examples of this. That being so, the apparent meaning of the Quran—indeed, its explicit wording—is that Allah has two hands. Where a singular form occurs in it, the kind as a whole is intended; where a plural form occurs, the dual is intended. All of this accords with the apparent meaning of the discourse and eloquent Arabic usage. There is nothing linguistically rare or obscure about it; rather, it follows clear and familiar usage. Thus, what he has presented as the Quran’s apparent meaning actually contradicts both its explicit wording and its apparent meaning.

The tenth point: If his point is that Allah does not possess the attributes indicated by the apparent meanings of the texts, he ought also to have mentioned what is related in the hadiths, for He is described in both sources. Some descriptions of Him found in the hadiths, when read alongside the Quran, make it clear from the texts taken together that the objectionable implications he alleges do not arise. For example, the Prophet, may Allah bless him and grant him peace, said in an authentic hadith:

“Those who act justly will be with Allah on pulpits of light, to the right of the Most Merciful—and both His hands are right hands.”