attributes prevents the one possessing them from being one and is incompatible with oneness, because there are multiple attributes, whereas oneness excludes multiplicity. This is why the thoroughgoing Jahmiyyah used this argument, as Imam Ahmad and others mentioned. Yet the proponent of this argument affirms the divine attributes in general, maintaining that the seven attributes—life, knowledge, power, hearing, sight, speech, and will—must be affirmed. If this argument is sound, it necessarily invalidates that position of his; if it is unsound, his reasoning here necessarily fails. Whatever answer he gives to those who use this argument to deny all the attributes would equally serve as his opponents’ answer to him when affirming Allah’s elevation and what follows from it. Indeed, it would invalidate his use of this argument even against outright corporealists.