Whoever says that the apparent sense of any of His names or attributes is not intended has erred. For with every name by which Allah Most High is called, the apparent sense applicable to a created being is not intended of Him. Thus, this person’s statement would imply that all His names and attributes convey meanings contrary to their apparent sense. The unsoundness of this is evident.

(The second meaning is that these attributes are indeed the attributes of Allah—glorified and exalted be He—in a manner befitting His majesty. They relate to His holy essence as the attributes of anything relate to its essence. Thus, knowledge is understood to be an attribute intrinsic to the one who possesses it, with its own distinctive characteristics; the same applies to the face.

It must not be said that He has no need of these attributes, for they necessarily belong to His essence. “God,” the One worshipped—glorified be He—is the One to whom all these attributes rightfully belong. Our purpose here is not to discuss matters with those who deny the attributes altogether, but with those who affirm some of them.

Likewise, regarding “His action,” we know that creation means bringing things into existence from nothing, although we do not specify the manner of that act. Nor does it resemble our actions, for we act only out of a need to act, whereas Allah is Self-Sufficient, Praiseworthy.

Similarly, the “essence” is known in general terms, although it does not resemble created essences. None but He knows what He is, and its modality cannot be grasped. This, then, is the apparent meaning conveyed when these attributes are used without qualification, and this is how they must be understood.