And if the meaning is that He illuminated it with compelling arguments and proofs, then he has contradicted himself, for this is precisely the meaning of “the Guide”: His establishing proofs and arguments is part of His guidance. Yet he has deemed this interpretation weak. I do not know which is more astonishing: his presenting two interpretations, one of which falls within the meaning of the other, or his deeming the questioner’s interpretation weak, which entails deeming both interpretations weak—without realizing that he has rejected both. One must therefore understand the meanings of the interpretations one transmits and recognize that what one dismisses as weak must not be the very thing one has extolled.

(The fourth aspect)

It has become clear that he has transmitted from Ibn ‘Abbās, Anas, and Sālim only the interpretation he deemed weak, or something included within it. If their interpretation was “the Guide,” he explicitly declared it weak. If it was “the One who establishes proofs,” this falls within the meaning of “the Guide.” If it was “the One who illuminates through the heavenly bodies,” he presented that as a separate interpretation. If it was what he related from certain people of spiritual insight, that too falls within the meaning of “the Guide.” Since he has acknowledged the weakness of what he related from Ibn ‘Abbās, Anas, and Sālim, it provides no argument against us. Thus, regarding what he has related from “the early generations,” either he is reporting falsely or he is making a false allegation in declaring it weak. In either case, it provides no argument against us.

(The fifth aspect)

He has shown disrespect towards the early generations by attributing to them an interpretation he deems weak. He has presented them to people as having engaged in figurative interpretation, seeking thereby to establish an argument for figurative interpretation in general, even though he has acknowledged the weakness of this particular interpretation. Whoever advances an argument that he himself has declared weak, without realizing that he has done so, has shot himself with his own arrow. Whoever shoots the arrow of transgression will be struck down by it:

“Allah does not guide the wrongdoing people.”

(The sixth aspect)

His statement: This refutes his claim that “figurative interpretation sets aside the apparent meaning