The proof of this point is that terms such as word...

The proof of this point is that terms such as word, speech, command and revelation have been attributed to Allah in the Qur’an and without any doubt the way Allah conveys meaning is in no way similar to words and sayings uttered by human beings. Beyond the shadow of a doubt, in the heavens and the earth and that which exists within them, something exists that openly declares the Oneness and Unity of Allah and exonerates Him from all defects and imperfections.

This is that all existents are in absolute need and want. This need is proof of the existence of the Being whom everything and everyone is in need and there is no thing independent and needless of Him. Therefore, all existents proclaim the presence of a Self-sufficient Creator by means of their existential need and natural imperfections.

In continuation, ‘Allamah Tabataba’i states: The word of Allah, the Exalted, is indicative of this fact that by creating existents, knowledge and awareness too have been spread in them and every one of them derives benefit from knowledge to the extent that they derive benefit from existence and being. This is not to say that they all have knowledge to the same extent and also not that the knowledge and awareness of all creatures is of one kind.

It is not true that the knowledge of all of the creatures is like the knowledge of man and/or that man is informed of the knowledge and awareness of every one of the creatures. For this reason, every created existent is in some way aware of itself and manifests its need and imperfection by means of its being and existence, which has become encompassed in the needlessness of Allah and that He has perfection and there is no lord save Him.

Therefore, every created existent glorifies its Lord and exempts Him from every partner and imperfection.[^3] The third point of view: All existents have a spiritual form in addition to their material forms which they possess in this world and in reality perception and awareness are a part of that spiritual and inner form and that same spiritual form becomes manifest on the Day of Resurrection and gives witness.

We do not comprehend that spiritual form in this world, that is why we do not conceive the glorification of things and do not perceive the effects of awareness and knowledge in them; but that [spiritual] form is existent and becomes manifest in the hereafter and the realities which it comprehends will appear and give witness.