And the same reasoning applies to those temporally originated events which they agree with us cannot inhere in Him. Among the consequences they must accept is the possibility of temporally originated power and knowledge subsisting in His essence, in accordance with their principle concerning temporally originated speech and will. They can find no distinction between what they allow and what they reject.”

He said:

“We say to them: You have described the Lord, Most High, as occupying space. Everything that occupies space is a body, a corporeal entity, and reason cannot conceive of bodies as devoid of spatial states. What, then, prevents you from allowing spatial states to subsist in the Lord’s essence? They have no way of escaping any of the consequences to which they have been committed.”

I say:

One might respond: These four lines of argument he has presented contain no proof adequate even to establish a probable judgment in subsidiary matters, let alone certainty concerning the foundations of religion that could be set against the texts of the Quran and Sunnah. For the most this argument establishes—if it is sound—is that the Karrāmiyya contradicted themselves: they advanced a position without accepting its necessary consequences.