he does not truly know Allah and all His attributes. Since He described them as believers upon their knowing what revelation had conveyed, it is established that He has no attribute beyond those for which He has made a means of knowledge available through reason and revelation.’”

The master Abū Ishāq said:
“Reliance should be placed on the first answer, for it clarifies the point.”

Abū al-Maʿālī said:
“Those who affirm these attributes known through revelation, holding that they are additional to those established by rational proofs, cite the words of the Most High:

‘What prevented you from prostrating to what I created with My two Hands?’
[Sād: 75]”

He mentioned that they supported this argument by pointing to the singling out of Adam in creation and to the use of the dual form, both of which preclude interpreting it as power. He discussed this until he said:

“What confirms our position is that what our shaykh Abū al-Hasan and the Judge have mentioned does not establish with certainty two attributes additional to all the other attributes. Although we do not deny that reason allows an attribute known through revelation, one which reason itself does not establish and which can be known only through revelation, this is conditional upon the revelatory evidence being certain. Nothing adduced by our fellow scholars provides certainty, and apparent meanings that admit more than one interpretation do not yield certain knowledge. The Muslims unanimously agree that it is impermissible to posit an attribute of Allah, Mighty and Majestic, on the basis of independent judgment when certainty concerning it cannot be attained through reason or revelation. Regarding the two Hands, as our shaykh has stated, there is neither an explicit text admitting no interpretation nor a consensus. [Rather, concerning