Thus, if there is no rational proof ruling out corporeality for the Creator, as you have shown, then denying it of the soul provides no proof that the Creator is likewise—unless, of course, it is established that this kind of being is nobler than others.

The reply would be:

The Creator is more entitled to attributes of perfection than the soul. Yet the fact that something cannot be pointed to is a negation, and pure negation is neither praiseworthy nor a perfection unless it implies something positive.

The fact that something cannot be pointed to does not necessarily imply anything positive, just as the fact that it cannot be seen does not necessarily imply anything positive. Nor does denying that certain created beings can be seen entail denying that the Creator, exalted is He, can be seen.

It may also be said:

It is well known that being living, knowing, and powerful is more perfect than being something that cannot be pointed to.

Yet you shrink from affirming that the Lord actually possesses attributes of perfection, on the grounds that this involves likening Him to creation. If you then liken Him to created beings in negative attributes that fall short of attributes of perfection, this comes closer to false assimilation and to ascribing imperfections to Him.

But this is a well-known practice of the Jahmiyyah: they strip their Lord of attributes of perfection to avoid likening Him to beings endowed with perfection, yet describe Him through negations that imply attributes of imperfection, thereby likening Him to inanimate things, nonexistent things, and impossibilities. For, as is known, nonexistence cannot be pointed to, just as it cannot be seen. Any description applicable to pure nonexistence is not a perfection; rather, it is closer to imperfection.

As for his statement that the revealed Law is silent concerning the soul: