follow from the negation of ignorance that knowledge of anything is affirmed, but rather both negations are pure nonexistence, how can differences in excellence be conceived in something that is identical in every respect? Such differences cannot be conceived in pure nonexistence and sheer negation, for that is nothing at all: it has no reality in existence and contains neither perfection nor anything praiseworthy. Differences in excellence arise only through attributes of perfection, and perfection must consist either in a self-subsisting existent or in an existing attribute subsisting in something else. Pure nonexistence contains no perfection whatsoever.”

This is why Allah describes Himself with attributes declaring His freedom from imperfection, not with merely negative attributes of nonexistence: they imply positive realities that constitute perfections by which He—glorified be He—praises Himself. This has been explained at length elsewhere. For example, He, Most High, says:

“Allah—there is no deity worthy of worship except Him, the Ever-Living, the Sustainer of all existence. Neither drowsiness overtakes Him nor sleep.”

Negating these things implies the perfection of His life and of His self-subsistence and sustaining of all things. Likewise, His words:

“Who is it that can intercede with Him except by His permission?”

imply the perfection of His sovereignty and lordship, and that these belong to Him alone. His exclusive possession of sovereignty, guidance, teaching, and all other attributes of perfection is itself an attribute of perfection. This is why the surah contains the two names al-Ahad (the One) and al-Samad, each of which indicates perfection. His word “Ahad” indicates that He has no equal, while His word “al-Samad,” with the definite article, indicates that the quality denoted by this name belongs exclusively to Him. This is why the definite article appears in His name al-Samad but not in Ahad: no one other than Him is described affirmatively as ahad, unlike samad, for the Arabs call a chief samad.

Yahyā ibn Abī Kathīr said: “The angels are called samad, whereas the human being is hollow.” Thus, His word