Similarity is based on a certain relation between two things; if
between two things no relation can be found, there can be no similarity
between them, and there is no relation between two things that have no
similarity to each other; e.g., we do not say this heat is similar to
that colour, or this voice is similar to that sweetness. This is
self-evident. Since the existence of a relation between God and man, or
between Him and other beings has been denied, similarity must likewise
be denied. You must know that two things of the same kind—i.e., whose
essential properties are the same, and which are distinguished from
each other by greatness and smallness, strength and weakness, etc.—are
necessarily similar, though different in this one way; e.g., a grain of
mustard and the sphere of the fixed stars are similar as regards the
three dimensions, although the one is exceedingly great, the other
exceedingly small, the property of having [three] dimensions is the
same in both; or the heat of wax melted by the sun and the heat of the
element of fire, are similar as regards heat; although the heat is
exceedingly great in the one case, and exceedingly small in the other,
the existence of that quality (heat) is the same in both. Thus those
who believe in the presence of essential attributes in God, viz.,
Existence, Life, Power, Wisdom, and Will, should know that these
attributes, when applied to God, have not the same meaning as when
applied to us, and that the difference does not only consist in
magnitude, or in the degree of perfection, stability, and durability.
It cannot be said, as they practically believe, that His existence is
only more stable, His life more permanent, His power greater, His
wisdom more perfect, and His will more general than ours, and that the
same definition applies to both. This is in no way admissible, for the
expression “more than” is used in comparing two things as regards a
certain attribute predicated of both of them in exactly the same sense,
and consequently implies similarity [between God and His creatures].
When they ascribe to God essential attributes, these so-called
essential attributes should not have any similarity to the attributes
of other things, and should according to their own opinion not be
included in one of the same definition, just as there is no similarity
between the essence of God and that of other beings. They do not follow
this principle, for they hold that one definition may include them, and
that, nevertheless, there is no similarity between them. Those who are
familiar with the meaning of similarity will certainly understand that
the term existence, when applied to God and to other beings, is
perfectly homonymous. In like manner, the terms Wisdom, Power, Will,
and Life are applied to God and to other beings by way of perfect
homonymity, admitting of no comparison whatever. Nor must you think
that these attributes are employed as hybrid terms; for hybrid terms
are such as are applied to two things which have a similarity to each
other in respect to a certain property which is in both of them an
accident, not an essential, constituent element. The attributes of God,
however, are not considered as accidental by any intelligent person,
while all attributes applied to man are accidents, according to the
Mutakallemim. I am therefore at a loss to see how they can find any
similarity [between the attributes of God and those of man]; how their
definitions can be identical, and their significations the same! This
is a decisive proof that there is, in no way or sense, anything common
to the attributes predicated of God, and those used in reference to
ourselves; they have only the same names, and nothing else is common to
them. Such being the case, it is not proper to believe, on account of
the use of the same attributes, that there is in God something
additional to His essence, in the same way as attributes are joined to
our essence. This is most important for those who understand it. Keep
it in memory, and study it thoroughly, in order to be well prepared for
that which I am going to explain to you.