This arises from the fact that the term [other] may mean something distinct from a thing, or it may mean simply that which is not identical with it. Using equivocal terms without qualification can thus suggest false meanings.

We shall therefore give a precise, reasoned answer:

When someone says, “He attains perfection through something other than Himself,” does he mean through something separate from Him, or through an attribute inseparable from His essence? The former is impossible, whereas the latter is true. His essence cannot exist without its inseparable attributes, just as they cannot exist without Him. This is perfection inherent in Himself, not perfection attained through something distinct from Himself.

The imams, such as Ahmad ibn Hanbal and others, and the leading affirmers of the attributes, such as Abū Muhammad ibn Kullāb and others, expressly stated that when a person says:

“Praise be to Allah,”

or:

“I called upon Allah and worshipped Him,”

or says:

“By Allah,”

the name “Allah” encompasses His essence as characterized by His attributes. His attributes are not something additional to what His Most Beautiful Names designate.

If it is asked:

“Are His attributes additional to the essence or not?”

the answer is: If by “the essence” one means the essence stripped of attributes that is affirmed by those who deny the attributes, then the attributes are additional to it. But if one means the essence that actually exists, then it cannot exist except with its inseparable attributes. The attributes are not additional to the essence characterized by them, although they are additional to an essence hypothetically conceived as divested of attributes.