the affirmation of the attributes, and the point already mentioned—that sound reason cannot contradict this—is made clear.

If the second possibility is maintained, its falsity is self-evident, for there is not a single verse in the Quran whose apparent meaning negates the attributes. The most that anyone seeking to support this position can do is cite His words:

“There is nothing like Him.”
[al-Shūrā: 11]

And His words:

“And there is none comparable to Him.”
[al-Ikhlās: 4]

And similar verses. These verses only deny that His attributes resemble those of created beings; they do not deny the existence of His attributes.

There is no doubt that the Quran affirms the attributes and denies any likeness to created beings. But to claim that it contains anything negating the attributes is among the most outrageous falsehoods, plainly recognizable as a lie by every rational person.

Thus, when those who deny the attributes relied on passages that deny likeness, such as His words, exalted is He:

“There is nothing like Him.”

And His words:

“And there is none comparable to Him.”

These passages did not support their intended meaning in the language in which the Quran was revealed. Rather, they indicated the opposite more clearly, for they indicate the existence of One endowed with attributes of perfection, with none like Him in those attributes—something these people did not affirm. They therefore had to fabricate claims about language after having fabricated claims about reason, thus fabricating claims about revelation, reason, and language alike.

One of them says: “If He were described as being above creation, He would be a body; and if He were a body, He would be like all other bodies. Yet Allah has denied that anything is like Him.” This is the strongest argument they rely upon from scriptural evidence.

The falsity of this has been explained elsewhere in many ways. Among them is to say: there are three premises here that involve obfuscation. The first is that everything