be dependent upon anything distinct from Him. This is because, if (1) it is posited that there are no multiple realities in Him in any respect—as some of those who deny the attributes suppose—then, according to this position, He cannot possess any perfection distinct from Himself, nor can He be two things. Were there anything in Him that depended upon another, this would necessarily entail a plurality of realities in Him, and that is impossible under either supposition (2).

If it is said that there are multiple realities in Him, then the Necessary Existent is the totality of those mutually inseparable constituents, since none of them can exist without the others. If anything within that totality depended upon something separate from it, that totality would not be the Necessary Existent. Thus, He—glory be to Him—necessarily entails His life, knowledge, power, and all His other attributes of perfection. This is the Existent who is necessary in Himself. These attributes are inseparable from His essence, and His essence necessarily entails them. They are included in what His own name denotes and in what all His other names—exalted is He—denote. Since He is necessary in Himself and they are included in what His own name denotes (3), He does not exist without them and is therefore in no respect dependent upon anything distinct from Him for them.

If it were said that He depends upon another for His being living, knowing, or powerful, then, as for that other: if it were a possible existent, it would itself depend upon Him, and He—glory be to Him—would be its Lord. It is therefore impossible for that other to affect Him, for this would entail that each affect the other. Yet each could affect the other only after the other had already affected it, since one can exert influence only when living, knowing, and powerful. Thus, this one would not be living, knowing, and powerful