those who face the qiblah affirm this. They have, however, agreed that nothing outside what is denoted by the name Allah—namely, created things—is eternal. How different these two claims are! The objection based on this consensus would apply only if it were claimed that there is a spatial domain with real existence, outside what is denoted by the name Allah Most High, in which He is situated eternally, without beginning or end.

The twenty-sixth point: Your appeal to consensus here is invalid. You have reported disagreement among the Muslims over whether the Creator occupies a spatial domain and is situated in a particular spatial domain and direction, while maintaining that a spatial domain has real existence. You have thus reported disagreement among the Muslims over the existence of an eternal spatial domain alongside Allah. Indeed, it may be said that you have reported their disagreement over the existence of an eternal, really existing spatial domain other than Allah. Having reported their disagreement on this, you cannot then report their consensus that nothing other than Allah Most High is eternal.

This is further explained in the twenty-seventh point: This argument rests from the outset on the premise that a spatial domain has real existence. It was on this basis that you refuted your opponent’s assertion that the Creator occupies a spatial domain. Either a spatial domain has real existence or it does not. If it has real existence, then disagreement within the Muslim community over the existence of something eternal other than Allah, alongside Him, has been established. For the disagreement over whether He occupies a spatial domain is well known and widespread, and your very purpose was to refute those who oppose you on this issue. But if it is not