Foreword

Reward for the Monotheists and Gnostics

Divine Unity and‬‬ Negation of Anthropomorphism

The Definition of One, Divine Unity, and the Believer in Divine Unity

The Commentary of Chapter 112 the Unity [al-Tawhid]

The Meaning of Divine Unity and Divine Justice

The Mighty and High is Devoid of both Body and Image

The Blessed and Exalted is a Thing

What is Related Regarding the Vision

Omnipotence

Knowledge

Attributes of Essence and Attributes of Actions

The Commentary of verse 88 of Chapter 28 the Narrative [al-Qasas] Everything is perishable but He.

The Commentary of Verse 75 of Chapter 38 Sad O Iblis! What prevented you that you should do obeisance to him whom I created with My Two Hands?

The Commentary of Verse 42 of Chapter 68 Qalam - On the Day when there shall be a severe affliction, and they shall be called upon to make obeisance

The Commentary of Verse 35 of Chapter 24 the Light [al-Nur]

The Commentary of Verse 67 of Chapter 9 the Repentance [al-Tawbah] They have forsaken Allah, so He has forsaken them.

The Commentary of Verse 67 of Chapter 39 the Companies [al-Zumar] And the whole Earth shall be in His Grip on the Day of Resurrection and the Heavens rolled up in his Right Hand.

The Commentary of Verse 15 of Chapter 83 the Defrauders [al-Mutaffifin] Nay! Most surely they shall on that day be debarred from their Lord.

The Commentary of Verse 22 of Chapter 89 the Daybreak [al-Fajr] And your Lord comes and (also) the angels in ranks.

The Commentary of Verse 210 of Chapter 2 the Cow [al-Baqarah] They do not wait aught but that Allah should come to them in the shadow of clouds along with the angels.

Meaning of Scoffing, Mockery, Planning and Deception of Allah

The Meaning of Allah’s Side

The Meaning of the Waistband

Meaning of the Eye, the Ear, and the Tongue of Allah

The Meaning of Allah’s Hand is Tied Up

The Meaning of His Pleasure and His Anger

The Meaning of Allah’s Breathing of Spirit And I breathed into him of My Sprit.

Negation of Space, Time, Stillness, Motion, Descending, Ascending, and Transference from Allah

The Names of Allah, the Exalted,‬‬ and the Difference between their Meanings and the Meaning of the‬‬ Names of Creation

What is the Qur’an?

The Meaning of “In the Name of Allah, the Most Compassionate, the Most Merciful”

The Explanation of‬‬ the Letters of the Alphabet.

The Explanation of the Letters of the Alphabet According to Their Numerical Value

The Explanation of the Words of the Calls to Prayer

The Commentary of Guidance, Misguidance, Direction, and Forsaking is from Allah, the Exalted

The Refutation of the Dualists & the Atheists

There is no‬‬ god but the One God

The‬‬ Remembrance of Allah’s Greatness, Mighty be His Glory

The Subtlety of Allah, the Blessed, the Exalted

The Least Required for Recognizing Diving Unity

He, the Mighty and High, in not Recognized, Except by Himself.

The Assertion of the Emergence of the Universe

The Tradition of Dhi`lib.

The Tradition of Subakht, the Jewish Man

The Meaning of “Glory be to Allah” [Subhan Allah]

The Meaning of Allah is the Greatest [Allahu Akbar]

The Meaning of the First and the Last

the Most Compassionate is Firm on the Empyrean.

His Empyrean was on the Water

The Empyrean and Its‬‬ Description

The Empyrean was Created in Quarters

The Meaning of `His Knowledge Extend over the Heavens and the Earth’

Allah made the Nature of the Creation upon Divine Unity

The Appearance [Al-Bada’]

The Will and the Intent

Capability

The Trial and the Test

Privilege and Adversity

The Negation of Determinism and Relinquishment

Predestination, Divine Decree, Trials, Means of Sustenance Rates, and Restricted Powers

Children and Allah’s Justice Concerning Them

Allah only does what is best for His servants

Command, Prohibition, Promise and Threat

Recognition, Explanation, Evidence, and Guidance

A Session of al-Ridha (AS‬‬) with Theologians from Among the Rhetoricians and Various‬‬ Religions about Unity in the presence of al-Ma`mun

A Session of al-Ridha (AS) with Sulayman al-Marwazi, the Theologian of Khurasan, in‬‬ the Presece of al-Ma`mun concerning the Subject of Divine Unity.

The Prohibition of Discussing, Debating, and Arguing about Allah

1 - حدثنا أبي رضي الله عنه، قال: حدثنا محمد بن يحيى العطار، عن أحمد ابن محمد بن عيسى، عن أبي هاشم الجعفري، قال: سألت أبا جعفر محمد بن علي الثاني عليهما السلام، ما معنى الواحد؟ فقال: المجتمع عليه بجميع الألسن بالوحدانية .

1. My Father (RA) said: Muhammad ibn Yahya al-`Attar said on the authority of Ahmad ibn Muhammad ibn `Isa, on the authority of Abu Hashim al-Ja`far that I asked Abu Ja`far Muhammad ibn `Ali the Second (AS), “What is the meaning of the One [al-Wahid]? He replied, “He is the One whose Divine Unity [al-Wahdaniyyah] is professed by all tongues.”

2 - حدثنا محمد بن محمد بن عصام الكليني، وعلي بن أحمد بن محمد بن عمران الدقاق رضي الله عنهما، قالا: حدثنا محمد بن يعقوب الكليني، عن علي بن محمد، ومحمد بن الحسن جميعا، عن سهل بن زياد، عن أبي هاشم الجعفري، قال: سألت أبا جعفر الثاني عليه السلام ما معنى الواحد؟ قال: الذي اجتماع الألسن عليه بالتوحيد، كما قال الله عز وجل: ﴿ولئن سئلتهم من خلق السماوات والأرض ليقولن الله﴾ . 

2. Muhammad ibn Muhammad ibn `Isam al-Kulayni; and `Ali ibn Ahmad ibn Muhammad ibn `Imran al-Daqqaq (RA) both said: Muhammad ibn Ya`qub al-Kulayni, on the authority of `Ali ibn Muhammad said; and Muhammad ibn al-Hasan all of whom on the authority of Sahl ibn Ziyad, on the authority of Abu Hashim al-Ja`fari that I asked Abu `Jafar the Second (AS), “What is the meaning of the One?” He answered, “He is the One whose Divine Unity [al-Tawhid] is profess by all. As Allah, the Mighty and High, says: And if you as them, Who created the Heavens and the Earth, they will certainly say, Allah.1

3 - حدثنا محمد بن إبراهيم بن إسحاق الطالقاني رضي الله عنه، قال: حدثنا محمد بن سعيد بن يحيى البزوري، قال: حدثنا إبراهيم بن الهيثم البلدي، قال: حدثنا أبي، عن المعافي بن عمران، عن إسرائيل، عن المقدام بن شريح بن هانئ، عن أبيه، قال: إن أعرابيا قام يوم الجمل إلى أمير المؤمنين عليه السلام، فقال: يا أمير - المؤمنين أتقول: إن الله واحد؟ قال: فحمل الناس عليه، قالوا: يا أعرابي أما ترى ما فيه أمير المؤمنين من تقسم القلب، فقال أمير المؤمنين عليه السلام: دعوه، فإن الذي يريده الأعرابي هو الذي نريده من القوم، ثم قال: يا أعرابي إن القول في أن الله واحد على أربعة أقسام: فوجهان منها لا يجوزان على الله عز وجل، و وجهان يثبتان فيه، فأما اللذان لا يجوزان عليه، فقول القائل: واحد يقصد به باب الأعداد، فهذا ما لا يجوز، لأن ما لا ثاني له لا يدخل في باب الأعداد، أما ترى أنه كفر من قال: ثالث ثلاثة. وقول القائل: هو واحد من الناس، يريد به النوع من الجنس، فبهذا ما لا يجوز عليه لأنه تشبيه، وجل ربنا عن ذلك و تعالى . وأما الوجهان اللذان يثبتان فيه فقول القائل: هو واحد ليس له في الأشياء شبه، كذلك ربنا، وقول القائل: إنه عز وجل أحدي المعنى، يعني به أنه لا ينقسم في وجود ولا عقل ولا وهم  كذلك ربنا عز وجل. قال مصنف هذا الكتاب: سمعت من أثق بدينه ومعرفته باللغة والكلام يقول: إن قول القائل: واحدا واثنين وثلاثة إلى آخره إنما وضع في أصل اللغة للإبانة عن كمية ما يقال عليه، لا لأن له مسمى يتسمى به بعينه، أو لأن له معنى سوى ما يتعلمه الانسان بمعرفة الحساب ويدور عليه عقد الأصابع عند ضبط الآحاد و العشرات والمئات الألوف، وكذلك متى أراد مريد أن يخبر غيره عن كمية شئ بعينه سماه باسمه الأخص ثم قرن لفظ الواحد به وعلقه عليه يدل به على كميته لا على ما عدا ذلك من أوصافه، ومن أجله يقول القائل: درهم واحد، وإنما يعني به أنه درهم فقط، وقد يكون الدرهم درهما بالوزن، ودرهما بالضرب، فإذا أراد المخبر أن يخبر عن وزنه قال: درهم واحد بالوزن، وإذا أراد أن يخبر عن عدده وضربه قال: درهم واحد بالعدد ودرهم واحد بالضرب، وعلى هذا الأصل يقول القائل: هو رجل واحد، وقد يكون الرجل واحدا بمعنى أنه إنسان وليس بإنسانين، ورجل وليس برجلين، وشخص وليس بشخصين، ويكون واحد في الفضل واحدا في العلم واحدا في السخاء واحدا في الشجاعة، فإذا أراد القائل أن يخبر عن كميته قال: هو رجل واحد، فدل ذلك من قوله على أنه رجل وليس هو برجلين، وإذا أراد أن يخبر عن فضله قال: هذا واحد عصره، فدل ذلك على أنه لا ثاني له في الفضل، وإذا أراد أن يدل على علمه قال: إنه واحد في علمه، فلو دل قوله: واحد بمجرده على الفضل والعلم كما دل بمجرده على الكمية لكان كل من أطلق عليه لفظ واحد أراد فاضلا لا ثاني له في فضله وعالما لا ثاني له في علمه وجوادا لا ثاني له في جوده، فلما لم يكن كذلك صح أنه بمجرده لا يدل إلا على كمية الشئ دون غيره وإلا لم يكن لما أضيف إليه من قول القائل: واحد عصره ودهره معنى، ولا كان لتقييده بالعلم والشجاعة معنى، لأنه كان يدل بغير تلك الزيادة وبغير ذلك التقييد على غاية الفضل وغاية العلم والشجاعة، فلما احتيج معه إلى زيادة لفظ و احتيج إلى التقييد بشئ صح ما قلناه، فقد تقرر أن لفظة القائل: واحد إذا قيل على الشئ دل بمجرده على كميته في اسمه الأخص، ويدل بما يقترن به على فضل المقول عليه وعلى كماله وعلى توحده بفضله وعلمه وجوده، وتبين أن الدرهم الواحد قد يكون درهما واحدا بالوزن، ودرهما واحدا بالعدد ودرهما وحدا بالضرب، وقد يكون بالوزن درهمين وبالضرب درهما واحدا، وقد يكون بالدوانيق ستة دوانيق وبالفلوس ستين فلسا ويكون بالأجزاء كثيرا، وكذلك يكون العبد عبدا واحدا ولا يكون عبدين بوجه، ويكون شخصا واحدا ولا يكون شخصين بوجه، ويكون أجزاء كثيرة وأبعاضا كثيرة، وكل بعض من أبعاضه يكون جواهر كثيرة متحدة اتحد بعضها ببعض، وتركب بعضها مع بعض، ولا يكون العبد واحدا وإن كان كل واحد منا في نفسه إنما هو عبد واحد، وإنما لم يكن العبد واحدا لأنه ما من عبد إلا وله مثل في الوجود أو في المقدور، وإنما صح أن يكون للعبد مثل لأنه لم يتوحد بأوصافه التي من أجلها صار عبدا مملوكا، ووجب لذلك أن يكون الله عز وجل متوحدا بأوصافه العلى وأسمائه الحسنى، ليكون إلها واحدا ولا يكون له مثل، ويكون واحدا لا شريك له ولا إله غيره، فالله تبارك وتعالى واحد لا إله إلا هو، وقديم واحد لا قديم إلا هو، وموجود واحد ليس بحال ولا محل ولا موجود كذلك إلا هو، وشئ واحد لا يجانسه شئ، ولا يشاكله شئ، ولا يشبهه شئ، ولا شئ كذلك إلا هو، فهو كذلك موجود غير منقسم في الوجود ولا في الوهم، وشئ لا يشبهه شئ بوجه، وإله لا إله غيره بوجه، وصار قولنا: يا واحد يا أحد في الشريعة اسما خاصا له دون غيره لا يسمى به إلا هو عز وجل، كما أن قولنا: الله اسم لا يسمى به غيره. وفصل آخر في ذلك وهو أن الشئ قد يعد مع ما جانسه وشاكله وماثله، يقال: هذا رجل، وهذان رجلان، وثلاثة رجال، وهذا عبد، وهذا سواد، وهذان عبدان، وهذان سوادان، ولا يجوز على هذا الأصل أن يقال: هذان إلهان إذ لا إله إلا إله واحد، فالله لا يعد على هذا الوجه، ولا يدخل في العدد من هذا الوجه بوجه، وقد يعد الشئ مع ما لا يجانسه ولا يشاكله، يقال: هذا بياض، وهذان بياض وسواد، وهذا محدث، وهذان محدثان، وهذان ليسا بمحدثين ولا بمخلوقين، بل أحدهما قديم والآخر محدث وأحدهما رب والآخر مربوب، فعلى هذا الوجه يصح دخوله في العدد، وعلى هذا النحو قال الله تبارك وتعالى: ﴿ما يكون من نجوى ثلاثة إلا هو رابعهم ولا خمسة إلا هو سادسهم ولا أدنى من ذلك ولا أكثر إلا هو معهم أينما كانوا - الآية﴾  وكما أن قولنا: إنما هو رجل واحد لا يدل على فضله بمجرده فكذلك قولنا: فلان ثاني فلان. لا يدل بمجرده إلا على كونه، وإنما يدل على فضله متى قيل: إنه ثانيه في الفضل أو في الكمال أو العلم. فأما توحيد الله تعالى ذكره فهو توحيده بصفاته العلى، وأسمائه الحسنى كان كذلك إلها واحدا لا شريك له ولا شبيه، والموحد هو من أقر به على ما هو عليه عز وجل من أوصافه العلى، وأسمائه الحسنى على بصيرة منه ومعرفة وإيقان و إخلاص، وإذا كان ذلك كذلك فمن لم يعرف الله عز وجل متوحدا بأوصافه العلى، وأسمائه الحسنى ولم يقر بتوحيده بأوصافه العلى، فهو غير موحد، وربما قال جاهل من الناس: إن من وحد الله وأقر أنه واحد فهو موحد وإن لم يصفه بصفاته التي توحد بها لأن من وحد الشئ فهو موحد في أصل اللغة، فيقال له: أنكرنا ذلك لأن من زعم أن ربه إله واحد وشئ واحد، ثم أثبت معه موصوفا آخر بصفاته التي توحد بها فهو عند جميع الأمة وسائر أهل الملل ثنوي غير موحد ومشرك مشبه غير مسلم، و إن زعم أن ربه إله واحد وشئ واحد وموجود واحد، وإذا كان كذلك وجب أن يكون الله تبارك وتعالى متوحدا بصفاته التي تفرد بالإلهية من أجلها وتوحد بالوحدانية لتوحده بها ليستحيل أن يكون إله آخر، ويكون الله واحدا والإله واحدا لا شريك له ولا شبيه لأنه إن لم يتوحد بها كان له شريك وشبيه كما أن العبد لما لم يتوحد بأوصافه التي من أجلها كان عبدا كان له شبيه، ولم يكن العبد واحدا وإن كان كل واحد منا عبدا واحدا، وإذا كان كذلك فمن عرفه متوحدا بصفاته وأقر بما عرفه واعتقد ذلك كان موحدا وبتوحيد ربه عارفا. والأوصاف التي توحد الله عز وجل بها وتوحد بربوبيته لتفرده بها هي الأوصاف التي يقتضي كل واحد منها أن لا يكون الموصوف به إلا واحدا لا يشاركه فيه غيره ولا يوصف به إلا هو، وتلك الأوصاف هي كوصفنا له بأنه موجود واحد لا يصح أن يكون حالا في شئ، ولا يجوز أن يحله شئ، ولا يجوز عليه العدم والفناء والزوال، مستحق للوصف بذلك بأنه أول الأولين، وآخر الآخرين، قادر يفعل ما يشاء ولا يجوز عليه ضعف ولا عجز، مستحق للوصف بذلك بأنه أقدر القادرين وأقهر القاهرين، عالم لا يخفى عليه شئ، ولا يعزب عنه شئ، ولا يجوز عليه جهل ولا سهو ولا شك ولا نسيان، مستحق للوصف بذلك بأنه أعلم العالمين، حي لا يجوز عليه موت ولا نوم، ولا ترجع إليه منفعة ولا تناله مضرة، مستحق للوصف بذلك بأنه أبقى الباقين وأكمل الكاملين، فاعل لا يشغله شئ عن شئ ولا يعجزه شئ ولا يفوته شئ، مستحق للوصف بذلك بأنه إله الأولين والآخرين وأحسن الخالقين وأسرع الحاسبين، غني لا يكون له قلة، مستغن لا يكون له حاجة، عدل لا يلحقه مذمة ولا يرجع إليه منقصة، حكيم لا تقع منه سفاهة، رحيم لا يكون له رقة فيكون في رحمته سعة، حليم لا يلحقه موجدة، ولا يقع منه عجلة، مستحق للوصف بذلك بأنه أعدل العادلين وأحكم الحاكمين وأسرع الحاسبين، وذلك لأن أول الأولين لا يكون إلا واحدا وكذلك أقدر القادرين وأعلم العالمين وأحكم الحاكمين وأحسن الخالقين، وكلما جاء على هذا الوزن، فصح بذلك ما قلناه، وبالله التوفيق ومنه العصمة والتسديد.  باب تفسير قل هو الله أحد إلى آخرها 

3. Muhammad ibn Ibrahim ibn Ishaq al-Taliqani (RA) said: Muhammad ibn Sa`id ibn Yahya al-Buzuri said: Ibrahim ibn al-Haytham al-Baladi said: My father said on the authority of alMu`afi ibn `Imran, on the authority of Isra`il, on the authority of al-Miqdad ibn Shurayh ibn Hani’, on the authority of his father that On the Day of Battle of Jamal, a Bedouin stood before the Commander of the Faithful (AS), and asked, “O Commander of the Faithful! Do you say that Allah is One?” He says: the people attacked him saying that “O Bedouin! Do you not see the state of mind of the Commander of the Faithful?” So the Commander of the Faithful (AS) said: “Leave him alone. Verily, what this Bedouin seeks to know is what we are seeking to establish by fighting these people.” He (the Commander of the Faithful) then said: O Bedouin! The statement that `Allah is One’ is of four types: Two types cannot be applied to Allah, the Mighty and High; while the two other types can be applied to Him. As for the two types of statements that cannot be applied to Him, the first is the claim that Allah is One in a numerical sense. Such a statement cannot be applied to Allah, because as the One, He has no second, and He is not subject to mathematic calculation. Do you not see that he who claims that Allah is the third of the three has disbelieved (in Him)? The second statement which cannot be applied to Allah is the claim that He is One with humankind. Since He derives the species from the genus, He cannot be described through anthropomorphism [tashbih]. Our Lord is Higher and more Exalted than this. As for the two types of statements that can be applied to Allah, the first would be to say that He is the One who resembles none. The second statement which can apply to Allah is the statement that He, the Mighty and High, is Alone, in the sense that He is Indivisible in Existence [wujud], Intellect [`aql], and Thought [wahm]. That is another dignified description of our Lord, he Mighty and High. The Compiler of this book says: I have heard the following from a person I trust due to the fact that he is religious and due to his mastery of both Classical and colloquial Arabic: Verily, the words one, two three, and so forth, were developed in order to express quantity, and not to express quality. They have no meaning outside of counting, and determining units of measure in the tens, hundreds, and thousands. Likewise, when someone intends to inform another person about the exact quantity of a thing, he names it by its specific name, and applies the number `one’ to it, describing its quantity, as opposed to its attributes. This is why one says: one pound [dirham], and one intends only a pound, while it could be a pound in weight or a pound in number. So, if the persons want to convey the meaning of weight, he would say: one pound in weight, but if he wants to convey the meaning of number, he says; one pound in number. On the basis, if a person says “one man,” the man can be one in the sense that he is one human being, as opposed to two. Or, he could be unique in merits, unique in knowledge, unique in generosity or unique in bravery. Thus, if a person intends to convey the sense of quantity, he says: “one man;” in the sense that he is one man as opposed to two men. However, if he intends to describe someone’s excellence, he says: he is one of a kind (there is no `one’ like him). This indicates that nobody compares to him. If he wanted to stress the knowledge of a person, he would say: he is unique in knowledge. Hence, since the word `one’ can indicate excellence, as well as quantity, it means that whoever called him `one’ under these circumstances meant that there he had no second. In other words, there was no scholar like him, and no person like him in quality. When this is not the case, then it is correct to say that `one’ merely indicates quantity. Otherwise, there, would be no sense in saying `one of a kind’ or limiting the meaning of knowledge or bravery. It has been established that when a person uses the word “one” on its own, it indicates quantity. However, depending on the context, it can also mean “one” or “unique” in knowledge, excellence, and generosity. As we have already explained, `one’ pound [dirham] can be one pound in weight, one pound in number or count. It can also be two pounds in weight, and one pound in number or count. Sometimes it is six dawaniq,1 and sixty fulus,2 and has many fractions. Likewise, a slave can be one salve, and not two slaves; a person can be one person, and not two people, when in reality they are composed of many parts which are composed of many more parts. In this sense, the slave cannot be `one.’ Verily, the slave is not one or unique [wahid], because every slave has someone who is similar to him. It makes perfect sense for a slave to have someone who is the same as him in attributes and qualities. Hence it is necessary that Allah, the Mighty and High, be Unique in His Attributes and Most Beautiful Names. This is what makes Him truly One God, who has no likeness; the One, who has no associates; and there is no god but He. Therefore, Allah, the Blessed and Exalted, is the One, the Eternal3 [qadim], and there is no god but He. He is Unique, none is eternal but He, the Existing, who does not change, and is not subject to change. He is the One beyond compare. Nothing is similar to Him. Nothing resembles Him. And nothing is like Him. Thus, He is an Indivisible Being in both Essence and Imagination, a Think unlike other Things, and the One and Only True God. There is no god but Him! In conclusion, in Islamic Law, the titles the One [Wahid], and the Unique [Ahad], apply specifically to Him, and are excluded from others. None but Allah, the Mighty and High, can bear these titles. And, as we have already explained, Allah is a name which can only applied to Him. In addition to these examples, a thing can sometimes be counted with something which is similar to it. It is said: this is a man, these are two men, and these are three men; this is a slave, this is black, these are two slaves, these two are black. Therefore, it is not permissible to say: these are two gods as there is no god but the One God. Thus, Allah cannot be counted in this manner, nor does He enter numbers in this form in any way. Sometimes a thing is counted with something different to it. Hence, it is said: this is the color white, these are white and black colors; this is a recent one [muhdath], these are two recent ones; these are not two ones, and these are not two creatures; One of them is Eternal, and the other is recent; one of them is the Lord, and the other is the servant. So, on this basis, it is acceptable to apply numbers to Him as Allah, the Blessed and Exalted, has said: Nowhere is there a secret counsel between three persons but He is the Fourth of them, not (between) five but He is the Sixth of them, nor less than that nor more but He is with them wheresoever they are.1 Similarly, the statement `Verily’, he is `one man’ does not merely stress his excellence. Likewise, our statement, `so and so in number two to so and so,’ does not simply indicate that he exist. It only does so when it is specified that `he is second to him in excellence, in perfection, or in knowledge.’ As for the Unity of Allah, Exalted is His Remembrance, it refers to the Unity between His Exalted Attribute, and His Most Beautiful Names. He is One, without associates, and without similarity. He who affirms this about the Mighty and High on the basis of His Exalted Attribute and Most Beautiful Names with conviction is a true monotheist. Hence, the one who fails to recognize Allah, the Mighty and High, through his Exalted Attributes, and Most Beautiful Names, does not affirm His Oneness, and is not a true monotheist. Sometimes the ignorant people say: Verily, a monotheist is one who professes the Oneness of Allah even if He does profess the Unity of His Attributes. The ignorant people are told: You have rejected Divine Unity. Whoever claims that His Lord is One God, and One Being, and then applies His Attributes to other than Him, is an idolater, an anthropomorphist, and a nonMuslim according to the consensus of every school of thought in the Ummah. Such is the case, even if he claims that His Lord id One God, One Thing and One Being. Accepting Divine Unity, while failing to accept the Divine Attributes, is like saying Allah is separate from His Attributes whereas Divine Unity is the Unity between Allah and His Attributes. I is impossible for another god to exist. Allah is One God without partners, and without similarity. If He was not United with His Attributes, then he would have an associate or something similar to Him. Likewise, if a servant did not embody him own attributes, another servant would have to exist. As a result, he would not be one servant, but two servants. Hence, anyone who professes that Allah is One with His Attributes is a true monotheist, and a Believer in Divine Unity. Allah, the Mighty and High, unites every attribute which is applicable exclusively to Him. These attributes include the Existent since it cannot be conceive that He can dissolve into something or that something can dissolve into Him. Nor is it conceivable that His Existence can come to an end, that He can be destroyed, or that He can suffer any type of decline. He is the First of the First, the Last of the Last, and the Omnipotent. He is not subject to weakness or inability. He is the Most Powerful of the Powerful, and the Subduer [qahir] of all Subduers. He is Omniscient: nothing is hidden from Him, and nothing escapes Him. He is the Most Learned of the Learned. Ignorance, mistakes, errors, doubts, and forgetfulness cannot be attributed to Him. He is the Ever-Living. He is not subject to sleep or death. Nothing benefits Him nor can anything harm Him. He is the One who Remains, the Most Complete of the Complete, and the Doer who is never occupied. Nothing incapacitates Him nor does He miss anything. He is the Lord of the First and Last, the Best of Creators, and the Foremost of those who take account. He is the Wealthy One [ghani], devoid of nothing. He is the Self-Sufficient [mustaghni], devoid of need. He is the Just, devoid of criticism and defects. He is the Wise One, devoid of foolishness. He is the Most Merciful, whose Mercy cannot be increased kindness.2 He is the Forbearing [halim], devoid of emotion and haste. He is the Most Just of the Just, the Best of Judges, and the Foremost of those who take Account. This is because the first of the First cannot be but One. He is the Omnipotent, the Most Learned, the Best of Judges, the Best of Creators, and all such descriptions are correct. Favor is from Allah, as is protection and guidance.

Al-Tawḥīd

Book 2, Chapter 3