And when it became established by this speech that he has emphasized in the innate nature that there is no deity other than Him, for He is the Creator besides whom there is none, as necessity guides to Him, even if arrogance neglects Him. He described it with the evidence for that which all innate natures were created upon: "The Originator of the heavens and the earth," meaning the initiator of both by creating and bringing forth from non-existence. And all that you have taken as allies besides Him is from them; it is from what He has created, as every one of you knows this and there is no doubt in it. This is the reason for the knowledge embedded in the innate nature that He is the One who has no deity with Him, as was the case in eternity, and nothing is with Him.

And when He, glorified and exalted is He, mentioned what He split from non-existence by creating it without any cause at all, He followed it with what He caused from that, so He created it from the elements that the hand of power innovated in the horizons. He said, expressing it in the verbal form, reminding them of what necessitates their acknowledgment of what His Prophet, blessings and peace be upon him, acknowledged, that He alone is his Lord and there is no partner with Him in that. This necessitates reliance upon Him alone: "He made for you," meaning after He created you from the earth, "from your own selves spouses," so that you may find tranquility with them, preserving your kind. And when the livestock and their benefits are for our sake, He said: "And of," meaning He made for you from "the livestock" that are your wealth and your camels, and by them is your greatest sustenance. "Spouses," meaning from their own kind, so that there may also be preservation of their kind. And likewise all animals. The meaning of His saying, favoring the rational beings: "He creates you," meaning He creates you and multiplies you. And when the spouses are in the utmost love for marriage, such that it dominates the hearts, it is as if He encompasses them. So He said: "In it," meaning in that marriage, whereby He makes you fond of it, from His saying: He created it, multiplied it, and made it beloved to you. Thus, for you in the spouses of humankind are sperm, beauty, and birth, and in the livestock are food, drink, and sustenance, and other than that from what you have in it of benefits. And you will continue in this manner of creation and marriage, offspring after offspring, and generation after generation.

And when it became established in the imaginations and was firmly rooted in many minds that nothing occurs except by the cause of pairing, perhaps something of this illusion crept into the reality of the Creator, glorified and exalted is He. So He negated it in the most eloquent manner by His saying, as a response to the one who asks about it: ﴿There is nothing﴾. He placed the news first because the intended meaning is its negation. Thus, the negator takes precedence in indicating the intensity of care for Himself. He said: ﴿Like Him﴾, meaning like (p-258) Himself in His essence and not in anything of His attributes: ﴿Anything﴾ that pairs with Him or is suitable for Him. And all that you have taken as allies besides Him, for Him is what pairs with Him and resembles Him. The intended meaning of the example here is the self, which is its origin and reality in the language from their saying: the example of a man represents - when he stands and erects himself. Imam Abdul Haqq al-Ishbili said in his book Al-Wa'i: The example can be the very saying itself: ﴿The example of Paradise which the righteous are promised﴾ [Muhammad: 15]. So its example is the news about it. And it was said: the example here is the attribute: ﴿And when the example of those who came before you comes to you﴾ [Al-Baqarah: 214], meaning their attribute. Al-Harawi transmitted this and transmitted from Abu Abdullah al-Qazzaz his saying: ﴿An example was struck, so listen to it﴾ [Al-Hajj: 73] likewise, because he said: ﴿Indeed, those whom you invoke﴾ [Al-Hajj: 73]. Thus, the news about that is the example. He said: And it is based on what we have mentioned that the example of a thing is its attribute and its form. It has been narrated from Ali ibn Abi Talib, may Allah be pleased with him, that he read "example" and read "the examples of Paradise which the righteous are promised". Then he said: And all of this indicates that the meaning of "example" is an attribute and a form. Abu Abdullah said: It has been represented to him the thing in representation: it was depicted to him until he seemed to be looking at it. And in the hadith:

'I was shown Paradise and Hell.' It has ended. In the dictionary: the example - with a kasra and a diacritical mark, like the word 'amr': the similar, and the example is with a diacritical mark: the proof (p-259) and the saying and the description, and the similar: the measure and the retribution and the description of the thing and the bedding, its plural is amthila and mathal, and the image - with a kasra: the picture, and similar to standing: he stood upright like an example without conjunction, it has ended. And in the Sun of Sciences: and the Arabs establish the example in the position of the self and say: 'Someone like me does not say this,' meaning I have ended. It has become clear that the example with the sukoon and the diacritical mark is one, and that it originally expresses the essence of the thing and its image, then it became widespread in what resembles it. So the meaning of 'mathala' is that it stood, took shape, and was imagined, so it had an image and form because by standing its image is realized and appears. Likewise, 'mathala' means to stick to the ground, even if its appearance by standing is clearer. Likewise, 'mathala' if it moved from its place because it achieved standing or sticking, and the transition increased. This is clarified by their saying: 'He exemplified him for him' - if he depicted him until he seemed to be looking at him. Thus, he certainly knew that the meaning of the verse is what I have said, and that if it were said 'There is nothing like Him,' without the kaf, perhaps some of the people of obstinacy would say: 'This means that He is nothing,' because we have known that the example is the thing. They used to be obstinate without this, so the kaf came to remove this obstinacy along with the certain knowledge that the apparent meaning we understand is not intended because it leads to two impossibilities that are in the utmost subtlety, avoiding one of them. So how if they both gathered, one who has the slightest wisdom, and how about the most judicious of judges? One of them is that He has an example, and the second is that there is nothing like Him, with the ruling that He is like Him. And that is a clear contradiction. Glorified is Allah above intending something like Him, exalted is He greatly - and Allah is the Grantor of success.

And when He, glorified and exalted is He, had concealed within Himself this great glorification, and this negation in the depths is something that minds cannot bear, so the inclination towards negation cannot be assured, He brought it closer by a type of manifestation by mentioning what we can comprehend of attributes after ensuring safety from resemblance for those who hope for the words, and the judgment of the mind and the dismissal of imagination. Thus, He presented the clearest of what we perceive from our attributes. And He made it evident while necessitating the rest of the attributes, saying: "And He is" meaning, while it is the case that there is none other than Him, "the Hearing, the Seeing" meaning the complete in hearing and sight and knowledge from sight and insight. It is certain that this cannot be in a particular manner except by unity, life, power, will, and speech. This verse has fulfilled what was hinted at by the conjunction in His saying "and what you have differed" after what He has explicitly stated. Indeed, Allah is the Guardian from the foundations of religion with the seven attributes in the most complete manner - and Allah is the Grantor of success. Al-Harali said: Hearing is the perception of the more subtle of the two likenesses, which is the name, and sight is the perception of the more apparent of the two likenesses, which is the form. And truly, glorified is He, every subtle example begins with Him, for He is the Hearing in reality that nothing is heard that is the initiator of a more subtle likeness, or nothing is seen that is the initiator of a more apparent likeness. And when He, glorified and exalted is He, is All-Knowing of the examples of initiators before their existence, He was Hearing of them, Seeing of them before their existence. And only those who follow their knowledge by the perception of their senses acquire hearing and sight, not one who is always Hearing and Seeing of what is always Knowing. For He, glorified is He, hears things even if they do not have characteristics, and sees them even if they do not have a form. His sight and hearing in their creation and by their Lord and their formation is a constant vision and constant hearing. And creation does not see a thing before its conception nor do they hear it before its utterance - this has ended.

Indeed, the verse has explicitly stated His glorification from having an equal in anything. So whoever claims that anyone is equal to Him in any of His attributes, whether knowledge or otherwise, has surely associated partners with Him in that attribute, and he is more blameworthy than the polytheist with an idol or similar among the created beings. This is because the association of this is evident in its deception and clear in its flaw among the ignorant, while the association of the first is hidden and can only be resolved by one who is firmly grounded. And although both of them lead to weakness and delirium, for it is not permissible in reason for anyone to be a partner to another in anything except that he is equal to him in the reality of essence, and valid in general to take his place in all attributes. So beware, then beware of a pitfall that perhaps the devil has tempted some who wish to rise in the degrees of knowledge, to lead him out of all religions.