وَلَمّا کان لایَجُوزُ اَنْ یَقَعَ علی الله شیء لا لفظاً ولا معنیً، وَجَبَ اَن یکون ما یُمکِن ان یعرف مُتضمنّاً لِاثار صفاتِهِ لِیَسْتَدلَّ بِها عَلیه...
Because applying something such as word and meaning for God isn’t allowable, we must consider something which will be recognizable and include the divine attribute in order to denote God. The contemplative name is more qualified than the literal one because the implicit works for God can be issued from the contemplative name. Because the contemplative name is compassing all divine attributes due to its expansion; the name must include all names in order to denote the absolute perfection works. Independence, the absolute holiness and the intrinsic oneness. This specification can’t be found except in God’s virtue names.
Sheikh Ahmad Ehsaee’s above-mentioned views have some problems:
1) The Imamate Shiites are going to say God possesses proof attributes (such as science, power and etc.) which is the very nature and not its creature. However, in Sheikism works, God’s intrinsic attributes are something except God and are calling for His creature! Consequently, the great scholar Seyyed Ali Qazi says about the above-mentioned remarks: “Sheikh wants to prove in this book that God’s nature doesn’t possess and name; but each action is related to God’s names and attributes. Thus, Sheikh Ehsaee consider God as a null concept which is out of names and attributes and this is polytheism.”
2) The outcome of negating each kind of name and attribute to God and the fulfillment of God’s attributes in the Household (peace be upon them) will shake the concept of monotheism and will end in exaggeration in their ranks. The belief which is avoided by the holy Imams (peace be upon them).
 Ahmad Ehsaee, the explanation of the pilgrimage letter of Jame’eh Al-Kabireh, Kerman: Sa’dat publishing house, 1356 S.H., Vol. 1, pp. 459-460.
 Ahmad Hajj Qoli and a group of authors, the deviant cults, Qom: The specialized center for Mahdism, 1395, p. 59, narrated by: Rouhe Mojarrad, p. 402.
 Sheikh Tousi, Al-Amali, Bija: Darul Thaqafeh, 1414 A.H., p. 650.