the meaning is “Prostrate to Allah.” On this supposition, nothing conflicts with either the apparent meaning of the Quran or what it leaves implicit. If drawing near to Allah were impossible, but drawing near to His reward, His favor, or something else were possible, then that would be the implicit object from the outset. On this supposition too, there would be no departure from the apparent meaning of the Quran. Thus, on either supposition, we have not departed from the Quran’s apparent meaning. His claim that we have done so is therefore false. This is clear and inescapable.

Third, his statement, “This nearness is attained only through obedience and servitude,” does not show that it conflicts with the apparent meaning, just as it does not identify the one to whom nearness is sought. It is well known that whoever draws near to Allah does so through obedience to Him and worship of Him, which includes prostration—the greatest physical act of worship. But if someone says, “Drawing near is through obedience and servitude,” he has neither identified the one to whom nearness is sought nor explained that the apparent meaning of