exists in creation, are far more averse than you are. Yet, just as we neither liken these attributes to anything nor specify their modality, we neither disbelieve in them nor reject them as false. Nor do we nullify them through misguided interpretation, as your imam al-Marīsī nullified them in various places in your book. We shall make these passages clear to the ignorant and inexperienced people around you who have overlooked them.

As for what you mentioned about using personal reasoning to determine the modality of Allah’s attributes, we do not permit personal reasoning concerning many obligations and rulings that we see with our own eyes and hear with our own ears. How, then, could we permit it concerning Allah’s attributes, which eyes have never seen and conjecture cannot encompass?

Yet we do not say concerning them what your imam al-Marīsī said: that all these attributes are like a single thing; that His hearing is not distinct from His sight, nor His face from His hand, nor His hand from His self; and that the Most Merciful—as you claim—does not distinguish His own hearing from His sight, nor His sight from His hearing, nor His face from His two hands, nor His two hands from His face. In His entirety, as you claim, He is hearing and sight and face, upper and lower, hand and self, knowledge and will and volition, like