say: ‘Allah is the Tawhid of Essence proclaimed to itself,’ then I make the Essence T awhid which can be spoken by us.
  12.  f I say: ‘No, it is not the Essence,’ then do I say that T awhid is created?
  13. If I say: ‘The name and the object named are One,’ then what sense does T awhid have?
  14. If I say: ‘Allah is Allah’ then do I say that Allah is the Essence of the Essence and that He is He?
  15. Here is the T a-S in which treats of the denial of secondary causes: and these circles with ‘no’ written in them are its figure:..

  1. The Essence is not without attributes.
  2. The first seeker opens the Door of Knowledge and does not see. The second opens the Door of Purity and does not see. The third opens the Door of Comprehension and does not see. The fourth opens the Door of Meaning and does not see. None say Allah in His Essence nor in his volition, nor in speech nor in His He-ness.
  3. Glory to Allah who is holy and by His sanctity inaccessible to all the methods of the gnostics and to all the intuitions of the people of revelations.
  4. Here is the T a-sin of Negation and Affirmation, and this is its … representation: ….

  1. The first formula treats of the thought of the common people and the second of the elect, and the circle which represents the knowledge of Allah is between the two. The ‘no’s’ which are enclosed by the circle are the negation of all dimensions. The two ‘ha’s’ are set like pillars of the two sides of T awhid which holds it up. Beyond them the dependencies begin.
  2. The thought of the common people plunges into the sea of images and the thought of the elect into the sea of understanding. But these two seas dry up and the ways which they marked are effaced, the two thoughts disappear and the two pillars fall and the two worlds of being perish and proofs and knowledge vanish.
  3. On the side of the pure divinity of Allah, He remains, transcending all dependent things, praise be to Allah who is not touched by any secondary cause. His proof is strong, and His power glorious. He, the Lord of S plendor and Glory and Maj es ty. The Unaccountable One with arithmetical Unity. No definition nor counting nor beginning nor end touches Him. His existence is a marvel since He is removed from existence. He alone knows Himself, Master of Majesty and magnanimity. Creator of souls and bodies.



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