Third:
Every substance is distinguished from others by an attribute inherent in it and a magnitude peculiar to it, although they all share the character of being substances. How, then, could it not have a space peculiar to it?

Fourth:
Space is not an existent entity, but something nonexistent. Existing substances must stand in certain relations to one another: above and below, to the right and left, in contact or apart, and so forth. Each has its own particular relation, which the other substances do not share. How, then, must a creature share in what is peculiar to its Creator?

Fifth:
This rests on the assumption that substances are essentially alike, which is not conceded. Indeed, it contradicts sensory perception. His discussion refuting this will follow.

Sixth:
Even if we assumed that substances were essentially alike, what assigns each its particular characteristics is the Lord’s will and power. If He directs His creatures by His power and will, how could He not Himself act by His power and will, as His messengers have reported concerning Him and as He has revealed in His Books? He has stated that He created the heavens and the earth in six days, then rose over the Throne, and there are other texts of this kind.

As for his statement, “If He does not occupy space, it follows that no substance occupies space,” there are two replies:

First:
One may say to him and others like him, such as al-Rāzī, al-Shahrastānī, and others of their kind among