to Him is false, as will be explained in several ways in its proper place, Allah Most High willing.
As for the author of Ta’sīs al-Taqdīs, he quotes the Lord of Might’s words, “If he remembers Me within himself, I remember him within Myself,” and says: “What this means is: ‘If he remembers Me without anyone else being aware of it, I remember him by bestowing My favors and kindness upon him, without any of My servants being aware of it.’ For remembrance within oneself signifies hidden speech and concealed remembrance, and such a thing is impossible for Allah Most High.”
The answer to him is: “We do not concede that this is impossible for Allah Most High, and you have offered no proof of that.”
This, Allah knows best, is the meaning of the statement the leading scholars reported from Jahm: “Allah is not described as having a damīr (inner self), and a damīr is denied of Allah.” For a damīr is that within which something is concealed—that is, hidden. In other words, He is not described as having anything within Him that is hidden. Jahm’s denial, however, was more sweeping than that of this author and his associates.
The Jahmiyyah denied this only because, according to them, Allah neither speaks nor remembers, nor does remembrance subsist in Him. Rather, in their view, the speech attributed to Him is only what He creates in the air. This can only apply if He creates it