just mentioned (1) are false, so the first is necessary. Thus, He is exalted above deficiency and above anything whatsoever being His equal in the attributes of perfection. Indeed, such equality would itself be a deficiency, for whatever is possible for one of two equals is possible for the other; whatever is necessary for one is necessary for the other; and whatever is impossible for one is impossible for the other. If He were assumed to equal anything in any respect, they would necessarily share whatever is necessary, possible, or impossible [for] (2) that thing.

Everything other than Him is contingent and susceptible to nonexistence—indeed, nonexistent and dependent upon an agent—and is made, subject to lordship, and originated. If He were equal to anything else in any respect, then both He and that which He equalled in that respect would necessarily be contingent and susceptible to nonexistence—indeed, nonexistent and dependent upon an agent, made, subject to lordship, and originated. Yet it has become clear that His perfection is intrinsic to His essence and that He cannot depend upon another for it, let alone be contingent, made, or originated. If anything other than Him were assumed to equal Him in any respect, the very same thing would necessarily be existent and nonexistent, contingent and necessary, beginningless and originated. This is to combine contradictories.

The Lord Most High is worthy of perfection in every particular, as the messengers have reported. Allah [Most High] (3) has stated that He knows all things and has power over all things; that He is All-Hearing, All-Seeing; All-Knowing, All-Powerful; Almighty, All-Wise; All-Forgiving, Most Merciful; Most Loving, All-Glorious; that He loves the God-fearing, those who excel in good, and the patient; and that He is pleased with (4) those who