for Allah Most High has not addressed us with what we can neither comprehend nor understand. Nevertheless, we do not reject interpretation where the discourse calls for it, or departure from a word’s apparent and established meaning when evidence requires it or necessity compels it. But to regard the apparent, intelligible meaning—which itself constitutes proof and clarification—as lacking proof or clarification is impermissible.

It suffices for us to deny that the manner of Allah’s attributes can be specified. As for denying the attributes despite their affirmation in revelation, this is justified neither by religion nor by scholarly evidence. This subject belongs to the kind of knowledge whose apparent meaning we must believe, because revelation has established its proof and supplied evidence for it. We may not investigate its hidden reality or seek to uncover its underlying cause, just as we may not do so concerning the Essence of Allah, glorified and exalted is He. Rather, faith in Him and knowledge of Him and His existence are valid without knowledge of His “whatness,” which