Allama Hilli writes in the book Nahjul Haqq: the unity of things with god so that they are both one is erroneous and nothing more should be though about it. A group of Sufis amongst the Ahle Sunnah says that God becomes one with the body of the enlightened and some have even said that God is also a creation and every creation is God.”

 Allama then adds this is nothing but disbeliever and blasphemy and we thank god that we follow the Ahlulbait and are far from such things.

In the discussion about the incorporation, penetration, or reincarnation the Allama says, “If one contingent existent wants to merge in another then a place is needed but since God is the necessary Being he is not in need of anything so it is impossible for Him to enter or merge into anything. He then says that the Sufis of the Ahle Sunnah are against this. They believe the merger of God into the enlightened human a possibility. He then severely criticizes them and says: I saw a group of Sufis near the tomb of Imam Hussein. Excepting for one all of them said their Maghreb and Ishaa prayers in congregation and so I asked why that person does not pray? They told me he did not need to pray since he has merge with the truth can an screen be placed between him and God? The prayers will be a screen between him and God. (1)

This meaning is found in Daftarul Mathnavi Al Khamees in another form. They say that the actual aim is to reach the truth so “When the truth comes forth the Shariah becomes void.” They compare the Shariah with chemistry (a subject through which you can make silver and gold) and they say the real objective is the silver and gold and you need chemistry when you reach the stage of silver. They say, “It is wrong to ask for proof after reaching the objective.”(2)

The author of Dalailos Sidq in the chapter Sharh Nahjul Haqq says there are three groups that are opposed to the divine penetration and unity and then he names some Sufis in another group and says, “Their statements are against the penetration and unity (Hulool they take as the penetration of one thing into another and Ittehad as the unity with that which is penetrated).

He further says, “I have found some Sufis opposed to penetration and unity and they say that these two words point towards contradiction and we do not believe in them.”

We say, “Nothing exists in this universe excepting Him”. The author says that that this excuse of theirs is a worse sin. (3)

There are many sayings of the Sufis that are illogical as well as incompatible with the Shariah.

As the Allama says the unity between two things is contradictory because they are opposites and how is possible that they can unite and still maintain their separate identities?

 If some one believes in the unity of god with His creations, or with the enlightened, or with those whom they call “devout” then it will means that contingency is also found in God. (Time, place, changes and transfer).

In case of penetration (that He is entering something) a place will be needed and this is against God being the Necessary Being. (4)

The Sufis admit that such meanings cannot be proved intellectually or logically. They probably keep their path away from intellect and take shelter in what they call the inclination and imaginations. It is natural to find defects in the saying of those who do not believe in logic and intellect. This is what has happened in their case.

This is also the reason that throughout the ages the Ulema have kept themselves aloof from them and disliked them. Qura’n has taken the help of logic and intellect in many verses and has declared it to be the path of enlightenment regarding God.

With these remarks we end the topic of the rejection of partners and similarities (with God) and the attributes being acquired by him.

After the conclusion of this discussion the attributes of the glory of God, wholly and in parts will be evident to all under the rules established.

Now with the beneficence of God we will begin our discussion on the qualities and attributes of actions and deeds.

1. Nahjul Haqq pages 58-59

2. Daftarul Mathnavi al Khamees page 818

3.Dalailos Sidq vol. 1 page 137

4. This same meaning is found in Sharh Tajridol Aqaid by Allama Hilli and Kashafol Murad page 237 ( God never enters anyone and is never united with the creations)