خلاصة:
Monotheism in the term of religions, especially the religion of Islam and the annihilation in God and the subsistence with God in Islam mysticism can be studied and researched from different angles. Despite the valuable researchers that have been done in this field, regardless of the epistemological dimensions of monotheism and annihilation, the question is that how monotheism because of monotheist and annihilation or survival in the way of God can be related? Do they have a separate and independent meaning in the existence of the seeker and the monotheist, as it seems in the mental and attainment dimension of the relationship based on a disagreement about them, or they are intertwined with one in the existence of the monotheist? Definitions of monotheism and its arguments are among the acquired sciences; but in the present knowledge of monotheism, the immediacy of the limits and customs and concepts, the truth will be manifested to him according to the size of the human capacity. In this article, it is mentioned that human beings become monotheists. On the other hand, in mystical conduct and reaching the position of annihilation in God and subsistence with God, the existence of the seeker (Salĭk) will be the same as knowledge. Here is man's knowledge of his lord and the lord's knowledge of the soul, presence, and the very existence of the soul. Understanding this unity between the man and the Lord and the monotheism of the soul is the same as the gift of annihilation in God and subsistence with God.
ملخص الجهاز:
(Shirazi, 1360: 70-71) (Javadi Amoli, 1393: 84-85) In addition to the aforementioned cases, the acceptance of the theory of new creation (khalq-e jadid) can be proposed as a foundation in all three meanings of Fana intended by Ibn Arabi; whether we consider Fana in all components of existence, in that a new creation emerges at every moment, or whether we consider Fana to be occurring in the spiritual journey of humans, who have brought forth a new creation of themselves through the change of their attributes and dispositions, or whether we dedicate it to a specific level and station of the journeying towards Allah.
(Shirazi, 1981: 338) Also, Ibn Arabi has mentioned a list of names and terms coined for states or stations that either lead to annihilation and subsistence or are considered types and kinds of them, using the word Tawhid or its definition to explain them, of which we mention some cases; «Jalwat (Manifestation) is the servant's exit from Khalwat (Solitude) with the attributes of Truth; what his eye has perceived burns and perishes.
And when the secret of Tawhid in the Essence is revealed to him, the reality of the annihilation of annihilation, which is the very reality of subsistence, seeks him out; and when he reaches subsistence, unseen sciences become manifest to him, and it is here that God says to him: Say: "رب زدنی علما" (Al-Hasani, 2005: 92-93) Therefore, what is achieved in the state or station of annihilation in actions (fana al-af'ali) is presence-based knowledge and the observation of the all-acting nature of Allah the Exalted.
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