God is not corporeal because in addition to being a compound ( murakkab )...

God is not corporeal because in addition to being a compound ( murakkab ), a corporeal being is in need of a physical place or locus, and this quality is inconsistent with God as the Self-sufficient and Necessary Being. Incarnation ( ḥulūl ). Incarnation necessitates that a being depends on the existence of its locus ( maḥall ) and is subject to it, and this is concomitant with the need for others.

Whatever has been transmitted, therefore, from the Christians and some Sufis that God incarnated in the body of Jesus Christ ( ‘a ) or a certain mystic is unacceptable. Union ( ittiḥād ). Real union means that two things merge together and forms another thing and the earlier two things ceases to exist. There is no doubt in the incorrectness of this notion with respect to God.

Yes, union is sometimes used in another sense and that is, two things have some similarities, as in the case of two persons who are the same in humanity, or two essences which are one in denotation ( miṣdāq ), as in the case of body and heat. This kind of union is impossible with respect to God because the Necessary Being and the contingent being are in unison in existence.

It must be borne in mind that in the sayings of mystics ( ‘urafā’ ) expressions such as “There is nothing except God,” “Whatever exists is God,” and the like can sometimes be observed.

These expressions must not be understood in their apparent meaning; rather, they imply that everything is a manifestation of the Essence and Action of God, or there is no Essential and Independent Being except God, or the said mystic person reaches a state of gnosis where he cannot see anything except the aspect of unity ( waḥdah ) and reality ( ḥaqīqah ) of existence and he pays no more attention to the aspect of multiplicity ( kathrah ), and in the words of Sa‘dī,[^3] همه هر چه هستند از آن كمترند كه با ﻫﺴﺘﻲاش نام هستي برند Direction ( jahat ).

Direction refers to a point which can be physically indicated, and a being which has direction has a body or is corporeal. Infusion of temporal things in God. This necessitates that God must be the locus of temporal things which is concomitant with change, receptivity and contingence of the Divine Essence which all necessitate limitation and indigence. Pain and displeasure. Pain and displeasure exist in two living beings with conflicting features.

One dominates the other and arbitrarily affects its structure, as in the case of viruses which are a source of pain in the body of a person or animal.