the specious arguments advanced by those who deny the divine attributes, which this author himself refutes, as discussed earlier. This is one of the arguments he cites in his Nihāya on behalf of those who deny the attributes. He says:

“Third: If Allah’s being knowing and powerful were due to attributes subsisting in Him, the Creator would depend on those attributes. Yet dependence is impossible for Allah. Thus, the claim that His essence possesses attributes is invalid.”

His statement, “If He were confined to space and direction, His existence would depend on that,” is exactly equivalent to this, once it is understood that the spatial locus necessarily entailed by a spatially located thing is inseparable from it, not something separate from it. A spatially located thing does not depend on a separately existing spatial locus, as is necessarily known through reason and sense perception and agreed upon by all rational people.

Arguments of this kind have already been discussed more than once. This is like their claim that it entails composition and multiplicity, necessitating His dependence on His parts.