distinction unique to Moses in being fashioned for it, for being fashioned for Allah is greater than being fashioned for one of His attributes. Moreover, Allah does not fashion His servants for an attribute; rather, He fashions them for Himself.”

As for the author’s interpretation of “You know what is within myself, and I do not know what is within Yourself” [al-Mā’idah 116] as meaning, “You know what I know, whereas I do not know what You know,” there is no doubt that this meaning is encompassed by the verse. Yet interpreting it solely in these terms is not sound. For neither what Allah knows nor what Jesus knows is within the self; rather, what is within the self is the knowledge corresponding to what is known.

Furthermore, whether what is within the self is knowledge or what is known, understanding the intended meaning to be “You know what I know—or my knowledge—and I do not know what You know—or Your knowledge” does not preclude Allah’s having a Self, as the verse expressly states, just as Jesus, peace be upon him, has a self. The verse is explicit on this point, while also conveying that meaning. An expression’s conveying certain meanings does not prevent it from conveying others.