those abodes.’”

In response, it may be said: As for his interpretation of placing the hand as directing care, its invalidity has already been explained. As for the evidence he adduces—that one says to a great king, “Place your hand on So-and-so’s head,” meaning, “Direct your care toward him”—this is a false claim. No one whose linguistic usage is authoritative has used such an expression with this meaning. Rather, this is a sheer fabrication concerning the Arabic language. Some later Arabic speakers and non-Arabs might speak in this way, but the words of the Messenger of Allah (may Allah bless him and grant him peace) must not be interpreted according to their usage. Rather, his words must be understood according to the language in which he was addressed. In that language, one does not say, “Place your hand on his head,” to mean, “Direct your care toward him.”

Moreover, care is Allah’s will, which is an attribute subsisting in Him. If that attribute is eternal and inseparable from the One who possesses it, how can it be directed toward anything? Rather, if it is directed, then on this supposition it must refer to something created. This has already been discussed.