They may be asked:

Who has distinguished between sense perception and intellect with regard to the Creator, exalted is He, so as to attribute intellect to Him but not sense perception? If you appeal to the rational principles you recognize, those very principles invalidate this distinction.

If you appeal to revelation, it applies neither the term “intellect” nor “sense perception” to Him. Rather, it uses the terms knowledge, hearing, and sight, explaining that He knows all things and that He is All-Hearing, All-Seeing. Hearing and sight fall within what you mean by “sense perception.”

If you say, “His knowledge of particulars in their individual identity is possible only if He sees them,” there is nothing objectionable in affirming that He sees every created thing.

If you say, “These perceptible things occupy a direction, and perceiving them requires that they lie in some direction relative to the perceiver, whether near or far,” this accords with your claim that whatever is not in a place has no relation to place.

You may then be told: You know that the soul is connected to an individual body through awareness and governance. If this entails that whatever perceives the body must itself be a body, then the soul is a body. Yet the Lord of all worlds governs His creatures far more fully than the soul governs the body.

The soul does not govern it independently; rather, natural powers and external causes share in governing it. The Lord of all worlds, however, has no partner in governing His creatures. His knowledge of them and His seeing them are therefore greater than the soul’s knowledge and perception of its body, whether or not either is called sense perception.

The negations you share with the Jahmiyyah will not avail you; rather, what will benefit you are proofs