that He must be larger, smaller, or equal in size. Such a judgment applies to things possessing magnitude. If we suppose something that has no magnitude yet is above something else, none of these three alternatives necessarily applies to it. If, however, such a judgment is acceptable, one must also judge that, of any two existing beings, one must be either spatially coincident with the other or separate from it.”
It is known by rational necessity that if we present two propositions to reason, the estimative faculty, imagination, sense perception—or whatever you wish to call it—one affirming an existing being that is neither inside the world nor outside it and cannot be pointed to, and the other affirming an existing being outside the world that is neither a body nor divisible and is neither larger nor smaller than the world, then reason, if it rejects both propositions, rejects the first more strongly; and if it admits both as possible, it regards the second as more admissible.
If someone claims that the invalidity of affirming an existing being outside the world that is neither larger, smaller, nor equal in size is known by necessity, he is told:
“The invalidity of affirming an existing being that is neither inside the world nor outside it is, with even greater reason, known by necessity.”
We have already explained the position of those who say that the invalidity of this view is known by necessity, while their opponents say:
“This is a judgment of the estimative faculty, not of reason.”
Likewise, these others say:
“Your judgment that this view is invalid is a judgment of the estimative faculty, not of reason.”
Yet these negators display ignorance and injustice: they argue against their opponents with an argument that is more binding upon themselves, and seek to establish their own position with an argument that lends stronger support to their opponents’ position. Besides being closer to reason, this latter position is also closer to revelation, since its adherent does not need to reinterpret the texts affirming His highness, His being above, and His istiwā,