He said (1): “Tawhid has three forms (2): the first (3) is the tawhid of ordinary believers, which is validated by evidences; the second (4) is the tawhid of the elect, which is established through realities. The third form is a tawhid grounded in pre-eternity, and it is the tawhid of the elect of the elect.

As for the first tawhid, it consists in bearing witness that there is no deity except Allah [alone, without partner] (5)—the One, the Self-Sufficient, who has neither begotten nor been begotten, and to whom none is equal. This is the manifest and evident tawhid that negates major shirk. On its basis the qiblah was established; through it protected status became binding, lives and property were rendered inviolable, the abode of Islam became distinct from the abode of unbelief, and the faith of ordinary believers was deemed sound—even if they could not formulate sound proofs (6)—provided that they were free (7) of misconception, bewilderment, and doubt by virtue of sincere testimony validated by the heart’s acceptance.

This (8) is the tawhid of ordinary believers that is validated by evidences. These evidences are the prophetic message and the works of creation. It becomes obligatory (9) through revelation, comes into being (10) when the Truth grants insight, and grows (11) through contemplating (12) the evidences.”