He created the Throne and the world, His being above it would not be impossible. For new relations and correlations pertaining to Him are possible, by agreement of all rational people.

If, however, it is said that being established over the Throne is an act, and that He became established over it after not having been established over it—as is well known from the positions of the early generations and the scholars of hadith—then this rests upon the question of movement and the inherence of temporal events. His statement has already been cited that no rational proof has established the negation of this, and that all groups are bound to affirm it. This does not in any way constitute a transformation in Allah’s essence, as explained previously.

He claimed that a transformation necessarily follows only because he used the expression “spatial region” equivocally, supposing that He would come to occupy a spatial region after not having occupied one. It is known that this would entail a transformation in His essence, for a spatially situated entity’s necessarily becoming spatially situated entails transformations. But this spatial situatedness belongs to the first category: that which is inseparable from the spatially situated entity and cannot be detached from it. Here, “spatial region” means either something privative or relational, or the sides and boundary of the spatially situated entity. If He had been eternally free of this and then came to be described by it, a transformation would necessarily follow.

Its counterpart among created things would be for something that is not a body to become a body. Some hold this to be impossible, while according to others, it may