Allah ta^ala is not similar to any of the creation, as Dhun-Nun al-Misriyy[1], may Allah raise his rank, said: “Whatever you imagine in your mind, Allah is different from it.”[2]
(Allah exists without a beginning,) i.e., He is eternal, (and everything else) that exists in the world (exists with a beginning), i.e., it started existing after it was non-existent. (He is the Creator) of all the creation, (and everything else) that exists in the world (is a creation,) i.e., has a beginning. Hence, the whole universe—both its kind and element— has a beginning. Ibn Taymiyah[3] disagreed with the first part of this truth and stated, like some philosophers, that the kind of this universe is eternal, without a beginning. For this, the Muslims deemed him a blasphemer.
(Every creation that exists, be it among entities) which are the things which have a volume (or deeds)–whether voluntary or involuntary—exists by the Creating of Allah. Hence, all the entities—(from the fine) speck of (dust) which is the smallest particle visible in its individuality with the naked eye which appears when the sun’s rays enter from the window; or from the particles which are smaller than that (to the ^Arsh,) which is the largest of Allah’s creation in size[4]—is created by Allah. (And) the apparent deeds including (every movement) or (rest,) as well as the non-apparent deeds including every voluntary (intention), i.e., firm determination (and thought of the slaves) which enters the heart involuntarily (is created by Allah).
(Hence, no one other than Allah—be it nature) which are the specific normal characteristics Allah specified the bodies with; such as the nature of fire is to burn; (or ‘^illah’—) which is a cause that whenever it exists, the result exists, and whenever it does not exist, the result does not exist; such as the movement of a finger wearing a ring is the cause (^illah) for the movement of the ring; (creates anything.) Everything that enters into existence is created by Allah. (Things become existent by Allah’s Eternal Will, Power, and Destining, and in accordance with His Eternal Knowledge, as mentioned in the Qur’an:
[1]He is Thawban the son of Ibrahim the father of alFayd, however he was known as DhunNun alMisriyy (the Egyptian). He is originally from anNubah, from a town among the towns of Sa^id of Egypt, called Ikhmim. He resided in Egypt and he was wise, eloquent, and far from the love of the worldly matters, Ja^far al-Mutawwakil ^alallAh called him in and he went to meet him in Surramanra’a and he saw him and heard his words then he went to Baghdad and dwelled there for a long while before he returned to Egypt. He died the year 245; and it was said the year 246. Refer to “Tareekh Baghdad”, published by The House of Fikr (Darul Fikr) (393/8).
[2] AlHafidh Ibn ^Asakir narrated in “Tarikh Dimashq” (The History of Damascus) with a chain of narration from the route of asSulamiyy from Yusuf the son of alHusayn from DhunNun alMisriyy that he said: “And whatever was imagined within yourself, Allah is different from that”; such is the narration of asSulamiyy. According to the narration of Abi Hatim: “And everything imagined in your imagination, Allah is other than that.” Refer to “Tarikh Dimashq”, published by the House of Fikr (Darul Fikr) (404/7).
[3] He is Ahmad the son of ^Abdul-Halim the son of ^Abdus-Salam alHarraniyy adDimashqiyy (from Damascus). He was born in Harran year 661 Hijriyy, then he moved to Damascus. Many bad innovations appeared from him to the point that alHafidh Abu Zur^ah al^Iraqiyy said: “He opposed the consensus in more than sixty cases, some of which in al’usul and some in alfuru^.” He also said about him, “His knowledge is larger than his mind can comprehend.” He was refuted by the scholars of his time, and was then imprisoned in accordance with an edict-fatwa from the judges of the four schools of thought the year 726 Hijriyy in the castle of Damascus. He died year 728 Hijriyy. Refer to “Najm alMuhtadi wa Rajim alMu^tadi” authored by alMu^alim alQurashiyy (manuscript), and “Shifa’ asSiqam” authored by Taqiyud-Din asSubkiyy, and “Rad Shubah man Shabbaha wa tamarrada” authored by taqiyyud-Din alHusniyy, and “alMaqalat asSaniyyah fi Kashf Dalalat Ahmad ibn Taymiyyah” authored by Shaykh ^Abdullah the son of Muhammad alHarariyy.
[4] Allah created the ^Arsh as a sign of His Power and not to take as a place to sit upon. Sitting only occurs in the composed bodies. Composition is among the necessities of the creation, and being created negates being attributed with Godhood. It was narrated from Sabah atTafrid and Misbah atTawhid our Master ^Aliyy the son of Abi Talib that he said: “Allah created the ^Arsh as a sign of His Power and did not use as a place for Himself.
