“intellect” and the like.

In the Arabic language, these expressions imply deficiencies from which Allah is exalted. For “intellect,” as a verbal noun, denotes an accident, and Allah, Glorified be He, is exalted above even that which is higher than this. Indeed, even calling Him “rational” is not known in the religious teachings of the Muslims.

It is thus clear that whatever is intended by the term “body” that involves likening Allah to His creation or ascribing deficiencies to Him, Allah has explained in His Book that He is exalted above it. Whatever is intended by it that affirms that He is self-subsisting, distinct from His creation and exalted above them, that they raise their hands to Him in supplication, and that His Prophet is taken up to Him on the night of the Night Journey—possessing the attributes of perfection and exalted above whatever entails nonexistence and negation—Allah has affirmed of Himself in His Book. It therefore cannot be said that the Quran contains no answer to this question.

If, after this, someone says, “A body is something assembled or composite, so He is not a body,” or words to that effect, the reply is:

There is no doubt that Allah, Glorified be He, has no need of anything besides Himself. It is impermissible to say that He needs anything else in any respect, let alone that someone composed or assembled Him. Allah has conveyed this meaning in the Quran. Likewise, it is impermissible to suppose that He was once dispersed and then came together, that He can become divided, or anything else that would ever contradict His absolute self-sufficiency and perfection.

If someone says, “A body is that which is self-subsisting, or that which can be pointed to, so He is a body,” the reply is:

There is no doubt that Allah is self-subsisting and that hands are raised to Him,