The second principle is to tell anyone who acknowledges the Essence of Allah Most High yet either likens His attributes to those of creation or denies them: “Our position on the attributes is the same as our position on the Essence.”

In other words, whoever affirms for Allah an Essence that does not resemble the essences of created beings must likewise affirm for Him attributes that do not resemble the attributes of created beings, for the rule governing the attributes is identical to the rule governing the Essence.

This principle is addressed to both the people of tamthīl (anthropomorphism) and the people of taʿṭīl (negation), such as the Muʿtazilah and those who follow their line.

Thus it is said to the people of tamthīl: “Do you not hold that Allah possesses an Essence without likeness? Then affirm for Him attributes without likeness as well.”

And it is said to the people of taʿṭīl from among the Muʿtazilah and the like: “Do you not speak of an existing Essence that resembles no other essences? Then likewise speak of attributes that resemble no other attributes.”

An illustration: If someone says, “Allah rose over the Throne; how did He rise?”

He is answered: “Our stance on the attributes is the same as our stance on the Essence. Tell us, then, how is His Essence?”

If he replies, “I do not know the modality of His Essence,”

we say to him, “Nor do we know the modality of His rising.”

At that point he is obliged to affirm a real and true rising that in no way resembles the rising of created beings, nor