common to both, to two equally deserving recipients. His intention is the same in both cases, and neither gift has any merit over the other. How, then, could the reward for one be many times the reward for the other? Rather, differences in reward and punishment indicate differences in the goodness and evil of deeds. This discussion is connected to the question of deeds possessing qualities that make them righteous and good, or corrupt and evil. This has been discussed at length elsewhere.

The claim that “Allah’s attributes do not vary in excellence,” and similar statements, has no supporting evidence; indeed, it is precisely the point in dispute. Who has established that His attribute of mercy is not superior to His attribute of anger? It is authentically reported that the Prophet, may Allah bless him and grant him peace, said:

“Allah wrote in a book kept with Him above the Throne: ‘My mercy prevails over My anger’—and in another narration, ‘precedes My anger.’”

The attributes of a being—knowledge, will, power, speech, pleasure, anger, and other attributes—vary in excellence in two ways. First, some attributes are superior to others and more integral to the one who possesses them as a whole. We know that a servant’s possessing knowledge, power, and mercy is better than his possessing their opposites. Allah Most High, however, is not described by their opposites; He is described only by attributes of perfection. To Him belong the Most Beautiful Names, by which He is invoked, and He is invoked only by His Most Beautiful Names. His names encompass His attributes, and some of His names are superior to others