cond. He is "singular without anything like Him, separate
having no equal;" for, "had there been either in heaven or earth gods
beside God, both surely had gone to ruin." (Sura xxi. 22). God is not a
substance, for substance has accidents, but God has none: otherwise His
nature would be that of "dependent existence." God is without parts, for
otherwise he would not exist till all the parts were formed, and His
existence would depend on the parts, that is, on something beside Himself.

The orthodox strictly prohibit the discussion of minute particulars, for
say they, "just as the eye turning to the brightness of the sun finds
darkness intervene to prevent all observation, so the understanding finds
itself bewildered if it attempts to pry into the nature of God." The
Prophet said: "We did not know the reality of the knowledge of Thee;" and
to his followers he gave this advice: "Think of God's gifts, not of His
nature: certainly you have no power for that." The Khalif Akbar is reported
to have said: "to be helpless in the search of knowledge is knowledge and
to enquire into the nature of God is Shirk (infidelity)."[104] A moderate
acquaintance with Muslim theology shows that neither the injunction of the
Prophet nor the warning of the Khalif has been heeded.

According to the early Muslims, the Companions and their followers,
enquiries into the nature of God and His attributes were not lawful. The
Prophet knowing what was good for men, had plainly revealed the way of
salvation and had taught them:--

"Say: He is God alone:
God the eternal!
He begetteth not, and He is not begotten;
And there is none like unto Him." (Sura cxii)

This was sufficient for them to know of the mystery of the Godhead. God is
far beyond the reach of the human {120} understanding. He alone embraces
all in His comprehension. Men should therefore mistrust their own
perceptive faculties and notions and should obey the inspired legislator
Muhammad, who loving them better than they love themselves, and knowing
better than they do what is truly useful, has revealed both what they ought
to believe and what they ought to do. It is true that men must exercise
their reason, but they must not do so with regard to the divine
attributes.[105]

Dogma is divided into two portions, usul and faru'--(_i.e._, roots and
branches.) The former include the doctrine about God; the latter, as the
name implies, consist of truths which result from the acceptance o