His attributes. Most of them affirm, as the early generations do, that this manner cannot be known. They say: “His essential nature cannot be captured in words, nor can the manner of His being be conceived through an analogy.”

Others say, as do various advocates of negation, including the Mu‘tazilah and others: “He has no essential nature that could be expressed in words, nor any manner of being that could enter the mind.” No created being, then, can encompass the reality of His essence, nor can anyone but Him fathom His greatness, as in the transmitted supplication:

“O You whose true nature is known to none but Yourself!”

Indeed, He has said concerning Paradise:

“I have prepared for My righteous servants what no eye has seen, no ear has heard, and no human heart has conceived—quite apart from what I have made known to you.”

This is confirmed in His Book, where He says:

“No soul knows what