itself based on consensus, even if that reasoning were sound—how much more so when it is unsound?

[The second argument]

It may be said:

This consensus has not been transmitted in these words from the early generations and the imams. Yet, knowing the reverence for Allah in their hearts, we know that they declared Him free from deficiencies and flaws.

This is an unspecified statement: anyone who regards something as a flaw or deficiency undoubtedly declares Allah free from it.

Nevertheless, among these Jahmīs who affirm the unity of existence are those who say that He is characterized by every deficiency and flaw, just as, in their view, He is characterized by every praiseworthy quality. Since nothing exists except Him, all attributes belong to Him, both praiseworthy and blameworthy.

Such a claimant maintains that this is the utmost degree of absolute perfection, as Ibn ʿArabī and others said:

“He who is High in His essence possesses absolute perfection, encompassing all matters pertaining to existence and all relations of nonexistence, whether deemed praiseworthy by reason, revelation, and custom, or blameworthy by reason, revelation, and custom. This belongs exclusively to the One designated by the name Allah.”