But if he means restricted union, this is impossible. For if the Creator and the created being unite, yet remain two after their union—as they were before it—then this is multiplicity, not union. If, however, they are transformed into a third thing—as water unites with milk, or fire with iron, and in similar forms of union affirmed by Christians in their doctrine of union—this would entail that the Creator has undergone transformation and that His reality has changed, like anything else that unites with another, since it must undergo transformation. This is impossible for Allah Most High, who is exalted above it.

For transformation entails the cessation of something that previously existed. The Lord Most High necessarily exists in His essence and His inseparable attributes; none of these can cease to exist. Moreover, the Lord’s inseparable attributes are attributes of perfection, so the absence of any one of them would constitute a deficiency, above which Allah is exalted.

Furthermore, the union of the created being with the Creator would entail that the servant possesses the beginningless attributes inseparable from the Lord’s essence. This is impossible for the servant, who was brought into existence and created. For having a beginning, dependence, and lowliness are inseparable from the servant, whereas beginninglessness, self-sufficiency, and might are inseparable from the Lord Most High. He—glory be to Him—is beginningless, self-sufficient, and mighty in Himself; the opposite of any of these is impossible for Him.

Thus, the union of either with the other would entail that the Lord possesses the opposites of His attributes—having a beginning, need, and lowliness—and that the servant possesses the opposites of his attributes—beginninglessness, intrinsic self-sufficiency, and intrinsic might. All of this is impossible, and a detailed discussion would be lengthy.