claimed, namely that an essential attribute precedes its subject both in the mind and in external reality. These attributes are parts of the quiddity conceived in the mind, just as the term for each attribute forms part of the full expression when you say: “A body that senses, grows, takes nourishment, moves voluntarily, and is rational.” As for a subject existing in external reality, such as a human being, its attributes subsist in it and inhere in it. They are not constituent parts of its externally existing reality that precede it as a part precedes the whole, as some of these mistaken thinkers imagine. This has been explained at length in its proper place.

These theologians’ statement concerning inseparable attributes, that “they are additional to the reality of the subject,” resembles the others’ statement that “inseparable accidental attributes lie outside the reality of the subject.” Both formulations involve obfuscation and confusion, which have led many intelligent thinkers astray and occasioned much dispute, argument, and wrangling among them. A detailed discussion of this belongs elsewhere.

The purpose here is only to draw attention to this. Allah knows best and is most wise, although