In any event, Abraham did not regard movement and passage from one place to another as precluding love for something characterized by them, as he regarded setting. It is therefore clear that these are not attributes of imperfection that, in Abraham’s view, preclude their possessor from being an object of worship.
Al-Āmidī said: “As for the Muʿtazilah, some of them said that an attribute’s subsisting in its subject means its occupying a spatial region as a consequence of its subject occupying that region. The Creator does not occupy space, so no attribute subsists in His essence. Others said that attributes can subsist in a substance only because it occupies space. Hence, since accidents do not occupy space, qualities cannot subsist in them. The Creator does not occupy space, so He cannot be a subject in which attributes subsist.”
He said: “This objection implies the denial of any attribute of Allah Most High, whether eternal or temporally originated. It is, however, exceedingly weak. As for the first objection, someone may say: ‘We do not concede that an attribute’s subsisting in its subject has no meaning other than what they have mentioned. Rather, it means that the attribute depends upon its subject for its existence. On this understanding, it does not follow that an effect subsists