Allah.

This is why the early generations, including Rabīʿah, Mālik ibn Anas, and others, would say: “Rising over is known, but its manner is unknown.” This was also the position of the rest of the early generations, including Ibn al-Mājishūn, Imam Ahmad ibn Hanbal, and others, and it applies to the other attributes as well. The meaning of rising over is thus known: this is the ta’wīl—the explanation—known to those firmly grounded in knowledge. Its actual manner, however, is the ta’wīl unknown to the children of Adam and all others, which none knows except Allah, glorified and exalted is He.

Likewise, regarding what He has promised in Paradise, His servants understand the meaning of what Allah has told them. As for its actual manner, He Most High has said:

“No soul knows what delights have been hidden for them as a reward for what they used to do.”

And the Prophet, may Allah bless him and grant him peace, said in an authentic hadith:

“Allah Most High says: ‘I have prepared for My righteous servants what no eye has seen, no ear has heard, and no human heart has ever conceived.’”

Thus, we know the explanation and meaning of what Allah has told us about the attributes of created things, and we understand the words addressed to us. We know what honey, meat, milk, silk, gold, and silver mean, and we distinguish between the things these names denote. As for their true realities as they actually are, we cannot know them, nor do we know when the Hour will come. No angel brought near to Allah and no prophet sent by Him knows the full details of what Allah, Mighty and Majestic, has prepared for His servants. Rather, this belongs to the ta’wīl that none knows except Allah, blessed and exalted is He. If this is the case with these two created realities, then the distinction between the Creator and creation is greater still;