One is thus freed from deficiencies. Therefore, this kind of tanzīh (transcendence) pertains to the servant. The Real (al-Ḥaqq) alone remains upon a tanzīh in which no other can share. In this kind of tanzīh, there is absolutely no one who could be a partner to Him besides Himself. By this I mean: in the tanzīh specific to the Real, there is nothing that pertains to the created being. This tanzīh is for the Real to declare Himself transcendent, as He has declared Himself so. (Insān, I, 32)
The divine tashbīh (immanence) consists of the form of divine beauty (jamāl). For divine beauty has meanings: these are the divine names and attributes. It has forms, and these forms are these mea