10. The negation is two kinds: general and specific. The general is to remove from Allah all that negates His Perfectness from defects and bad qualities, as He said: "There is nothing like Him." and "Do you know any similar to Him?" "Praise Allah of what they describe Him." The specific is to glorify Allah from having a father, or son, or wife, or partner, or equal, or ignorance, or weakness, or confusion, or forgetfulness, or slumber, or sleep, or falsehood and playfulness. All these negations are not required for their own, but at the same time to confirm their contrast, so, the negation of the partner and the equal is to confirm His absolute greatness, and so on.

Affirmation is also of two kinds: general and specific. The general is to affirm His Absolute Perfectness, and the Absolute Praiseworthiness, and Absolute Glory, and so forth, as Allah said:

"Praise be to Allah, Lord of the Worlds" (al-Fatihah 1/1) and "Allah's is the Sublime Similitude." (an -Nahl 16/60).

The specific affirmation includes each name or attribute which has been mentioned in the Qur'an and the Sunnah, and they are very numerous, which makes it very difficult to enumerate here, but one can find them all over the Qur'an and the Sunnah.

11. This Surah (chapter) is given special status because it contains what no other chapters of the Qur'an contain, therefore, it has been called al- Ikhlas (the purity of faith) because it purified the faith from the blemish of paganism. Al-Imam Ahmad Ibn Hanbal reported in his Musnad from 'Ubayy Ibn Ka'b (may Allah be pleased with him), the reason for its revelation was that the non-believers said: "Muhammad tell us the genealogy of your God, so, Allah, The Blessed, The Exalted revealed: 'Say: He is Allah The One, Allah The Eternal..." It has been confirmed in the Sahih (the Sound Book of Hadith) that it is equal to a third of the Qur'an, but the scholars disputed over the interpretation of this saying, the most acceptable interpretation is what Sheikh al-Islam (i.e.,Ibn Taimiyah) narrated from Abu al- 'Abbas which is summed up as follows: The Qur'an contains three basic objectives:

A. The ordinance which include the rules and the practical regulations which are the subject of Fiqh and Morality.

B. The stories and the accounts which contain the situation of the Messengers (peace be upon them all) with their nations, and the kinds of punishments which are inflicted on the non-believers; and the reward and the threat, and the details of the reward and the punishment in the Hereafter.

C. The Tawhid (the Oneness of God), and what people should know of Allah and His Names and Attributes, and this is considered the noblest of the three kinds.

Since Surat al-Ikhlas contained the essence of this kind of knowledge, generally speaking, it is proper to say it is equal to a third of the Qur'an. The same could be said about Ayat al-Kursi in which Allah informed us about Himself, that He is the One in His Lordship, which means no other deity should be worshiped beside Him.

12. These four names deal with encompassment; His Name "The First" indicates His infinitely pre-existence and eternity; and His Name "The Last" indicates His immortality and everlastingness; and His Name "The Outward" indicates His highness and greatness by the fact that He encompasses everything; and His Name "The Inward" indicates His closeness and being with and within everything.

13. Istawa 'ala al-Arsh (He Established Himself on, or arose over The Throne). This issue must be accepted as al-Imam Malik said:

"The ascending is known, but "how" is unknown. "In other words, one must accept the fact that Allah arose over the Throne without questioning how. Because it is better for a Muslim to spend his or her time thinking about improving the Muslims' and all humanity's situation than to waste the time in debating issues without answers. There are certain issues of the faith only Allah, The Exalted, knows their answers, so let us leave these issues to Him".

14. These verses indicate Allah's Highness over His creatures, therefore everything should be raised up to Him.

15. From these verses we learn that Allah is with us all the time, watching over our deeds and hearing our thoughts. If we remember this fact all the time, we will be better human beings, and we will be careful about our acts and behavior.