such-and-such, whether they affirm that meaning or reinterpret it; for that is not the apparent meaning of the text. Anyone hearing this wording for the first time immediately understands that it refers to Allah Himself, not to an attribute of His.

The second argument is His statement:

“Your Lord has prescribed mercy for Himself.” [al-An‘ām 54]

Just as He does not impose it upon anyone other than Himself, He does not impose it upon any of His attributes; He imposes it only upon Himself.

The third argument is the saying: “Glory be to Allah, to the measure of His own good pleasure.” Allah’s attributes are not themselves pleased; pleasure belongs to Allah Himself. He is the One who is pleased and displeased.

The fourth argument is His statement:

“And Allah warns you of Himself.” [Āl ‘Imrān 28]

Just as He does not warn you against any of His creatures, He does not warn you against His attributes, such as life and the like. Rather, it is He Himself who is feared, in whom hope is placed, against whose displeasure one guards, and who is worshipped. They cannot say that “His Self” means specifically the attribute of anger or the like, to the exclusion of His other attributes. Rather, they regard it as analogous to life and continuance