the concept conveyed by the other. We have already established this above. If affirming these meanings entails composition and division, then this follows in every case. If it does not entail composition and division, then neither does what he has mentioned. The matter turns on affirming two things, one of which is not identical to the other, and this holds in both cases.

This is further established by the seventh response: By “two distinct things” one means either two things, one of which can exist without the other, or two things, one of which can be known without the other. If the first meaning is intended, it does not necessarily follow that what is above the thing pointed to is distinct from it, unless one can exist without the other. This is impossible with respect to Allah Most High, both by agreement and because He necessarily exists in Himself, just as He is, as established elsewhere. Then, concerning the other meanings, it may be said that one can exist without