and the trial of the grave and the questioning by Munkar and Nakīr; and more clearly than they indicate that Muhammad is the Seal of the Prophets, that he is the best of creation, that the prophets are superior to others, and that the first forerunners are among the people of Paradise; and more clearly than they indicate that Allah is free of miserliness, lying, injustice, and similar imperfections.

In short, there is no category of matters necessarily known to be part of the religion whose texts cannot be subjected to figurative interpretation in the same way as the texts concerning Allah’s highness and attributes—or to an even greater extent, or nearly so.

[The second ground]

It may be said: All groups agree that the apparent meanings of the texts affirm Allah’s highness and attributes.

This is why created beings have resorted either to figurative interpretation, which entails diverting these texts from their apparent meaning, or to leaving the matter to Allah, while saying: “Their apparent meaning is not intended.” Had their apparent meaning indicated affirmation, they would not have needed this. Instead, they would have denied that these texts conveyed such an apparent meaning in the first place, just as such an apparent indication is denied in other matters, including the examples given earlier.

[The third ground]

It may be said: We know self-evidently that these texts indicate Allah’s highness and attributes more plainly than the passages of the Quran that believers and disbelievers thought problematic and about which they raised questions, as illustrated earlier.

Since this is so, and they did not ask about these matters, it is known with certainty that this did not contradict what they knew through reason.