 The unique characteristics of human beings derive from their ability to name things, which in turn results from the fact that they alone were created in the form of the all-comprehensive name. A proof-text is the verse, “God taught Adam the names, all of them” (Koran 2:30). This means not only the names of the particulars—God’s signs in the Three Books—but also the names of the universals, which the Koran calls God’s “most beautiful names” (al-asmâ’ al-husnâ). Human beings in any case have the potential to know all names, but not the Essence named by the names. About that one can only know “that it is” (the fact of its existence), not “what it is” (its quiddity). Inasmuch as the names correspond to the Essence, their meanings remain unknown, so they are simply markers of transcendence or “incomparability” (tanzîh). Inasmuch as they denote an added quality, such as mercy, knowledge, life, forgiveness, or vengeance, they indicate God’s immanence or “similarity” (tashbîh). In short, Ibn ‘Arabî’s theological vision combines the apophatic and kataphatic approaches.