contradicts this.

The twenty-first argument: He said, “Then Allah comes to them in the form they recognize, and they prostrate to Him.” If that sign is His being unlike substances and bodies, it follows that He Himself has a form unlike substances and bodies. Independent evidence for this is his statement in the hadith of Abū Hurayrah: “Then Allah comes to them in the form they recognize and says, ‘I am your Lord.’ They say, ‘You are our Lord.’” In the hadith of Abū Saʿīd, he said: “Then He says, ‘Is there a sign between you and Him by which you recognize Him?’ They say, ‘Yes.’ Then He uncovers His shin”—and so on. Thus, he identified the form they recognize as the form revealed by the sign, and it is the form before which they prostrate.

The twenty-second argument: This recognition came about through their seeing Him. It is known that when something is recognized through sight as being unlike something else, this establishes only that it is unlike what has been seen. As for what has not been seen, different things may share the characteristic of being unlike what has been seen. Thus, what manifests itself to them could be things unlike the substances and bodies they have seen, even though these too are created things. If it is said that what is meant is that He is neither a substance nor a body, the reply is that this is a matter