devised it. Through it, they corrupted the natural disposition upon which Allah, Mighty and Majestic, created His servants, and the Book He revealed to His Messenger, and used it to turn people away from Allah’s path. For these people, it is what al-Lāt, al-‘Uzzā, and Manāt, the third and last, were for those others. It is among the names they and their forefathers devised, for which Allah sent down no authority. Allah Most High has not revealed in any of His books, nor has any of His messengers or their heirs said, that Allah, Mighty and Majestic, is neither a body nor a substance. Rather, this assertion was taken from the polytheists and those who agreed with them among the Sabians and the People of the Book who altered their religion. It subsequently confused those adherents of the various religions who were led astray by it.

The fifteenth point is that anyone who reflects upon the texts of the Quran and the reports transmitted on this matter from the Companions and their successors necessarily knows, with a certainty admitting of no doubt, that Allah, Mighty and Majestic, has a veil and veils separate from the servant. He lifts them when He wills and reveals Himself, and when He wills, He does not lift them.

If a veil is a body interposed between two bodies, then whatever necessarily follows from the truth is itself true. What is necessarily known of the religion of the messengers cannot be refuted by such a denial of this assertion. It has already become clear that denying it is unsound discourse, and that the case for those who affirm it is stronger than that for those who deny it, in terms of natural disposition, revealed law, rational inquiry, and disputation.