people’s souls, without those responsible realizing how grievously they have wronged the revealed religion.

Moreover, if you examine the arguments advanced by those who interpret these matters nonliterally, you will find that none of them is demonstrative. Indeed, the apparent meanings of the revealed texts are more convincing—I mean that they inspire greater assent. This becomes clear from our discussion of the demonstration upon which they based their denial of corporeality. It will likewise become clear regarding the demonstration upon which they based their denial of direction, as we shall explain later.

A further indication that revelation did not intend to declare to the general public that this attribute does not apply [to the soul—I mean corporeality—is that revelation did not explicitly tell the general public] what the soul is. Thus He says in the Mighty Book:

“They ask you about the spirit. Say, ‘The spirit is a matter of my Lord’s command, and you have been given only a little knowledge (85).’” [al-Isrā’: 85]

This is because it is difficult to establish for the general public a demonstrative proof of the existence of something self-subsisting that is not a body. Had the absence of this attribute been something the general public could grasp, Abraham, the Friend of Allah, would have contented himself with that