It is also known that one of the two is not like the other in its true reality. For if that were so, they would be alike in what is necessary, possible, and impossible. Yet one of them must be pre-eternal and exists through itself; one is independent of everything besides itself, whereas the other is not; and one is a creator, whereas the other is not. If they were alike, each would necessarily be both necessarily pre-eternal and not necessarily pre-eternal, existent through itself and not existent through itself, independent of everything besides itself and not independent of everything besides itself, and a creator and not a creator. Their being alike would thus entail the conjunction of two contradictories, [and this](1) is precluded by plain reason just as it is precluded by the revealed texts. This is so despite their agreement in other respects: each is a real existent possessing a reality and an essence that is its very self; the body subsists in itself, and He subsists in Himself.

These clear proofs therefore establish that the two agree in one respect and differ in another. Whoever denies that in which they agree is a negationist who asserts falsehood, while whoever deems them alike is an assimilationist who asserts falsehood. And Allah knows best.] *)(2).

This is because, although the same general meaning applies to both in those respects where they agree(3), Allah Most High has His own existence, knowledge, power, [and all His other attributes](4), and the servant shares none of these with Him. The servant [also](5) has his own existence, knowledge, and power, while Allah Most High(6) is exalted above—