يُوَصَفُdescribedبِالْمَزَايَلَةِby separationبِظُّهُورِby the appearanceالْمَكْتُوبِthe writtenفِيinالْمُصَاحِفِthe Mushafsوَلَسْنَاand we are notنَقُولُsayingإِنَّthatالْكَلَامَthe speechحَالٌis a stateفِيinالْمُصَاحِفِthe Mushafsحَتَّىuntilيَكُونَit isقَوْلًاa sayingبِالْمَزَايَلَةِby separationيَدُلُّindicatesعَلَيْهِon itأَنَّهُthat itلَوْifلَمْnotيَكُنْbeالْمَكْتُوبُthe writtenكَلَامًاspeechاللهُAllahتَعَالَىthe Exaltedلَكَانَit would beالْكَلَامُthe speechمَعْدُومًاnon-existentفِيَاthusبَيْنَbetweenالْعِبَادِthe servantsفَيُؤَدِّيwhich leadsإِلَىtoتَفْوِيتِmissingخِطَابِaddressاللهُAllahتَعَالَىthe Exalted
It is described as separation by the appearance of what is written in the Mushafs, and we do not say that the speech is in a state in the Mushafs until it becomes a saying by separation, indicating that if what is written were not the speech of Allah the Exalted, the speech would be non-existent, thus leading to the missing address of Allah the Exalted.
وَأَمَّاAnd as forالأَحَدِيَّةِthe onenessوَالْوَاحِدِيَّةِand uniquenessفَإِنَّfor theالأَحَدِيَّةَthe onenessصِفَةٌattributeالذَّاتِof the essenceوَالْوَاحِدِيَّةُand uniquenessصِفَةٌattributeالْفِعْلِof the actionفَيُقَالُit is saidأَحَدٌone (essence)بِذَاتِهِby itselfوَواحِدٌand one (action)بِفِعْلِهِby its actionثُمَّthenأَحَدِيَّتُهُits onenessوَوَحْدَانِيَّتُهُand its uniquenessلَيْسَتْis notمِنْfromجِهَةٍthe sideالْعَدَدِof the numberمُحْتَمَلَةٍsusceptibleبِالزِّيَادَةِto increaseوَالنَّقْصَانِand decreaseوَالشَّرِكَةِand the shareوَالْمَثَالِand the exampleفَيُقَالُit is saidالْعَدَدُthe numberأَحَدٌoneوَآحَادٌand individualsوَوَاحِدٌand oneوَحْدَانٌonenessحَتَّىuntilقِيلَit has been saidفُلاَنٌsuch and suchوَحِيدٌuniqueزَمَانُهُof his timeوَفَرِيدٌand solitaryأَوَانُهُof his eraفَأَمَّاAs forوَحْدَانِيَّةُthe onenessالرَّبِّof the Lordجَلَّthe Majesticجَلاَلَهُhis majestyفَمَنْis fromجِهَةٍthe aspectنَفْيٍnegationالأَمْثَالِthe examplesوَالأَنْدَادِand the rivalsعَنْهُfrom himكَمَاasقَالَsaidتَعَالَىthe Exaltedلَيْسَthere is notكَمَثَلِهِlike himشَيْءٌanythingوَهُوَand He isالسَّمِيعُthe All-Hearingالْبَصِيرُthe All-Seeing
And as for oneness and uniqueness, the oneness is an attribute of the essence, and uniqueness is an attribute of the action. It is said: 'One by essence and one by action.' Then, its oneness and uniqueness are not susceptible to increase or decrease regarding number, nor to partnership or example. It is said: 'The number one, individuals, and one, and oneness.' Until it is said: 'Such and such is unique in his time and solitary in his era.' As for the uniqueness of the Lord, may His glory be exalted, it is from the aspect of negating examples and rivals from Him, as He the Exalted said: 'There is nothing like Him, and He is the All-Hearing, the All-Seeing.'
قَالَsaidأَبُوAbuمَنْصُورٌMansourرَحِمَهُmay Allah have mercy on himالْكَافَthe letter Kaafهَاهُنَاhereزَائِدَةٌis extraلَأَنَّهَاbecause itلَوْifلَمْnotتَكُنْwere notزَائِدَةٌexcessiveلَتَوَهَّمَit would be imaginedأَنْthatلَهُhe hasمَثَلًاan exampleثُمَّthenلَيْسَthere is notلِمَثَلِهِfor itمَثَلٌsimilarبَلْbutمَعْنَاهُits meaningوَلَيْسَand there is notمَثَلُهُits likeشَيْءٌanythingوَأَمَّاAnd as forوَحْدَانِيَّتِهِhis uniquenessمِنْfromجِهَةٍthe aspectنَفْيِthe negationالشَّرِكَةِthe partnershipعَنْهُfrom itفِيinأَفْعَالِهِيhis actionsكَمَاasقَالَsaidتَعَالَىThe Exaltedفَعَّالٌthe Doerلِمَاfor whatيُرِيدُHe willsفَلِهَذَاFor this reasonقِيلَit is saidفِيinالتَّمْجِيدِthe glorificationأَحَدٌoneلاnoمَثَلٌsimilarلَهُfor himوَوَاحِدٌand oneلاnoشَرِيكٌpartnerلَهُfor him
Abu Mansour may Allah have mercy on him said: 'The letter Kaaf here is extra; because if it were not excessive, it would be imagined that He has a similar; but rather its meaning is that there is not for Him anything similar. And as for His uniqueness, from the aspect of the negation of partnership from Him in His actions, as the Exalted said: 'He is the Doer of what He wills.' For this reason, it is said in glorification: 'One for whom there is no similar and One who has no partner.'
ثُمَّThenمَسْأَلَةٌthe issueالْمَشِيئَةُof the willوَالْإِرَادَةُand the desireقَدْmayذَكَرْنَاهَاwe mentioned itمِنْfromقَبْلِbeforeإِلَّاexceptأَنْthatهَاهُنَاhereسَأَلَaskedسَائِلٌthe questionerسُؤَالًاa questionفَقَالَso he saidأَمْرٌa commandاللهُAllahتَعَالَىthe Exaltedبِشَيْءٍwith somethingوَلَمْand notيَشَأْwillبِخَلْقِهِwith his creationأوorشَاءَwilledشَيْئًاsomethingوَلَمْand notيَأْمُرْcommandبِهِwith itخَلْقَهُhis creation
Then the issue of the will and the desire, we have mentioned it before, except that here a questioner asked a question, so he said: 'Did Allah the Exalted command something and not will it to be created, or did He will something and not command it to be created?'
وَإِرَادَتَهُand His will
and His will.