We know, therefore, that everything with which Allah has described Himself is true, free of riddles or enigmas; its meaning is understood just as the intent of any speaker is grasped from his words—how much more so when the speaker is the most knowledgeable of all creation about what he says, the most eloquent in conveying knowledge, and the sincerest in explaining, clarifying, guiding, and advising.

At the same time, He—glorified be He—is like nothing whatsoever: neither in His sanctified essence, which is made known by His names and attributes, nor in His actions. Just as we are certain that Allah possesses a real essence and performs real acts, we are likewise certain that He possesses real attributes. There is nothing comparable to Him—neither in His essence, nor in His attributes, nor in His actions. Anything that entails deficiency or origination is truly impossible for Him, for He alone merits absolute perfection beyond which no further degree exists. Origination is impossible for Him because non-existence cannot be ascribed to Him; and origination necessarily implies preceding non-existence, the dependence of the originated on an originator, whereas His existence is necessary in and of itself.