Āzūrā, or by him and others.

In short, only a few Jews said this, but the statement refers to the group collectively. Likewise, Allah said:

“Those to whom people said, ‘Indeed, the people have gathered against you.’” [Āl ‘Imrān: 173]

Allah, glorified be He, exposed this disbelief voiced by some of them and condemned them for it. Now, if the attributes contained in the Torah—which the deniers of divine attributes describe as likening Allah to His creation and ascribing a body to Him—for the Torah contains things that these deniers reject and describe in those terms; indeed, it affirms direction, Allah’s speaking with a voice, His creation of Adam in His image, and similar matters—if these were things the Jews had fabricated and altered, then it would have been more fitting for the Prophet, may Allah bless him and grant him peace, to reject and expose them than to mention lesser matters. How, then, could that be the case when the explicit reports from him agree with the explicit statements of the Torah? You will find that what the Quran and hadiths generally teach concerning the divine attributes agrees with and corresponds to what is mentioned in the Torah. We have already said that, in the ordinary course of events, those reporting all these things could not agree without prior coordination.

Moses had made no prior arrangement with Muhammad, and Muhammad had not learned from the People of the Scripture.

This therefore demonstrated