and regards it as one of His creations, this would mean that what Allah bestowed upon Muhammad at that moment was the most beautiful form of Allah. This is unquestionably false.

Sixth, this interpretation is of the same kind as the one al-Dārimī refuted in responding to the follower of al-Marīsī, who said: “It is possible that this was a created form in which Allah came, with no one governing it.” Both interpretations share the flaw of treating the form as created and owned. Each interpretation also faces objections specific to it that demonstrate its invalidity.

As for al-Rāzī’s statement, “The third explanation: perhaps he—may Allah bless him and grant him peace—became aware of a kind of attribute of majesty, might, and greatness of which he had previously been unaware,” several objections may be raised against it. First, in your view, these are not positive realities subsisting in Allah, for you reduce majesty and might to negative attributes, which are matters