Tawḥīd in the essence of God as explained by the Shaykh is in reference to God being simple i.e., non-compound, and in being unique, based on the verse “There is none like Him”^[1] which can also be substantiated by narrations^[2]. Tawḥīd in attributes is in reference to the non-divisibility between God and his attributes by considering them as two separate entities.

For the Shaykh, the anthropomorphic verses in the Quran describing God having a face or a hand^[3] are not in contradiction to tawḥīd and are interpreted by Shia exegetes of the Quran metaphorically as alluding to God’s power or authority. The Shaykh then went on to explain tawassul as an active action of petitioning God via a means, which has a Qur’anic basis such as the verse  “and the Apostle had pleaded for them [to Allah] for forgiveness, they would have surely found Allah all-clement, all-merciful”^[4]. The Shaykh was clear to distinguish between petitioning through someone and worshiping someone, which he evidences using the Quran^[5]. Shafāʿa on the other hand, has been mistranslated by the mainstream Shia as intercession according to Shaykh Tajri, however it is a theological belief not an action. His defined shafāʿa based on the Quranic utilisation of the word to mean pairing or coupling^[6] which would then define shafāʿa as being at one with Godly principles such as justice and being rewarded for that^[7].