since there is [nothing] here but this sensible existence and nonexistence, and it is recognized that an existent can only be related to existence—I mean that to say something exists is to say that it is within existence, since it cannot be said to exist within nonexistence—then, if there is a being that is the noblest of all beings, it must be related to the noblest part of sensible existence, namely the heavens. Because of the nobility of this part, Allah, Blessed and Exalted, says:

“Indeed, the creation of the heavens and the earth is greater than the creation of mankind, but most people do not know (57)” [Ghāfir: 57].

All this becomes fully clear to those firmly grounded in knowledge. It has thus become clear to you that affirming direction is required by revelation and reason, and that this is what revelation teaches and upon which it is founded. To invalidate this principle is to invalidate the revealed laws. The difficulty in conveying this meaning while denying corporeality lies in its having no counterpart in the observable world. This is precisely why revelation has not explicitly denied corporeality of the Creator, glory be to Him: the general public only assent to a proposition concerning the unseen when that