Allah The Exalted — Page 134
1 3 moon or one's ego, or one's cunning or deceit; and to conceive of no one as possessing power in opposition to Him, nor to accept anyone as sustainer, nor to hold any- one as bestowing honour or disgrace, nor to consider anyone as helper or assistant; and to confine one's love to Him and one's worship to Him and one's humility to Him and one's hopes to Him and one's fear to Him. No Unity can be complete without the following three types of particularisation. First, there is the Unity of Being, that is to say, to conceive the whole universe as nonexistent in contrast with Him and to consider it mortal and lacking reality. Secondly, the Unity of attributes, that is to say, that Rub u biyyat and Godhead are confined to His Being and that all others who appear as sustainers or benefac- tors are only a part of the system set up by His hand. Thirdly, the Unity of love and sincerity and devotion; that is to say, not to consider anyone as an associate of God in the matter of love and worship and to be entirely lost in Him. [Sir a j-ud-D i n ‘ I s a’i ke Ch a r Saw a lon k a Jaw a b, R uha n i Khaz a ’in, Vol. 12, pp. 349-350] Refutation of the Christians’ Faith in the Unity of God In these days, the Unity and Existence of God are subject to powerful attacks. The Christians have tried hard and have written a good deal on the subject, but whatever they have said or written, is about the God of Islam and not about a dead, crucified and helpless god. We affirm it confidently that whoever begins to write on the Existence and Being of God Almighty, would in the end have to revert to the God that is presented by Isl a m, because every leaf of the book of nature points to Him and natu- rally every man carries His impress within himself. [Malf uza t, Vol. I, p. 83]