authentic] (1), and we have written a [separate] work interpreting it (2), as well as another on its being equivalent to one-third of the Quran (3).
Thus, His name al-Samad (the Self-Sufficient) entails the attributes of perfection. Al-Wālibī related from Ibn Abbās [—may Allah be pleased with them both] (4) that he said: “[He is] (5) the All-Knowing, whose knowledge is perfect; the All-Powerful, whose power is perfect; the Master, whose mastery is perfect; the Noble, whose nobility is perfect; the Magnificent, whose magnificence is perfect; the Forbearing, whose forbearance is perfect; and the All-Wise, whose wisdom is perfect. He is perfect in every form of nobility and mastery. He is Allah [—glory be to Him, Most High] (6). Such is His description, [and it belongs to none but Him] (7).”
The name al-Ahad (the One) entails denying that He has any peer (8). The transcendence befitting [the Lord] (9)
(1) The text between square brackets is omitted from N and M.
(2) N and M read: “a work interpreting it.”
(3) Ibn Taymiyya’s *Commentary on Sūrat al-Ikhlās* has been printed several times, including its first edition by al-Munīriyya Press in 1352 AH. He also wrote *The Response of the People of Knowledge and Faith, Establishing the Truth of the Messenger of the All-Merciful’s Report That “Say: He Is Allah, One” Is Equivalent to One-Third of the Quran*. This work has likewise been printed several times, including an edition by al-Salafiyya Press in 1376 AH.
(4) “May Allah be pleased with them both” is added in A and B.
(5) “He” is omitted from N and M.
(6) “Glory be to Him, Most High” is added in A and B.
(7) The text between square brackets is omitted from N and M. B reads *tabtaghī* (“seeks”), which is a textual corruption; the adopted reading is from A.
(8) N and M read: “for Him.”
(9) “The Lord” is omitted from N and M.