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What are their meanings in language and terminology? In language, Tawhid originates from the root "wahd," meaning oneness or singularity. Hence, it refers to something that is absolute or without parts.[1] Based on this, Tawhid is defined in terminology as: believing in one God.[2] Martyr Motahhari also states that Tawhid means belief in God and the oneness of the Divine.[3] And Ayatollah Subhani, in explaining this oneness, has stated that Tawhid is believing in the oneness of God in terms of His essence, actions, and worship.[4] Based on this, believing in the oneness of God is described through various levels of Tawhid.[5] Tawhid, as the most fundamental belief of Muslims, is mentioned throughout the Noble Quran. God Almighty has explicitly or implicitly addressed the issue of Tawhid in about 130 verses of the Quran, and even an entire sura is named after it. The first verse of Surah "at-Tawhid" clearly states the position of God Almighty: "Say, 'He is Allah, the One and Only.'"[6] Imam Sadiq (peace be upon him) in a narration has stated that the reason for the revelation of this surah was a question asked by the Jews about the concise description of God Almighty.[7] Regarding this same verse, in a narration from Imam Ali (peace be upon him), it was asked about the meaning of this oneness, and he replied: When it is said that God is one, it can be understood in four ways. First, that God is a number in contrast to two, which is impossible for God. Second, that God is one of His kind, which is also meaningless for God. So, there remain two other ways: one is His being unique, which is correct for God. The other is that God is indivisible from within, in other words, God is simple.[8] The opposite of Tawhid is Shirk, which means associating partners with something and the existence of one being in two things, such as animality being common to both humans and horses.[9] Based on this, Shirk means believing that someone or something shares the attributes and position of God, while nothing is like God.[10] The Noble Quran presents an argument against Shirk, saying, "If there had been within the heavens and earth gods besides Allah, both would have been ruined."[11] And according to the narrations, the meaning of Shirk is associating partners with God absolutely.[12] Various levels can be considered for this, including lordship, which the Quran refers to, saying that if there were two managers in this world, corruption and destruction would engulf the world. Shirk is considered one of the major sins, and in whatever form it occurs, it leads to the believer going to Hell. In a narration from Imam Jawad (peace be upon him) quoting his father and grandfather, Shirk is described as "the greatest of major sins."[13] [1] "Al-Mufradāt fī Gharīb al-Qurʾān" (The Singularities in the Strange Words of the Quran), Dar al-Qalam, by Al-Rāghib al-Isfahānī, Volume 1, Page 857, https://B2n.ir/e29366 [2] "Ma'arif al-Qur'an" (The Meanings of the Quran), by Mohammad Taqi Misbah Yazdi, Volume 1, Page 58, https://B2n.ir/b46994 [3] Book Title: "Tawhid" (Oneness), by Murtaza Mutahhari, Volume 1, Page 13, https://B2n.ir/u04694 [4] "Tawhid and Shirk in the Noble Quran," by Sheikh Jafar Subhani, Volume 1, Page 5, https://B2n.ir/k56940 [5] "Tawhid According to the Ahl al-Bayt," by Alaa al-Hussun, Volume 1, Page 9, https://B2n.ir/p26874 [6] Surah al-Ikhlas, Verse 1, Translation by Ayatollah Makarem Shirazi [7] “Tafsir Riwaei Ahlulbayt, Volume 18, Page 450 [8] "Tawhid," by Sheikh al-Saduq, Volume 1, Page 83, https://B2n.ir/q96148 [9] "Al-Mufradāt fī Gharīb al-Qurʾān" (The Singularities in the Strange Words of the Quran), Dar al-Qalam, by Al-Rāghib al-Isfahānī, Volume 1, Page 451, https://B2n.ir/r08145 [10] "Bihar al-Anwar," by Allama Majlisi, Volume 10, Page 184, https://B2n.ir/n49953 [11] Surah Al-Anbiya, Verse 22 [12] "Tafsir al-Ayyashi," by Muhammad bin Masud al-Ayyashi, Volume 1, Page 255, https://B2n.ir/k89533 [13] Al-Kulayni, Al-Kafi, Volume 2, Page 285, https://B2n.ir/u63025

Is Wilayah at-takwiniyyah "shirk"(polytheism)? In Islam, there is nothing more important and fundamental than " Tawhid" (monotheism). As there is no belief more dangerous, corrupt and false than "Shirk"(polytheism): " To consider things equal to God is like one falling from the sky who is snatched away by the birds or carried away by a strong wind to a far distant place."[1] In the matter of Wilayat at-takwiniyyah and Wilayah at-tashri’iyyah, the authorities and virtues of the Prophets and Saints, full attention should be paid to these two issues(Tawhid and Shirk). "Tawhid" should be preserved 100% and the creature is not recognized as the creator, and excessive belief in the status of prophets and saints and the expression of their guardianship in a way that causes "shirk" should be avoided. On the other hand, defect should also be avoided and one should not deny the virtues and positions held by prophets and imams under the pretext of avoiding polytheism. At-tafwiz (devolution), which is invalid and contrary to monotheism, has two meanings: First, the servants should be independent and active in their works, and there is no divine judgment and destiny, the actions of the servants should be outside the scope of the divine will and order in the world of creation. Second, the matter of creation, sustenance, rebirth, healing of the sick, planning of the universe have been left to prophet, imam or to others who are independent agents in these matters, and God has withdrawn from the planning of affairs and actions. and entrusted the world to someone else. It is clear that at-tafwiz (devolution) in these two meanings is against rational and Shariah proofs.[2] But the servant's ability, in a related and non-independent manner and by God's permission, to do such as rebirth, healing of the sick, planning of the universe, not as managing affairs and creating creatures independently, of course it is not "shirk". [3] Based on this, although God is the true owner of the wilayah, He gives it to whomever He wants, that person's wilayah is also a part of the divine wilayah, as He gave this wilayah to Jesus, and Jesus resurrected a dead person who according to nature should not be alive again, or gave life to a statue with God's permission[4]. And the difference with the Wilayat of Allah is that Allah’s authority is universal, absolute, permanent, and original while for the infallibles it’s restricted, partial and borrowed since they have received it from Allah (swt). So this guardianship of prophets and infallible imams does not enter into the circle of disbelief and polytheism. [1]. Al-Hajj: 31, ""وَمَن یُشْرِکْ بِاللّه ِ فَکَأَنَّما خَرَّ مِنَ السَّمآءِ فَتَخْطَفُهُ الطَّیْرُ أَوْ تَهْوِی بِهِ الرِّیحُ فِی مَکانٍ سَحِیق [2] . Uyun Akhbar al-Reza/Vol.1/p.124, «مَنْ زَعَمَ أَنَّ اللّه َ عَزَّوَجَلَّ یَفْعَلُ أَفْعالَنا، ثُمَّ یُعَذِّبُنا عَلَیْها، فَقَدْ قالَ بِالْجَبْرِ. وَمَنْ زَعَمَ أَنَّ اللّه َ فَوَّضَ أَمْرَ الْخَلْقِ وَالرِّزْقِ إِلی حُجَجِهِ علیهم السلام ، فَقَدْ قالَ بِالتَّفْوِیضِ. وَالْقآئِلُ بِالْجَبْرِ کافِرٌ، وَالْقآئِلُ بِالتَّفْوِیضِ مُشْرِکٌ" [3] . Wilayah at-takwiniyyah and Wilayah at-tashri’iyyah /Lotfollah Safi Golpayegani/p22-26. [4] .Al-Imran: 49, " "أَنِّي أَخْلُقُ لَكُمْ مِنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ فَأَنْفُخُ فِيهِ فَيَكُونُ طَيْرًا بِإِذْنِ اللَّهِ...

Is Wilayah at-takwiniyyah "shirk"(polytheism)? In Islam, there is nothing more important and fundamental than " Tawhid" (monotheism). As there is no belief more dangerous, corrupt and false than "Shirk"(polytheism): " To consider things equal to God is like one falling from the sky who is snatched away by the birds or carried away by a strong wind to a far distant place."[1] In the matter of Wilayat at-takwiniyyah and Wilayah at-tashri’iyyah, the authorities and virtues of the Prophets and Saints, full attention should be paid to these two issues(Tawhid and Shirk). "Tawhid" should be preserved 100% and the creature is not recognized as the creator, and excessive belief in the status of prophets and saints and the expression of their guardianship in a way that causes "shirk" should be avoided. On the other hand, defect should also be avoided and one should not deny the virtues and positions held by prophets and imams under the pretext of avoiding polytheism. At-tafwiz (devolution), which is invalid and contrary to monotheism, has two meanings: First, the servants should be independent and active in their works, and there is no divine judgment and destiny, the actions of the servants should be outside the scope of the divine will and order in the world of creation. Second, the matter of creation, sustenance, rebirth, healing of the sick, planning of the universe have been left to prophet, imam or to others who are independent agents in these matters, and God has withdrawn from the planning of affairs and actions. and entrusted the world to someone else. It is clear that at-tafwiz (devolution) in these two meanings is against rational and Shariah proofs.[2] But the servant's ability, in a related and non-independent manner and by God's permission, to do such as rebirth, healing of the sick, planning of the universe, not as managing affairs and creating creatures independently, of course it is not "shirk". [3] Based on this, although God is the true owner of the wilayah, He gives it to whomever He wants, that person's wilayah is also a part of the divine wilayah, as He gave this wilayah to Jesus, and Jesus resurrected a dead person who according to nature should not be alive again, or gave life to a statue with God's permission[4]. And the difference with the Wilayat of Allah is that Allah’s authority is universal, absolute, permanent, and original while for the infallibles it’s restricted, partial and borrowed since they have received it from Allah (swt). So this guardianship of prophets and infallible imams does not enter into the circle of disbelief and polytheism. [1]. Al-Hajj: 31, ""وَمَن یُشْرِکْ بِاللّه ِ فَکَأَنَّما خَرَّ مِنَ السَّمآءِ فَتَخْطَفُهُ الطَّیْرُ أَوْ تَهْوِی بِهِ الرِّیحُ فِی مَکانٍ سَحِیق [2] . Uyun Akhbar al-Reza/Vol.1/p.124, «مَنْ زَعَمَ أَنَّ اللّه َ عَزَّوَجَلَّ یَفْعَلُ أَفْعالَنا، ثُمَّ یُعَذِّبُنا عَلَیْها، فَقَدْ قالَ بِالْجَبْرِ. وَمَنْ زَعَمَ أَنَّ اللّه َ فَوَّضَ أَمْرَ الْخَلْقِ وَالرِّزْقِ إِلی حُجَجِهِ علیهم السلام ، فَقَدْ قالَ بِالتَّفْوِیضِ. وَالْقآئِلُ بِالْجَبْرِ کافِرٌ، وَالْقآئِلُ بِالتَّفْوِیضِ مُشْرِکٌ" [3] . Wilayah at-takwiniyyah and Wilayah at-tashri’iyyah /Lotfollah Safi Golpayegani/p22-26. [4] .Al-Imran: 49, " "أَنِّي أَخْلُقُ لَكُمْ مِنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ فَأَنْفُخُ فِيهِ فَيَكُونُ طَيْرًا بِإِذْنِ اللَّهِ...