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Hurqalya Publications: Center for

Shaykhī and Bābī-Bahā’ī Studies (/)

SA Tawhid
The Tafsīr sūrat al-tawḥīd

(Commentary on the Surah of the Divine Unity)

of

Shaykh Aḥmad al-Aḥsā’ī (d.1241/1826)

Stephen N. Lambden 
In progress  10-05-2014.

This Tafsīr sūrat al-tawḥīd (Commentary on the Surah of the Divine Unity) of Shaykh
Aḥmad al-Ahsā’ī was originally written in reply to Sayyid Muhammad Bakā'  and printed within
vol.1 of the Jawāmi` al-kalim  as part of the Tafsīr Sūrat al-tawhīd wa āyat al-nūr. The second
printing (see scans at URL below) was in the volume  Majmū`a al-rasā'il al-ḥikma'  (2nd printing)
Kirmān: Maṭba`at al-Sa`āda, 1379/ 1960. pp.1-16. The Qur'anic surah  commented upon (Q.
112), the Sūrat al-Tawḥīd ("The Divine Unity") or Surat al-Ikhlās (Sincerity) reads as follows: 

 
 Qur'an Surah 112 :

‫اﻟﺮ ِﺣ ِﯿﻢ‬
‫ﻤﻦ ﱠ‬ِ ‫اﻟﺮ ْﺣ‬
‫ﺴ ِﻢ ﷲِ ﱠ‬
ْ ‫ِﺑ‬
In the Name of God, the Merciful, the Compassionate

[1]

‫ﻗُ ْﻞ ُھ َﻮ ﱠ ُ أ َ َﺣﺪ‬
Say: `He is God, One.

[2]

‫ﺼ َﻤﺪ‬
‫ﱠ ُ اﻟ ﱠ‬
God, the Eternal (al-ṣamad)

[3]

‫ﻟَ ْﻢ ﯾُﻮﻟَﺪ َوﻟَ ْﻢ ﯾَ ِﻠﺪ‬

He neither begetteth nor is He begotten.

[4]

‫َوﻟَ ْﻢ ﯾَﻜُﻦ ﻟﱠﮫُ ُﻛﻔُ ًﻮا أ َ َﺣ ٌﺪ‬

And none is comparable unto Him.

 The Commentary of Shaykh Aḥmad al-Ahsā’ī (d. 1826)

Translation Stephen N. Lambden 2013-4.

In the Name of God, the Merciful, the Compassionate

In Him do we seek succor

(https://www.ucmerced.edu)
        Praised be to God! the Lord of all the worlds and the blessings of God be upon Muhammad
and his puri ed family.  And now speaks the tranquil servant, Aḥmad ibn Zayn al-Dīn al-Aḥsā'ī.
He who had indeed dispatched something unto the glorious Sayyid of noble ancestry, one
preeminently unique, the illustrious Sayyid Muhammad, in response to an enquiry he had made
of me. The reply [which I shall give] is other than what has been outwardly set down by the
various [Muslim Qur'ān] commentators (al-mufassirūn). ...
        He says, may God, exalted be He, give him peace:   ‫ﺑﺴﻢ ﷲ اﻟﺮﺣﻤﻦ اﻟﺮﺣﯿﻢ‬    "In the Name of
God, the merciful, the Compassionate". Praised be unto God who does not intend that his
questioner should have his hopes dashed, but [that he] be his guide through the key of his
tongue and be the cause of the uplifting of his veil... the blessings of God be upon the key to the
treasuries of His mysteries, [namely] Muhammad and his puri ed family, the Sayyids of the
denizens of His earth and His heaven...

      And now as for what I [the questioner] communicate, `O [Shaykh Ahmad, the] key to the
treasuries of the mysteries of the people of infallibility (ahl al-`iṣmat), our master, our Qibla
(Point of Adoration) and the Solace of our eyes, our instructor and the enlivener of our beings 
beyond errors and doubts, the very sun of the heaven of excellence (al-ḥusn), disclosure (al-
kashf), bounty (al-faḍl), glory (al-majd) and bountiful graces (al-fuyuḍāt),  the most noble of the
foremost and uppermost among the divines (`ulama')...

 Now do I [Shaykh Aḥmad al-Ahsā'ī] say:

Relative to its [Q. 112] exposition, the reality of the Sūrat al-tawḥīd  (Surah of the Divine
Unity, Q. 112) has numerous facets, the stronghold of which can hardly be penetrated outside of
[assistance through] our knowledge. Wherefore do we discourse upon whatsoever is presented
to us of the implications of the text; relative that is, to what we have realized in line with what is
authorized [for us to communicate] of [the secrets of] its exposition.  Wherefore do we say that ..

     

This is in line with what has been relayed from [the 6th] Imam [Ja`far] al-Ṣādiq (d. c. 143 / 765) --
upon him be peace --- [ to the e ect] that "The  [letter] "B" (al-bā') is bahā’-Allāh  ("the
Splendour/Glory/ Beauty of God"), the [letter] "s" (al-sīn) is sanā'-Allāh  ("the Brightness of God")
and the [letter] "m" (al-mīm) is the majd-Allāh  ("the Radiance of God")". It is [normally] relayed
[in the tradition] that it [the letter "m"]  is the mulk-Allāh (the Dominion of God) for [in reality] 
this corresponds to His (God's) Logos-Self (nafs) for such is indeed  possessed of bahā' (Glory-
Splendour-Beauty...) which is [also expressed as the Divine] Luminary [Splendor] (al-ḍiyā').

 And the intention of the above is what precipitated its [the Logos-Self's] genesis (ibtida')
from existence by means of His Divine Will (min al-wujūd bi-mashiyyatihi).   On this level it is
allusive of the Universal Intellect (al-`aql al-kullī) as is indicated in His [God's] -- exalted be He--
[Qur'ānic] saying,  ‫ﺼﺒَﺎح‬
ْ ‫ﺸﻜَﺎ ٍة ﻓِﯿ َﮭﺎ ِﻣ‬ ِ ُ‫ َﻣﺜ َ ُﻞ ﻧ‬ 
ْ ‫ﻮر ِه ﻛ َِﻤ‬ "The likeness of His Light is as [light streaming
from] a Niche (mishkat) containing a Lamp (al-miṣbāḥ), etc." (= Q. 24:35a) as is also [indicated by]
this verse from its outset.

On the level of its Intellect related senses (al-wujūh al-`aqliyya) it is indicative of the
intellectual hypostases (al-aqūl) of all the levels of existence (al-mawjūdāt). They are the radiant
beams of His Essence (ashi``at al-dhāt) which are expressive of brilliance (dhū’l-sanā’). They are
the very Light of [the Divine] Radiance (nūr al-ḍiyā’) the signi cance of which is such that it
cannot possibly be purposefully envisioned. Indeed! it is thus allusive of the Universal Intellect
(al-nafs al-kulliyya) as is indicated by his saying, “I do not know what is in Thy Logos-Self
(nafsika)”. It is the Preserved Tablet (al-lawḥ al-maḥfūẓ).

  Relative to what is without precedence on the level of the soul related senses (al-wujūh
al-nafsiyya), it is indicative of the souls [persona] on every level of existence (al-nufūs jamī` al-
mawjūdāt) which are the radiant beams of His Essence (ashi``at al-dhāt) expressive of [the
Divine] Majesty and Nobility (dhū’l-majd wa’l-karam). The two [Attributes], that is, as well as
Dominion (al-mulk) according to what has, furthermore, been [previously] transmitted. Thereby
is indicated what is intended by the [aforementioned Divine] Majesty (al-majd) according to what
is destined relative to its limits in the spheres of activity (min al-maf`ūlāt bi-qadrihi).   It thus
alludes to the world of the [earthly] dominion (`ālam al-mulk) relative to bodies (al-ajsām), things
contingent (al-a`rāḍ) or that which is relative and conditional [customary] (al-nasb wa’l- awḍā`)
and more besides.

Thus it is that the worlds (al-`awālim) are [fundamentally] three: [those which have] a
purpose (nasb) in that they express modes of His Activity (āthār  fa`ālihi) for the intention of the
purpose (al-nasb) is expressed through a [Divine]  Attribute (ṣifat). In other words [we have] a
depiction of His Self (al-waṣf nafsihi) through a [Divine] Attribute expressive of His activity or its
[outward] consequence [e ect] (ṣifat fa`ālihi wa āthārihi). And this since that mode of [Divine]
Activity (al-fa`l) is an attribute [expressive] of His Action (al-fā`il) and its e ect (al-āthār); it is an
Attribute expressive of what is realized thereby (ṣifat al-ma’thūr).  

Now the letter “B” [= the 1st letter of the basmala ] (al-bā’) is is allusive of the modes of
Intellectual realization [activity] (al-ma`fūlāt al-`aqliyya) while the letter “S” (al-sīn) is allusive of
Soul-generated modes of realization [activity] (mafūlāt al-nafsaiyya). The letter “M” (al-mīm) is
[furthermore] allusive of “[supra-] body” generated modes of realization (mafūlāt al-jismāniyya).
Such are thus the three levels [modes] indicative of the outward expressions of what is
purposed (ẓawāhir al-nasb) and  the vehicles of their inner dimensions (marākib al-bawāṭin).

The [Divine] Names (al-asmā’) [in this connection] are thus three, nding their
nomenclature through the [three letter word] Bism. This is thus expressive [of the following
threefold Qur’ānic basmala phrase] [1] Allāh (God), [2] al-Raḥman (the Merciful) and [3] al-Raḥīm
(the Compassioante). These [three words] are its modes of expression (maqūmāt) as well as its
inner dimensions (bawāṭin).  Such is the case since the Name Allāh (God) is the object (al-murād)
of the [letter] “B” (al-bā’) and is speci ed thereto; it is indicative of it and points thereto. The
Name al-Raḥman (“the All-Merciful”) is indicative of the [letter] “s” (al-sīn) and is speci ed thereto;
it is indicative of it and points thereto. The Name al-Raḥīm (“the Compassionate”) is indicative of
the [letter] “m” (al-mīm) and is speci ed thereto; it is indicative of it and points thereto. Such is
clari ed [for example] when we proclaim, `Allāh subḥānuhu (God, praised be unto Him!) since
He is the speci ed object and the Divinity (al-ilāhiyya) is its intention.  

The [letter] “B” (al-bā’) [of the basmala] is its locus (maḥal) and its form (ṣūrat) while the
All-Merciful [God] (al-raḥman) – exalted be He – is the speci ed object   and Mercifulness (al-
raḥmaniyya) is His [its] intention for it is that Mercy (al-raḥmat) which encompasses all things
(kulli shay’).

The [letter] “s” (al-sīn) is [thus, furthermore, also] [His] its locus (maḥal) and its form (ṣūrat)
and the Compassionate [God] (al-raḥīm) – exalted and glori ed be He - is the speci ed object
while Compassion (al-raḥīmiyya) is His [its] intention for it is compassion (al-raḥīmat) which
written down (maktūba)        

 The [letter] “m” (al-mīm) is [again, also] its [His]  locus (maḥal) and its [His]  form (ṣūrat).  

 So [it follows that] the [letter] “b” (al-bā’) is the form [image] (ṣūrat) of Divinity (al-ulūhiyya)
which is an Attribute of God (ṣifat Allāh), glori ed be He!  He is the All-Comprehensive One (al-
jāmi`a) relative to the [Divine] Attributes (al-ṣifāt) which are sancti ed (al-quds), including, [for
example], al-subḥān (the Praised One), al-quddūs (the Holy One), al-`azīz (the Mighty), al-`aliyy
(the Elevated).  In this respect there is none that resemble Him!

With respect to the [Additional] Auxiliary Attributes (al-ṣifāt al-iḍāfa), such as [for example],
al-`alīm (the All-Knowing), al-ṣamī` (the All-Hearing), the al-baṣīr (the All-Seeing [Insightful]), al-
qādir (the Potent / All-Powerful) and al-mudrik (the Intelligent), there is [also] none that can
[possibly] resemble Him!

 With respect to the Attributes pertaining to the created things (al-ṣifāt al-khalq), such as
[for example], al-khāliq (the Creator), al-rāziq  (the Provider) and al-mu`ṭī (the Bestower),  there is
[again] none that can [possibly] resemble Him!    

Now the letter “s” (al-sīn) is the form [image] of Compassion (al-raḥīmiyya) which is an
Attribute of the All-Compassionate One (al-raḥīm) – exalted be He. [In this respect] He  is the All-
Comprehensive One (al-jāmi`a) relative to the [Divine] Auxiliary Attributes (al-ṣifāt al-iḍāfa) and
the Attributes of creation (ṣifāt al-khalq).     

Now the letter “m” (al-mīm) is the form [image] of Mercifulness (al-raḥmaniyya) which is an
Attribute of the All-Merciful One (al-raḥman) – exalted and glori ed be He. In [this respect] He is
the All-Comprehensive One (al-jāmi`a) relative to the [Divine] Auxiliary Attributes (al-ṣifāt al-
iḍāfa) and the Attributes of creation (ṣifāt al-khalq). He is indeed the One – glori ed (subḥan) be
He – Who hath described His-Logos Self (hafaihi) unto His servants (`ibād) for they become
aware of these [Attributes] though His relationship (nisba) expressed in His [Divine] Attribute
(ṣifat) just as we might allude thereto. Hence He says: “Bismillāh al-Raḥman al-Raḥīm (“In the
Name of God, the Merciful, the Compassionate) whereupon Divinity (al-ulūhiyya)  is expressed
through the realm of Jabarūt  (“the Empryean”) in the elevated realm of time (al-dahr al-`alawī).
The letter “B” (al-bā’) [of the basmala] is thus the form [image] (ṣūrat) pertinent to its [particular]
level (ruṭba) and its [speci ed] locale [locus] (maḥall) while the upright letter “A” (al-alif al-qā’im)
  in Allāh (God) is the form [image] pertinent to its [implied] meaning (ma`anā’ihā).   And
[furthermore] Mercifulness (al-raḥmaniyya) is [the realm of] al-malakūt (the Kingdom [of God] in
the lowest realm of time (al-dahr al-su ā). The letter “s” (al-sīn) [of the basmala] is its form
[image] (ṣūrat) pertinent to its [particular] level (al-ruṭbat) and its [speci ed] locale [locus]
(maḥall).
 Now the outstretched letter “A” (al-alif al-mubsūṭ) is [expressed] in [the Divine Attribute] al-
raḥman (“the All-Merciful”) which is the form (ṣūrat) [expressive] of its [particular] signi cance
[meaning] (ṣūrat ma`nā-ihā). The [Divine Attribute] al-raḥīmiyya (“Mercifulness”) signi es the
mulk (“Dominion” or “Kingdom”) in the world of time (mulk fī al-zamān). The letter “m” (al-mīm) is
its [particular] form [image] (ṣūrat) pertinent to its level (al-ruṭbat) and its [speci ed] locale
[locus] (maḥall).   

Now the suspended [motionless] letter “A” (al-alif al-rākid) [1] is [expressed in] the [Divine
Attribute] al-raḥīm (“the All-Merciful”) which is the form [image] (ṣūrat) of its meaning, and its
outer sense (ẓāhir)  which is expressed through these three attributes (al-ṣifāt) [ism al-raḥman al-
raḥīm?]   in the [realm of] al-sarmad (perpetuity) such that its outward manifestation is realized
pertinent to its [speci ed] levels (al-marāṭib). So you should be aware through His [its three?]
[Divine] attributes (bi-ṣifātihi) that are expressed in the totality of created things (bi-jamī`
makhlūqātihi).

Thus indeed should you safeguard the Basmala (al-basmala) and thereby establish a link
between Him – Glori ed be He – and the servants [of God] by virtue of the intimation [of Him]
(al-talwīḥ) just as we thereby allude unto Him [by reciting the basmala]. And [furthermore] by
means of the [act of] the [explicit] declaration (al-taṣrīḥ) [of the basmala] in line with the fact that
it is the outward expression of the three Names which are [1] Allāh (God) [2] al-raḥman (the
Merciful) and [3] al-Raḥīm (the Compassionate). Through this [declaration] there is allusion unto
that by means of which you safeguard Him through the form [image] (al-ṣurat) [of the basmala]
since His [its] [God’s] Mystery (al-sirr) is in the Basmala. Thus He [Himself] declares Bism Allāh al-
raḥman al-raḥīm (“In the Name of God, the Merciful, the Compassionate”) [in the Qur’ān]   and so
describes Himself through (nafsahu) the elements (al-shay’iyya) [of the basmala ?].

It’s [the basmala] negation is [only] realized through [what is] other than Him, [an
operation of what is an expression of] except through Him (illā bihi). Otherwise, you would
witness how He made the three worlds (al-`awālim) which are designated al-Jabarūt (the
Empyrean), al-Malakūt (the Kingdom [of God] and al-mulk, the [earthly] Dominion (al-mulk). In
this [ statement] there is allusion unto the [three] letters (ḥurūf) of the al-bism (“In the Name” =
the rst word of the basmala = b+s+m) which is [also indicative] of a [Divine] Name (ism an)
relative to His three Attributes (ṣifāt)  [found in the basmala]. This since the three Attributes (al-
ṣifāt) are a [Divine] Name (ism an) for Him [God] in His [exteriority, theophanic] Manifestation
(ẓuhūr) within it [the basmala?]. Wherefore it was “He is God, the One (al-aḥad), the Eternal (al-
ṣamad). He neither begetteth nor is He begotton. None is comparable unto Him” (= Q. 112, Sūrat
al-tawḥīd).  

Then know that the basmala is the Mightiest Name of God (ism Allāh al-a`ẓam). In the
supplication (al-dū`a) we read, “I ask Thee by Thy Name, `Bism Allāh al-raḥman al-raḥīm (“In the
Name of God, the Merciful, the Compassionate”) [p.6].  Note then that [the 9th Imam `Alī] al-Riḍā’
[d. XXX/XXX] stated, “The Bism Allāh al-raḥman al-raḥīm (“In the Name of God, the Merciful, the
Compassionate”) is closer unto the Mightiest Name [of God (al-ism al-a`ẓam) than the black of
the eye is unto its white”.
 It is such since the articulation of the Basmala (al-basmala) is an expression of the Articulated
Name (al-ism al-lafẓī) which is the “black of the eye” closest unto the [Divine] Name infused with
Meaning (al-ism al-ma`nawī) which is the “white of the eye”. Now this comparison (al-tamthīl) is
expressive of the outward [meaning] of the outward [meaning] (ẓāhir al-ẓāhir). So if [the image
of] the “white” (al-bayāḍ) [of the eye] is indicative of simplicity (al-basāṭa) and [the image of] the
“black” [is indicative] of composition (al-tarkīb) one should explicate the deep sense (al-bāṭin)
relative to the reverse (al-`aks) for the light is in the “black” [of the eye] not in the “white” [of the
eye]! And since his [Imam al-Riḍā’s] utterance –upon him be peace – is in what is articulated (al-
lafẓ), it is tting that he says “closest unto the Mightiest Name [of God]” (aqrab ilā al-ism al-
a`ẓam) since the [Mightiest] Name [or the Basmala] is infused with meaning (al-ma`nawī) which
is the [Divine] Attribute which is inclusive (al-ṣifat al-mushtamila) of [His being] the Apophatic
 [Abstract, Isolated] (al-tajrīd), the Incomparable al-tafrīd), the Uniquely One [Divine Oneness] (al-
tawḥīd), the Illustrious (al-tamjīd) and the One Highly Lauded [Praised] (al-taḥmīd).  

And since all of this derives from us relative to its being articulated and having meaning
(fī’l-lafẓ  wa’l-ma`nā), it is appropriate that we say, “He is the Mightiest Name [of God] (huwa al-
ism al-a`ẓam)” for the   Mightiest Name [of God] (huwa al-ism al-z`ẓam) has four pillars
[foundations] (arba`a arkān). The rst of them is al-tawḥīd (the Divine Unity) which is the
Ultimate Reality (al-ḥaqq).[2] The second [Pillar] is the One All-Sustaining (al-Qā’im) through Him.
[3] The third [Pillar] is what is All-Preserving on account of Him (al-ḥā ẓ la-hu) while the fourth
[Pillar constitutes what] is realized through [dependent upon] Him (tābi` fī-hī).

Thus [in reality] the rst [Pillar] is [the Personal Name of God] Allāh (God), the second is al-
Raḥman (the Merciful), the third [Pillar] is al-Raḥīm (“the Compassionate”) and the fourth [Pillar]
is Bism (“In the Name of”) [the commencement of the basmala]. This is pertinent to [both] the
[Divine] Attributes (al-ṣifāt) and to the [Divine] Essence (al-dhāt)    as was relayed from [the 7th
Imam Mūsā] al-Kāẓim (d. 183/799) – upon him be peace :

 This the rst [part of the shahada] is lā ilāha ilā Allāh (“There is no God but God”) while the
second [part of the shahada] is Muhammad is the Messenger of God (rasūl Allāh). A third
[related component] is “us” (naḥnu) [the twelver Imams] and a fourth “Our party
(shi`atinā). 

 “There is no God but God”(lā ilāha ilā Allāh) expresses the Divine Unity (al-tawḥīd) which is the
Ultimate Reality (al-ḥaqq) which is the Divine Unity of God [Himself] (tawḥīd Allāh) in His very
Essence (fī dhātihi). Wherefore does he say –exalted be He – “Thou shalt not take for thy selves
“two Deities” (ilahayn ithnayn) since He is [naught but] a single Deity (ilah wāḥid)!” His Divine
Unity (tawḥīd) is expressed through His [Divine] Attributed (ṣifāt) [as it is said in the Qur’ān]:
“There is nothing that is like unto Him for He is the All-Hearing, the All-Seeing” (Q. XX:XX). His
Divine Unity (tawḥīd) is also expressed in His Activity (af`ālihi) : “He is the One Who created thee,
then Provided for thee then caused thee to die and brought thee back to life ADD … Glori ed be
He and Exalted be He above whatever be associated with Him” And His Divine Unity (tawḥīd) is
also expressed among His servants (`ibād) : “ADD
 The Basmala (al-basmala) [thus] has four Pillars (arkān) relative to its exterior sense (al-
ẓāhir) and Outward realization [the Theophany] (al-ẓuhūr) as well as its Manifestation (al-
maẓhar). The rst exterior sense (al-ẓāhir) is evident in Divinity (al-uluhiyya), the second exterior
sense (al-ẓāhir) is expressed through Mercy (al-raḥmāniyya), while the third exterior sense (al-
ẓāhir) is realized through Compassion (al-raḥīmiyya) and the   fourth exterior sense (al-ẓāhir) is
apparent within the Bism (bi-bism, “In the Name” = the rst word of the basmala).

Now regarding the [sense appropriate to the] Outward realization of the Divine
Theophany (al-ẓuhūr). The outward realization [of the Divine Theophany] (al-ẓuhūr) is outwardly
expressed (al-ẓāhir) through His Divine theophany (ẓuhūr). This relative to [p. 7] every [single]
Pillar (arkān) within [ the Basmala?].

Now regarding the [meaning appropriate to] Manifestation (al-maẓhar). It is the exterior
theophany (ẓuhūr al-ẓāhir) through the Manifestation expressive of Him (maẓhar lahū). It is thus
the Mightiest Name [of God] (al-ism al-a`ẓam). This just as the mystery of the [sacred] books (sirr
al-kutub) is in the Qur’ān and the mystery (sirr) of the Qur’ān is in the [Sūrah of] al-Fātiḥa (“The
Opening” = Q. 1) and the mystery (sirr) of the [Sūrah of] al-Fātiḥa (“The Opening” = Q. 1) is in the
Basmala (al-basmala). Such is not rescinded [at this point] since the mystery of the Basmala is in
the [opening Arabic letter] “B” (al-bā’) and the mystery of the [opening Arabic letter] “B” (al-bā’) is
in the [Sūrah of] al-Fātiḥa (“The Opening” = Q. 1) at its very commencement [with the basmala].

And since the   reality   of the Mightiest Name [of God] (kawn al-ism al-a`ẓam) is the most
noble (ashraf) of the [four?] Loci of Realities (al-akwān) [of the basmala] and all Being (al-wujūd)
is clearly manifest relative to it (mubīn an `alayhi), it is evident that it is the rst of the levels of
existence (al-mawjūdāt) relative to His [Being the Primary] Causality (li-`iliyyatihi). And the Book
which is written down (al-kitāb al-tadwīnī) corresponds to the Book which is written down (al-
kitāb al-tadwīnī). It is thus [the case that] the Mightiest Name [of God] (al-ism al-a`ẓam) is the
commencement of the [reality which is] written down   (awwal al-tadwīn) [and is thus] expressive
of [Primary] Causality (li-`illat). The [status of the] “Bismillāh al-Raḥman al-Raḥīm (“In the Name
of God, the Merciful, the Compassionate) thus corresponds with what is requisite (muqtaḍī al-
muṭābiqa).   And when He discloses Himself (tajalla) unto His [realm of] existence (bi-wujūdihi)
and establishes a relationship between His Own Self (nafs) and such as are so authorized  (li’l-
mukallifīn),  those singled out among the enquirers (khaṣūṣ al-sā’ilīn), it is such that allusion (al-
ishārat) su ces to establish a relationship between His Own Self (nafs) relative to the foregoing.
This inasmuch as He is made manifest through this phrase/ mode of expression [ = the basmala]
(al-`ibāra) which is expressed unto the foregoing and through those aforementioned.

Wherefore did He command His Prophet (nabī) saying, “Say: O Muhammad!  Huwa (“He
is”)”, that is to say, the Lord (al-rabb), is the One Petitioned (al-mas’ūl) about the nature of His
manifestation (ẓāhir) [be it] before them (lahū) and unto [within] them (bihum). This to the end
that persons might become aware of [this theophany] or that He might rmly establish the
immoveable nature of [Himself as] the One [supremely] Veiled (al-muttaḥajibb) from the
comprehension of those insightful (al-abṣār) and such as [attempt to] perceive through the
senses (al-ḥawāss).
 Alternatively, [the Divine utterance] “Say: O Muhammad! Huwa (“He is”)” [indicates Him as]
the One Who commanded thee [Muhammad] or “He is God, the One Alone (huwa Allāh aḥad)”
(Q.112:1) that is to say, the One Alone Who summoned thee [Muhammad] unto His servitude
(`ibadat). He, in other words is One Complete (tamm) in His Unicity (wāḥidiyyatihi) and Perfect
(al-kāmil) His Oneness (aḥadiyya), [which is] a Singularity (aḥad). That is to say that God is Unique
(wāḥid) in His Essence (dhāt), Unique in His Attributes (sifāt) and Unique in His Actions (af`āl) and
Unique in His [manner of] Servitude (wāḥid fī `ibādatihi). Thus, al-wāḥid (“the One Unique”) is a
single [Divine] Attribute (ṣift al-aḥad) and al-wāḥid (“the One Unique”) exists according to the
number of the [Basmala =] Bismillāh al-Raḥman al-Raḥīm (“In the Name of God, the Merciful, the
Compassionate”) which is not complete except through al-aḥad (‘the One Alone”). Such/ “He is”
[Huwa] is the meaning of the [Basmala =] Bismillāh al-Raḥman al-Raḥīm (“In the Name of God,
the Merciful, the Compassionate”). Unto this there is allusion in His –exalted be He - statement
[in Sūrat al-Isrā’) :

ً ُ‫ﻧُﻔ‬
  ‫ﻮرا‬ ‫ﻋﻠَﻰ أ َ ْدﺑَ ِﺎر ِھ ْﻢ‬ ِ ‫َو ِإذَا ذَﻛ َْﺮتَ َرﺑﱠﻚَ ِﻓﻲ ا ْﻟﻘُ ْﺮ‬
َ ْ‫آن َو ْﺣ َﺪهُ َوﻟﱠ ْﻮا‬
  “And when you do make mention of thy Lord in the Qur’ān expressing His Singularity
[being alone, One] (waḥda-hu ), they turn in their traces [or backs] (adbārihim) in aversion
(nafūr an)” (Qur’ān17:46b).

Since He says here that [thy Lord is] Aḥad  (alone, singular, One,   cf. waḥda-hu, “an only
One), [it is evident that] He does not say Wāḥid (“the One Unique”) for the [term] Wāḥid   (“the
One Unique”) does not  encompass the four levels of the Divine Unity (marātib al-tawḥīd). This
save as a result of its repetition for He does not say Wāḥid  (“the One Unique”) relative to the
majority of the grades of the levels of the Aḥad  (the One alone, singular) (martaba min marātib
al-aḥad) since  the Wāḥid  (“the One Unique”) is an Attribute of  the Aḥad  (alone, singular, One)
(ṣifat al-aḥad). Wherefore do you assert, `Zaid is upstanding (qā’im), Zaid is inactive (qa`id), Zaid
is in motion (rākib). [It follows then that oneness of essence (wāḥidiyyat al-dhāt) is other than
oneness of attributes (al-ṣifāt) as well as other than oneness of action (wāḥidiyya al-af`āl) and
other than the oneness of veneration [worship] (wāḥidiyya al-`ibāda).

Thus the [Qur’ānic] Aḥad  ([God the] alone, singular, One) is not subject to the alternation
of its Attributes (ṣifāt) though the Attributes (al-ṣifāt)  may alter in their levels [modes] (marātib)
just like Zaid. He was not subject to the alteration of his attributes (ṣifāt) such as [his being]
upstanding (qā’im), inactive (qa`id), and in motion (rākib) though to [p. 8] the alteration of their
modes [levels of expression] (marātib) by virtue of the divergent aspects of the Aḥad  ([God the]
alone, singular, One) (bi-khilāf al-aḥad). This since the [Divine Name] Wāḥid  (“the One Unique”)
tends to [unfolding] numeration (al-`adad) such that its termination may be [further] extended.
Thus it was that the Amīr al-Muminīn (`Commander of the Faithful’ = `Alī ibn Abī Ṭālib, d.
40/661), upon him be peace, said, “al-Wāḥid (the One Unique) is not subject to [any] enumerative
explanation (lā bi-ta’wīl `adad)”. This since the [Divine Name] Wāḥid (“the One Unique”) [only]
becomes subject to enumeration in [connection with] certain of its conditions (al-aḥwāl).
 Now, if one should desire to seek protection through His [Divine] Reality (ḥaqq) – exalted
he He – one should take counsel respecting any constraint or should complete matters just as he
[Muhammad] acted – upon him be peace – in connection with the divergent aspects of the Aḥad 
([God the] alone, singular, One) (bi-khilāf al-aḥad). And this inasmuch as the [Divine Name]
Wāḥid  (“the One Unique”) does not   encompass any multiplicity in its oneness (fī waḥdatihi)
hence you say [mā fī al-dār aḥad) `That which is in the Abode is wāḥid  (“one, singular,  unique”).
Such is negated relative to its appropriation of fewness or multiplicity (al-qalīl wa’l-kathīr).        

The intention here may be the elided letter alif (“A”) hidden after the letter “b” at the
[1]
commencement of the Basmala.

[2] It is possible that  al-tawḥīd al-ḥaqq should be translated “The Ultinmate Reality of the Divine
Unity”.

[3]Alternatively, “The second Pillar] is the [Divine] Attribute al-Qā’im (the Upholder / Upright/
Sustasiner/ Preserver through Him (bihi) (cf. Q.     ). As the rst component of various  messianic
titles Qā’im (“Upriser”) is also, of course, the title of the twelver Shī`ī messianic twelfth Imam.or
Mahdī, etc.     

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