And Allah Most High says:

“Exalted is your Lord, the Lord of might, above what they describe.” [al-Sāffāt: 180].

There are many similar verses.

Most of the discourse condemned by the early generations contains falsehood and fabrication both in its propositions and in the proofs offered for them. Examples include the statements of the Jahmiyyah, who deny the names and attributes that Allah Most High has affirmed for Himself, and the discourse of the Qadariyyah, who deny what Allah has affirmed of His power and will.

The Jahmiyyah and those who negate the divine attributes base their reasoning on the argument from substances and accidents. They claimed that observable entities, such as the heavens and the earth, are composed of indivisible substances, or of matter and form; that a composite is preceded by its constituent parts and depends on someone to assemble it, and therefore has a beginning and is contingent; and that the attributes and movements inhering in these entities are accidents. These accidents—or some of them—have a beginning, and whatever has a beginning in its individual instances must also have a beginning as a kind. Thus, an infinite sequence of events is impossible.

They said: “Through this we came to know that the heavens are created, and through that we came to know that Allah exists.”

This reasoning consequently required them to deny Allah’s attributes and actions. That is false according to both revelation and reason, and what they put forward was not a sound proof. Thus, they neither came to know the truth through sound, upright proof, nor