The Ta-Sin Of The Self-Awarenesses In Tawhid -|- Educational Philosophy Theory

The Ta-Sin Of The Self-Awarenesses In Tawhid

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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.

2. 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.

3. If I say of this ?h? ?wah!? the others say to me, ?Alas.?

4. These are epithets and specifications and a demonstrative allusion pierces this so we could see Allah through the substantive conditional.

5. 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 Tawhid does not admit of limitation.

6. The Truth (Al-Haqq) itself is none other than the abode of Allah not necessarily Allah.

7. Saying the Tawhid 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. So how can they be mixed when it concerns Allah?

8. If I say ?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.

9. 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.

10. Because ?in this? is a creation of Allah, as is ?where.?

11. 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.

12. We return then, beyond this to the center (of our Object) and isolate it from adjunctions, assimilations, qualifications, pulverizations and attributions.

13. 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.

14. The central point symbolizes the Tawhid, but it is not the Tawhid. If not, how would it be separable from the circle?

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