Of these one is the problem of Divine Vision which we find stated in authentic Traditions. Those who have been very explicit in denying it are the two sects of the Asharites and the Mutazilites. The belief of the latter has driven them to deny the vision altogether; while the Asharites have tried to make the two things agree, but this was impossible for them to do. So they have taken refuge in many sophistic arguments, the weakness of which we would show when talking of the Divine Vision. Another problem which rises out of this is that it evidently gives rise to a denial of the direction in which God is. For if He has no body then the Law becomes an allegory. For the advent of the prophets is founded upon the fact that Divine Revelation is sent to them from the heaven. Upon this very principle is also based our religion, for the Divine Book has come down from the heavens, as God says, “Verily we have sent down the same (the Quran) on a blessed night.”[74] The descending of the divine revelation from heaven is based upon the fact of God’s being there. So also is the descending and ascending of angels from heaven, as God says, “Unto him ascendeth the good speech; and the righteous work will He exalt;”[75] and says He, “The angels ascend up unto and the spirit.”[76] We would mention all the things which the deniers of direction bring to prove their proposition when we come to talk of this problem. Another difficulty which arises is that with the denial of anthropomorphism we shall have to deny movement to God, after which it would be difficult to explain with regard to the Day of Judgment, that He would appear to the people at that moment, and would himself superintend their judgment, as He says, “Thy Lord shall come and the angels rank by rank.”[77] It would also be difficult to explain the famous Tradition of Descent, though its explanation would be, on the whole easier than that of the former in spite of all that has been said about it in the Law. So it is necessary that there should be disclosed to the common people nothing which might lead them to a disbelief in the literal meanings of these things. This would be its effect upon the mind of the people if taken exoterically. But when it is interpreted it would come to either of two interpretations. Either interpretation would overcome the exoteric side of it and of other things like it, thus destroying the Law altogether, and falsifying their purpose; or it will be said about all of them that they are only allegories, which would destroy the Law, and efface it from the mind of the people, while the man doing it would not know the sin he has committed with regard to Law. With all this, if you were to look into the arguments which the interpreters advance about these things, you would find all of them unreasonable, while the exoteric meanings are much more satisfactory, that is, verification through them is more common and much better. This should become clearer to you when we begin to review