these attributes can only pertain to a body (1). Whatever is established by the Qur’an and the Sunnah, or unanimously upheld by the early generations of this ummah, is true (2). If it therefore follows that this is precisely what some scholastic theologians mean (3) when they use the word “body,” then the consequence of truth is itself true—especially since those who affirm it declare (4) that its reality is known by the compelling evidence of reason and reflection. Likewise, with regard to anyone who affirms the term “body”: if by it he intends what the revealed texts affirm, we correct his meaning but forbid him to employ the (5) vague, innovated (6) terminology. If, however, by the word “body” he means something from which the Lord must be declared transcendent—namely, resemblance to created beings—we reject that, exposing his misguidance and falsehood.

As for his statement, “We have shifted the discussion with him to refuting corporealism,” we have already set out, in full, the proofs of both the deniers (7) and the affirmers in Exposing the Sophistries of the Jahmiyyah in Laying the Foundations of Their Theological Innovations. It is evident to anyone with the slightest understanding that all the arguments advanced by the deniers are futile, whereas the position of the affirmers is the stronger. We have expanded upon this matter (8)(9) elsewhere (10).

Abu ‘Umar (11) Ibn ‘Abd al-Barr said, “What I maintain is that when one considers (12)…"