TAWHÎD - توحيد
Literally: Oneness. Unity.
It declares absolute monotheism: The unity and uniqueness of Allah as creator and sustainer of the universe. Belief in There is no Ilah But Allah (‘Azza wa jalla). Knowing, understanding and accepting that there is no effect and dominance of anything, anywhere, and acting upon that idea and belief. Repeating the statement of tawhîd لاَ اِلهَ اِلاَّ اللّٰهُ The statement of tawhîd is repeated in these âyahs of Qur’an (37:359) (47:19).
Tawhîd is the opposite of Shirk.
“It is because of this mighty mystery that the Qur'an of Miraculous Exposition repeatedly and fervently and with elevated eloquence teaches tawhîd and Fardiyyah. Similarly, all the prophets, asfiyâ, and awliyâ found all their greatest pleasure and happiness in the statement of tawhîd, لاَ اِلهَ اِلاَّ اللّٰهُ ” The Flashes ( 423 )
“It is because Ilahî beauty and perfection are to be seen with the heart in the tawhîd and perceived by the rûh that all awliyâ and asfiyâ have found their sweetest zawq and most delectable ma’nawî rizq in dhikr of لاَ اِلهَ اِلاَّ اللّٰهُ , the statement of tawhîd. And it is because grandeur of magnificence, glory of Subhân, and the absolute sovereignty of the Rubûbiyyah of As-Samad are realized in the statement of tawhîd that Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm declared: اَفْضَلُ مَا قُلْتُ اَنَا وَالنَّبِيُّونَ مِنْ قَبْلِى لاَ اِلهَ اِلاَّ اللّٰهُThat is: The most precious word with fadhîlah, I and the prophets before me have said is لاَ اِلهَ اِلاَّ اللّٰهُ ” The Rays ( 17 )
“Indeed, like Imam al-Â’dham1 said that لاَ اِلهَ اِلاَّ اللّٰهُ is the mark and name of the tawhîd.” The Letters ( 401 )
“The fact that ahl al-îmân, and particularly those ahl al-tarîqah, are constantly repeating لاَ اِلهَ اِلاَّ هُوَ and recalling and proclaiming tawhîd, is an indication that tawhîd comprises many degrees. And also tawhîd is moreover a most important and a most enjoyable and a most exalted sacred, fıtrî duty and an ‘ibâdah of îmân. Let us then in order to attain a further degree, open the door of another stopping-place in this abode of instruction. For the true tawhîd, we seek is not a ma’rifat to be composed of tasawwur. Indeed, it is an affirmation called ‘ilm which is deemed equivalent to tasawwur in terms of logic and is more valuable than ma’rifat based on tasawwur and is the result of proof. And tawhîd al-haqîqî is such a judgement, an affirmation, an idh'ân and acceptance that one can find his Rabb through each thing, and see a path leading to his Khâliq in all things, and nothing can be an obstacle to his hudhur. For otherwise, it would always be necessary to tear and cast aside the veil of the universe in order to find his Rabb.” The Rays ( 175 )
“KNOW, O FRIEND, that the Name “Allah” contains the meaning of all Asmâ Al-Husnâ and all Attributes of perfection, whereas the proper names of all other beings point only to the persons of the beings called by them. This does not include their attributes, for these are not indispensable to them, and thus their proper names do not point to their attributes or qualities. However, the All-Holy One’s Names and Attributes are indispensable when describing Him, and Ulûhiyyah particularly requires them. So the word “Allah,” necessarily contains the meaning of all Attributes, points to them, and rejects all others to which Ulûhiyyah is attributed, as in: 2 لاَ اِلهَ اِلاَّ اللّٰهُ If you understand this, you can understand that لاَ اِلهَ اِلاَّ اللّٰهُ declares Tawhîd and contains all requirements or conclusions of Tawhîd to the number of Al-Asmâ Al-Husnâ. This phrase contains thousands of phrases, for such a phrase signifies confirmation and negation or rejection. Since Allah necessarily contains all other Ilahî Names, لاَ اِلهَ اِلاَّ اللّٰهُ also means that “Lâ Khâliq, Lâ Razzâq, Lâ Qayyûm, Lâ Mâlik, Lâ Fâtir and Lâ Qahhâr...Illallah3 ”. Therefore, when a progressive dhâkir repeats this phrase, he repeats thousands of phrases at the same time. This phrase implies such a person’s ma’nawî ranks and states, and its repetition increases and improves conviction.” Al-Mathnawî Al-Nurî (349)