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As for the claim, “If real attributes subsisted in Him, He would depend upon them, while they would depend upon Him; thus the Lord would depend upon something other than Himself,” this is of the same kind as the first objection.

The first response is that the statement, “If real attributes subsisted in Him, He would depend upon them,” presupposes the possibility of a substance in which attributes subsist, and the possibility of an essence in which no attributes subsist. If either were impossible, this statement would be invalid; how much more so if both were impossible? For an essence stripped of all attributes can be conceived only in the mind, not in external reality—just as one may conceive of absolute existence that is not individuated in external reality.

The word dhāt is the feminine form of dhū (“possessing”), which is used only in a genitive construction with another word. Thus they say, “So-and-so possesses knowledge and power,” using dhū, and “A soul possesses knowledge and power,” using dhāt. Wherever dhū or dhāt occurs in the Quran or in the Arabic language, it occurs only in a genitive construction, as in His words:

“So fear Allah and set right the relations between yourselves,”

and His words:

“Knowing what is within the breasts.”

And in the words of Khubayb, may Allah be pleased with him:

“And that is for Allah’s sake . . .”