bodies in those cases,” the reply is: Granted that your proof does not apply universally, on what basis do you claim that all the other proofs people offer require that premise? At most, this means that some bodies are not known to have originated in time by this proof. If these people do not maintain that Allah is a body, they can establish the temporal origination of the remaining bodies through other proofs, even through revelation. If, however, they maintain that He is a body, then undoubtedly, in their view, not all bodies originated in time, just as not all entities originated in time, nor did all things possessing attributes.

This is especially so since you say that everyone who affirms that He occupies space and is in a direction is bound to affirm that He is a divisible body. Indeed, you say that everyone who affirms that He is above the Throne is bound to affirm that He is a body. If all your opponents who affirm that He is upon the Throne are thereby bound to affirm that He is a body, how can you argue against them that this entails that the temporal origination of all bodies cannot be established with certainty? In your own account, that is precisely their position. Are you then arguing that a position is false merely by stating what it is, despite the plainly stated disagreement over it?