[Return to the Discussion of the Meanings of the Term “Body”]

The point here is that when the Jahmiyya—who denied the divine attributes—appeared, people began discussing the term “body” and its introduction into the principles of religion and discussions of monotheism. The early Muslims and leading scholars regarded this as blameworthy theological discourse. People consequently adopted three positions regarding the term “body”:

One group says, “He is a body.” Another says, “He is not a body.” A third group refrains from making either statement without qualification. This is either because such usage is an innovation in revealed religion, or because it (1), from a rational standpoint, encompasses both truth and falsehood. Some therefore refrain from discussing it altogether, while others ask the speaker (2) to clarify what he means. If the meaning he intends by his denial or affirmation (3) is sound, they accept it and express it in language sanctioned by revelation (4), rather than in language deemed objectionable by revelation. If the meaning he intends is false, they reject it.

This is because the term “body” is equivocal, having both a linguistic meaning and several conventionally defined technical meanings. Its meaning is also subject to rational dispute. Each group therefore uses it according to its own terminology and beliefs. Among linguists, a “body” is the physical body, or the physical body and anything similar that is thick and dense. This has been reported by more than one linguist.

An example is the statement of Allah Most High:

{When you see them, their bodies impress you}

[Surah al-Munāfiqūn: 4]

And His statement, Most High:

{And He increased him abundantly in knowledge and physique}

[Surah al-Baqara: 247].

The term may refer to the thick, dense thing itself, or it may refer to its very thickness and density.