omitting the governing noun in a genitive construction and putting its dependent noun in its place. For he says: “The words ‘He brings him near to Him’ mean: near to His mercy, His protection, and His compassion.” It is self-evident from Arabic usage that this is permissible only when the wording is accompanied by something that identifies the omitted governing noun. Arabs do not say, “Zayd came,” meaning his son, his servant, or his messenger, without some contextual indication. As is well known, the hadith explicitly states that Allah Most High brings him near to Himself; it can hardly be said to contain a contextual indication that He merely brings him near to something attributed to Allah Most High. Thus, no one hearing these words understands that Allah Most High brings him near to something else; this does not even occur to the listener. How, then, could this have been what the Prophet, peace and blessings be upon him, intended?

The fifteenth point is that the words, “He brings him near to Himself and places His covering over him, then has him acknowledge his sins,” combine bringing him near with placing His covering over him. This combination is a contextual indication that He Himself brings him near to Himself, places His covering over him, and conceals him from people, as stated in the various wordings of the hadith.

The sixteenth point is that this hadith clearly concerns the same matters indicated in the Quran concerning the servants standing before their Lord and His addressing them. It is known beyond doubt from the messages of the Messengers and the religion of Islam that this takes place only on the Day of Resurrection, and that the servants’ circumstances in relation to Allah, Mighty and Majestic, on the Day of Resurrection differ from their circumstances in this world.