and that reason otherwise admits the possibility of what has been mentioned, the reply is:

“What rules out the possibility of this is likewise imagination; otherwise, reason admits the possibility of what has been mentioned.” If it is said, “Rational demonstration establishes the existence of what imagination denies,” the reply is: “Here too, rational demonstration establishes the existence of what imagination denies.”

Anyone who reflects on this will find it among the soundest counterarguments and the clearest instances of contradiction in the statements of these proponents of negation. This has been discussed at length elsewhere.

[The second argument]

He says: “If He has dimension and extension, He must be either infinite or finite.”

The reply is: Some people say that He is infinite. Among them, some say that He is a body, while others say that He is not a body. Abū al-Hasan al-Ash‘arī reported both positions in al-Maqālāt, and others have reported them as well. Some people say that He is finite in certain directions. This is reported from a group of speculative theologians among the Karrāmiyyah and others. It has also been stated by some jurists affiliated with the four schools, as al-Qādī Abū Ya‘lā mentioned in ‘Uyūn al-Masā’il. For most of these views can be found among some followers of the imams: some among followers of Abū Hanīfah, some among followers of Mālik, some among followers of al-Shāfi‘ī, and some among followers of Ahmad; some can be found among followers of two, three, or all four of them.