As for his statement in the fifth argument that He would be like a paralysed person incapable of movement, and that this is an imperfection and therefore impossible for Allah, the reply is: You maintain that Allah’s freedom from imperfection cannot be known through reason, yet you also maintain that movement is impossible for Him. This has already been discussed in the final argument for denying that He is a body, namely the argument from movement. We explained that the same consequences he attributes to his opponents’ position follow from his own, or even greater ones.
The fourth response is the position of those who do not regard His being in a particular spatial region external to Him as necessary, whether that region has positive existence or is merely an absence. Rather, they regard this as possible without qualification. This is the position of everyone who holds that He rose over the Throne after creating the heavens and the earth, having not previously been so; that He turned toward heaven; that He will come on the Day of Resurrection and make His advent; and all the other such matters conveyed by the scriptural texts.
According to these people, His being in a particular spatial region is not necessary. His essence necessarily entails a spatial region in general, not any particular spatial region. If He is in a particular spatial region, it is possible for Him to be present