This statement contains two points: The first is the affirmation of the Creator's attributes of meaning in the form of the active participle. The second is the negation of "how" in this attribution. These two points seem to form the basis of his opinion on the attributes. It is obligatory to believe in the affirmation of God Almighty's attribution of these attributes. As for the manner of this attribution, if it is something that the mind cannot grasp, or if it is something that is attributed to Him by analogy or by inference, then it falls under "how," which is impossible for the mind.

We can find support for this view in what Al-Mahdi believed regarding the names of God. He believed in stopping at what is stated and prohibiting derivation. This is evident in his saying: "The names of the Most Holy Creator are subject to His permission." He is only named by what He named Himself in His Book. It is not permissible to use analogy, derivation, or convention in His names. He is called "The All-Knowing," "The Willing," "The All-Powerful." The derived form is not used for Him, as it is used for created beings. For example, a created being is called "the shooter" and "the killer" because of his shooting and killing, but the Creator is not analogized to him. A created being is named Zayd and Amr. He is born without a name, so a name is agreed upon for him. It is not for the created being to control his Creator by naming Him with what He has not named Himself in His Book, nor what He has negated from Himself.

This is in contrast to the view of those who say that the attributes are in addition to the essence or not in addition to it. It is obligatory to stop at believing in the affirmation of God's attribution of the attributes of perfection and to express it as it came in the texts (All-Knowing, Willing, Powerful). And to stay away from any "how" in this regard.

This is also in line with Ibn Tumart's rejection of delving into whether the attributes are in addition to the essence or not, and adhering to stopping at the affirmation of God's attribution of the attributes of perfection and expressing it as it came in the texts.

(46) Ibn Tumart, Al-Aqida. (47) See their detailed opinion in Al-Ash'ari, Al-Ibana, p. 141 and onwards. (48) See their detailed opinion in Al-Baghdadi, Usul al-Din, p. 90 and onwards. (49) Ibn Tumart, Al-Aqida, p. 201. (25) Al-Amidi, Ghayat al-Maram, p. 237 and onwards. (235) See their detailed opinion in Al-Amidi, Ghayat al-Maram, p. 237 and onwards.