different meanings when applied to God, and these qualities thus signified must be such as could not be predicated of men or of any other created being. Thus, that God has power and wisdom means that He is almighty and omniscient in a way which could not possibly be stated of any men. In practice this works so that no attribute can be applied to God unless it is expressly so applied in the text of the Qur'an; if it occurs there it may be used, but must be understood as having a meaning other than such a term would have when used in the normal way of men. It cannot be that God's attributes differ from those of men only in degree, as that He is wiser and more powerful than man, but they differ in their whole nature. It is noted also that God is qiyam bi-n-nafs, or "subsisting in Himself," that is to say, independent of any other than Himself, and so God's knowledge does not depend on the existence or nature of the thing known.
(c) As to freedom of the will. God creates power in the man and creates also the choice, and He then creates the act corresponding to this power and choice. Thus the action is "acquired" by the creature.
Of the categories existence is the first substratum, and to this the other predicables are added: none of these others are separable or per se, they can only exist in the essence. It is admitted that such qualities exist in the ens, but they are only adjuncts which come into being with the ens and go out of existence
