He stated in his creed, al-Tahawiyyah (p. 218): "He is transcendent beyond limits (hudūd), ends (ghāyāt), pillars (arkān), limbs (aʿḍāʾ), and instruments (adawāt). The six directions do not contain Him, unlike all created things."

Ibn al-Qayyim (may Allah have mercy on him) said in al-Sawa‘iq al-Mursalah ‘ala al-Jahmiyyah wa al-Mu‘attilah (3/934-936): "They—meaning the Jahmiyyah—say: 'We declare Allah the Almighty transcendent beyond accidents (aʿrāḍ), purposes (aghrāḍ), parts (abʿāḍ), limits (hudūd), directions (jihāt), and the occurrence of temporal events within Him (hulūl al-hawādith).' The deceived novice hears these terms and imagines that they are exalting Allah above what is commonly understood by their meanings—such as defects, deficiencies, and needs. Thus, he does not doubt that they are glorifying and magnifying Him. However, the insightful critic uncovers what lies beneath these terms and finds therein atheism, the denial of the Messengers, and the stripping (ta‘ṭīl) of the Lord, the Almighty, of the perfection He deserves.

Their declaration of transcendence regarding 'accidents' (aʿrāḍ) is the denial of His attributes, such as His hearing, sight, life, knowledge, speech, and will. For these 'accidents,' according to them, only subsist in a body; so if He were described by them, He would be a body, and they would be accidents within Him—and He is transcendent above accidents.

As for 'purposes' (aghrāḍ), they refer to the end-goal and wisdom for which He creates, acts, commands, forbids, rewards, and punishes. These are the praiseworthy objectives sought from His command, prohibition, and action. They call these 'purposes' and 'causes' (‘ilal), and they declare Him transcendent above them.

As for 'parts' (abʿāḍ), what they intend by declaring Him transcendent above them is that He has no Face, nor two Hands, and that He does not hold the heavens on a finger, nor the earth on a finger..."