Bayān Talbīs al-JahmiyyaIbn Taimiya

Indeed, our Lord is Forgiving and Appreciative. {34} He has, out of His bounty, settled us in the Home of Everlasting Abode, where neither toil nor weariness touches us.’ {35}”

[Fātir 34, 35]

This is something over which Muslims do not dispute. That being so, what you have mentioned may be addressed in several ways.

First, this shows that Allah’s power is complete and perfect, without deficiency, and unlike the power of His servants, as we have explained concerning knowledge. This is true. No one has said that it contradicts either sensory perception or rational understanding; rather, it differs only from the measure of our own attributes.

Second, these cases are analogous: what is known, rationally apprehended, perceived by the senses, and imagined all stand in the same relation. Thus, your statement that this is established contrary to the judgment of estimation and imagination is like someone’s saying that it is established contrary to

إِنَّ رَبَّنَا لَغَفُورٌ شَكُورٌ {٣٤} الَّذِي أَحَلَّنَا دَارَ الْمُقَامَةِ مِن فَضْلِهِ لَا يَمَسُّنَا فِيهَا نَصَبٌ وَلَا يَمَسُّنَا فِيهَا لُغُوبٌ {٣٥} [فاطر ٣٤ , ٣٥] وهذا مما لايتنازع فيه المسلمون وإذا كان كذلك فالكلام على ماذكرته من وجوه أحدها أن هذا بيان أن قدرة الله تعالى كاملة تامة لانقص فيها ليست مثل قدرة العباد كما ذكرنا في العلم وهذا حق ولم يقل أحد إن هذا مخالف لا للمحسوس ولا للمعقول وإنما هو مخالف لمقدار صفاتنا الثاني أن هذا يُشبه هذا أن المعلوم والمعقول والمحسوس والمتخيل نسبة واحدة فقولك إن ثبوت هذا على خلاف حكم الوهم والخيال كقول القائل إنه ثابت على خلاف

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