exist, and then denying it. Likewise, what is denied of Allah—partners, children, sleep, and so forth—is known to exist in the world. A counterpart to this existing thing is then conceived in the mind in relation to Allah Most High and denied of Him. But denying it before knowing it through analogy is impossible, for it would not be known; what is nonexistent can only be known through some form of analogy.

Thus, everyone who denies something must draw an analogy with what exists in the corporeal world. As for someone who affirms something, although he too needs some form of analogy, he also establishes a distinction that precludes equivalence with created things. His analogy, though involving a common feature, therefore also involves a distinguishing feature stronger than the common one. This is unlike the latter, whose main reliance is on the common feature—the shared element that he denies.

Once this is clear, it may be said to Aristotle, from whom this