"To recognize and define any being, the human mind makes a distinction between its essence (dhāt) and its attributes. More precisely, a human being can only recognize and understand something through its attributes; a being without properties or qualities leaves no trace in their mind and evokes no associations. If the being in question is a spiritual and transcendent one, the situation undoubtedly becomes even more complex. This problem, which has been the subject of various discussions in philosophy and theology since ancient times regarding the concept of God and His relationship with existing things, has also been addressed and debated in Islamic theology (kalām) within the framework of God’s essence and attributes. Between tanzīh, meaning the purification of God from all attributes belonging to the created, and tashbīh, meaning the attribution of certain qualities found in the created to Him, schools of theology have examined the relationship between God’s essence and attributes and the nature of these attributes from different perspectives. At this point, one of the most significant issues emphasized by theological schools is how to interpret the anthropomorphic attributes attributed to God in the scriptures, known as the 'narrative' (khabari) attributes. Kelâm ve Halk includes the critical edition and translation of two works by al-Ghazālī, one of the most remarkable figures in the history of Islamic thought: Iljām al-awwām ʿan ʿilm al-kalām, which he wrote just before his death to examine the function of theology centered on the interpretation of narrative attributes, and al-Qānūn al-kullī fī al-taʾwīl, which contains his responses to questions posed by his Andalusian student Abū Bakr ibn al-ʿArabī upon his return to Baghdad after his period of seclusion regarding how narrative attributes should be understood."