affirmed the attributes of perfection that you affirm, while also affirming a further perfection that you do not affirm.

Moreover, those spatial regions are not things at all, for things are what exists, and nothing exists but Allah and His creation, and He is above His creation. If those regions are not things, it cannot be true that anything is above Him; rather, He would be above all things.

As for the creation of a body there, no argument has been given for its impossibility other than that the opponent does not accept it. Yet the opponent holds this to be impossible because it is impossible for anything existent to be above Allah. If you concede this rationale to him, that itself answers you. If you do not concede it, his position is not sound, so do not invoke it as an argument. Your discussion refuting this kind of argument has already appeared—namely, arguments that hold an opponent to consequences derived from differing premises.

Furthermore, if someone were to say, “Rather, that is possible,” you have offered no argument to refute it—especially since, in your view, the impossibility of imperfection in Allah Most High is not known through reason; you know it only through consensus. This is all the more so if he appeals