If they are asked, “Then whom do you worship?” they reply, “We worship the One who directs the affairs of this creation.” We answer, “That Being who directs the affairs of creation is unknown—He is not identified by any attribute.” They say, “Yes.” We continue, “The Muslims now understand that you believe in nothing at all; you merely ward off public reproach with the slogans you proclaim.”
We then say to them, “This very director is the One who spoke to Moses.” They respond, “He neither spoke nor does He speak, for speech can occur only through a bodily organ, and bodily organs are impossible for Him.” When an uninformed listener hears their words, he assumes they are among the people who most revere Allah, yet he does not realize that their statement leads only to misguidance and disbelief, nor does he perceive that they utter their claim solely as a slander against Allah.1
…while still in doubt: is He even capable of letting them behold His very Self?
(1) Shaykh al-Islam Ibn Taymiyyah, Dar’ taʿāruḍ al-ʿaql wa-l-naql, 2/415-416: “The description transmitted from Imam Ahmad and the other scholars of the early generations refers to the discourse of the Jahmiyyah and of everyone who sides with them among the Qaramitah, the Batinis, and the Aristotelian philosophers such as Ibn Sina and the like, who maintain that the Deity is nothing but ‘absolute existence’ or ‘existence qualified only by negative predicates,’ and the like—precisely the doctrine of those who speak of waḥdat al-wujūd (the unity of existence). For that reason it is reported of them that they divest Him of every property by which one existent is distinguished from another, denying Him attributes, actions, and all that is specific to a real being.
When they say, ‘He is a thing unlike other things,’ the leading scholars recognised their intent: two existents must at least agree in the notion of existence, and two ‘things’ must agree in the notion of thingness. If, therefore, there is no…"