It must be realized that as tahmīd and tahlīl include Unity of Acts...

It must be realized that as tahmīd and tahlīl include Unity of Acts, in which there is the blemish of limiting and decreasing, or even the blemish of assimilation and mixing, the sālik servant, to be prepared for entering it, has to enter first the strong fortress of glorification and purification, telling his inner heart that Allah, Great and Most High, is innocent of all creational [ khalqiyyah ] individuations [ ta'ayyunāt ] and of the apparels of multiplicities, so that the entering into praising Him can be free from the blemish of multiplication.

The second rukn is tahmīd , which is the state of Unity of Acts, suitable for qiyām and recitation. In this respect, these glorifications in the last rak'at s take the place of the sūrah of al-Hamd , as the musallī is free to recite the sūrah of al-Hamd (the Opening) instead. The Unity of Acts as has already been explained in “ al-Hamd” is to be used to exclusively assign praising to Allah, completely cutting short the hand of the servant from praisings.

We should convey: “ He is the First and the Last and the Manifest and the Hidden” [^3] To the ears of the heart, and let: “ And you threw not when you did, but Allah threw” [^4] Reach the taste of our spirit, treading upon selfishness and self-conceit by the foot of behavior [ sulūk ], in order to take ourselves to the state of tahmīd , and out of the burden of being indebted to the creatures.

The third rukn is the tahlīl , which is of many states: One is the state of negating the divinity of act, that is “There is no effecter in the (world of) existence but Allah,” which is a confirmation of confining the tahmīd (to Allah) as its cause and factor, because the stages of the possible beings are the shadow of the Real Existence of Allah, Almighty, and mere connection. No one of them, in any way, is independent or self-sustaining.

Thus, effecting existence can never be ascribed to them, since effectiveness requires independence in bringing into existence, and being independently effective in bringing into existence necessitates being independent in existing. According to the terms of the people of (gnostic) taste, the reality of the shadow-beings is the appearance of the Power of the Haqq (Allah) in the mirrors of creation.