As for the meaning, every existent must have a reality peculiar to it that distinguishes it from everything else. Each existent is called an essence: all share the designation “essence,” just as they share the designation “existence.” Any two essences must therefore each have something peculiar to it that distinguishes it from the other, just as any two existents must each have something that distinguishes it from the other. To posit an absolute essence with no distinguishing characteristics is impossible, just as absolute existence with no distinguishing characteristics is impossible. Every essence must therefore possess characteristics peculiar to it, and these are the distinctive attributes by which it is described. An essence with no reality by which it can be characterized is impossible. This matter is discussed at length elsewhere.

The purpose here is to draw attention to the main positions people hold on this subject, and to show that everyone is bound to accept the self-evident proposition stated by those who affirm the divine attributes: it is impossible for two existents to exist such that one is neither inside the other nor outside it, neither separate from it nor co-located with it. It is likewise impossible for an existent to exist when neither it nor its locus can be pointed to. Whoever denies this proposition is bound to do one of two things: either acknowledge self-evident propositions less clear than this one, or deny self-evident propositions based on sensory perception in general. I have mentioned people’s positions to make clear how they debate one another on this subject.

Thus, those who affirm that Allah is separate from creation say:

He is established above His Throne and is neither a body nor spatially confined. His being established above His Throne is established by revelation, while His being above and separate from creation is known through reason as well as revelation.