Unification is of three kinds: (1) God’s unification of God, i.e. His knowledge of His unity; (2) God’s unification of His creatures, i.e. His decree that a man shall pronounce Him to be one, and the creation of unification in his heart; (3) men’s unification of God, i.e. their knowledge of the unity of God. Therefore, when a man knows God he can declare His unity and pronounce that He is one, incapable of union and separation, not admitting duality; that His unity is not a number so as to be made two by the predication of another number; that He is not finite so as to have six directions; that He has no space, and that He is not in space, so as to require the predication of space; that He is not an accident, so as to need a substance, nor a substance, which cannot exist without another like itself, nor a natural constitution (_ṭab`í_), in which motion and rest originate, nor a spirit so as to need a frame, nor a body so as to be composed of limbs; and that He does not become immanent (_ḥáll_) in things, for then He must be homogeneous with them; and that He is not joined to anything, for then that thing must be a part of Him; and that He is free from all imperfections and exalted above all defects; and that He has no like, so that He and His creature should make two; and that He has no child whose begetting would necessarily cause Him to be a stock (_aṣl_); and that His essence and attributes are unchangeable; and that He is endowed with those attributes of perfection which believers and Unitarians affirm, and which He has described Himself as possessing; and that He is exempt from those attributes which heretics arbitrarily impute to Him; and that He is Living, Knowing, Forgiving, Merciful, Willing, Powerful, Hearing, Seeing, Speaking, and Subsistent; and that His knowledge is not a state (_ḥál_) in Him, nor His power solidly planted (_ṣalábat_) in Him, nor His hearing and sight detached (_mutajarrid_) in Him, nor His speech divided in Him; and that He together with His attributes exists from eternity; and that objects of cognition are not outside of His knowledge, and that entities are entirely dependent on His will; and that He does that which He has willed, and wills that which He has known, and no creature has cognisance thereof; and that His decree is an absolute fact, and that His friends have no resource except resignation; and that He is the sole predestinator of good and evil, and the only being that is worthy of hope or fear; and that He creates all benefit and injury; and that He alone gives judgment, and His judgment is all wisdom; and that no one has any possibility of attaining unto Him; and that the inhabitants of Paradise shall behold Him; and that assimilation (_tashbíh_) is inadmissible; and that such terms as “confronting” and “seeing face to face” (_muqábalat ú muwájahat_) cannot be applied to His being; and that His saints may enjoy the contemplation (_musháhadat_) of Him in this world.