Section Six ⦗1⦘
On exposing the inability of the allegorical interpreters to draw ⦗2⦘ a clear line between the verses ⦗3⦘ and hadiths on the divine attributes that may legitimately be interpreted and those that may not.

There is no doubt that Allah, Exalted is He, has described Himself with attributes, named Himself with names, and informed us of actions He performs. He has called Himself the All-Merciful, the Compassionate, the King, the Holy, the Peace, the Giver of Security, the Protector, the Mighty, the Compeller, the Supreme—along with the rest of His most beautiful names. He has portrayed Himself with the attributes mentioned, for example, in Sūrah al-Ikhlāṣ, the opening of Sūrah al-Ḥadīd, the opening of Sūrah Ṭā Hā, and elsewhere. He has described Himself as loving and hating, detesting and being pleased, becoming angry, grieving, and wrathful; as coming, arriving, and descending to the heaven of this world; as rising above His Throne; and as possessing knowledge, life, power, will, hearing, sight, and a face, as well as two hands. He is above His servants; the angels ascend to Him and come down with the command from Him. He is near; He is with the doers of good, the patient, and the God-fearing. The heavens will be folded up in His right hand.

His Messenger has likewise described Him as rejoicing and laughing, and that the hearts of the servants are between His fingers—together with all the other descriptions the Prophet gave of his Lord and with which Allah described Himself.

Thus it is said to the interpreter: Do you interpret all of this contrary to its apparent meaning, preventing it from being understood in its real sense; or do you affirm ⦗4⦘ all of it upon its apparent wording and reality; or do you distinguish between some