Given this, the vast majority of people disagree with these thinkers and affirm that Allah Himself is above the world. If Allah Himself is above the world, and this necessarily entails that He can be pointed to and is spatially separate from the world, then whatever necessarily follows from a truth is itself true. It would then be impossible for a being to exist that is neither separate from the world nor co-located with it, and that cannot be pointed to. If, however, it is possible for Him Himself to be above the world while neither being capable of being pointed to nor being spatially separate from the world, then the position of these deniers is invalid. For they deny that He Himself is above the world only because, in their view, this necessarily entails that He can be pointed to and is spatially separate from the world. Once their position is invalidated, the intended conclusion is established, without any need for these self-evident premises.

The point is that very few people agree with them that He is not above the world. Anyone who does not agree with them either denies that two beings can exist without either being separate from the other or co-located with it, or does not deny this. If he does not deny it, while rejecting their assertion that He is not above the world, then his rejection of their position is more significant than his failure to reject what invalidates their position.

For the aim is to establish what invalidates their position. Since people either deny it or deny what entails its invalidation, it is established that the vast majority of people agree in denying it. This is the conclusion sought.

It may then be said:

The leading scholars of the various schools, who lived before Allah brought the Karrāmiyyah and the Hanbalīs into existence, explicitly declared this to be a self-evident proposition known without inference. Among these statements is what