What is the oneness of God

.Books on Islamic topics can be found in the Eslamica Publishing House.

The absolute unity of ALLAH is the first and most important component of the Islamic creed [shahada].

Belief in clear and unambiguous as well as holistic monotheism, and thus the unity of God, is the first and most important principle in the trunk of religion [usul-ad-din] and all other principles are based on it. The Arabic term "Tawhid" is derived from the Arabic "one" [ahad] and includes unity, uniqueness and uniformity in equal measure. The opposite of the belief in unity would be polytheism.

The immense importance of this belief base is evident in the word of Prophet Muhammad (s.) Who said: "Says (and believes) that there is no God but God and attains salvation".

No one can describe God in his uniqueness and incomparability as well as He reveals himself to us in the Holy Qur'an in Sura 112 (al-Ichlas):

"In the name of Allah, the Beneficent, the Merciful!
Say: He is Allah, one and only
Allah the Absolute (eternally independent on whom everything depends)
He does not procreate and has not been conceived
and none is like Him. "

From its content, the sura was also called "sura of unity" [surat-ul-tauhid].

There are numerous other verses in the Holy Qur'an that describe this concept of unity. The diversity of creation is only created in order to strive for unity. Nothing can exist without unity, and without unity everything will perish.

"Allah is the Creator of all things. And He is the administrator over all things." (39:62)

The unity of God also includes all of his properties and each of his properties, which are described in the 99 most beautiful names among other things, is in its perfect form the reflection of unity. Unity is expressed in love, the symbol of which is light. Love is the drive of creation and its goal that the Creator [chaliq] has given it.

Imam Ali (a.) Gives a very comprehensive description of the unity in the first speech, which was compiled in the work Nahdschul-Balagha:

All praise is due to Allah, whom the speakers cannot praise to the extent that is due to him, whose gifts the calculating cannot enumerate, to whom those who strive (on His path) cannot do justice. (He is) The One Who cannot be reached by high aspirations, Who deep intellects cannot attain, Whose properties are limitless, Whose character does not exist (so that it can be described). He who is not limited in time, Who brought forth creation through His omnipotence, who scattered winds through His grace and supported the swaying earth with rocks.

The most important thing in religion is knowledge of Him, and the completion of His knowledge is to affirm Him, the completion of His affirmation is His oneness [tawheed], the completion of His oneness is sincerity to Him. The perfection of sincerity towards Him lies in not ascribing any qualities to Him, for every quality shows that it is not what is described, and everything that is described shows that it is different from the quality. For whoever has described Allah, the Exalted, has already connected Him (with this quality), and whoever has connected Him (with) regards Him as two, whoever regards Him as two has divided Him, and whoever has divided Him, does not know Him, and whoever does not know Him has pointed to Him. Whoever pointed to Him limited Him, and whoever limited Him counted Him. Whoever said what He is contained in claims that He is contained (anything), and whoever says what He is kept with has made it free from Him. He exists [ka'in] but without anything that brought Him into existence, He exists but not out of non-existence. He is connected to all things, and yet not connected (to them), and He is different from all things, and yet without being separate (from them).

He acts, but not in the sense of movement and tools, He is seeing, even if there is nothing that his creatures can see. He is The Only One, so there is no one to keep company with and no one to lose He feels lonely. "

Unity also encompasses the infinity, which makes direct perception by a limited creature impossible. The claim made by some Sunni scholars that God will be seen in the hereafter is firmly rejected by Shiite scholars because it contradicts the concept of unity. Such differences in understanding are due to different interpretations [tafsir] of some verses in the Holy Qur'an (e.g. 75: 22-23 and 83:15). But Abu Huraira, the Prophet Muhammad (s.) Puts a corresponding tradition in his mouth, plays a decisive role in the different ways of thinking within Islam. Sayyid Abdalhussain Sharaffuddin al-Musawi rejected such deviations from the clear concept of unity in his analysis of Abu Huraira.

Any assignment of "body parts" to God is rejected as a superstition. Verses in the Holy Qur'an that seem to speak of parts of the body of God are always to be understood as parables in the figurative sense, such as: "And call on no other god besides God. There is no god besides Him. All things will perish, except his face. His judgment belongs to him, and you will be brought back to him." (28:88). a conclusion that God could have a kind of "face", as some Muslims conclude from it, is rejected by the supporters of the Ahl-ul-Bait (a.) with reference to the clear indications of the Twelve Imams.

The concept of the Holy Qur'an itself in connection with the oneness of God is also discussed controversially. Some Sunni scholars believe that the Holy Qur'an was not created and thus represents a kind of two-unity with ALLAH as His Word. This concept contradicts Shiite scholars who assume infinite qualities of God and their revelation in the time created by ALLAH. Thus the Holy Qur'an and the Ahl-ul-Bait (a.) Are the revelations of ALLAH that are linked to one another for all future.

All instructions for action to people, the most important aspects of which are listed in the branches of religion [furu'ad-din], indicate unity in their ideal forms, such as in community ritual prayer [salat-ul-dschami] or pilgrimage [ hajj], the largest world conference on unity.

A philosophical deepening of the concept of unity takes place in the concept of unity of existence [wahdat-ul-wudschud].

Unity in the sense of unity or solidarity [wahdat] is a derivative of unity [tauhid]. God's unity is a call to all people to strive for unity.