to Him, like a seat in relation to anyone else. This entails that He is above the Throne.

The sixth point is that the Throne is attributed specifically to Allah. His words, “And the Throne of your Lord will be borne” [al-Hāqqah 17], entail that it is attributed to Allah in a way peculiar to it, as with other things attributed to Allah, such as “the House of Allah,” “the she-camel of Allah,” and the like. Since the Throne is attributed to Allah in this verse in a way that marks it out specially, this necessarily entails a relationship between it and Allah that nothing else shares. Yet what the Jahmiyyah mention—dominion, power, and so forth—applies equally to the Throne and all other created things.

These verses which he cited as evidence rule out the possibility that this attribution establishes only what is shared in common. Rather, they entail a special relationship between the Throne and Allah that nothing else has, as in His words, “the Throne of your Lord” [al-Hāqqah 17]. This either proves the position of those who affirm, or comes closer to supporting it. Either way, the verse indicates the opposite of his intended conclusion, which is precisely what we have challenged him to answer. Thus, he has not cited a single verse from the Book of Allah in support of his intended conclusion that actually supports it; rather, its indication of the opposite is stronger.