2 — When the Holy Ghost descended on the Apostles and the Apostles began to speak various languages, it is written in the second chapter of Acts, the people were bewildered and three thousand people immediately believed in Îsâ ‘alaihis-salâm’. Dead people’s going out of their graves and going around in Jerusalem, tearing of the curtain in the temple, quaking of the earth and rifting of the rocks would have been more of a source of bewilderment to people than the Apostles’ speaking several languages. If it were true that Îsâ ‘alaihis-salâm’ had shown himself and displayed miracles, thousands of people would have believed in him then. But the Gospels do not contain even any expression implying at least that one person believed in him during the occurrence of the so-called miracles. [This argument proves that what is written in Matthew is not the truth.]
3 — Mark and Luke only state that the curtain of the statue was torn. They do not refer to such incidents as the earthquake, rifting of the rocks, opening of the graves, or resurrecting of the saints and going around in the city. On the other hand, in the Gospel of John, which is well-known for its far-fetched exaggerations of the miracles of Îsâ ‘alaihis-salâm’, there is no reference to any of these incidents, neither to the tearing of the curtain of the temple, nor to the earthquake or the sequential rifting of rocks, nor to the saints’ resurrecting and going about in the city. If these events were true, Mark, Luke and John would apparently not remain silent in this respect.
4 — According to Matthew’s account, none of the Apostles was present at the crucifixion of Îsâ ‘alaihis-salâm’. But Mary Magdalene, who had been following him from Galilee, Mary, the mother of Jacob and Joses, and the mother of the sons of Zebedee were present there and watched from a distance. (Matt: 27-56)
According to Mark, none of the Apostles were present, but Mary Magdalene, Mary, the mother of Jacob and Joses, Salome and a number of women who had come to Jerusalem with her were all there. (Mark: 15-40, 41)
According to Luke’s account, when Îsâ ‘alaihis-salâm’ was arrested all people who knew him and also those women coming from Galilee were present there. In addition to this, some of the city folk gathered there to watch the event. All these people, seeing the insults Îsâ ‘alaihis-salâm’ was subjected to, walked behind Îsâ ‘alaihis-salâm’, “bewailed and lamented him.” (Luke: 23-27)
These writings in Luke are contradictory to those in Matthew and Mark. According to Matthew and Mark, those who were present at the crucifixion of [Judas Iscariot instead of] Îsâ ‘alaihis-salâm’ were only a few women, who watched from a distance. A few people’s testimony of having witnessed an event from a distance cannot be accepted as a document strong enough to form a basic religious tenet, not at least in the eyes of reasonable people. Luke’s expression, ‘Some of the city folk’, shows that those people knew him but did not believe in him. For terms ‘disciples’ and ‘Apostles’ are used everywhere in the Gospel of Luke. Its using the expression ‘Some of the city folk’ here, therefore, indicates that none of the disciples were there.
On the other hand, the Gospel of John says nothing concerning the existence of disciples or women crying and lamenting him, but only states that his most beloved disciple, his mother, his sister, and Mary Magdalene were present at the scene (John: 19-25, 26). In addition to the other Gospels’ accounts, it states that on the cross Îsâ ‘alaihis-salâm’ saw his disciple and his mother with him and said to his mother, “... Woman, behold thy son.” “Then saith he to the disciple, Behold thy mother! And from that hour that disciple took her unto his own home.” (John: 19-26, 27)
This incident is not referred to in the other Gospels. There is no doubt that the event of crucifixion did take place. Yet if people believing in Îsâ ‘alaihis-salâm’ had been at the scene of the event to give an account of the event, there would not be any discordance among the Gospels as to the occurrence of this event and they would all write about the event exactly as it had happened.
5 — According to the Gospel of Matthew, Îsâ ‘alaihis-salâm’ was subjected to various insults in the governor’s house, he was stripped of his clothes, a scarlet robe was put on him, a crown plaited with thorns was put on his head, a reed was handed to him, they spat at his face, hit him on the head, and, as he was taken out the door for crucifixion, they found a man named Simon of Cyrene and had him carry the cross. When they came to the place called Golgotha[82] (or Calvary), which means skull, he was given vinegar mixed with aloes. When he said, “My God, my God, why hast thou forsaken me,” on the cross, one of the bystanders dipped a sponge into vinegar and stretched it out to him with a reed. (Matt: 27-28 to 48)
Mark’s account is as follows: He was whipped with a lash, a crown of thorns was put on his face, purple clothes were put on him, he was spat at on the face, beaten on the head, subjected to insults, and taken out. A man named Simon of Cyrene, father of Alexandre and Rufus, came from the country and was passing by. They had him carry the cross. When they came to the place called Golgotha, they gave him wine mixed with murr-u-sâfî (myrrh, burseraceae), which he refused. When he was on the cross, passers-by shook their heads, railed on him, and said, “Ah thou that destroyest the temple, and buildest it in three days,” “Save thyself, and come down from the cross.” Two thieves, who were crucified with him, reproached him and swore at him. Later, on the cross, when he said, “My God, my God, why hast Thou forsaken me,” one of the people being there dipped a sponge into vinegar and gave it to him to drink. (Mark: 15-17 to 36)
According to Luke’s account, “Pilatus (Pilate) first sent Îsâ ‘alaihis-salâm’ to Herod (Antipas). When Herod saw Jesus, he was very much pleased. For he had heard very much about him. For a long time he had been looking forward to seeing him to see a miracle of him. But Îsâ ‘alaihis-salâm’ would not answer his questions. Herod, with his soldiers, insulted him, mocked him. He made him put on a bright-coloured garment and sent him to Pilate, who, in his turn, delivered Jesus to the Jews. As they took him along, they caught Simon of Cyrene, who was on his way back from his field, put the cross on his back and bid him to carry it behind Jesus. Meanwhile, a big crowd, among whom were people and women who were crying and beating themselves in their sorrow for him, was following behind him. Jesus turned to them and said, ‘O thee, who art the maidens of Jerusalem. Do not cry for me. But cry for thineselves and for thine children. For those days are coming soon; the days when people without children shall be said to be fortunate. Then they shall begin to say to the mountains: Come and fall on us; and to the hills: Come and cover us. For when a green tree is subjected to all this treatment, what would befall a dry log.’ Then, when he was crucified, he said, ‘O Father, forgive them, for they do not know what they are doing.’ The soldiers, mocking him, approached and offered vinegar to him. One of the two culprits who were crucified with him swore at him and said, ‘If you are the Messiah, then save yourself and us.’ But the other culprit replied, chiding his friend. Upon this Jesus said unto him: ‘Today you shall enter Paradise with me.’ “ (Luke: 23-7 to 43)
It is written in the Gospel of John: “Then Pilate therefore took Jesus, and scourged him.” “And the soldiers platted a crown of thorns, and put it on his head, and they put on him a purple robe,” “And they said, Hail, King of the Jews! And they smote him with their hands.” (John: 19-1, 2, 3) “When the chief priests therefore and officers saw him (in these clothes), they cried out, saying, Crucify him, crucify him. Pilate saith unto them, Take ye him, and crucify him: for I find no fault in him.” “The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God.” “When Pilate therefore heard that saying, he was the more afraid;” “And went again into the judgement hall, and saith unto Jesus, Whence art thou? But Jesus gave him no reply.” “Then saith Pilate unto him, Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to release thee?” “Jesus answered, Thou couldest have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin.” “And from thenceforth Pilate sought to release him: but the Jews cried out, saying, If thou let this man go, thou art not Caesar’s friend: whosoever maketh himself a king speaketh against Caesar.” (ibid: 19-6 to 12) Then John goes on and relates how Pilate, upon these remonstrations, took Jesus out and delivered him to the Jews, and how Jesus, carrying his cross, “went forth into the place called the place of a skull, which is called in the Hebrew Gol’go-tha:” (verses 16-17)
[The differences between the accounts of the event given in the four Gospels are seen as clearly as the sun. Concerning this event, which the priest claims has been authenticated by a generally accepted narrative, the four Gospels trusted by Christians are at loggerheads with one another. Who could deny this fact? Accordingly, where is the generally accepted narrative asserted by the priest?]
6 — According to the thirty-seventh verse of the twenty-seventh chapter of the Gospel of Matthew, when Îsâ ‘alaihis-salâm’ was crucified, a placard with the statement, “THIS IS JESUS, THE KING OF THE JEWS,” was hung over him.
According to the twenty-sixth verse of the fifteenth chapter of the Gospel of Mark, the phrase “THE KING OF THE JEWS” was written on the placard.
According to the thirty-eighth verse of the twenty-third chapter of the Gospel of Luke, the placard contained the statement, “THIS IS THE KING OF THE JEWS,” in Hebrew.
According to the nineteenth verse of the nineteenth chapter of John, Pilate wrote the expression. “And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS.” “This title then read many of the Jews: for the place where Jesus was crucified was nigh to the city: and it was written in Hebrew, and Greek, and Latin.” “Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that he said, I am the King of the Jews.” “Pilate answered, What I have written I have written.” (John: 19-19, 20, 21, 22) [These Biblical inconsistencies as to what was written on the placard hung over the crucified person who today’s Gospels claim was Îsâ ‘alaihis-salâm’, [may Allâhu ta’âlâ protect us from believing or saying so], show us that the person who was crucified was not Îsâ ‘alaihis-salâm’.]
7 — It is written in the fifteenth chapter of the Gospel of Mark that it was three o’clock when Jesus was crucified. When the time became six o’clock, darkness fell all over the world until nine o’clock. (Mark: 15-25, 33)
It is written in the Gospels of Matthew and Luke that it was about six o’clock when he was crucified, and darkness fell all over the world until nine o’clock. (Matt: 28-45; Luke: 23-44) John, on the other hand, does not refer to time or the falling of darkness.
8 — It is written in the Gospel of John that on Saturday they broke the legs of the two people who had been crucified with Îsâ ‘alaihis-salâm’ lest they should remain any longer on the cross, and when they came to Îsâ ‘alaihis-salâm’ they saw that he was already dead and therefore did not break his legs. (John: 19-32, 33) The other three Gospels do not contain this part.
9 — There are great differences among the existing Gospels in such matters as the resurrection of Îsâ ‘alaihis-salâm’ after being crucified according to the Christian credo and his displaying miracles. Because we have already explained these matters in the chapter dealing with (the four books called Gospels), those who wish to renew their information may reread that chapter. (Chapter 4)
A close study of these inconsistencies will show that such matters as the crucifixion of Îsâ ‘alaihis-salâm’, his resurrecting and showing miracles are viewed with scepticism among Christians. Eminent Christian scholars have not been able to put forward any evidence strong enough [to refute the pure Islamic belief that Îsâ ‘alaihis-salâm’ was not crucified; he was elevated up to heaven without being killed; the person crucified was a Jew who resembled him; or] to eliminate this scepticism among Christians, nor have they been able to answer any of the questions asked by Muslims so far. If Christians say, “The Gospels themselves are of documentary value for us with all the inconsistensies in them,” then the whole argument will become null and void. For it would be senseless to discuss an issue with a person who denied open facts and persisted in his misbelief.
It is quite possible for a judicious person who does not believe in a heavenly book to deduce from the existing Gospels numerous evidences to prove the fact that Îsâ ‘alaihis-salâm’ was not killed or crucified and that the person crucified was someone else. Furthermore, supposing someone came forward and, in response to the priest’s statement, “A narrative stated unanimously in all the four Gospels cannot be refuted,” said, “Being crucified, Îsâ ‘alaihis-salâm’ succumbed to the bitter pain and fainted. Those who saw him in this position thought he was dead and hastily took him off the cross lest he should remain on the cross on Saturday. One of his disciples, Joseph by name, took him to a lonely place and buried him there. After a while, he recovered and stood out of his grave. One of his disciples gave him a robe of linen, which was a gardener’s garb. He put on this robe and showed himself in this attirement to Mary Magdalene. Later he met his disciples and spoke with them. After a while, he died again at a lonely place, either from the wounds caused by the crucifixion or from some other disease;” now, how would this be answered? As a matter of fact, as it is inferred from the verse in the Gospel of Matthew, which reads, “The Jews went to Pilate and said: Command them to keep guard for three days by the grave; otherwise, his disciples may steal him away at night and then announce that he has resurrected,” such doubts existed at that time, too. As we have explained in the chapter dealing with (the four books called Gospels), the Gospel of Matthew was written forty to fifty years after ascension of Îsâ ‘alaihis-salâm’ to heaven. As Matthew wrote his Gospel, he may have included this widespread rumour into his Gospel, and the other writers of Gospel may have written such rumours in their books without inquiring into the matter. There are various evidences to this effect.
First evidence: The statement, “The Jews and the guarding soldiers went together and sealed the stone, thus safeguarding the grave,” which the Gospel of Matthew adds for prudential considerations, augments, let alone eliminating, the doubts.
Second evidence: According to the account given in the twentieth chapter of the Gospel of John, Mary Magdalene saw Îsâ ‘alaihis-salâm’ after his resurrection and thought he was a gardner. (John: 20-14, 15) Again, according to the account given at the end of the nineteenth chapter of the Gospel of John, Joseph of Arimathea took the corpse of Îsâ ‘alaihis-salâm’, wrapped him in linen clothes, found a garden at the place of crucifixion, and put him into a grave there. (ibid: 19-38, 39, 40, 41) Now, why shouldn’t it be possible, for instance, that the person who had been mistaken for Îsâ ‘alaihis-salâm’ may have lain unconscious for a while in the grave, then recovered, and removed the stone on the mouth of the grave, — or one of the disciples may have done it for him —, and taken off his shroud and put on a gardner’s attirement?
Third evidence: It is written in the twenty-fourth chapter of the Gospel of Luke that when Îsâ ‘alaihis-salâm’ resurrected from his grave and showed himself to his disciples, they were bewildered and frightened, thinking it was a ghost or a spectre. Îsâ ‘alaihis-salâm’ said to them: Why are you bewildered? Why do you suffer anxiety in thine hearts. Look at my hands, my feet. I am, myself. Touch me with thine hands and look at me. For a ghost does not have flesh and bones, which you see I have. After saying this, he showed them his hands and feet. As they were still in bewilderment, he said: Have you got something to eat? They gave him a piece of fried fish [and some honey in the comb]. He took it and ate it in front of them. (Luke: 24-36 to 43)
According to this narrative, the person who was crucified did not die on the cross. He recovered, became hungry, and ate. This narrative contradicts the miracle of resurrection (of Îsâ ‘alaihis-salâm’) after death.
Fourth evidence: It is stated (in the Gospels) that Îsâ ‘alaihis-salâm’ spoke to his disciples in Galilee, and that he did not speak to them in Jerusalem. According to this assertion, he must have feared the Jews although he had died on the cross and then resurrected. On the other hand, because Îsâ ‘alaihis-salâm’ had died on the cross from the Jews’ point of view, the Jews must have been looking on the matter of Jesus as a nuisance they had already gotten rid of. It was possible, therefore, for him to talk to his disciples in Jerusalem, since there was no reason for him to fear the Jews. It is obvious that this narrative is another addition to the Bible.
Fifth evidence: It is written in the Gospels that after his resurrection he showed himself to some people in Jerusalem but he did not show himself to his disciples or, especially, to his mother (there). These words imply that Îsâ ‘alaihis-salâm’ did not want to meet them and even tried to keep away from them, which comes to mean that, no longer trusting his disciples, he first limited his audience to a couple of people. And this, in its turn, obviously would have been wrong.
Sixth evidence: It is stated that none of the disciples was present when Îsâ ‘alaihis-salâm’ was buried or when he resurrected, that he was buried by Joseph of Arimathea, and that later he was seen alive by Mary Magdalene. This narrative may normally bring the following thought to one’s mind: ‘When Joseph of Arimathea came near the crucified person, he may have seen that the person was not dead. Fearing that he might cause the denial of the Biblical verse foretelling that he (Jesus) would resurrect after dying if he divulged that he was not dead, he may have concealed what he had seen.” How would the priests answer to eliminate such a suspense?
Seventh evidence: According to Matthew, Joseph of Arimathea was a rich man and one of the disciples of Îsâ ‘alaihis-salâm’. (Matt: 27-57) According to Luke, he was a pious person’, “a counsellor; and he was a good man, and a just:” (Luke: 23-50) This person states that he put the crucified person into a grave. His putting him into a grave indicates that he was definitely dead. Since people who say that they have seen him again are possibly not lying, it may be thought that they may have seen a vision.
Eighth evidence: The person who was crucified may have somehow freed himself from the cross and thus remained alive, and his disciples, upon seeing him, may have thought that he had resurrected after dying.
In order to prove that Îsâ ‘alaihis-salâm’ died on the cross and was buried, priests put forward the following verse written in the Gospel of Matthew as an evidence: “... so shall the Son of man be three days and three nights in the heart of the earth.” (Matt: 12-40) Yes, the person who was crucified died and was buried. There is no need to prove this fact. Priests’ putting forward this verse is intended to prove that he resurrected after dying. Yet the person who was crucified did not stay in the grave for three days and three nights. It is stated unanimously in the four Gospels that the corpse was taken down from the cross on Friday evening and was buried immediately and it could not be found in the grave before sunrise Sunday morning. It is calculated that the corpse stayed in the grave for two nights plus one day. Since the corpse did not stay three days and three nights in the grave according to this calculation, Matthew’s statement is contrary to fact. Another point is this: If Îsâ ‘alaihis-salâm’ had really made this statement, the disciples should not have had any doubts concerning his resurrection, and they should have welcomed him as soon as seeing him. On the contrary, it is written in the Gospels that all the Apostles categorically rejected the reports of his resurrection. With all these facts, silence would be the only answer that priests could offer to (Qur’ân al-kerîm), which states that “The person crucified was not Îsâ ‘alaihis-salâm’; Judas Iscariot, who had reported where he was, was mistaken for Îsâ ‘alaihis-salâm’ and was therefore crucified, and Îsâ ‘alaihis-salâm’ was raised up to heaven.”
According to the Islamic belief, all Prophets ‘alaihimus-salâm’ are innocent. They are immune from lying and playing tricks. They were making preparations to crucify Îsâ ‘alaihis-salâm’, when Allâhu ta’âlâ, the Omnipotent, gave the person who had betrayed him the semblance of Îsâ ‘alaihis-salâm’ so that the Jews, believing the person they saw now was Îsâ ‘alaihis-salâm’, crucified the traitor, instead. Allâhu ta’âlâ immediately raised Îsâ ‘alaihis-salâm’ to heaven. This belief of Muslims is more logical and more worthy of the Prophetic honour of Îsâ ‘alaihis-salâm’.
The hundred and fifty-seventh âyat of Nisâ sûra purports, “But they killed him not, nor crucified him, but so it was made to appear to them, ... [But someone else was made into his semblance, so they crucified this person].” (4-157) All the ’Ulamâ (very profound scholars, savants) of tafsîr (interpretation of Qur’ân al-kerîm) have interpreted this âyat-i-kerîma as that Îsâ ‘alaihis-salâm’ was not killed or hanged.
The fifty-fifth âyat of Âl-i-’Imrân sûra purports, “[Recall that] Allâhu ta’âlâ [said]to Îsâ ‘alaihis-salâm’: Surely I take thee from the earth [in the most beautiful manner]and raise thee to the grade of angels.” (3-55) Priests assert that this âyat-i-kerîma contradicts the hundred and fifty-seventh âyat of Nisâ sûra. They want to put forward the word (mutawaffîka) as an evidence to prove that Îsâ ‘alaihis-salâm’ died. They do not realize that this word is an adjective and therefore (mutawaffîka) does not mean, “I shall kill thee.” [The Arabic lexicon (Al-munjid), which was prepared by a Christian clergyman and printed in a Catholic printhouse in Beirut, explains the meaning of the word (tawaffâ) as “To fully get what one deserves,” hence the meaning “To give one what is worthy of one’s honour.” It is metonymically used in the meaning of “to kill”.] This comes to mean that this âyat-i-kerîma does not mean, “I shall kill thee and then raise thee.” It means, “I shall do what is worthy of thine honour and raise thee to the grade of angels.” Allâhu ta’âlâ decreed to exalt Îsâ ‘alaihis-salâm’, and so He did exalt him. He did not decree to have him killed by the Jews, and He did not have him killed, having someone else crucified. For this reason, some ’Ulamâ of tafsîr ‘rahimahullâhi ta’âlâ’ have interpreted the word (tawaffî) as “to pick,” and explained the âyat-i-kerîma as, “To protect thee from being killed by the Jews, I shall entirely pick thee up from the earth.” It is so strange that Christian sects, while saying that Îsâ ‘alaihis-salâm’ is the (Son of God), even (God Himself), accept at the same time that he was killed by crucifixion. The Islamic religion, on the other hand, states that Îsâ ‘alaihis-salâm’ was a human being and a Prophet, and rejects these slanders directed to him. In addition, it enhances his value by stating that he was raised to heaven and informing that the Jews’ assertion that they killed him by hanging is wrong and slanderous. We would like to ask which of these two creeds is worthy of the honour of that exalted Prophet, Muslims’ creed, or Christians’ creed? This comparison will show us whose love of Îsâ ‘alaihis-salâm’ is more of a true one, Muslims’ love, or Christians’ love. There are lessons to be taken from Muslims’ [true and pure] belief, which deters from such lies as would be detrimental to the honour of Îsâ ‘alaihis-salâm’, and which Christians furiously strive to disprove. We, Muslims, are both Mûsâwî and Îsâwî because we recognize both Mûsâ ‘alaihis-salâm’ and Îsâ ‘alaihis-salâm’ as Prophets sent by Allâhu ta’âlâ.
Because Christian groups believe in the defiled, interpolated Gospels, which teem with all sorts of abominable lies, [and which are so common today], they belittle that blessed Prophet with such imputations as, “Jesus was born in a stable, he was killed by the Jews in a humiliating manner, he entered Hell and thus was accursed,” which a most indecent person would hesitate to utter about his enemy. Therefore, they are neither Mûsâwî, nor Îsâwî. Since they accept [and defend] Plato’s heretic philosophy of trinity, it would be more correct to call them ‘Platonists.’
There are many other mental and traditional answers that could be given to Christians to prove the fact that Îsâ ‘alaihis-salâm’ was not killed or hanged. They are written in detail in the books (Mîzân-ul-mawâzîn), in Persian, (Iz-hâr-ul-haqq), in Arabic and Turkish, (Shems-ul-haqîqa) and (Îzâh-ul-merâm), in Turkish, and in the Arabic book (Er-redd-ul-jemîl), written by Imâm-i-Ghazâlî ‘rahmetullâhi aleyh’.
— 13 —
ALLÂHU TA’ÂLÂ IS ONE
The priests’ real purpose, they claim, is to compare the inner essence of Christianity with that of Islam and then accept the one which is more truthful. In the initial pages of our book we have answered them by comparing Qur’ân al-kerîm with their publications which they name the Bible. And now we consider it pertinent to compare Christians’ and Muslims’ systems of belief with each other. Leaving aside the traditional documents, we begin our detailed elucidation based on logical proofs.
The most prominent Christian tenet is trinity, i.e. belief in three gods. According to Christians, there are, may Allâhu ta’âlâ protect us from saying so, three gods: Allâhu ta’âlâ, Îsâ ‘alaihis-salâm’, and the Ruh-ul-quds (the Holy Spirit). However, the Biblical expression, “My Son,” is an indication of excessive love. It is written in the existing books called Gospels, “Îsâ ‘alaihis-salâm’ is equal to Allâhu ta’âlâ in all the attributes such as knowledge and power. After being killed by crucifixion, he was scorched for ten days in Hell, and then, according to Paul, mounting the accursed tree, [may Allâhu ta’âlâ protect us against saying so], he ascended to heaven, placed his throne on the right hand side of Father, and assumed the task of creating and making. Now the Son has the control. After resurrection as well, Father having abdicated His active role, the Son will be the Absolute Ruler.”
According to the belief held by Muslims, Allâhu ta’âlâ is One. He does not have a partner or a likeness in His Person or in His Attributes.
[Imâm-i-Rabbânî Mujaddid-i-elf-i-thânî Ahmad Fârûqî Serhendî ‘rahmatullâhi aleyh’, an extremely profound savant who is best in his prowess of elucidating the accurate belief concerning Allâhu ta’âlâ as held by those true Muslims stringently adherent to the Sunnat, Sharî’at, of Rasûlullah ‘sall-Allâhu alaihi wasallam’, gives the following account in the sixty-seventh letter of the second book of his work (Mektûbât):
“Be it known that Allâhu ta’âlâ is One in His eternal [that which never ceases to exist] Person. He created everything except Himself. He existed eternally. That is, He is eternal in the past. In other words, He always existed. There cannot be nonexistence previous to His existence. All beings other than He were nonexistent. He created them all afterwards. What is eternal in the past will be eternal, everlasting in the future. What is of recent occurrence and created will be mortal, transitory, and prone to cease to exist. Allâhu ta’âlâ is One. That is, His existence, alone, is indispensable. He, alone, is worthy of being worshipped. Existence of things other than He is not essential. It makes no difference whether they exist or not. Nothing except He is worthy of being worshipped.
“Allâhu ta’âlâ has Attributes of perfection. These Attributes are Hayât, ’Ilm, Semi’, Basar, Qudrat, Kalâm, and Tekwîn. These Attributes, too, are eternal. Their existence is with Allâhu ta’âlâ. Creation of creatures afterwards, and all these momentary changes in them do not detract from the eternal being of His Attributes. The eternal being of His Attributes is not affected by the later creation of these beings to which they are related. Philosophers, relying only on their imperfect mentality, and the Mu’tazila group of Muslims, not being keen enough to see the truth, closed the matter by saying that since creatures are of recent occurrence the Attributes which create and control them are of recent occurrence. Thus they denied the eternal Sifât-i-kâmila (Attributes of perfection). They said that “the Attribute of Knowledge cannot penetrate tiny motes. That is, Allâhu ta’âlâ does not know small, trivial things. For, otherwise, changes taking place in things would cause changes in the Attribute of Knowledge, too. What is eternal should not change.” They did not know that the Attributes are eternal, but their relation to things is