they coincide only when the designation is left unrestricted and stripped of all qualification; yet, in that absolute sense, there is no concrete entity outside the mind to which it actually applies. The intellect merely perceives, in the unqualified term, a common element shared by the two bearers of the name. Once each is specified, however, the term is bound by whatever distinguishes the Creator from the creature and the creature from the Creator.

This principle must be observed with all of Allah’s names and attributes: from every name we grasp the meaning conveyed by common linguistic usage, and we grasp the relational, exclusive meaning that prevents any creature from sharing with the Creator in any of His unique qualities.

Thus Allah has named Himself the All-Knowing and the Forbearing, and He has called some of His servants “knowing,” as in His words, “They gave him glad tidings of a knowledgeable boy” (37:101), meaning Isaac; and He named another “forbearing,” saying, “We gave him good news of a gentle boy” (37:100), meaning Ishmael. Yet the All-Knowing is not like the knowing, nor is the Forbearing like the forbearing.

He has likewise named Himself the All-Hearing, the All-Seeing, when He said, “Indeed, Allah commands you to render trusts to those entitled to them, and when you judge between people, judge with justice. Excellent indeed is the admonition He gives you; surely Allah has always been All-Hearing, All-Seeing” (4:58). And He has described some of His creation as hearing and seeing when He said, “Indeed, We created the human being from…"