is entirely upright, sound, correct, and consistent; that it accords with clear reason and authentic revelation; and that whoever opposes it, besides advancing discordant, self-contradictory claims by which the misguided are led astray, departs from what reason and revelation require and contradicts both the innate disposition and revelation. May Allah perfect His favor upon us and all our believing Muslim brothers, and grant us and them the good of this world and the Hereafter.

This has no bearing on the attributes of Allah Most High. Some of them have said:

Allah Most High has said:

“In his absence, the people of Moses made from their ornaments a calf—a bodily form that lowed. Did they not see that it could neither speak to them nor guide them to any way?”

Allah has thus condemned anyone who takes a bodily form (jasad) as a deity. A jasad is a body (jism), so Allah has condemned anyone who takes a body as a deity. Affirming these attributes necessarily entails that He is a body, and this is ruled out by this scriptural proof.

This is the substance of what is said by those who claim to rely on revelation in this matter. They may be answered as follows:

This is false for several reasons. (First: if this indicates anything, it indicates only the negation of His being a jasad, not the negation of His being a jism. In the terminology of these people—those who deny the divine attributes—jism is broader than jasad. They divide bodies into dense and subtle, whereas this distinction does not apply to jasad. But if by your statement you mean a body in the ordinary linguistic sense—which the lexicographers have said is