For He knows best His Own Self and the selves of others. What He says is the Truest and the most beautiful speech, better than that of His creation. His Messengers are the truthful ones who have been testifled for as opposed to those who say about Allah that of which they have no knowledge and for this reason He said {Glorified be your Lord, the Lord of Majesty from that which they ascribe ( to Him) and peace be upon those that have been sent (to proclaim) and all Praise be to the Lord of the Worlds.} He has glorified Himself from that which has been ascribed to Him by those in opposition to the Messengers and has sent peace upon them for the absence of drawbacks and defects from their statements. He has mentioned Negation and Af*lrmation of the Names and Attributes with which He qualified Himself.

1. The Basis of the justification for having faith in that which Allah has menti oned in the Qur'aan and Hadeeth is the fact that He is the Best Knower of His Self and a ll other things.

2. Whatever His Messengers say about Him is always true. They are free from telling lies about Allah, nor do they say anything which is against reality. This is the reason for the necessity of having faith in whatever Allah and His Messengers have said about the attributes in an affirmative or negative form.

3. Such things as have been mentioned by Allah and His Messenger can not be left for believing in the statements of those people that falsify against Allah and say s uch things about Him of which they themselves have no knowledge.

4. The detail behind this matter is that failure in a statement to convey its in tended meaning is due to one or more of the following three factors: a) The speaker is himself ignorant of what he says b) He does not have the power of eloquence and the required amount of skill to communicate. c) He resorts to lies, distortions and adulteration.

5. The Qur'aan and Hadeeth are in every sense free from these three things. The statements of Allah and His Messenger are extremely clear and bright, without ambiguity.

6. The three opposite elements of narrating and understanding are found in the statements of the Prophet (sallallahu-alaihi-wasallam). The Prophet (sallallahu- alaihi-wasallam) has the highest knowledge of those things which he wants the people to be apprised o f. He adopts the best style of narrat*ing them. He is most willing to give admonition and guidance to the creatures. Therefore, it is not possible that his statements suf fer from weakness or defect, whereas the statements of others are not free of shortcoming s and defects. So it is not correct to regard the statements of others as equal to the statements of the Prophet (sallallahu-alaihi-wasallam), let alone having conviction in the statements of others in comparison with those of the Prophet (sallallahu-alaihi-wasallam) .

7. For this-reason Allah describes His own Holiness and sends Peace upon His Messengers.

8. Subhaan :is the infinitive of Tasbeeh which means keeping purified and remote from evil. The root word is Sabh, meaning speed, flow and remoteness.

9. Allah keeps His Self purified from all those things which the Mushrikoon asso ciate with Him, such as having a wife or a son and other defects and drawbacks.

10. He sends Peace upon His Messengers. This is an indication that just as it is necessary to have faith that Allah, the Mighty and Great is free from all defect s and drawbacks, likewise it is also necessary to have faith in the purity of the word s and deeds of the Prophets, for the Prophets and the Messengers never tell lies about Allah nor do they associate partners with Him and neither do they put they followers i n make- believe positions. They never say anything but the Truth regarding Allah.

11. The command of Allah is {All Praise is for Allah who is the Owner of all the Worlds}. On account of being in possession of perfection in attributes, most magnificent qualities and most righteous deeds, the Holy Allah Himself praises H is Self.

12. Negation and Affirmation are included in both general and specific terms in His Names and Attributes.

13. Generality in Negation is that all those defects and drawbacks are denied in the Self of Allah which go against His perfection. For example, {Nothing is as His likeness} and {Do you know of an equal to Him?} and {Glorified be Allah over all that they allege}.