or an accident. You would therefore have to interpret all the names and attributes figuratively. Yet you do not maintain this, nor is such a position tenable, as explained above. For anyone adopting a figurative interpretation must seek to avoid one meaning by turning to another. If the same objection applies to the second as to the first, this is untenable. It is thus clear that the figurative interpretation is conclusively invalid.

Second: We have already explained that all the arguments advanced to deny bodyhood, as they define it, are invalid and cannot counter either probable or conclusive evidence.

The ninth point: A word may only be intended figuratively when there is a contextual indication diverting it from its literal meaning to its figurative meaning. It is well known that the Prophet, may Allah bless him and grant him peace, spoke in these terms, as did Abū Razīn, yet neither gave any indication ruling out the literal meaning. Indeed, the context of the hadiths supports the literal meaning.

The tenth point: The hadith of Abū Razīn contains the words, “How, O Messenger of Allah,