composed of those essences and those attributes. If that were so, it would be contingent, for every composite reality depends on its parts, and each of its parts is other than that reality. Thus, every reality that is composite in itself depends on something other than itself. This is impossible with respect to Allah Most High. It is therefore impossible for His essence to be characterized by attributes.”

He said in reply: “As for his statement, ‘Affirming the attributes entails plurality in the divine reality, making that reality contingent,’ we say: If, by the attributes’ dependence for their existence on that particular essence, you mean that this reality needs an external cause, that does not follow, since those attributes may depend upon the essence that exists necessarily in itself. If, however, you mean that the attributes depend for their existence on that particular essence, that is something we accept.”

A parallel reply can be given here: If, by His being composite and dependent on something other than Himself, you mean His dependence on an external cause, that does not follow, for that essence, with its necessary attributes and measure, may exist necessarily in itself. But if you mean