And when the clarification of His Oneness, glorified and exalted is He, was completed in this manner, which He concluded with the teaching on the Oneness that is free from division and similarity, the clarification of the Qur'an was at the utmost limits of expression. The Oneness was one of the attributes that deeply penetrates into negation, and partnership occurs in the expression of it in negation, and it has its true meaning. It occurs in both affirmation and negation equally, or its indication of perfection and addition is more complete. He built it upon the Greatest Name, which is the last of the apparent names and the first of the hidden names. There was no partnership in it in any way, to eliminate all stubbornness, and to indicate that if He was not named by it, He would not deserve divinity. He left the statement free from conjunction because it is like the result of the first and the evidence for it. He said, revealing to the souls of the believers and to the scholars, returning to the name and not concealing it, so that they would not think of being bound by the nature of the unseen or otherwise: "Allah," meaning the One whose divinity and Oneness are established, none other than Him. "The Eternal Refuge" whose absolute lordship has reached the utmost limit in everything, to the extent that hopes cease before it, so He is in a position where He does not need anything, and everything is in need of Him. He is free from hollowness, so no action or power can come from His side because He is free from division in every respect, with the greatness that no greatness resembles. He is One in every respect, and that is the concept of Oneness, both in expression and indication. He is the one to whom people turn in their needs, meaning intended for them. He is described by this name absolutely, and in every respect, He is the creator of the world because the world is composed by the evidence of observation, so it was possible, and its creator is necessary and eternal, negating the impossibilities of circularity and succession. His creation, by His power and choice, because if it were by nature and necessity, then its existence would be simultaneous with its existence, because the cause does not separate from the effect. Thus, the eternity of the Creator, glorified and exalted is He, necessitates the eternity of the world, and from the occurrence of the world, the occurrence of the Creator, glorified and exalted is He, and that is a combination of opposites, which is impossible. The shortness of the Eternal Refuge upon Him is because the intensity of the need of a thing for another may necessitate the obscurity of its specialty with it. The Oneness did not fall short, either to indicate that this is due to its intense manifestation, which is free from the need for confirmation, or as a means of attracting them so that they do not flee before hearing the completion of the Surah, on the basis that with the appearance of the shortness of the Eternal Refuge, one of its meanings is the necessity of Oneness, the specialty of Oneness appeared. The scholars, may Allah have mercy on them, said: "The Eternal Refuge is the one to whom people turn when they seek Him, and it is like the One, built upon this weight because it is not affected by resemblance nor does similarity approach it because it is a specific name. He is the Master to whom people turn, and He is also the one who has no hollowness or looseness in any way, because hollowness is a container, and every container is in need of its contents. It is said: a thing is 'solid', meaning firm, and a solid stone is smooth, does not accept dust, nor does anything enter or exit from it. Ibn Qutaybah said: It is upon this that its indication is replaced from the 't' which is the 'silent', and it is also the high one whose height has reached its utmost limit. The Arabs say for what is elevated from the ground: 'solid' - with the 'm' being silent, and a solid building means elevated. So, according to the first interpretation of the additional attributes, it means that He is the Master of every existent, and all are in need of Him in the beginning of their creation and in their upbringing. They turn to Him in their needs and seek Him in all their desires, and He is free in every respect. That is His description with the attributes of divinity. Al-Iqlishi said: Therefore, He is the one whom people resort to and depend upon due to the utmost limit of His lordship. From the attribute of the Eternal Refuge, all attributes of lordship branch out, such as generosity, forbearance, and others. And if we say: The high Eternal Refuge has branched out from it all attributes of exaltation, such as might, power, and highness, and so on - it has ended. Al-Bayhaqi, may Allah have mercy on him, narrated with his chain from Ibn Abbas, may Allah be pleased with them, regarding His saying "The Eternal Refuge": He said: It is the Master who has perfected his lordship, the noble who has perfected his nobility, the great who has perfected his greatness, the forbearing who has perfected his forbearance, the rich who has perfected his richness, the overpowering who has perfected his might, the knowledgeable who has perfected his knowledge, and the judge who has perfected his judgment. He is the one who has perfected all types of nobility and lordship, and He is Allah, glorified and exalted. This is His attribute, which is not befitting except for Him. There is nothing comparable to Him, and nothing is like Him. So, glorified is Allah, the One, the Subduer. Abu al-Abbas ibn Taymiyyah, the Hanbali, said in his book "The Criterion Between the Allies of the Most Merciful and the Allies of the Devil": The predecessors of the Ummah and its leaders have unanimously agreed that the Lord, glorified and exalted is He, is distinct from His creations. He is described by what He has described Himself with and by what His Messenger, blessings and peace be upon him, has described Him, without distortion or denial, and without specification or representation, with a description from the attributes of perfection, without the attributes of deficiency. We know that there is nothing like Him, nor is there anything comparable to Him in any of the attributes of perfection, as Allah, glorified and exalted is He, said: "Say, He is Allah, One" [Al-Ikhlas: 1] "Allah, the Eternal Refuge" - until the end of it. Ibn Abbas, may Allah be pleased with him, said: The Eternal Refuge - until the end of what has been mentioned about Him. Ibn Mas'ud, may Allah be pleased with him, and others said: He is the one who has no hollowness, and the One who has no similarity.

His name, the Eternal, includes His attributes of perfection and the negation of deficiencies from Him. His name, the One, implies that there is nothing like Him. Al-Harali said: The Eternal - meaning in stillness - is the turning of needs to a Lord who fulfills them, without needing anyone else. Therefore, the Eternal is a master who cannot be surpassed; the master is Allah - this is the end. According to the second interpretation, it is one of the negative attributes, indicating the negation of the essence that Pharaoh claimed, as it necessitates the components required for the need for that which is essential. It affirms the identity that is free from any blemish of deficiency. For indeed, everything that has an essence has an interior and a hidden aspect, and that essence is what has no interior. It exists, and there is no direction or consideration in its essence except existence. It is the Necessary Existence, not susceptible to non-existence. He has known that it encompasses what was mentioned before. This second interpretation branches into names that pertain to the negation of composition, such as the One and similar to it. These two interpretations, the first and the second, encompass all that has been interpreted regarding what may be said about Him, glorified is He, from the attributes of perfection and the descriptions of greatness and majesty. Whoever is directed to Him in all needs and transcends every aspect of occurrence and blemish of deficiency is the One who brings forth all that he desires of benefit and harm, beneficial and harmful, capable of preserving what he wants. It is known as clearly as the sun that He has no partner and that He alone is deserving of worship due to the absolute need of all to Him, the absolute self-sufficiency from them, and His uniqueness in attributes of perfection and separation from any companion. The direction ultimately leads to the Eternal, which is the complete turning towards Him. This counters the philosophers who claim the governance of intellects, the Sabians who claim the governance of stars, and others who have claimed governance over anything other than Allah, glorified and exalted is He. Whoever believes in His Eternality necessitating the perfection of essence and attributes and the comprehensiveness of governance will produce for him the perfection of delegation and reliance, which is the oneness of lordship. These four names indicate the stations of the seekers and the aspirations of the confused and the unjust. The close ones looked at things and found everything other than Him, glorified and exalted is He, to be nonexistent in essence. Thus, their mention of "He is" [and] the companions of the right looked at the existence of the empowered and specified their intention and distinguished their mention with grandeur. The companions of the left permitted multiplicity in the deity, so they needed in their mention to describe Him with the attributes of Oneness and Eternity, which is a strong rebuttal to the people of union. For they say: The deity is this world, and it is divided by sense, let alone anything else, and is in the utmost need.