with His creation in certain respects. Thus, were He to resemble a creature in any given aspect, whatever is admissible for that creature from that very aspect would become admissible for Him as well. Yet a creature is, by definition, incapable of creating; therefore—on this line of reasoning—it would follow that the Creator Himself could not be a creator.

This specious contention recurs in the discourse of many people, and it may be refuted from several angles.

First: He is never to be described with exactly the same description applied to any of the created beings, nor may His Essence be annexed to an attribute that matches the attributes of creatures. In truth, He is not characterized with the identical wording used for another, nor is His Essence linked to the attribute to which another’s essence is linked. Indeed, even among created things nothing is described with precisely the same descriptor as something else, nor is its essence attached to the very attribute to which another’s essence is attached, nor is it stamped with the identical mark of another. How much more fitting, then, that the Creator be utterly transcendent of such likeness.

It is true that within creation there are things that do possess counterparts; they can be described with the same descriptions, marked with the same marks, and their essences annexed to attributes similar to those to which the essences of others are annexed.

As for the Creator—glorified be He—He has no equal. Consequently, it is impossible that His very attribute be another’s attribute or even resemble another’s attribute. Likewise, it is impossible that His Essence be attached to an attribute to which another’s essence is attached—or to its like—or that He be branded in that fashion.

Therefore, when it is said of Him, exalted is He,

“Indeed, it is Allah Who is the All-Provider, Possessor of power, the Firm.” (Q 51:58)

and when it is said of Him,

“They encompass nothing of His knowledge.” (Q 2:255)