﴿And it was not﴾ meaning it did not occur and did not exist in any way or by any estimation. ﴿For Him﴾ meaning specifically. ﴿A counterpart﴾ meaning a like or equal. ﴿Anyone﴾ absolutely, meaning nothing is equal to Him in the strength of existence. For if it were equal to Him in that, its equality would be considered in terms of genus and species. Thus, its existence would be generated from the duality that arises from the genus which is like the mother, and the species which is like the father. It has been established that it is not correct in any way for there to be anything in the matter of birth. This is because the necessity of its existence is for itself. Therefore, it is impossible for anything to equal Him in the strength of His existence. It is certainly impossible for anyone to equal Him in anything of the strength of His actions. He connected these two sentences to the previous sentence because the three are an explanation of the negation of the categories of likeness. They are like a single sentence. He prioritized the context in the third one because the greatest intended purpose is the negation of equivalence from the Greatest Essence. Thus, the most important is "And a counterpart" as a state of anyone.

And it is permissible for "was" to be incomplete and "a counterpart" to be its predicate. The specification with "for Him" justifies its predication, as they said in "If the Hereafter is for you with Allah." It has been clarified that this Surah is the greatest elucidation of the Most Sacred Essence in an arrangement that cannot be conceived in the mind that anything could equal it. And words that do not occur in the imagination that anything could equal them or equal anything from them. Thus, He first affirmed His pure reality and identity by stating that He is, and there is no name for that reality in terms of its essence except that. So He knew that He is the Necessary Existence for Himself, not for anything else at all. Then He followed that with a clarification by mentioning the Divinity which is the closest necessity to that reality and the most defining.

And when the Divinity necessitated unity because it is an expression of absolute self-sufficiency and the absolute need of others for it, it indicated it by the term "one." It indicated the realization of the meaning of Divinity and unity together through the concept of "the Eternal Refuge" due to its two meanings: the necessity of existence without any void, either in existence or estimation, and the sovereign authority that bestows existence to every existent in a way that does not resemble His existence, glorified is He:

"And where is the Pleiades from the hand of the taker?" ... "The matter is greater than the statement of a speaker."

And he clarified both meanings by the invalidity of being generated from Him and for Him, and the absence of an equal. From the beginning of the surah to the end of the names in explaining His reality, glorified and exalted is He, and its necessary attributes, the closest to the closest, and its oneness in every regard. Then, to the end of it in explaining that there is no equal to Him because He has no genus or type so that He could be generated from something or something could be generated from Him, or there could be something equal to Him in existence. With this, the complete knowledge of His essence was attained, and that nothing is equal to Him in the strength of His existence, so nothing is equal to Him in the perfection of His actions by the evidence of the witness of existence that revealed it, and the testimony by the victory of His Prophet, blessings and peace be upon him, who used to call Abu Lahab and all the disbelievers who were hostile to him alone while they filled the earth, and he informed them, despite all their hostility towards him, that they would be defeated, and that he came to them with slaughter because the One who sent him has complete knowledge of all perfection. And the matter was as he said, blessings and peace be upon him, for his words were true, and all of his messages were established to creation. And the content of the entire surah was established by what was confirmed from these well-known evidences and decisive, supported proofs. And it has been established that He is As-Samad by what indicates one of the meanings, which is the negation of hollowness by the absence of generation, and on the other meaning, which is reaching the utmost of sovereignty by the absence of an equal. Thus, it became clear that He is for Himself, so there is no deity other than Him. The end of it coincided with its beginning, and its joint was connected to its connector. So it was known that He is He, and no one else, with the addition that He is the One, and there is truly no one else. And from the realization of its end, He turned entirely to Him, glorified and exalted is He, so He did not turn to anyone else because all is in His grasp. And I have quoted in my book 'Ascent of Vision' from the book of Imam Al-Ghazali, may Allah have mercy on him, something of the secrets of this surah that is of the utmost eloquence.

Al-Tirmidhi reported from Ubayy ibn Ka'b, may Allah be pleased with him, that the polytheists said: "O Muhammad, describe your Lord to us." So Allah, glorified and exalted is He, revealed: "Say, He is Allah, One" - until its end. He said: Because there is nothing born except that it will die, and there is nothing that dies except that it will be inherited. And Allah, glorified and exalted is He, does not die and is not inherited, and there is no one comparable to Him. This is the end. And whoever is like this is the one who encompasses all the most beautiful names and the highest attributes. He knows that their essence is to glorify the worshipped one from having a counterpart or an equal. And the response is against everyone who opposes anything of that. The greatest objectives of the family of Imran are the debate concerning it in response to the excerpt against the opening, which begins with the Living, the Sustainer, and contains the clearest evidence against the disbelief of whoever disbelieves in Allah, glorified and exalted is He, especially those who claim that Jesus, peace be upon him, is a god or that he is a son of Him, glorified and exalted is He. And likewise, it is evidence against the invalidity of the doctrine of whoever claims him to be a god, and that Jesus, peace be upon him, is a servant among His servants whom He created as He willed, just as He created one who is in a stranger condition than him. And it invalidates the words of whoever claims anything other than that about him. And when this surah defined the reality of the essence in the most complete manner, the ultimate aim of seeking knowledge in all its forms is the knowledge of His essence, glorified and exalted is He, and His attributes, and how actions proceed from Him. The great Qur'an is sufficient for all this knowledge, and this surah has taken care of all that relates to the inquiry about the essence in a manner of allusion and indication. It is equivalent to one-third of the Qur'an, and it is also one-third in another consideration, which is that religion is belief, and an utterance of the tongue that translates the belief, and an action that corrects that. It is sufficient regarding the matter of belief in the Oneness, which is the head of belief, and in consideration that all its objectives are confined to clarifying beliefs, rulings, and stories. This surah, in its breadth, has encompassed all divine knowledge and the response to whoever has deviated in it. And because this is the intended essence that follows all objectives, it has been equated in some statements with the entire Qur'an. The essence of the explanation of this great surah is that He, glorified and exalted is He, has indicated the most sacred essence by the pronoun, alluding to the negation of the essence that the greatest disbeliever, Pharaoh - may Allah's curse be upon him and upon his followers, the people of heresy, and his supporters and allies from the people of union - has thickened or misled in. And He indicated that by the greatest name that is agreed upon and indicated it by the comprehensive Oneness that negates multiplicity which necessitates need. And He indicated it by the quality of being Eternal, which negates any emptiness that affirms hidden sovereignty. And He indicated the first meaning by the negation of birth from Him, and for Him, which indicates the negation of kind for the people and the divided class. And He indicated the second by the absence of an equal. And He indicated this absence by His great observable actions, which He has certainly pointed out by the arrangement of the surahs as it has reached the position of this surah in this context to summon it.

And contemplate what was from it regarding the upbringing of this religion by the victory of its Prophet whom He sent, blessings and peace be upon him, for its establishment. And He allowed the disbelievers - who were the majority of the earth - to harm him. And He made the greatest of them, who was closest to him in kinship, his uncle Abu Lahab, who would follow him in those gatherings and tribes. He would accompany him in those seasons and places of worship and gatherings, openly declaring his denial whenever he called the people to the truth. He would confront him with what is the most disliked and difficult for the soul. So that fame was the essence of elevation and support. For when something exceeds its limit, it turns into its opposite. If his fame reached its peak and then his falsehood or truth became evident, his fame would return, whether it be false or true, greater than it would have been had it not been preceded by a fame other than that. Thus, support turned into greatness, and the multitude increased, so assistance became clear, separation ceased, agreement was achieved, and discord vanished. This greatest act indicated the truthfulness of the Messenger, blessings and peace be upon him, alone, and it contradicted the obstinate ones, who are those whom only Allah knows in all that they said. And all that they said was against His might, glorified and exalted is He, by virtue of Him aiding His servant in that miraculous manner and by His wisdom in how He allowed them to harm him until fame spread and support became widespread. Thus, he knew through that witnessing that He is the Almighty, the Wise, as indicated by the Surah of Tawhid, which corresponds to this in refuting the claim against the beginning. It is the family of Imran, which corresponds to this in indicating the oneness and argumentation against those who claimed that He has a partner and a child. It was known with certainty that there is no equal for Him. It was known that it is not correct at all for Him to give birth nor to be born. Thus, the claim of the divinity of Jesus, peace be upon him, and others who claimed in him the offspring is certainly invalid due to what birth necessitates of materiality that implies multiplicity, which requires need. And the statement was greatly clarified by what was indicated by the name [the Greatest] from the consensus regarding what divinity necessitates, and there is no consensus on anything else. The matter became clear, and the dispute ceased by what was indicated by the pronoun of the necessity of existence, negating everything else from all that exists - and Allah is the Guide. Indeed, the Surah has clarified in the greatest ways that its sender, blessings and peace be upon him, is the most exalted of all beings, the noblest of truths, and the most precious of known entities, and the greatest essence. This necessitates the negation of all that is inappropriate and the attainment of all that is appropriate, necessarily, in a manner that does not allow for separation, like the singularity in the odd and the duality in the even. And the details of that are in ten matters that will be elaborated upon in the words of the Surah in order: The first is that He, glorified and exalted is He, has an existence that has no equivalent; it is not like the existents that are preceded by non-existence and are cut off by non-existence, nor are they transient in permanence. Rather, He is eternal with no beginning, everlasting with no end, self-sustaining with no cessation. The second is that He has the purity that is free from any deficiency or flaw. The third is that He has the sanctity that encompasses the attributes of all perfection, of majesty, beauty, and transcendence. The fourth is that He has greatness and majesty that do not allow for Him to be an accident or like accidents, or a substance or like substances, or a body or like bodies. The fifth is that He is exalted above being contained in anything or having anything contained in Him or being united with anything. The sixth is that He, glorified and exalted is He, is free from need of the creator like the lord and the necessitated like the father, and the beneficial for any of the perfections. The seventh is that He, glorified and exalted is He, has a unity that has no resemblance in His attributes, nor a peer in type or lineage, nor kinship. The eighth is that He, glorified and exalted is He, has a singularity in which partnership is not valid, neither in ownership - with a broken 'mim', nor in dominion - with a 'dhamma', nor in management, nor in influence. The ninth is that He, glorified and exalted is He, has grandeur that negates the absence of perfection or the perfection of perfection. The tenth is that He, glorified and exalted is He, has might that negates having an opposite - which would spoil what He does, or a rival - which would create something similar to what He creates. And these ten matters are clear in the Surah for whoever contemplates the words and reflects upon them. And He, glorified and exalted is He, began the Surah with the pronoun before the apparent after the declaration of victory and the defeat of the people of disbelief with the defeat of Abu Lahab, who is the highest and most honored of them, indicating that whoever corrects his inner self by the name of Allah, glorified and exalted is He, will be aided and opened for him - as indicated by the follow-up of the matter at the end of Surah Al-Baqarah in the desire for Him in victory over the disbelievers by His saying.

'Allah, there is no deity except Him, the Ever-Living, the Sustainer of existence.' [Al-Baqarah: 255] This is the translation of the beginning of this following chapter regarding the believers and the disbelievers, being equal in the pronoun and the Greatest Name [and the Greatest Tawhid]. They acknowledge it with evidence, which is the quality of being the Sustainer. The end of the chapter clarifies that it is its result and responds to its beginning, indicating that He is One who is present at all times and does not ever disappear. No one can equal Him or resemble Him because nothing has been born from Him, nor has He been born from anything. He is the Eternal Refuge, having no cavity whatsoever, neither in His essence by action, nor in a way that the imagination permits, for He is One who encompasses all things. He is Allah, who encompasses all attributes of perfection and beauty. He is pure essence, for no one other than Him can know Him except through the necessary attributes that are rationally approximated, and the observable actions are their effects. He is the One who, despite being the Hidden of the hidden, is present in every heart. He does not appear as a hidden entity to anyone due to the effects He has, which have filled the lands. Therefore, He deserves the name 'He' and no one else deserves it because of His presence in every heart and the absence of others in every regard. For others, there is nothing from His essence except absence by non-existence. As for Him, He is the Necessary Being, and He is the One who brought others into existence. He has concentrated in every drop of His remembrance, due to what He has, glorified and exalted is He, of perfection, and for others due to their intense need for Him and their dependence. Thus, He is the Most Glorious, the Most Holy, combining both descriptions, for He is praised with virtues and beauties. The glorification is implicit in the explicit praise, and the praise is implicit in the explicit glorification. Allah, glorified and exalted is He, has combined both in this chapter with the names that are clarified at its beginning. He is the explicit glorification, and from there to its end is the explicit praise. Both matters return to His oneness and tawhid and the negation of association and resemblance from Him. This is the combination between affirmation and negation, emphasizing what occurs in the word of sincerity to know that affirmation is not complete except by safeguarding it from everything that contradicts it. However, the word of sincerity is composed of negation followed by affirmation, while the chapter of sincerity is composed of affirmation followed by negation. Its beginning is affirmation, and its end is negation, and the end of affirmation is the Eternal Refuge. [He is] the one who combines both matters, for it is a combination of every attribute that creation cannot be complete without it. 'For one of its meanings' in language is: the master to whom one returns, thus it necessitates the affirmation of the attributes of perfection by which the consistency of actions is completed and the negation of every attribute from which He is exalted. For the second meaning in language is: the one who has no cavity, and this implies the negation of end, the negation of limit, direction, body, and essence. For whoever possesses any of that cannot be described with composition and the existence of a cavity. This word establishes the necessity of knowledge through negation and affirmation to distinguish between truth and falsehood. For whoever does not realize the purity of falsehood does not have the knowledge of the truth established for him. Therefore, the companions, may Allah be pleased with them all, used to ask the Prophet, blessings and peace be upon him, about the truth for the correctness of belief and knowledge, and about falsehood and evil to be able to avoid it until 'Hudhayfah, may Allah be pleased with him, said...

And the people were asking the Prophet ﷺ about good, and I used to ask him about evil. This is because whoever does not know evil is likely to fall into it. And what contradicts the words of the testimony in the arrangement is that it came for the inclusion in the religion. It is more appropriate for one who is outside or weak in it - and they are the majority - to deny falsehood first and erase it from the tablet of the heart so that the affirmation of the truth may come in it while it is empty, and it can acknowledge it. So when it first denied every other that was a cause for avoidance and distance from the sacred presence, then the most sacred essence and the most noble name were affirmed. Surah Al-Ikhlas confirmed this because it is for the perfection of those who have taken on the characteristics of what preceded it from the Surahs. This affirmation is at the time of its presence and witnessing the beauty of its effects. Then it was concluded with the denial of the otherness, so that with this, the conclusion of lifetimes is manifested when returning to the effects, by presenting them to the One, the Subduer. And this Surah clarified that it is a path between creation and command. So when creation was opened with the similarity of the creation of Adam, blessings and peace be upon him, because the similar is what does not deviate from its forms, and its four sections were concluded with the similarity of the creation of Jesus, blessings and peace be upon him - as previously mentioned in (p-393) 'Indeed, Allah chose' [Al-Imran: 33] in the family of Imran, the discussion of this Surah. Therefore, the matter was opened after the Mother of the Book with the similar disjointed letters, and it was concluded without the two chapters of seeking refuge, which are in the state of transition like the introduction. And the opening with seeking refuge for the Mother of the Book with a similarity is Surah Al-Ikhlas. And its beginning was similar in all its aspects, not allowing anyone to say a definitive word about it or a probable thought that is likely. And its end is not convincing without certainty in its beginning regarding what we were tasked with in this abode, which is the foundations of the religion. Beyond that, what no one among the righteous or the close ones can comprehend is the most sacred essence. So whoever returns to the similar creation above his rank has disbelieved, and whoever places the similar matter below its high rank has disbelieved. And he made its end clearer than its beginning in some aspects as a reference to the elevation of the successful in his affairs, and that in the end it will be clearer in revelation and more evident in knowledge. And he followed it with seeking refuge as a reference to the request for holding fast in his matter and complete preservation in the realm of his knowledge. And he repeated it in duality for the sake of encompassing the matters of the apparent and the hidden, and the emphasis is a reminder of the difficulty of the goal and the danger of the station.

And when the Qur'an began with a chapter encompassing all of its meanings, it concluded with two chapters that enter into their meaning, which is seeking refuge. It is recommended to mention it in all of its parts and structures. In this, there is another subtlety that is very great. It is that when He knew about sincerity, the completeness of knowledge, and the manifestation of the religion in this greatest aspect, He attained the utmost joy. The completeness in this abode indicates deficiency. The two chapters of seeking refuge came to repel the evil of that. The discussion has ended on what Allah, glorified and exalted is He, has facilitated from the treasures of the meanings of the chapter of sincerity according to the structure, systems, and arrangement. The discussion remains on what Allah has opened regarding its secrets in indicating the purpose of the chapter by looking at its words individually, their apparent meanings, and then their letters. In it are the names of the Most Beautiful and the Most High attributes, upon which its foundation is established, and its pillars are built. There are five, which are the ten words of [the verse of] the Throne, just as the obligatory prayers are five, and they are fifty in the Mother of the Book. 'A good deed is rewarded tenfold.' Among the subtleties of its indications is that they are like the five pillars of the religion. The pronoun refers to correcting the heart's intention with faith and the correctness of the intention and submission, so that the structure of worship may stand. The Greatest Name indicates that this correction is for the purpose of divinity by submitting to the true God by invoking His Greatest Name, just as prayer is the greatest of bodily acts of worship. This is for preparation in entering into worship. Then, the condition for entering it is the singularity of direction to achieve sincerity in the correctness of the resolve upon it, just as zakat serves as a confirmation of faith. That oneness in the oneness is for the purpose of sincerity in divinity, as indicated by the repetition of the Greatest Name, just as is the case with the pilgrim who is disheveled and dusty, stripped of everything. This divinity is with the invocation of the servant's neediness to the worshipped and his falling into destruction in every regard because he is hollow. The richness of the worshipped is absolute, as indicated by the additional name, the Eternal Refuge, just as is the case with the fasting person in his worship, and his invoking his humility and great need, and the majesty of his Lord, and His exaltation in His richness. Whoever has these five pillars correctly established, his worship will be in the highest pinnacle of acceptance; otherwise, it will have the name of attainment without much gain - and Allah is the Grantor of success. The fact that it consists of fifteen words indicates that they will know in the fifteenth year of prophethood - by the overwhelming dominance of His might, the force of His authority, and His support for the weak among His party, and His strengthening of them in the Battle of Badr in the second year of the Hijrah - that His Messenger has no equal, with a witnessing knowledge that no one can deny or oppose. Thus, the proof of sincerity will be established, and there will be no time for escape. If you add to it the necessary hidden pronoun in 'Say,' it will be sixteen, indicating that in the sixteenth year of prophethood, which is the third year of the Hijrah, in the Battle of Uhud, His name, glorified and exalted is He, will be manifest. Indeed, in it was a calamity that is mentioned in the narratives, detailing the killing of seventy of his companions, may Allah be pleased with them, among them Hamzah ibn Abd al-Muttalib, may Allah be pleased with him, the uncle of the Messenger of Allah, blessings and peace be upon him, and the lion of His Messenger, blessings and peace be upon him. This was after the Prophet, blessings and peace be upon him, appeared in it at the beginning of the day, a clear appearance, until the defeat of the disbelievers, there is no doubt in it - as Allah, glorified and exalted is He, said.

And indeed Allah has fulfilled His promise to you when you were killing them by His permission. Until when you lost heart and disagreed. [Aali 'Imran: 152] - The verses, then Allah concealed that in the removal of the disbelievers during the day. The companions, may Allah be pleased with them, were defeated until there remained with the Prophet, blessings and peace be upon him, only a very small number. Most reports indicate that they were close to forty, and they were with him, blessings and peace be upon him, at the front against the enemy. They were about three thousand, among them were two hundred horsemen who would attempt to engage them and would clash with them, sometimes surrounding him and at other times dispersing from him, to know that the helper is indeed Allah, glorified and exalted is He, alone. Ibn Abbas, may Allah be pleased with both of them, said: The Prophet, blessings and peace be upon him, was not aided in any place as he was aided in the Battle of Uhud. And Abu Sufyan ibn Harb, on the day of his Islam in the year of the conquest, said to the Prophet, blessings and peace be upon him: I have fought you on several occasions, but you always prevailed over me. I believe that if there had been anyone with Allah other than you, it would have benefited something.

But what has appeared from it is what was at the end of the day from the appearance of the disbelievers. So Allah, glorified and exalted is He, concealed His victory for His Prophet, blessings and peace be upon him, in it by His hidden name except for the possessors of insight. No one knew that except in a very hidden manner, suitable for the hidden self that must remain concealed. And if you add to that the two hidden selves that are permissible to appear, then the words would total eighteen. This indicated that in the eighteenth year of prophethood - which is the fifth year of the migration - there is a great indication that there is no equal to him that necessitates sincerity in a manner that is clearer than what was in the Battle of Uhud, even though there was a type of concealment in it. And that was in the Battle of the Confederates and Banu Qurayzah when Allah repelled the disbelievers with His wrath, and they did not attain any good after they had been in ten thousand fighters, excluding Banu Qurayzah, saying: There is no one to overpower them. And Allah sufficed the believers from fighting. And Allah was Strong and Mighty, overpowering them with a wind and armies they did not see. And He made [them] from Banu Qurayzah. And Allah was Strong and Mighty. And that was in Shawwal and Dhul-Qi'dah in the fifth year of the migration. So if you add to it the other apparent self in the action of 'to Him', it would total nineteen. This indicated a similar matter in a clearer manner in the Umrah of Hudaybiyyah in Dhul-Qi'dah in the sixth year of the migration. For in it was the causal victory for which Allah, glorified and exalted is He, revealed the Surah of Victory. And in it were many signs of monotheism that necessitate sincerity, even though there was a type of concealment suitable for the hidden self, even if it was apparent in action. It was concealed from many of the companions, may Allah be pleased with them all, until the Prophet, blessings and peace be upon him, alerted them. So if you add to it the words of the Basmala, there would be twenty-three, corresponding to the tenth year of the migration, which is the twenty-third of prophethood. In it was the establishment of the greatest victory and the greatest sincerity by negating polytheism and its people from the Arabian Peninsula due to the Farewell Pilgrimage, in which the Prophet, blessings and peace be upon him, said: 'Indeed, the devil has given up hope of being worshipped in the land of the Arabs.' Therefore, Allah, glorified and exalted is He, took His Prophet, blessings and peace be upon him, after the manifestation of the religion, the humiliation of the disbelievers, and the completion of the blessing. And He, glorified is He, established the victory of the nation alone after He prepared the causes of victory with His Prophet, blessings and peace be upon him, until He knew with certainty regarding the apostasy and its conditions, and the waves of tribulation and its horrors, and the overwhelming terror of it upon the hearts and its earthquakes. In that severe turmoil, it is He, the God alone, who has no equal to preserve the religion in the life of His Prophet, blessings and peace be upon him, and after him. And likewise in what follows from the conquests of lands and the humiliation of the tyrannical kings, despite their abundance and strength with wealth and armies, and their great establishment in the lands. And He made the victory over them with the people of weakness and fewness a sign in every sign, and a profound indication in its utmost appearance. And if it took another path in the arrangement of the written and terminological words, it would indicate a similar matter in another way. And that is to add to the fifteen words of the Basmala the four words to make it nineteen, which would correspond to the sixth year of the migration. And that is the Sunnah of the Umrah of Hudaybiyyah, which Allah, glorified and exalted is He, called a victory, and revealed in it the Surah of Victory because it was the cause of the victory that is the pillar of sincerity. So if you add to it the hidden self, it would total twenty, corresponding to the year seven, in which was the Umrah of Al-Qada. Allah manifested in it sincerity upon His servant and Messenger, blessings and peace be upon him, among the disbelievers in the land from which he was sent and in it was an apparent face indicating that there is no equal to Him. But that was in a hidden manner. So if you add to it the two hidden selves that are permissible to appear, it would be twenty-two, corresponding to the year nine, the year of delegations and the entry of people into the religion of Allah in flocks. For the divine nature, as it is, necessitates unity, and unity does not necessitate divinity. And He expressed it without the one because the intent is to convey the description of unity to an extent that nothing is more intense than it. And the one - Ibn Sina said - is said regarding what is under it from the ambiguity. And that which does not divide in any way is more deserving of unity than that which divides from some aspects. And that which divides with a rational division is more deserving than that which divides with the senses. And that which divides with the senses and is with strength is more deserving than that which divides with the senses in action, as in bodies. And this is because He, glorified and exalted is He, is exalted above genus, species, matter, form, attributes, parts, members, shapes, colors, and all other aspects of resemblance that detract from the complete true unity that is fitting for the generosity of His face and the glory of His majesty that anything could resemble Him or equal Him. For everything that its identity is to arise from another gathering, its identity is dependent on those parts, so it cannot be itself for its essence but for another. Therefore, He is exalted from multiplicity in every regard and characterized by unity from all aspects. This arrangement has reached the greatest status of expression. So glorified is He who revealed this speech, how great is its status and how He subdued its authority! For He is the ultimate of needs, and from Him is the attainment of requests. And the least of what He has reserved of majesty, greatness, and splendor does not reach the utmost descriptions of describers, and the greatest description of those who describe. Rather, the possible amount of Him that is impossible is greater than that which He mentioned in His glorious Book, and He has placed it in His sacred wise revelation. And with the speech regarding its meaning and the single meaning, what has preceded has been realized. Imam Abu Abbas Al-Iqlishi said in the explanation of the Most Beautiful Names, 'Whoever qualifies the tongue, equating between them, makes them synonymous. And among them are those who said: The root of 'Ahad' is one, the alif was dropped from it, then the hamzah was substituted from the open waw like 'Hasan' becomes 'Yahsun' - he is Hasan - from 'husn', the waw was substituted with a hamzah. And as for those who differentiated between them, among them are those who said: 'Ahad' is in its own right, there is no substitution or change in it. And among them are those who said: Its root is 'Wahd' - the waw was substituted with a hamzah - ended.

I have extracted the words regarding the two noble names from several explanations of the names of Allah, the Most Gracious, the Most Merciful, and others. Among them are the explanations of al-Fakhr al-Razi and al-Fakhr al-Harali, and others. They said: The One is that which has no multiplicity in any way, neither by division nor otherwise, while being characterized by greatness. This leads to the singular essence, which is that which does not duplicate, meaning there is no opposite to it nor similar to it. So He, glorified and exalted is He, is One in both meanings absolutely, not in consideration of a state or anything. Imam Abu al-Abbas al-Iqlishi said in his explanation of the names of Allah: This is the reality of unity according to the scholars of truth. It is not correct to describe anything composite with it except metaphorically, as when one says: One man and one dirham. Rather, it is truly described by it what has no movement for it (like the essence according to the Ash'arites), except that when you look and find its existence from another, you know that its entitlement to this description is not like the entitlement of its creator to it. Also, it is only described by it due to its insignificance, while its creator, glorified and exalted is He, is described by it along with His being characterized by greatness. Therefore, His being characterized by unity is absolute, and the characterization by essence is in consideration of the absence of composition from the body, while the correctness of His characterization as being a part removes the reality of that. Unity, also in consideration of the second meaning - which has no consideration for it - is not truly correct except for Him, glorified and exalted is He. Everything that has a type in its individuality, like the Throne, the Chair, the Sun, and the Moon, can have parallels estimated for it. It has a third meaning, which is the oneness in action and creation. He does whatever He wills without stopping at anything. The difference between this aspect and the one before it is that the first looks at the negation of a second deity, while this negates a specific one and a minister. Both are negative self-descriptive attributes. The result is that correct consideration indicates that we have a singular creator in the sense that it is not correct for any deficiency to be attributed to Him in any way, and in the sense that He is without an equal in every regard. And in the sense that He is independent in action, self-sufficient in creation, and unique in management, He is singular in essence, as confirmed by the witness of sound intellect, free from the darkness of desires and the density of nature. It has been established by decisive texts and the pronouncements of hearing. For this reason, His supplication, glorified and exalted is He, for all of creation is among the greatest of creations. The supplication of His final Messenger, blessings and peace be upon him, was for all of creation. Al-Ghazali, the proof of Islam, said in the conclusion of his explanation of the names of Allah in explaining the return of many names to the essence of the One and the seven attributes of the Unique, from which there is no equal. He said in the mentioned explanation: The One is that which does not divide nor duplicate. As for that which does not divide, it is like the essence which does not split, and it is said about it: It is one - meaning it has no part. Likewise, the point has no part. And Allah, the Most High, is One in the sense that it is impossible to conceive of division in His essence. As for that which does not duplicate, it is that which has no equal, like the Sun, for example, since it - although it may be conceived as divisible in imagination - is unique in its essence because it is of the nature of bodies, so it has no equal except that it may have a counterpart. And there is no existent that is unique in its specific existence in a way that it cannot be shared by anything else except the absolute One, eternally and forever. A servant is only considered one if he has no equal among his kind in a trait of goodness, and that is in relation to some traits without all of them. There is no absolute oneness except for Allah, glorified and exalted is He. Muhammad ibn Abdul Karim al-Shahrastani said in the introduction to his book on sects and religions: They differed on whether the One is more than non-existence or the principle of number and is not included in the number. This difference arises from the stipulation of the term 'One' as well. The One is used to refer to what is composed of the number. For indeed, two has no meaning except one repeated or the first repetition, and likewise three and four. It is used to refer to what results in the number, which is a cause, and it does not enter into the number that does not result in the number. And all numbers can accompany unity, not in the sense that the number is composed by it, but every existent is its genus, or type, or individual is one. It is said: One human. And in the number, there is no equal for it, but that was in a subtle way. So if you add to it the two hidden pronouns that are permissible to appear, it becomes twenty-two, corresponding to the year of nine, the year of the delegations and the entry of people into the religion in groups. And the argument of Abu Bakr, may Allah be pleased with him, and the purification of the Sacred Mosque from the impurity of polytheism with the declaration of disavowal from the polytheists and their prohibition from performing Hajj after that year as polytheists, and their prohibition from bringing their offerings to the Sacred Mosque because they are impure, and the spread of sincerity in most of the lands of the Arabs, and that is clearer than what has passed, suitable for what it indicates. And in it is a type of concealment for those who remained from the polytheists. And if you add to it the other pronoun that appears in action, it becomes twenty-three, corresponding to the year of the Farewell Pilgrimage, the year ten, in which sincerity was completed and no polytheist performed Hajj. And the devil despaired in it of being worshipped in the Arabian Peninsula. And in that - due to the word being a pronoun - is a type of ease in concealment for what it indicates after that from apostasy. And that was the most suitable of things for the word that carries that pronoun, and it is for Him. This is what Allah conceals of the secrets of its words according to the numbers. As for its letters, it is among the great secrets that it is a description of Allah, and that its letters with the Basmala, in consideration of it from the perspective of wording and likewise from the perspective of writing, are sixty-six letters. Likewise, the number of the letters of majesty, both pronounced and written, according to the numerical calculation. So everything it calls to is the indication of this greatest name. And this number, if taken from the beginning of the birth of the Prophet, blessings and peace be upon him, its end corresponds to the year of the death of his greatest companion, who preceded others with what settled in his heart, and he is Abu Bakr, may Allah be pleased with him. And that is an indication that no one equals him in sincerity, and that they reached in it the highest rank, even if the Prophet, blessings and peace be upon him, is the highest of creation in it. And in that is also an indication that there is no equal for him because he completely negated polytheism from all of the Arabian Peninsula after they had been adhering to it. And He, glorified and exalted is He, released them to those who follow them from the kings of nations until Allah manifested through them the religion - and they had been the most humiliated of nations - over all of the religion. And they expelled the tyrants of kings in insignificance after it had been with them that there was no conqueror over them. And its pronounced letters are equal in number to the words of the verses of monotheism, and it is the greatest verse in the Quran, Ayat al-Kursi, which is fifty letters except for one, which is the alif of 'kufu' that is written but not pronounced, and it indicates the pronoun that is the unseen of the unseen, for it is unseen from the perspective of not being pronounced, and it is existent and manifest from the perspective of the witness of the writing. And the name is heard, just as the essence is pure unseen from the perspective of reality, perceived through witnessing the actions. And the names are heard - and Allah is the Guide from misguidance.