already been discussed, so we shall discuss them only briefly here.

The twenty-fourth point: His statement in the third argument: “If the Creator were situated in a spatial domain and a direction eternally, without beginning or end, that spatial domain and direction would have existed from eternity. This would entail affirming something eternal other than Allah, which is impossible according to the consensus of the Muslims.”

The response is: When these people say that He is eternally situated in a spatial domain that has real existence, they do not regard it as something outside what is denoted by the name Allah. Likewise, the spatial domain consisting of a spatial entity’s extremities and internal boundaries is not external to it, but part of it. On this assumption, their affirmation of the eternity of this spatial domain is like the other proponents of the divine attributes affirming His eternal attributes, such as His knowledge, power, and life. There is no difference between His occupying a spatial domain and His subsisting through Himself, His life, and His other inseparable attributes.

The spatial domain is like life and knowledge; indeed, it is even more inseparable from the essence, as is also the case with other spatial entities. Thus, the spatial domain internal to a spatial entity—its boundaries, sides, aspects, and extremities—is more inseparable from its essence than some attributes, such as hearing, sight, power, and others.