—even though nothing comparable to them exists in the realm that we can observe.

We reply: then likewise conceive of attributes that are not constituent parts, subsisting without any body, even though the One so described (1) has no analogue in the sensible world.

We do not deny, in general terms, that there is a distinction between the two classes of attributes. Yet it is a distinction that brings you no benefit in claiming that one class inevitably entails corporeality and composition while the other does not.

When this binding proof gripped the throats (2) of the Jahmiyyah, they said, “The entire matter is the same in our view, so we negate all of it.”

Thus it becomes clear (3) that you have only one of three courses: either (4) this blanket negation and sheer annulment; or that you describe Allah as He has described Himself and as His Messenger has described Him, without overstepping the Quran and the hadith, and that you follow in this the path of the early generations (5), who were the most knowledgeable of the ummah in affirming and denying, and the most reverent toward Allah and zealous in declaring Him exalted above whatever does not befit His Majesty.

The meanings plainly grasped from the Book and the Sunnah are not to be rejected on the basis of dubious objections, for such rejection would amount to twisting the words from their proper places. Nor is it permissible to abandon reflection upon them and the pursuit of their understanding, for that would resemble those who, when reminded of the signs of their Lord, fall upon them deaf and blind.