It also becomes clear that the Almighty Truth is the...

It also becomes clear that the Almighty Truth is the ultimate reality for all perfection, as He has the sheerness*(sirf)* of every perfection and beauty*(jamal)* , and the proximity of any existent to Him depends upon the extent of its qualifications of non-existence and limits.

It is concluded from this that the attainment of every existent to its real perfection necessitates its annihilation*(faana)* , since this necessitates the annihilation of the qualifications and limits in its essence or in its accidents alone. The opposite is also true, where the annihilation of every existent necessitates the subsistence of its reality only in its self.

Allah the Almighty said: “Everyone on it is ephemeral; yet lasting is the Face of your Lord, Majestic and Munificent.” Quran 55:26-27. The real perfection for every possible existent is that which will perish within its self. So, the real perfection for the human being is what becomes absolute and free from any restrictions, and hence the human being will be annihilated and have nothing of perfection other than this.

It has already been mentioned in the previous argument that the human being witnessing his own very essence is in fact his essence witnessing all its realities and its ultimate reality, and while being annihilated in that station he will also be witnessing his own annihilation. In other words: The reality of the human essence is the witnessing of its self while the human being is being annihilated.

Real human perfection is its achievements of its real perfection in its essence and its accidents, meaning its achievement of its ultimate perfection in its essence, attributes, and actions, which is its annihilation in essence, attributes and actions in the Almighty Truth.

This is the meaning of monotheism (Tawhid) of the essence, of attributes and of actions, which is the ability to intuitively witness that there is absolutely no essence, no attribute and no action other than Allah the Almighty, according to what is befitting the sanctity of His Eminence, may His Greatness be magnified. Of course, this is without it becoming incarnated or undergoing divine unification, may He be exalted from such.

This argument is one of the endowments of Allah the Almighty, mentioned specifically only in this treatise, and thanks is to Allah.