All praise is due to Allah, who made obligatory upon His creation the true creed, and commanded them to adhere to proofs of certainty, who said, "Say, this is my path. I call you to Allah. I am on clear sight, and those who follow me." (Yusuf, 108).

Blessings and peace be upon His Prophet, the guider to the clear path, the one who clarified the principles of happiness and salvation, and upon his family and companions who followed his path, and called the people to guidance, clarifying the best of speech.

To proceed:

As the study of monotheism for beginners is in need of summarization into a summarized creed, mixed with rational proofs and verses of the Qur'an, I was compelled to make this small book.

I pray to Allah that He accepts it, and He makes it purely for [the pleasure of] His Noble Self. Indeed, He is near, and answering.

Introduction of Knowledge

"Indeed, the principle of every field are ten. The definition, subject, then the benefit...

Its rank, relationship, founder, name, sources, the Lawgiver's ruling...

... propositions. Some among others will suffice. Whoever knows all of them has reached nobility."

The definition, i.e., the definition of the study of Divine Monotheism, is linguistically the knowledge that something is One. In the Divine Law, it means to single out one God for worship, along with belief that He is One, and affirmation of that in terms of His essence, attributes, and actions. It also refers to the formalized science that makes one able to affirm the religious creed [of Islam] based on rational proofs.

Its subjects are: the Essence of Allah, the Exalted, in terms of what is rationally necessary for Him, what is impossible for Him, and what is possible, and the likewise, for essence of the Messengers, and transmitted knowledge [from them] in terms of belief in them.

Its benefit: knowledge of Allah by way of rational proofs, and success through everlasting happiness.

Its rank: it is the most noble of all sciences, due it being related to the Essence of Allah, and the Essence of the Messengers, and what follows that.

Its relationship: It is the foundation of all knowledge, and everything other than it is a branch.

Its founder: Abu Hassan Al-Ash'ari and his followers, and Abu Mansur Al-Maturidi and his followers.

Its name(s): the knowledge of divine monotheism, and it is also called the knowledge of kalam.

Its sources: rational and transmitted proofs.

The ruling of the Lawgiver: it is necessary on every individual, upon any moral agent, male or female.

Its propositions: propositions related to necessary and contingent existences.

The types of judgments:

Judgments are categorized into three: legal, empirical, and rational.

Legal judgments are discussed in the science of Usul.

Empirical judgments: the affirmation of a matter to a matter or the negation of it through repetition, such as the judgment that epsom salts are a laxative, or that aspirin is a pain reliever, or that fire burns, or that food makes one satiated, and the likes.

There are four positions related to it: the position of the naturalists, the position of the rationalists, the position of the mu'tazlia, and the position of Ahlul Sunnah.

The position of the naturalists:

The naturalists hold that the pain-relieving quality of aspirin is from the intrinsic nature of aspirin, likewise all medications that help to cure specific illness. They [the healing powers of the medicine], according to them, are all naturally intrinsic to it, i.e., without any external cause. Likewise, the judgment that fire burns, etc., and whoever believes in this position is a disbeliever by consensus of all Muslims.

The position of the rationalists:

As for the rationalists, they hold that the pain relief that occurs from aspirin, and the burning that occurs from fire, etc., it is only created by Allah and His Power, but between fire and burning, and epsom salt and laxative effects, there is a rational linkage that cannot be separated. Whoever believes this is a heretic, and perhaps ends up in disbelief, such as by denying the miracles of the Prophets, or the reports that were narrated from the Qur'an and Divine Law [i.e., the Sunnah], such as bodies reanimated from their scattered parts, the rolling up of the heavens, the changing of the earth, the lowering of the sun upon the heads of creation, etc., where denying these would be disbelief.

The position of the mu'tazila:

The mu'tazila held that there is a relationship between fire and burning, etc., which is an empirical relationship. The effects that occur from these causes is due to a power that Allah places within them. The holder of this position is considered an innovator.

The position of Ahlul Sunnah:

As for the Sunnis, they believe that that between apparent causes and their effects, there is an empirical relationship that Allah creates with them, not through them. Allah can alter this empirical relationship either by way of a miracle for His prophet, or a miraculous gift for His saints, and so on, as will be discussed in the discussion of Prophethood. The relationship of fire to burning is an empirical relationship, and it is possible that Allah alter this relationship and makes fire to be cool and peaceful, as He did for Our Master Ibrahim, salutations of Allah be upon him, and so on, for all things. Whoever holds this position is a believer with true belief.

As for rational judgments, they are the affirmation of a matter to a matter, or the negation of it, without being predicated on repetition or the stipulation of someone. It, i.e., rational judgments are of three types:

Necessary, impossible, and possible.

Necessary is what the intellect cannot conceive of its absence. It is either self-evident or reflective.

Self-evident is such as you saying, "a body takes up space."

Reflective is such as you saying "Allah exists."

Impossible is what the intellect cannot conceive of its existence. It is self-evident or reflective.

Self-evident is like a body being simultaneously not moving and not stationary.

Reflective is like the existence of a partner with Him, the Exalted.

Possible is what the intellect deems valid for it to both exist or not exist. It is self-evident, or reflective.

Self-evident, such as the movement of a body.

Reflective, such as the punishment of an obedient creation that never disobeyed Allah at all.

This possibility is not deemed to be possible except after we comprehend that Allah is alone in His ability to create things or destroy them, and He is the creator of His slaves and their actions.

There is no causal efficacy [i.e., rational linkage] for an action of obedience or disobedience to reward or punishment. Rather, reward and punishment, and entering paradise is completely from the selection of Allah. Therefore, it is rationally possible that He could have made the sign for entering hellfire to be obedience. However, the Divine Law- and there is nothing that can contradict it [rationally]- states that disobedience and disbelief are causes for entering hellfire, and belief and obedience are causes for the entrance of paradise. And Allah knows best.

Discussion on Knowledge

Knowledge is the judgment of the intellect to have certainty that corresponds to reality for our judgment that Allah exists, His Oneness, and all other believes. Whoever does not have certainty, by either having doubt or probable belief that Allah exists, or the likes, then he is a disbeliever by consensus of all Muslims.

Whoever has a certain belief that does not correspond to reality, such as the beliefs of the Christians in the trinity or the idolators with anthropomorphism, or other invalid creeds, they are disbelievers by consensus of all Muslims.

Whoever has a valid creed, and is certain of it, and it corresponds with reality, but has no proof for it, then the status of his believe is differed upon. It is said that they are a disbeliever. The correct opinion is that they are a disobedient believer, due to their abandoning of having a proof, which they are commanded to do so by Allah, in His Noble Book, in many places, such as He, the Exalted saying, "So know, that there is no God but Allah" [Muhammad, 19], and His saying, "Say: trabel this Earth and contemplate..." [Al-Ankabut, 20]. Contemplation is the seeking of a proof, like His saying, "Do they not contemplate the dominion of the Heavens and the Earth, and everything that Allah created, and that perhaps their end is near. So in what message, after it [the Qur'an], will they believe in?" [Al-A'raf 185].

The obligation of this knowledge is scriptural, not rational, in contrast to the Mu'tazila and some of the Maturidis who say that knowledge is rationally obligation. Based on this, there is a difference of opinion about the people of al-fatra [the people of periods in which there were no Prophets sent] and that they were tasked with having valid creeds, even though there was no Law revealed and no Prophet reached them and no Book was revealed to them, and no Revelation came to them, according to the position of the Mu'tazila and some of the Maturidis.

As for the majority opinion, which is the Ash'ari position and the experts of the Maturidi school, it is that ahlul fatra are saved, even if they changed or modified or worshipped idols, due to His saying, "We did not punish [a people] except after sending a Messenger." [Al-Isra، 15]

This knowledge is obligatory on every rational person past puberty who has sound senses and the Message reached them. So, the pre-pubescent child is not responsible for anything, and the only one responsible is his caretaker to teach him the obligations, creed, Sunnahs, and to clarify the prohibitions so that they refrain from them. The insane is not morally responsible either, and whoever does not have both sight and hearing, then they are not morally responsible either, in contrast to losing hearing by itself or sight by itself, in which case they are made responsible by that. Whoever did not receive the Message, then they are not morally responsible either, and whoever was born far away [from hearing about Islam] and the Message of Islam never reached them, then they are not morally accountable.

Discussion on Belief [Iman]

Belief, linguistically, is any type of affirmation. From this [usage] is He, the Exalted, saying, "And you do not believe in this" [Yusuf, 17], i.e., do not affirm it.

Legally, it refers to affirmation of what Muhammad, Salutations of Allah and peace be upon him, came with, from what is known to the religion self-evidently, generally in what is general, and in detail in what is detailed, in terms of it sufficing generality in what one is tasked to know generally, such as belief in all of the Prophets and Angels, and believe that it is necessary for Allah to have every perfection and it is impossible for Allah to have any type of imperfection. There must be details in what one is responsible to know in detail, such as specific belief in some Prophets and Angels [like Prophet Muhammad or Angel Jibreel, blessings and peace be upon them].

As for the Messengers [that are obligatory to know in detail], upon them be blessings and peace, they are the ones mentioned in the saying of Him, the Exalted, "This is Our proof that we gave to Ibrahim upon his people. We raise in rank whoever We will. Truly your Lord is All-Wise, All-Knowing. We granted him Ishaq and Ya'qub. We guided all of them, and we guided Nuh, and from his progeny, Dawud, and Suleiman, and Ayyub, Yusuf, Musa, Harun. Like this, we rewarded the excellent. And Zakariyya, and Yahya, and Isa, and Ilyas. All of them were from the righteous. And Ismail and Al-Yas'a and Yunus and Lut. We elevated them above the realms." [Al-An'am 83-86].

Added to these verses are Idris, Hud, Shu'ayb, Salih, Dhul Kifl, Adam, Muhammad, blessings and peace be upon them, who are mentioned in other verses in the Book of Allah, the Exalted. They are all mentioned in the Noble Qur'an and their Prophethood is agreed upon.

As for those whose Prophethood is differed upon, it is Dhul Qarnayn, AL-Aziz [from the story of Prophet Yusuf], and Luqman. As for Khadir, he is not mentioned by name in the Qur'an even though he is the one meant in the verse, "A slave from among our slaves..." Likewise, Yusha' ibn Nun, the servant of Musa, was not mentioned by name in the Qur'an.

Whoever comes across someone who there is no debate about their Prophet hood after learning about them, and rejects their Prophethood or Messengerhood, then they are disbelievers.

The angels that are obligatory to know in detail are: Jibril, Israfil, 'Azrail, Ridwan- the keeper of Paradise, Malik- the keeper of Hellfire, Raqib, and 'Atid. The rejector of any of them is considered a disbeliever. As for Munkar and Nakir, their rejection is not considered disbelief. It is obligatory to believe in the Throne and the [angels] surrounding it in general.

The summary is that belief is the affrimation of what Muhammad, blessings of Allah and peace be upon him, came with, from what is known to the religion self-evidently, in general for what is general, and in specific for what is specific.

They [the scholars] differed upon the recitation of the two testimonies of faith. The correct opinion according to the majority- the experts of the Ash'ari school and the Maturidis, and other than them, is that it is a precondition for the validity of believe for them to be legally deemed believers [in this life], like the rulings of inheritance, marriage, prayer behind them, prayer upon them, being buried in the graveyards of Muslims, being commanded with prayer and zakat. Whoever internally affirmed it but did not confirm it with their tongue without an excuse that prevented them, nor due to pride, but still agreed with it, then he is a believer with Allah but not a believer in worldly rulings.

So, excluded from that is what follows:

1. Someone with an excuse, such as the mute, when accompanied with context clues that indicate their belief, such as sign language. Likewise, the one taken by death before he can say it, without any delay, then he is a believer in the life and hereafter.

2. The stubborn one who refuses to say the two testimonies of fath, then he is a disbeliever in this life and hereafter, even if he accepts it in his heart. It will not benefit them even in the hereafter.

3. Whoever accepts it with their tongue but does not accept it in their heart, then they are a believer in the rulings of this life, i.e., the previous rulings apply to him, but is not a believer with Allah.

The opposite opinion is that pronouncing the testimonies of faith is a precondition of validity for belief. This is like the statement that it is a part of it, thereby making belief a creed in the heart and statement on the tongue. Whoever does not pronounce the two testimonies is not a believer in this life or the hereafter, and their rulings [of this life and the hereafter] do not apply.

Islam is linguistically any type of following and obedience.

Legally, it is to follow and obey what the Prophet, blessings of Allah and peace be upon him, came with, from what is known self-evidently from the religion.

The position of the majority of Ash'aris is that belief increases with the increase of acts of obedience, and it decreases by a lack thereof. He, the Exalted, said, "when his verses are recited upon them, their belief increases..." [Al-Anfal, 2]. He also said, "He is the one who sends down tranquility in the hearts of the believers to grow in their belief with their [existing] belief." [Al-Fath, 4]. He also said, "When a surah is sent down, among them are those who say, 'which of you increased his faith with this?'. As for those who believe, it increases their belief and they rejoice." [Al-Tawba, 124].

The necessary attributes for Allah

Twenty attributes are necessary for Allah, and they are divided into categories:

One is the [attribute of identity]: it is existence.

Five are negative: they are pre-eternality, permanence, differing from creation, self-subsistence, and oneness.

Seven are positive: Power, Will, Knowledge, Life, Hearing, Sight, and Speech.

Seven are abstract, and they are His being: powerful, wiling, knowledgeable, living, hearing, seeing, and speaking.

The attribute of identity (existence) and its proof

The attribute of identity is existence, and it is what the essence cannot be conceived, nor be real, without it. So, Allah exists.

The proof:

This universe proves the existence of God. It is composed of wondrous attributes, strange peculiarities, and amazing craftsmanship.

You would say about it: the universe is composed of bodies and accidents [attributes of bodies], like motion, color, and states. It is impossible to separate bodies from these accidents, and these attributes are clearly temporal, by first-hand witnessing [of their temporality]. These bodies are inseparable from them, and it is impossible to rationally separate them. They must then be temporal as well, due to this inseparability. Anything that is temporal must have a creator, because otherwise, one out of two equal possibilities- existence and non-existence- became more likely than the other without anything tipping the scales, which is impossible. Therefore, the universe must have a specifier [i.e., someone to tip the scales] who makes existence happen over non-existence, or the opposite. Indeed, that is Allah, who says in His Noble Book, "He is the One who created for you everything that is in the Earth" [Al-Baqara, 29]. He, the Mighty and Exalted said, "We shall show them our signs in the universe and in themselves, until it becomes clear to them that it is the truth. Does it not suffice that your Lord is over all things a witness?" [Fussilat, 53]. He, the Exalted, said, "And in yourselves. Do you not see?" [Al-Dhariyat, 21].

The Attributes of Negation

The necessary existence [God] is attributed with five attributes that negate what does not befit Him. They are called the attributes of negation. They are:

1. Pre-Eternality

2. Permanence

3. Differing from Creation

4. Self-Subsistence

5. Oneness

The Attribute of Pre-Eternality and Its Proof

Pre-eternality is: the lack of initiation to existence. Another way of expressing it is the lack of a beginning to something's existence.

The Proof

If there was a beginning to the existence of God, He would have depended on a creator. His creator would have depended on [another] creator, and so on... Either this would infinitely continue to regress, or it would loop back to the first [creator]. Both a vicious loop and infinite regress are impossible.

As for the impossibility of a vicious loop, it is because it is predicated on contradiction and incoherence. An example of it is that you say, "Zaid created Amr and Amr created Zayd", so Zaid must have existed before Amr because he created him, yet simultaneously existed after Amr because he was created by him [Amr], and likewise Amr existed before him [Zaid] because he created him, and simultaneous existed after him because he was created by him. A single thing can not be precede and be preceded [by the same thing] in a single time, because this is an impossible contradiction. Therefore, a vicious loop is impossible.

Infinite regress is also impossible because it is predicated on combining contradictory things as well. This is because if we were to suppose that the universe is predicated on what came before it, and what came before it is predicated on what came before it, infinitely back in the past, then you would say that every event in this chain of events had no beginning before it came into existence. Thus, the non-existence of all these created things were pre-eternally non-existence. If existence [of the universe] infinitely regressed to infinity, then pre-eternally, a thing would exist and not exist at the same time, and this is impossible. Therefore, infinite regress in impossible.

As vicious loops and infinite regressions are impossible, it is established that Allah, the exalted, is pre-eternal. He says: "Do you not see how Allah begin creation, that returned it. Indeed, this is easy upon Allah." [Al-'Ankabut, 19]. He, the Exalted, says, "Allah created you, and what you know." [Al-Saffat, 96]. He, the Exalted, says, "He is the One who created for you what is in the earth in entirety." [Al-Baqara, 29].

2. The attribute of permanence and its proof

Permanence is: the lack of ending for an existence. So, Allah has no ending to His existence.

The proof:

It is that He, the exalted, were He to have an ending, it would be possible for Him to cease to exist, and that would make it impossible for Him to be pre-eternal. However, pre-eternality makes impossible being preceded by non-existence, so it negates the possibility of any type of non-existence. He, the Exalted, says, "Everything perishes except His Countenance. To Him belongs judgment, and to Him you are returned." [Al-Qasas, 88]

3 - Differing from Creation and Its Proof

Differing from creation: is the lack of similarity of something to created things, i.e., no comparison, similarity, or equal to Him, the Exalted.

The proof:

It is established that the universe- which is everything except Allah, the Exalted- is confined to being bodies or accidents. The proof that all bodies and accidents are created was already established, along with their existence coming after non-existence, based off of what was mentioned in the proof of existence. It was established that Allah, the Exalted, is Pre-Eternal, with no beginning to His existence, and Permanent, with no end to His existence, i.e., He did not start from non-existence, nor will He ever cease to exist. Therefore, it is necessary for Him to be different from all created things, because it is necessary for all created things to be preceded by non-existence, and it is possible for them to cease to exist. It is necessary for Allah, the Exalted, to be Pre-Eternal, and Permanent.

He says, "There is nothing like Him, and He is All-Seeing, All-Hearing." [Al-Shura, 11].

4 - Self-Subsistence and Its Proof

Self-Subsistence: is the lack of dependence on a substrate or a creator, i.e., that Allah, the Exalted, is not an attribute contrary to what some Christian and Batini sects claim. Rather, He is an Entity.

The Proof:

Allah is attributed with positive attributes, as will be mentioned. Anything attributed with positive attributes is an entity, because attributes cannot subsist in another attribute.

His Entity is unlike the essences of other things, as He does not depend on a creator to bring Him into existence from non-existence, because His Entity is Pre-Eternal and Permanent, as preceded in the proof of Pre-Eternality and Permanence. The essences of created things are temporary, as preceded in the proof of this in the discussion on existence. Therefore, it is necessary for Him to be Self-Subsisting.

He, the Exalted and High, said: "Oh People! You are dependent on Allah. And Allah is Self-Sufficient and Praiseworthy." [Faatir, 15].

5 - Oneness and Its Proof:

Oneness: is the lack of multiplicity, i.e., Allah is alone, with no second to His essence, attributes, or actions.

As for oneness in essence, it negates that Allah is composed of parts, or that He has a partner.

As for oneness in attributes, it negates that anyone has attributes like His attributes, Glory and Praise be to Him. So, there is no one that has power like His Power, or knowledge like His Knowledge, etc.. It negates that He, the Exalted, has two attributes of the same type. Rather, He has one attribute of Power, by which He has power over all creation. He has one attribute of knowledge, where not even an atom's weight escapes him in this world, or the heavens, nor anything smaller or greater.

As for oneness of His actions, it negates that there is anyone who can act like His actions, Glory and Exalted is He, from any creation, sustenance, giving life, or causing death, and it negates that anyone aids or helps Him any action.

The proof:

If there were two gods, either they would agree [on an act] or they would differ. The agreement- either it is a necessity or it is a possibility. It cannot be necessary because the Power of Allah necessarily encompasses all possibilities, and it is one of the distinctions of divinity that they be attributed with the utmost power and total domination. If one of them attributed with it [divinity] as was mentioned agreed that one of them [had dominion over] the earth and the other the sky, or one of them over the humans and animals, and the other the inanimate objects and plants, if this agreement was necessary and it was impossible for one of them to disagree with the other, then that god would be weak, coerced, and disgraceful. It preceded that a divine being must have total omnipotence, and it will follow that He must be willing and have agency- whatever He wills manifests, and whatever He does not will does not manifest. Therefore, this agreement cannot be necessary. If this agreement was possible, then it would be said: wherever agreement is possible, disagreement is also possible.

Here, you have the proof of disagreement:

it is that if there were two gods, and they disagreed, and this one willed for the creation of the universe, and this one willed for its destruction, then if both of their wills manifested, it would necessitate the coexistence of two contradictions, of the existence of the universe alongside its destruction.

This is an impossibility. If neither of their wills manifested, then nothing would exist from this universe, yet it does indeed exist. If one of their wills manifested and the other did not, then the one whose will manifested is God, and the one who did not is coerced, forced, humiliated, created, and not a creator.

He, the Exalted, said: "if there were two gods therein besides Allah, they [the heavens and the earth] would have been in chaos. Transcendent is Allah, the Lord of the Throne, from what they attribute." [Al-Anbiya, 22].

He, the Exalted, says "God did not take a son, nor is there a god with Him. [If it were the case], then each would take what they created and some would vie to dominate others. Transcendent is He from what they attribute. The Knower of the Unseen and the Seen. Exalted is He from what their polytheism." [Al-Mu'minun, 91-92].

The Positive Attributes are:\

1. Power

2. Will

3. Knowledge

4. Life

5. Hearing

6. Sight

7. Speech

Power and Its Proof

Power is a positive attribute of Allah, established with His Entity, originating, i.e., being suitable to, bring into existence any possibility, and its non-existence, in agreement with the Will.

The Proof:

That were He, the Exalted, not to be Powerful, He would be powerless. If He were powerless, nothing in the universe would exist, yet it does exist. Therefore, it negates inability and affirms ability. He, the Exalted, says, "Indeed, in the creation of the heavens and the earth, and the variance of the night and day, and the vessels that pass in the ocean that the people benefit from, and what Allah sends down from the sky of water, by it animating the earth after its death, and spread in it every creature, and the dispatching of the winds, and the clouds drifting between the sky and the earth is verily a sign for people of understanding." (Al-Baqara, 164).

This power includes all possibilities, because if it is valid for a single possibility, it must be valid for all possibilities, due to there being similarity [between all possibilities], and the lack of

preponderance [of possibilities that do not exist yet]. If every possibility is equal to all other possibilities in its essential attributes, such as corporeality or acceptance of accidents, then when the Power relates to one possibility, then it is necessary for it to relate to all possibilities as was mentioned.

Will and Its Proof

Divine Will is a positive attribute that exists with His entity, that specifies a possibility to be a subset of what is possible for it.

This subset is explained by the meaning of this poem:

Mutually exclusive possibilities are our existence and non-existence, our attributes, time, place, direction, likewise amounts- narrated to us by the upright.

A possibility is specified with existence in contrast to non-existence. It is specified with certain attributes over their opposites, such as knowledge in contrast to ignorance, and with a certain time in contrast to what is before or after it, and with a certain place in contrast to other than it, and a certain direction in contrast to other than it, such as East compared to West. It is with a particular amount in contrast to what is longer than it or shorter than it, and vice versa for all of them.

The Proof:

All possibilities share the same intrinsic attributes. They are bodies-

that accept accidents, such as movement and stillness, colors, or a way of being, or other than that. Everything that is possible for one of them is possible for another, and everything that is necessary for one of them is necessary for the other, and everything that is impossible for one of them is impossible for the other. If we see in one of them something unique or particular, then that is from the Will of someone who acts and wills. So the flowing of water, the hardness of iron, the sweetness of sugar, the heat of water, the intellect of humans, and other than that are all particularities that are selected by Allah to be a certain genus or category or instance. They are all by the preponderance of the One who selects, the All-Knowing, who specifies what He wills with whatever He wills. Other than that, it is possible for iron to flow [like water], and water to be hard, and for humans to be inanimate without intellect, because all of these attributes are possibilities for all of creation with respect to their intrinsic attributes.

Otherwise, these particularities that we see in the being of individuals, realities of categories, and defining features of genuses, would not exist, except with the Will of Allah, Glory and Praise be to Him. He said, "Your Lord creates what He Wills and Selects. The choice is not theirs." (Al-Qasas, 68).

The relationships of Power and Will:

Power and Will do not relate with necessities or impossibilities. They only relate to possibilities.

Power has seven relationships:

1. Relation by potential: its relationship with our non-existence before our existence.

2. Relation by action: Allah's creation of something by it [the Power].

3. Relation by potential as well: Its relationship with something after its existence and before its non-existence.

4. Relation by power: Allah's destruction of something after it exists.

5. Relation by potential: its [the Power] relationship with its [the thing's] non-existence after its existence and before it is resurrected.

6. Relation by action: It is His creation of us on the Day of Resurrection.

7. Relation by potential: Its relationship with our existence until eternity.

This is in detail. As for in summary, it has two relations: a relationship of pre-eternal potentiality.

and a manifest temporal relationship. Manifestation is specific to existence and non-existence. That is because necessities and impossibilities do not accept effects intrinsically. An effect is for something to exist after non-existence, or vice versa. Necessities do not accept non-existence, neither previously, nor in the future. Impossibilities do not accept existence at all. Power and Will are attributes of efficacy, so if the two of them related to the existence of a necessity such as the Entity of God, that would be an over-determination (tahsil al-hasil) which is an impossibility and incoherent. If they related by [being capable of] destroying it [the Entity], it would be a changing of reality, because a necessary existence does not accept non-existence, so if it were to not exist, it is not a necessity. If they related [by being capable of] destroying an impossibility, that would also be an over-determination, which is impossible. if they related to it by bringing it into existence, it would be a changing of reality, which is also impossible as mentioned previously.

Therefore, the Power and Will do not relate to anything except possibilities. With this, you know that it is not within the scope of the Power and Will of Allah to relate to necessities and impossibilities. If the Power and Will related to necessities and impossibilities, it would lead to deficiency and incoherence and inconsistency not accepted by the intellect, nor agreeable to one's constitution, nor agreed upon by logic. This would negate Oneness for whoever is owed it, and gives it to one who does not deserve it, and changes reality...

... of necessities to possibilities and impossibilities to necessities, and possibilities to impossibilities, and so on, of rejected contradictions. Indeed, perfect and necessities is only that the Power and Will is solely related to possibilities. Then, the statement "Allah, Glory and Exalted is He, when He does not take for Himself a spouse or a child is weak, and weakness is impossible for Allah, therefore it is possible for Allah to take a spouse for Himself or a child" is not relayed, and the speaker does not understand that the relation of Power and Will does not pertain to impossibilities, and the lack of their relation with impossibilities is perfection in and of itself, lest these aforementioned imperfections could occur. He also does not pay attention to the fact that a spouse or child only occur for someone who is overtaken by desire and incapable of ridding them of himself, and a child is a product of a deficiency of someone who must completed by a child who can help him with the necessities of everyday life, and other similar deficiencies that someone All-Powerful is transcendent beyond. Therefore, the Divine Will and Power's scope being only possibilities is a necessity that the intellect cannot comprehend an alternative to, and all other alternatives are a muddling of logic principles, foolishness, and insanity.

3- The Attribute of Knowledge and Its Proof

Knowledge: is a positive attribute, established with His Entity, exposing all things as they are, in entirety, without being preceded by ignorance.

Its Proof

If you were to come across a letter that was excellent in its eloquence, arrangement, and spelling, and you said that this letter came out of nowhere without someone knowledgeable of it, nor well-versed in how to make out, it would be said that you are insane. How then [is it possible for Him to not have knowledge], when you see this universe- its skies, stars, the earth and its vegetation, and what comes from it from animals and air and the seas, and the wonders and amazing tings it contains, all of which are perfect to the height of perfection, and perfectly proportioned to the utmost of proportions, and flawlessly organized based on the order that Allah made natural for it, fulfilling every purpose that it is for, top to bottom. Produced from that are benefits enjoyed and utilized by these creates. If one were to remove even one of these creations from their purpose, these benefits would not occur, and this universe would be amiss. Could this...

... have occured without knowledge? Glory be to Him, the Exalted, from the sayings of the conceited and the ignorance of the foolish ones. He, the Exalted, said, "Would not the one who created know? And He is the Gracious, the All-Informed." He, the Exalted, said, "You are not busied with anything, nor do you recite anything from the Qur'an, nor do you do any action except that We are upon you a witness, while you are doing it. Not even an atom's weight escapes your Lord in the earth, nor in the heaven, nor what is smaller than that, nor what is greater, except that it is in a Clear Book." (Yunus 61).

Relationship of Knowledge

Knowledge relates to necessities, possibilities, and impossibilities with a relationship of disclosure, as He, the Exalted, knows that He is One, there is no partner with Him, and that He is All-Powerful, and nothing can incapacitate Him, and so on from the necessities. He knows that a partner for Him is impossible, and that it is impossible for Him to take a spouse or child- transcendent is He above what the innovators claim! He, the Exalted knows this universe in its entirety, and what occurs in it.

4 - The Attribute of Life and Its Proof

Life is a positive attribute established with His Entity, making its possessor valid to be attributed as having perception. It does not relate to anything.

The proof is that it is established that Allah, Glory and Praise be to Him, is Powerful, and Power does not occur except with a will that selects an act and manifests an action from it, and a will does not select or preponderated without knowledge. Therefore, these attributes of Power, Will, and Knowledge, cannot occur without Life. Life is a rational precondition for their establishing. The proofs for their existence was already established. Therefore, the proof of Life is also established. He, the Exalted, says, "Allah, there is no God except Him. He is the Living, the Self-Sufficient." [Al-Baqara, 255].