And according to the first meaning, the attribute is not other than the subject it describes, nor is part of a whole other than that whole. According to the second meaning, the attribute is other than the subject, and part of a whole is other than that whole. The early generations and the imams therefore refrained from unqualifiedly affirming or denying that an attribute is “other,” because of the ambiguity and confusion this entails.

Thus, a Jahmī would ask, “Is the Quran Allah Himself, or other than Allah?” Sometimes they counter his argument by referring to Allah’s knowledge, asking, “Is Allah’s knowledge Allah Himself, or other than Him?”—if he affirms knowledge or cannot deny it.

At other times, they resolve the objection and demonstrate the error in both unqualified formulations—negation and affirmation—because of the confusion they entail. Rather, the questioner seeks clarification and is told: “If by ‘other’ you mean something separate from the subject, then the attribute is not separate from it and is therefore not other than it. But if by ‘other’ you mean something such that the subject can be understood in general terms, even if it is not the subject itself, then it is ‘other’ in this respect.”

Allah Most High knows best. May Allah bless Muhammad.