First: The Measure of Existence: This is the measure adopted by the Anthropomorphists in their affirmation of the Creator's corporeality. They said: All that we witness existing is of three types: substances, accidents, and bodies. However, it has been definitively proven by conclusive evidence that God Almighty is neither a substance, nor an accident, nor a body. We observe in the critique of this measure that it was based on the invalidity of its conclusion, without considering its inherent weakness, unless we consider the indirect reference to the contradiction between the two parts of the measure (the witnessed and the absent) as an expression of the failure of the common element.

Second: The Measure of Habit: This is the measure used by the Deniers. Its formulation is: All that we witness of existing things is born from a parent and sown from a seed, just as a bird is born from an egg, and plants grow from seeds. This applies to all existing things. The conclusion is the invalidation of the Doer (i.e., denial of God). This measure is invalid for two reasons. The first is that the uncreated does not create what we have observed. The second is that this leads to the inversion of realities, which is impossible. We observe in the critique of this measure, as in the previous one, that it was considered invalid due to the invalidity of its conclusion, without noting its inherent invalidity.

Third: The Measure of Observation: This is the measure used by the proponents of direction. Its formulation is: All that we have witnessed of these existing things, we have only witnessed from a direction. Likewise, the absent (meaning God) is from a direction. Al-Mahdi sufficed with commenting on this measure by saying: "What they have said is false, both rationally and textually." This critique is weaker than the critique directed at the previous two types. It is clear that the corruption of this measure stems from the absence of a common element between its two parts.

Fourth: The Measure of Cause: This is the measure used especially by the Ash'arites. (See the same source: 42) The intended meaning of "Deniers" here is the deniers of living existence, not the deniers of attributes, who are usually referred to by this term. (43) Perhaps he means by the inversion of realities in this context the nullification of the principle of causality. (44) See the same source and page. (45) See the same source and page. (46)