the Messenger, may Allah bless him and grant him peace, and then agrees with them is undoubtedly a hypocrite.

The eighteenth argument: Regarding his statement about the sign, “The sign may be that He, exalted is He, is in His reality unlike substances and accidents,” he is to be told: The hadith of Jābir explicitly states, “Then He manifests Himself to them, laughing.” Since the Prophet, may Allah bless him and grant him peace, explained the sign he mentioned in this way, it cannot mean what these people have suggested.

The nineteenth argument: His being unlike substances and accidents does not preclude His coming in a form on either the first or the second occasion. If that were the sign, it would be impossible for them to deny Him and then recognize Him—especially since he has said that the form in which He came to them the second time is the beneficence He brings forth. That says nothing about His reality. Rather, those created things saying, “I am your Lord,” would be like the angel saying, “I am your Lord.” But the angel is alive, whereas those blessings are not alive, although inanimate things can be made to speak.

The twentieth argument: The plain of Resurrection, especially before crossing the Bridge, is not the place for recompense through blessings and beneficence; rather, it is a place of testing. Thus, interpreting Allah’s coming in the form they recognize as beneficence