(* devoid of the attributes [as the negators affirm it to be] (1), rather than the essence endowed with attributes. The name Allah [Glorified is He] (2) encompasses the essence *) (3) endowed with attributes; it is not a name for an essence devoid of attributes, such that they might say, “We affirm eternal beings alongside Allah [Most High] (4).” How could that be, when they do not even permit it to be said, “The attribute is other than its bearer”? How, then, could they say, “It is alongside Allah”?!

[Indeed, one group of affirmers, such as Ibn Kullāb, does not say (5) of (6) the attributes in themselves that they are eternal, lest it affirm a plurality of eternal beings, since the negators rejected this expression. Rather, it says (7), “Allah, together with His attributes, is eternal.”] (8)

[The] Sixth Aspect (9):

Your statement, “They thereby made Him dependent, in His being knowing, upon the existence of a meaning—namely, knowledge.”

[It may be answered:

First, this can be said only according to the position of those who affirm (10) states. According to the majority, however, His being knowing is knowledge itself.

Even supposing it were said that His being knowing depends upon knowledge, which is inseparable from His essence, this would not establish any need on His part (11) for anything other than