First, blessings created for a servant but separate from him cannot under any circumstances be attributes of his. A subject can only be described by attributes that subsist in it, not by something that does not subsist in it at all. This has already been established. Were this permissible, it would be permissible to describe Allah by all existing things and to regard them all as attributes of Allah. It would likewise be permissible to describe a servant by everything Allah Most High places in his possession.

Second, the word “form” applies only to what subsists in the one possessing that form. Things separate from him, which do not subsist in him, cannot constitute his form, as already explained.

Third, if “form” were intended to mean “attribute,” the beauty and comeliness of his form would be a more fitting meaning for this interpretation, rather than assigning this meaning to the word “form” and taking blessings separate from him as the meaning of that same word.

Fourth, his statement: “That is because the one seeing may be in a situation where