Theology and Creed

Religion is the constitution of ethics and humanity, while ethics and humanity are the soul of the divinely revealed religions. Human nature inspires us to follow the path of truth, which remains ever present in the human heart. The geography of Palestine is not what makes someone Jewish, and every religion can be found throughout the world. If we study the Qur’an with sincere intent, we will find it bearing witness to this truth.

The deeds of unbelievers, even when they appear good, are deemed invalid and without effect because they lack a foundation in monotheism and sound belief. Such deeds may be superficial, incomplete, self-serving, or performed without sincere devotion to God; alternatively, they may lose their worth because of rejecting the authority of the Ahl al-Bayt (AS) or committing what is forbidden. Islam rests on five foundations, and wilayah is the key to them all; without it, deeds are but scattered dust.

At the height of sincerity, the mystic’s silence is the highest expression of God’s perfection, and it holds a place above speech. It comes after one has become certain of God’s majesty, and is itself an inward, wise form of speech.

To reconcile the mystic’s experiential understanding of oneness with the philosopher’s demonstrative one, we must recognize that demonstration leads to oneness only when it articulates an innate vision. This innate vision is the vision of authentic reason, the voice of human nature.

To truly know God through God Himself means that knowledge of Him is a decisive proof from God, placed within human nature. By their own free choice, people choose between acknowledging this knowledge and denying it. Knowledge comes from God; acknowledgment is the servant’s acceptance.

The degrees of divine unity correspond to a person’s level of knowledge and understanding. Knowledge is the path to recognizing divine unity, and the extent of one’s understanding determines the degree one attains. The perfection of divine unity lies in sincere devotion to the One worshipped, and the perfection of sincerity lies in denying attributes of God.

God’s being grateful means that He values a believer’s intention and effort in fulfilling their duties, even when their presence of heart is imperfect. A believer’s intention is superior to their action, but they must strive to fulfil that intention to the best of their ability—and God values that effort.

In the hadiths, reciting Sūrat al-Tawḥīd means reading it sincerely while affirming God’s oneness. Such a monotheistic recitation keeps sin from drawing near and prevents Satan from leading a person astray. Numerous hadiths emphasize the merits and worldly and otherworldly effects of reciting Sūrat al-Tawḥīd, including protection from sin and the reward of a martyr.

The believer’s heart is called God’s Throne because it has the capacity to contain thought, reason, and spirit, just as the Divine Throne is the locus of God’s knowledge. The heart is a lamp niche for light and wisdom, the dwelling place of reason and channels of divine grace. If it does not stray, it becomes God’s house and a treasury of knowledge and wisdom.

The passage on divine unity in Lady Fatima (SA)’s Fadak Sermon describes the declaration of divine oneness, «لا إله إلا الله», as a word whose interpretation is made sincere through devotion, whose hearts are joined to its meaning, and whose intellectual light shines through reflection. It emphasizes the depth of meaning and inner coherence of divine unity.