Hadith 1

return to the speech, it is in addressing the Prophet-as, and the intended are others. From that are Words of Allah-azwj Mighty and Majestic: and do not Make another god to be with Allah so you will be Thrown into Hell, Blamed, Forsaken [17: 39], and the Address is to Rasool-Allah-saww and the intended with the Address is the community. And from it are Words of the Exalted: O you, the Prophet! (Say): ‘When you divorce the women, then divorce them to their waiting period, and calculate the waiting period, [65: 1] O you Prophet! Fear Allah and do not follow the Kafirs and the hypocrites, [33: 1], and the Address is to him-saww and the intended with the Address is the community. As for what has been Revealed in the Book of Allah-azwj the Exalted from what is Addresses a people and the intended with it is another people, are Words of Allah-azwj Mighty and Majestic: And We Decreed to the Children of Israel in the Book: “You will make mischief in the land twice, and you will declare haughtiness, greatness (for yourselves)! ” [17: 4], and the meaning and the Address is utilised to the community of Muhammad-saww, while the original Revelation is for the children of Israel. And as for the argumentation upon the one who denies the occurrence with what (argument) has already preceded, it is, ‘We see this universe moving, endless it is time, and its entities, and its movements, and its realms, and entirety of what is in it, we find whatever is hidden from us from that, the end catches up with it, and we find the intellect attaching with what there is no end. And had it not been that, the intellect would not have found any evidence to differentiate what is between the two, and there would have been no escape for us from proving what there is no end for it as known, reasonable, eternal, continuous, unknown that he is deficient of the strength and is neither powerless, nor limited, nor divisible. During that it obliges that it what is not infinite would be like what is finite. And when that is proven for us, it is proven in our intellects that what is infinite, it is the ancient, the pre-existing, and when something is proven as ancient and something occurrent, the ancient Maker would be needless of the occurrent things which He-azwj Creates and Makes and Brings into occurrence. And it is deemed as correct in our view with the intellectual arguments that He-azwj is the Innovator of the things and there is no creator except He-azwj. Blessed is Allah-azwj the Innovator of every occurrence, the Maker of every made thing, the Initiator of the things from without there being anything (initially). And when it is correct that I am not able to innovate the likes of me, it is impossible that the like of me would have innovated me. Exalted is the Innovator of the things from what the atheists are saying, Exalted, Great! And when there does not happen to be any way of proving a Maker, the Knower, except through the intellect, because He-azwj cannot be sensed so that the eyes would not realise Him-azwj, or something from the sensory perceptions. If He-azwj had not been one, but two or more reason would necessitate the existence of multiple craftsmen just as it necessitates proving the existence of the One Creator. And if the creators of