And in everything there is a verse *** indicating that he is one

And that verse is the oneness of all known things, whether it is a lot or not, for plurality has a singularity of plurality that does not have any other attribute at all. The second tribes, this is correct, but the one in terms of himself is one for himself, so the people of God s way saw that if monotheism is proven to be the eye of polytheism, then the one for himself is not one by affirming him as one. One of our companions said: Everyone who is alone is denying because one does not unite because he does not accept that because if before that there would have been two of his unity in himself and the unity of the unified that I affirmed for him, so he is one by himself and one by proving the unity to him from others, so he is two units, so his being one and every matter is not true. Its affirmation except by its negation, so it has no proof at all. So monotheism on the truth of us has a special silence, outwardly and inwardly. Whatever he speaks, he creates. In judgment, and if the eye is one, then the scourge in monotheism is only from creation.

[ The Sharia does not expose the oneness of the Self in itself with anything ]

And know that the Sharia does not subject anything to the oneness of the Essence in itself. Rather, it stipulates the unification and oneness of divinity that there is no deity but Him. Rather, that is from the curiosity of the mind, because the mind has a lot of curiosity that has led to it the rule of thought over it and all the forces that are in man. Nothing is more imitated than The mind is imagining that it is the owner of a divine guide, but is the owner of an intellectual guide, for the guide of thought walks with it wherever it wants, and the mind is like the blind, rather it is blind by the path of truth. What is according to what the curiosity of the mind has ruled on him and how should the sane person imitate the thinking power while dividing the intellectual consideration into correct and corrupt and he must need a difference between the right and the corrupt and it is impossible for him to differentiate between the correct thinking and corrupt consideration by intellectual consideration, so he must need God in That is what we resort to in distinguishing correct intellectual consideration from corrupt in order to judge by it, we resort to him initially to give us knowledge of that required without using thought and upon him the sect relied and acted on it, and it is the knowledge of the prophets and messengers and the people of knowledge among the people of God and did not transgress with its ideas its limits and I knew that its goal is in the realization right q She claims to base her evidence on

Sensory and intuitive matters, and it judged by mistake the senses, starting with things and by insulting the obvious, then came back to take them for confiscation because it was not possible to indicate them. The one who is educated from him does not enter into doubt about what he takes from him, and we imitate him and the one who has the right. In our imitation of what he informed us of, we are more entitled in the name of the scholars than the intellectuals who imitated him in what he gave them. There is no disagreement with them regarding the knowledge of God because they took it from God, as well as the people of God and his own. Our sheikhs and he does not give the occasion from one side, and a group of our companions said it, such as Abu Al-Abbas bin Al-Arif Al-Sunhaji, and they denied the occasion altogether. And by other than God but God, then we are according to what is given to us in the right of himself. And it is expressed by infallibility in the right of the prophets, peace be upon him, and preservation in the right of the saints, and when he is not informed of God, then the injury if it is obtained from him is an agreement to look at it intended with regard to the truth.