addressing them through imaginative representations—this is the position of the heretics, as has been explained at length elsewhere. The point here is that the evidence adduced by the theologians who deny the divine attributes to establish that the Quran has clarified the truth and guided creation, and that it contains nothing incomprehensible, is actually evidence against them. For according to their position, it has neither clarified the truth nor guided creation. This is especially so regarding their figurative interpretations: the Quran gives no indication of them whatsoever; rather, it indicates their opposite, as has already been explained.

Even supposing it were said that the Quran indicates these meanings through figurative interpretation, the truth would have been known only through the rational argument he mentioned, not through a rational argument indicated by the Quran. In their view, it was this that necessitated diverting the wording from its apparent meaning to something contrary to it. Thus, the Quran contained no indication of this meaning; rather, according to them, it indicated the opposite of the truth. The evidence of reason, however, was given precedence over its indication.

As for those who said that it contains things no one can possibly understand, they too denied that it points to the truth and guides creation. They claimed that the Messenger did not know what he was reciting and conveying. According to their position, then, he uttered the hadiths concerning the divine attributes without knowing