the first reason why revelation did not explicitly state that He is not a body.

The second reason is that ordinary people regard what exists as something that can be imagined or perceived by the senses, and whatever can neither be imagined nor perceived by the senses as nonexistent. If they are told that there is an existent being who is not a body, they can form no image of Him and therefore regard Him as nonexistent—especially if they are told that He is neither within the world nor outside it, neither above nor below. For this reason, the group that affirmed corporeality regarded the group that denied it of Him—glory be to Him—as guilty of negation, while those who denied it regarded those who affirmed it as positing multiplicity.

The third reason is that explicitly denying corporeality gives rise to many doubts concerning what revelation says about the resurrection and other matters. Among these are difficulties concerning the vision of Allah affirmed by the authentic Sunnah. Those who explicitly denied corporeality fall into two groups: the Muʿtazilah and the Ashʿariyyah. As for the Muʿtazilah, this belief led them to deny the vision of Allah. The Ashʿariyyah, however, sought to reconcile the two positions, but this proved difficult