(57:1)
Whatsoever is in the heavens and the earth glorifies Allah, and He is the All-Mighty, All-Wise.

(57:2)
His is the kingdom of the heavens and the earth, It is He Who gives life and causes death; and He is Able to do all things.

(57:3)
He is the First and the Last and the Ascendant (overall) and the Knower of hidden things, and He is the All-Knower of everything.

)
He it is who created the heavens and the earth in six periods, and He is firm in power; He knows that which goes deep down into the earth and that which comes forth out of it, and that which comes down from the heaven and that which goes up into it, and He is with you wherever you are; and Allah sees what you do.

(57:5)
His is the kingdom of the heavens and the earth. And to Allah return all the matters (for decision).

(57:6)
He causes the night to enter in upon the day, and causes the day to enter in upon the night, and He is He has full knowledge of whatsoever is in the hearts.
It said all about the Unity of God, piety and the religion and stated: Anyone who desires more than that he will be destroyed.

Al-Ikhlas (The Purity)

(112:1)
SAY: "He is the One God:

(112:2)
Allah is impenetrable, indestructible and unchangeable; He is one Whom all depends.

(112:3)
He neither begets(generates offspring physically esp male parent) nor is born,

(112:4)
And there is nothing equivalent to him, he is one.

Definition:
He is unique and incomparable
The principal ayat in the reply to the perpetual questions from the different sectors of people or the nations about the explanation of God the Provider and said: Say he is the Unique and One God.
The beginning of the ayat is said by the word huva
أ¥أµأ¦أ³
The above term is a pronoun which is absent and hidden. Say: he is the God who is one and unique.

The start of the ayat is by the singular pronoun which is unseen and hidden and defining an indefinite meaning. Actually it is pointing towards the fact that His holy presence is concealed ultimately and it is out of the reach of the limited human thoughts though its influence filled the universe in such a manner that he is most evident and apparent. For instance in the ayat 53 of sura e Fassilat it is stated:

(41:53)
We will show them Our Signs in the universe, and in their own selves, until it becomes manifest to them that this (the Quran) is the truth. Is it not sufficient in regard to your Lord that He is a Witness over all things?
Then unveils this unknown fact and declares: He is single and one God.
At the same time the meaning of
أ‍أµأ،أ؛ is Say.
Here it means to proceed and express this fact to the people.
In a narrative from imam Baqir alaihis salam it is mentioned: The polytheists after stating this pronoun, indicating in the direction of the idols and affirming: These are our gods, O Muhammad (peace be upon him) you define us your God so that we can view him and realize him then Allah the great descended these ayaat.
He altered the ha into huva and said: It is ascertaining the matter and turned the attention towards the matter.
أ¥أµأ¦أ³
The above term is a pronoun which is absent and hidden. Say: he is the God who is one and unique, away from the sight and touch of senses.

In another hadis by amirul mominin Ali alaihis salam we read: At the night of battle of Badr; I viewed hazrat Khizr in my dream and requested him to teach me something by the help of it I can defeat the enemy. He said: recite Yahu, ya man la hu illa hu.
In the morning, I mentioned all about it to the prophet peace be upon him, He said: O Ali ism e azam (the extraordinary name of Allah) is taught to you. After that these words were incessantly recited by me in the battle of Badr.
When Ammar e Yasir heard that Ali alaihis salam was reciting these words in the battle of Uhud at the time of fighting. I asked him: what are these words? He replied: it is the ism e azam of Allah and the pillars of the Uniqueness of God.
Allah is the proper noun of God and in the meaning of the words of Imam this name indicates all the qualities of his beauty and the glory. For this reason it is called Ism e azam of God.
This name (Allah) refers only the Almighty God. Whereas the other names of God generally indicates only one of the qualities of his glory or beauty such as learned (Alim) creator (Khaliq), provider of requirements of life (Raziq) these are the names which can be applied to other than god too such as Raheem, Kareem and Qadir.
Like this manner the roots of its meaning is the definition of a character, as the human wisdom is perplexed. Therefore in a hadis from amir Mominan (leader of believers) Ali alaihis salam it is revealed: Allah means a deity in whom the entire creation is filled by mystery and loves him. Allah is one who is hidden by the view of the sights and concealed from the human thoughts and wisdom.
أ،أ¥ أ‡أ،أ‡
Illa lahu
The above term whatever its basic root, later it came out as a proper noun that is indicating the existence that is complete with all the perfect qualities without any defection and fault.
This holy name was repeated almost 1000 times in the noble Quran no other names were repeated so many times in the honourable Quran. It is the name that enlightens the human hearts and bestows peace and power and resides them in the domain of illumination and purity.
But the word ahad is taken from wahdath hence some defined the ahad and wahid are similar and believe both are indicating the entity which is unique and incomparable and matchless in knowledge and peerless in power and exceptionally one in the benevolence and pardon. In brief he is superior and unparalleled in every way.
But some believe that there is a difference between ahad and wahid. Ahad is expressed the identity which never accepts the surplus neither externally nor from within. Hence it is immeasurable. And it never counted as the number. On the Contrary to Wahid for which it can be supposed second and third in the external world or in the mind hence we say not a single (ahad) person from that crowd, arrived. That means no one had arrived. But when we say not a particular (wahid) person, it means there are possibly two or more persons.
But this difference does not suit as per the words that are used in the noble Quran and the narrations.
Some believe that ahad defines the expansion of the God’s before the outer arranged matters or the intellect (matter, setting, nature and existence) whereas wahid indicates the uniqueness of the entity of God before the numerous external objects.
In a hadees by imam Baqir alaihis salam, we read: Ahad is used for individual and matchlessness as well as wahid has the same meaning. That matchless entity for which there is no similarity and resemblance and tauheed is to confess the uniqueness individuality and oneness.
In the end of this hadees we come across: wahid is not taken from the number but it is the base of numbers. The number starts from two therefore the meaning of the Allahu ahad that is God where the human being is helpless to notice his entity and he is totally weak to encircle his circumstance. He is single in his divinity and higher than the abilities of his creatures.
In the noble Quran too the terms wahid and ahad both are applied to the pure entity of the Allah.
Interestingly in the Tauheed it is mentioned authentically that a nomadic Arab on the day of battle of Jamal stood up and asked: O Amirul mominin ! Do you say the God is one and unique? What does it mean?
Suddenly the people all around attacked him and said: O A’raabi (nomadic Arab)! What is this question, you asked? Do not you see how much the mind of amiral mominin is occupied in the matters of the war? Every word has its own situation and every point has its own condition.
Amir mominin replied: Leave him alone, whatever he wants that is the same thing which we want from the enemy. (He is asking about the uniqueness of Allah (tauheed) and we too are inviting the opponents of war towards the uniqueness of Allah).
Then he said: O A’raabi (wandering Arab) as we say the God is unique (Wahid), it can have four meanings among them, two are correct and the other two are incorrect.
Those which are incorrect: numerical singularity, this word is prohibited to use for God. (To say he is one not two, for instance it gives the meaning that the succeeding second is supposed for him which does not exists. Certainly for the infinite entity of Allah there is no right for second is supposed) the thing which does not have the second it is not included in the numbers. Do not you see who said:

The god is third from three.it is rejected and refused by Allah.
Another meaning of wahid is not lawful to use it for God wahid that define the type for example if we say: A person among the people. This is not lawful to use this term for Allah as he is not a type or a commodity. It is givng the meaning of comparison and Allah is far higher and greater than association and similarity.
But the two meanings about the God are correct and true as it is said the god is wahid (one) among the matters of the universe the God have no similarity. Yes our Provider God is like this
Or it is said: Our Benefactor God is wahid it means He neither be divided in the exterior world nor in the thoughts and imaginations. Yes the great God is like this.
In Brief the Allah is wahid (one) and ahad (single) but neither gives the meaning of numeric single nor any type or matter but it gives the meaning of unity of entity or in the clear term his uniqueness in apparent manner it means dissimilar of example and to form similarity for him.
The reason for those words is evident as it is immeasurable entity in every way and it is certain that two are unimaginable endless entities in every manner as when these two entities become limited. They are not able to possess the perfection of each other.
أ‡أ،أ‘أ¸أ³أچأ¶أ­أ£أ¶
This sura descended at Mecca and consists of 4 ayaat

Al-Ikhlas (The Purity)

(112:1)
SAY: "He is the One God:

(112:2)
Allah is impenetrable, indestructible and unchangeable; He is one Whom all depends.

(112:3)
He neither begets(generates offspring physically esp male parent) nor is born,

(112:4)
And there is nothing equivalent to him, he is one.
In the upcoming ayaat in another definition of the holy individuality of Allah it is said: He is the One God who is the spirit and goal of every needful person.

For the term Samad numerous interpreters in the narrations give various definitions.
Raghib said in Mafridat samad means master and dominant, for the accomplishment of the tasks and duties the man approaches him. And some defined that Samad means something which is not empty from inside, it is full.
In the Maqaeesul Loghat this term is defined that it has basically two roots. One gives the meaning of purpose and another relates the meaning of power. It is for the reason that the aim of the creatures of Allah is to reach his threshold.
May be for this purpose they are several meanings interpreted that is presented below from the dictionaries about samad: The one who is at its peak of greatness. The one to whom the people approach to fulfil their needs. There is no one greater than him. The one who is eternal and everlasting after the destruction of the creatures.
Hence imam Husain ibn Ali alaihis salam in a hadis defined five meanings for samad.
1- Samad is one who has the highest status as Lord and Master.
2- Samad is the entity which is eternal and immortal.
3- Samad is the being which has no interior.
4- Samad is the one who neither eats nor drinks.
5- Samad is the one who never sleeps.
In other phrases it is mentioned that samad is one who stands on its own and independent of others.
Samad is the one who never changes and it has no exploitation and similarity.
It is quoted from Ali ibnal Husain alaihis salam who said: Samad is one who has no partner and it is not difficult for him to protect anything and nothing is hidden from him.
Some said too: Samad is one who whenever he is determined something and says be it is and it comes into existence.
In a hadis it is revealed: The people of Basra wrote a letter to Imam Husain alaihis salam and asked about the meaning of samad: In their reply imam said: Do not discuss in noble Quran without any information as I have heard by the prophet of Allah peace be upon him who said: anyone who expresses without any knowledge, he will reside at a place made of fire. Allah himself interpreted about Samad and said:

He neither begets(generates offspring physically esp. male parent) nor he is born,

And there is nothing equivalent to him, he is one.
Yes the Almighty God is Samad the one who is not created from anything and not residing in anything and not located upon anything. He created everything he is the creator of everything and created the entire creation by his power. Whatever he created for destruction, by his will it gets shattered and whatsoever he generated for everlasting they will remain in their practice. This is the God who is Samad.
And finally in a narration we read, Muhammad bin Hanafia asked amiral mominin Ali alaihis salam about the term Samad hazrat replied: The meaning of Samad is that he is neither a name nor body. He has no parallel and resemblance, he has no face no picture nor any limits, not any home nor any pleasure not this nor here nor there He is not full nor empty, not standing nor sitting he is not moving nor immovable, He is not darkness nor luminous he is not spiritual nor physical whereas no place is unoccupied of him no place has the capacity for him. He has no colour to occur in the hearts and no smell exists for him. All they are excluded from his clean and pure entity.
This hadis clearly shows that Samad has extremely vast and comprehensive meaning which is clean from every quality of the creatures and negates from his holy domain because the specific names and extent same way the substance, colour, odour, place, immovability, movement, circumstance, limits and likewise they are characteristics of the creatures and possibilities but often they are the potentials of the materialistic world we are well aware that the mighty God is far more greater and superior than all these.
The latest discoveries are that everything in the world of substance is made up of minute particles by the name atom and the atom too is the compound of two major parts: The central nucleus and the electrons circulating around it. Strangely in the centre of that nucleus and the electrons there is a lot of distance, of course compared to the volume of the atom is such that if this distance is reduced the bodies will get so much small that it will become mysterious for us.
For example the distance of atom’s particles in the man if it is reduced and completely compressed possibly it may come out to minute particle which cannot be seen by the eyes without any aid but it had the whole weight of the human body. For example this meagre particle has 30 kg of weight.
Some by the discovery of the science stated that one of the meanings of the Samad is that it is not hollow from inside. As the result taken from the Noble Quran that is the holy Quran by this term wants to negate every type of physical existence of Dominant God. As all the bodies are entirely consists of atoms and the atom is hollow, like this manner this ayat can be stated the miracle of noble Quran.
It must not be forgotten its real meaning in the language he is the great man to whom all the needful people approach, in every manner it is complete and perfect. Apparently the rest of the meaning and definitions which is explained for it is returned to that same root.
Then in the next ayat, to contradict the believe of Christians, Jews and polytheists of Arab who links a son or a father to the Omnipotent God, it said: He neither begets (generates offspring physically esp. male parent) nor he is born.

Contrary to the above words there were the sayings of the people who believe in trinity (three types of Divinity) God the father, God the son and the Holy spirit.
The Christians say to the Christ, son of God and Jews believed Uzair son of God: At-Tauba (The Repentance)
The Jews say, "Ezra is the son of Allah "; and the Christians say, "The Messiah is the son of Allah." That is their statement from their mouths; they imitate the saying of those who disbelieved [before them]. May Allah destroy them; how are they are turned away from the truth.
The polytheists of Arab too were believing that the angels are the daughters of God: Al-An'am (The Cattle)

(6:100)
And they make the jinn associates with Allah, while He created them, and they falsely attribute to Him sons and daughters without knowledge; glory be to Him, and highly exalted is He above what they ascribe (to Him).
From some of the narrations it revealed about the birth in the ayat

The above ayat had a wide meaning and it is he who is departs from every type of delicate and fine materialistic things.
Hence the letter which Imam Husain alaihis salam wrote in the reply of the people of Basra in definition of the term Samad the ayat of

Defined such that “ lam yalid means the thing which does not come out from Almighty God such as materialistic belongings like children and other things.
And the things which comes out from the creatures ( like milk from the breast of mother)and not delicate things like breathing and nor the various phenomenon like dream, imagination, sadness, happiness, laughing, crying, fear, hope, desire, weariness, hunger, satiety. The Mighty God is far higher than something comes out of him.
He is more higher to be born from other materialistic things and gets out from the delicate things such as growing up from alive thing like a plant from earth, water from the stream, fruits from trees and the release of the delicate things from its resources such the vision of eyes, hearing of the ears and smelling from nose, tasting from tongue, talking by mouth, identify and acknowledge by heart and a spark of light from stone.
According to this hadees the birth had a wide and extensive meaning which includes every type of release and taking out the result of the something from another.
Finally in the last ayat of this sura about the definition of the qualities of merciful God it brought it to the stage of perfection and said: Never, any one was similar and alike to him:

أںأµأ‌أµأ¦
It means equal in the status, merit and rank and then applied to every type of similarity and likeness.
According to this ayat the entire specifications of creatures, qualities of the living beings and every kind of deficiencies, limitations are away from the pure entity of Allah. It is the same tauheed “oneness of Godâ€‌ in the entity and potentials in front of the oneness in number and type which is mentioned before.
Therefore he has no similarity in the entity, no comparison in qualities and has no association in functions. In every manner he is unparalleled and matchless.
Amir e momineen Ali alaihis salam in one of his sermons addressed and said: He did not give birth biologically so that to be given birth biologically, to become limited. He has no similarity to be its equivalent.
This is the interesting definition that interpreted the highest merits of Allah’s uniqueness.
Assalamo alaika ya amiral mominin

(112:1)
SAY: "He is the One God:

(112:2)
Allah is impenetrable, indestructible and unchangeable; He is one Whom all depends.

(112:3)
He neither begets(generates offspring physically esp. male parent) nor is born,

(112:4)
And there is nothing equivalent to him, he is one.

The points:

1- The proves of the uniqueness of Allah (tauheed)
Tauheed means the uniqueness of God’s entity and nonexistence of every type of His similarity and peer. Apart from the holy proves and ayat of noble Quran with the ample intellectual verification too, it can be ascertained. Here a part of them are summarized in a compact manner.
Burhanul sarful vajud (Logical reason of pure existence): Its brief definition is that the Merciful God is independent and there are no limits, conditions and requirements for his absolute existence. Certainly this existence is limitless and infinite and if in the case it possesses the limits it will get adulterated to non-existent. The holy entity from which the existence gushes out which never accepts the non-existence; nothing is present outside it to impose upon him the nonexistence. Therefore he is not bounded to any limit.
From other side, two unlimited creatures do not exists in the world of imagination. For example if they are two creatures then certainly the other one does not possess the perfections of former one. Therefore both of them get limited. It is a clear proof of the oneness and the uniqueness of the entity of self-existing God.
2- Scientific logical reasons when we see this extensive world, in the beginning we perceive that the creatures of theuniverse are like scattered mortals. Earth, sky, sun, stars, and various kind plants and animals. As much as we carefully pay attention we come across the parts and particles of this universe, in such a way they are connected to each other which altogether establish a single fundamental body and a chain of certain laws rule over this entire world.
As much as the science and knowledge of man is progressed the unity and integrity of the parts of the universe are getting apparent. To such extent that when experiment on one minute specimen (like the fall down of the apple) causes the discovery of the great law which is ruling upon the entire existence (as happened to the Newton and the law of gravity).
This unity in the system of existence and laws ruling over it and its combination and integration in the parts of it shows that the creator of them all is one and unique.
3- Logical arguments (bringing philosophical and scientific reason) another confirmation to proof the uniqueness of God’s entity is defined and the noble Quran in the ayat 22 of sura e Anbiya inspiring the logical argument. And said: Surat Al-'Anbyā' (The Prophets) - أ“أ¦أ‘أ‰ أ‡أ،أƒأ¤أˆأ­أ‡أپ

(21:22)
Had there been within the heavens and earth gods besides Allah, they both would have been ruined. So exalted is Allah, Lord of the Throne, above what they describe.
3- the public invitation of the prophets toward One God. This is another prove to ascertain the oneness of God. If there were two self-existing gods in the universe both of them must have to be the source of bounties and blessings. As for one perfect and infinite existence it is impossible to be ungenerous and miserly in spreading the light. As lacking grace for a perfect entity is a defect. His wise being affirms his bounties to each and every human.
This blessing has two branches.
Faiz e takveeni (blessing by the starting point in the world of creation) Faez e tashri’ee (blessing in the world of guidance) therefore if there existed too many Gods there must be messengers, as well send by them. Their blessing of guidance (faiz e tashriee) must be for one and all.
Hazrat Ali alaihis salam wrote in his will to his dear son imam Hasan Mujtaba alaihis salam and said: O my son! Be aware , if your Provider God is possessing any partner his messengers will surely coming towards you and you were viewing the effects of his sovereignty and kingship and you would have get well acquainted with his activities and qualities but he is the one God as he defined.
All these ascertain his uniqueness and nonexistence of every type of grouping and members in his being is all apparent. Then if he has the external parts naturally he depends upon them and for the self-existing entity it is illogical.
If the purpose is the components of the intellect (combination of the essence, existence of material and setting) that too is impossible. Because the combination of the material and setting is limited as we are aware that his existence is infinite and the composition of material and its setting and the existence of the subdivisions is a nature, the thing which does not have nature it does not have group and type.

2- The fruitful branches of the tauheed “oneness of Godâ€‌
Generally, Tauheed is defined in four branches:
1-Tauheed e zat: One ness of entity (as defined above).
2- Tauheed e sefat: Unique ness in the characteristics. That means his qualities are not separate from his entity and they are not separate from each other. For example our knowledge and power are two identities ruling over us. Our entity is something else and our knowledge and power are something different. Same way the knowledge and power are not separate in us. The centre of our soul is our knowledge and the centre of power is our arms and muscles. But in the Almighty God his qualities are not excessive upon his entity. And they are not separate from each other as well. But he is an entity which is entirely knowledge and wholly a power absolutely eternal.
If he is other than this it’s essential part is combination. And if he is made up of combinations he needs parts and the person in need is never self-existing entity.
3- Tauheed af’aali: that means every entity, movement and function in the universe returns towards the pure entity of Almighty Allah. He is the provider of the means; his pure entity is the reason of every motivation. Even a minor function enacted by us has a meaning before him. . He gave us power, authority, and freedom of decision making.
Therefore at the same time we are the doers of our entire actions and we are responsible for it too. In one way the doer is the Compassionate God because whatever we have ultimately it returns to him. Nothing affects the existence of human and universe except the Allah.
4- Tauheed e ibadat: It means only he should be worshiped and other than him is not worth worshipping. As we must worship the one who is absolute in perfection and perfect absolutely. He is the one who is needless of all and the provider of every blessing and the creator of every creature. All these qualities cannot be accumulated except his pure entity.
The real aim of worship is to enter the nearness to that absolute perfect and infinite entity. And the reflection of the ray of the complete perfection in the beauty and the accuracy in inner self, Which is the result of bringing ourselves far off from carnal desires. And turn towards the self-making and self-purification.
This purpose cannot be achieved except the worship of Allah.

3- The branches of tauhed afaali

Monotheism of manners
Monotheism of manners and deeds in its own place has its own branches here its six parts are indicated which are the most important branches of it.

1- Monotheism of creation (Tuaheed of khaliqiyat):
As the honourable Quran says: Ar-Ra'd (The Thunder)

“Say, “Allah is the Creator of all things.
When it is proved by the past reasoning that self-existing entity is one. Everything except him is imaginable existence.
Its proof is apparent it is ascertained by the previous reasoning self-existing is only one. Everything except him is imaginable existence. Therefore the creator of the entire creatures is one.

2- Tauheed Rububiyat( oneness of the Provider God) that means the dominant, administrator, the instructor and the planner of the universe is only one God. Hence the honourable Quran says:

Say, "Is it other than Allah I should desire as a lord while He is the Lord of all things?
Sura e An’aam 124
Its objective is the self-existing God and singleness of the creator of the universe.

3- Tauheed, singleness in law making and issuing commandments:
Therefore the noble Quran says:

And whoever does not judge by what Allah has revealed - then it is those who are the disbelievers
Maida 44
As it is proved that administrator and the planner is He. Certainly no body other than him has the ability of law making. Because except him there is nobody who have the share in the planning of the universe, to regulate the laws according to the system of starting point in the world of creation (takveen).

4- Tauheed, Singleness in the domination
Whether it is true owner that is dominated by the one who bring to existence upon something or the mastership legally. That means legal domination upon everything is by him. Hence the honorable Quran said: Al-Imran (The Family of Imran)

(3:189)
AND TO GOD belong the dominion over the heavens and the earth: and God has the power to will anything. -
The domination of skies and the earth is specifically for Majestic God.
And it said too:

(57:7)
Believe in Allah and His Messenger and spend out of that in which He has made you successors. For those who have believed among you and spent, there will be a great reward.
The proof for that too is the Monotheism of creation (Tuaheed of khaliqiyat). When the creator of everything is he, naturally his holy entity is the dominant upon everything. Therefore any ownership must take its source from his domination.

5- Monotheism of sovereignty
Certainly the human society needs government as living together without any government is impossible. Distribution of the duties, regulating the programs, to administer the management and prevention of the abuses and transgressions, it is only possible by the help of government.
On the other hand the true human freedom interprets “No one has the right to rule over anybody until the real owner and true master give the permission for it. At this point we condemn and reject the rule which does not end in the divine rule. From here we believe the lawfulness of the government to the prophet and from the prophet to the infallible spiritual leaders and succeeding them, the jurists of the extensive rules.
Certainly perhaps the people allow a person to rule over them but as normally the cooperation of the people in the society is impossible such a governorship is not possible. Practically such kind of administration is not possible.
Of course it should not be forgotten that Tauheed Rububiyat(oneness of the Provider God) is related to the state of inheritance and Tauheed, (monotheism) singleness of Allah in law making, issuing commandments and supervision in the world of guidance.
The noble Quran narrates:

The judgment is only Allah's.
Sura e Ana’m 57
The government, its rules and regulations belongs only to the Dominant God.
Monotheism of obedience: It means the rank of obligatory obedience before him in the universe only belongs to pure entity of God. The fountain head of obeying the guidance above everything starts from here. To obey him is obeying the Mighty God.
Its reason is evident when the rule is specifically belongs to him and his obedience too belongs to him. And hence we believe in the obeying the prophets, spiritual leaders (imams) and their successors equal to the obedience of Sovereign Allah. Hence the honourable Quran says: An-Nisa (The Women)

4:59
O you, who have believed, obey Allah and obey the Messenger and those in authority among you.
And declares too: An-Nisa (The Women)

4:80
He who obeys the Messenger has obeyed Allah.
Of course the above discussions each of them needs appropriate definition and a lot of Expanded scope of dialogues.
O Protector God! Make us firm and stable in the line of monotheism in our entire life.
O Honourer God! The branches of polytheism are ample like the branches of monotheism. Salvation from polytheism is impossible except by your kindness. Bestow upon us your kindness and benevolence.
O Gracious and Clement God! Make us live upon the faith of monotheism and die upon believe of monotheism and with the truth of monotheism make us rise again on the judgement day.
Ameen! O Provider of the entire universe