set forth. This is among the most corrupt views. It is the position of the most astute hypocrites and heretics, although they may not realize that it constitutes hypocrisy and heresy. Rather, they consider it the height of sound understanding and knowledge, as do these adherents of philosophy. This is not the place to explain that.

The point here is that, although he inwardly holds the view of the philosophers and the Mu‘tazilites concerning seeing Allah—namely, that it amounts to increased knowledge, a view resembling that held by a group of later Ash‘arīs—he nevertheless recognizes that the vision reported by the Lawgiver cannot be affirmed while denying what they call corporeality. Rather, affirming it necessarily entails what they call corporeality and direction. It has thus become clear that anyone who combines these two positions defies reason and sensory experience. This is something he has demonstrated by proof, and it should therefore be accepted from him.

As for his claim that its inner meaning is increased knowledge, he has offered no cogent proof for it. He has already made clear above that he has no proof for the underlying premise of