  Maimonides follows the Islamic Neoplatonic tradition of envisioning God as the purest of unlimited being, a kind of pure being so utterly unified that it transcends any internal divisions. This theme can be clearly found in the Theology of Aristotle and in the Kalâm fî maḥd al-khair in the identification of God as “Pure Being” or “Being Only,” as well as in Almohad (see Stroumsa 2009) and Mu‘tazilite theology of the time. It is this radical sense of unity that accounts for Maimonides' strong negative theology (about which we will say more below): since God is utterly and absolutely unified, He is a subject about whom we can predicate nothing (since, after all, predication implies of a subject that he is one thing or another, thus suggesting some limitation). As such, God, as subject, transcends the normal parameters of language and conceptualization.