tongue,” meaning that he cannot speak well. They also say, “He has no hand in this”—or, in other words, he is incapable of doing it. Similarly, they say, “So-and-so is not a human being,” because he lacks the qualities commonly associated with human beings.

The same applies to the word “self.” They may say, “He has no self,” because desire and anger are absent. They may intend this as praise when the blameworthy aspect is absent, or use it to censure him when the praiseworthy aspect is absent. It is in this sense that they say, “He has no self.” Thus, when such language is used affirmatively, it clearly affirms the being endowed with the attributes of the self, not merely an attribute. It follows that the word “self” denotes the thing itself as endowed with attributes.

They say: “In His words,

‘And I have chosen you for Myself’ (41) [Tā Hā 41],

what is meant is Allah, who has a self. Likewise, in the words you cite,

‘And Allah warns you of Himself’ [Āl Imrān 28, 30],

what is meant is Allah, who has a self.”

They may be answered: Even if this were correct, it would itself be an interpretation—and one of the weakest interpretations. How, then, can you reject interpretation by means of an interpretation like this? Furthermore, the wording cannot bear such a meaning in Arabic in any way. Moreover, this departs from what the wording denotes and entails without any justification