the Throne, using two rational arguments:

The first is that a person may hold a transparent cup and see what is inside it while remaining separate from it. The Lord’s power over the world and His separation from it are far greater than this person’s power over what he holds in his hand. Thus, His being separate from the world does not make it impossible for Him to see everything within it and encompass it.

The second argument is that someone who builds a house and then leaves it knows what is inside it because he built it, even if he is not inside it.

The Lord, who created and brought everything into being, is all the more entitled to know what He created. He is the Most Subtle, the All-Aware, even if He does not dwell within created beings.

The point is that Ahmad uses rational evidence to establish truths concerning Allah, provided that the evidence is sound. He condemns only what contradicts the Quran and Sunnah, speaking without knowledge, and discourse rooted in religious innovation. For example, he said in his letter to al-Mutawakkil:

“I do not approve of discussing this except on the basis of what is found in Allah’s Book, or a report from the Messenger, may Allah bless him and grant him peace, the Companions, or the Successors. As for anything else, discussing it is not commendable.”

Once he understands the meanings of the Quran and Sunnah, he does not object to expressing them in different words when necessary; indeed, he himself did so. Rather, he objects to innovative meanings in these matters—that is, in the discussions people have entered into concerning the Quran, seeing Allah, divine decree, and His attributes—except for what accords with the Quran and Sunnah and the reports from the Companions and Successors.