the eighteenth argument: If Allah is above the Throne, and you say that He must therefore be a body containing nonidentical realities, on what grounds do you claim that He would be equal to all bodies composed of different parts? Such a conclusion rests on nothing but drawing an analogy between Allah Most High and His creation and likening Him to them, which is invalid.

This is further clarified by the nineteenth argument: Regarding the attributes that people dispute, affirming or denying them, is someone who affirms them permitted to liken Allah to all created beings possessing those attributes, or is this impermissible? If it is permissible, then one could say, “If He possessed knowledge, He would be on a par with all who possess knowledge; and if He were living, He would be on a par with all living beings.” Indeed, the same could be said concerning what is undisputed: “If He existed, He would be on a par with all other existing things.” One could even say, “If there were a necessarily existent being, it would be on a par with all other existing things.” This is plainly false, both as a matter of self-evidence and sensory perception. Thus, the claim that, if He were a body containing realities, He would be like all other bodies composed of different parts is also invalid.

If you say, “The difference between the two cases is that bodies are alike, unlike those possessing knowledge, those possessing power, and existing things,” the reply is: This is false, as explained earlier. Moreover, it does not help your argument, for the most that follows from the supposition under discussion is that