his followers and others is that the disbelievers will not see Allah, Mighty and Majestic. How, then, can he interpret their meeting with Allah, Mighty and Majestic, as their seeing Him? Moreover, he does not declare anyone who denies that they will see Allah, Mighty and Majestic, to be a disbeliever. Indeed, he does not even declare anyone who denies the vision of Allah Most High to be a disbeliever. Yet the Quran declares those who deny the meeting with Allah, Mighty and Majestic, to be disbelievers. Thus, if he interprets meeting as nothing more than seeing, he must take these Quranic verses as declaring those who deny that vision to be disbelievers—but he does not hold this view.

The ninth argument: Interpreting the meeting as a vision involving neither a face-to-face encounter nor proximity assigns the expression a meaning entirely unknown in any form of Arabic. It is well known that a figurative interpretation is possible only if the wording can convey that meaning in the language. Yet this expression does not convey this meaning in Arabic at all. Rather, this meaning is either intrinsically impossible or takes such-and-such a form, understood by only a few people. Among the principles he himself affirms is that an expression used by both the learned and the general public cannot be assigned a meaning understood by only a handful of people. And if it does not