al-Talamankī, and Yahyā ibn Ammār al-Sijistānī, Abū Ismā'īl al-Ansārī, Abū al-Qāsim al-Tamīmī, and scholars of various kinds whose number Allah alone knows.

Thus, if the deniers of divine attributes among the Jahmiyyah, the Mu'tazilah, and others say:

“If Allah were seen in the Hereafter, He would be in a direction. Whatever is in a direction is a body, and that is impossible for Allah.”

Or they say:

“If Allah had spoken the Quran, such that His speech subsisted in Him, attributes and acts would subsist in Him. This would entail His being a locus for accidents and newly occurring events. Whatever is a locus for accidents and newly occurring events is a body, and Allah is exalted above that. For the proof establishing the Maker's existence rests solely on the world's coming into existence, and the world's coming into existence is known only through bodies coming into existence. Thus, if there were a body that had not come into existence, the proof establishing the Maker's existence would be invalid.”

Then these and similar arguments constitute the mainstay of the deniers among the Jahmiyyah, the Mu'tazilah, and others, as well as those who agree with them in some of their innovations. These and similar arguments are among the rational arguments that they claim conflict with the texts of the Quran and Sunnah.