then, at the very least, He would be as you claim the direction to be: intrinsically elevated, such that it cannot be supposed devoid of this elevation. How much more so when it has already been shown that matters are otherwise? Even on the less favorable of the two assumptions, neither would admit of displacement, so the elevation of each would be intrinsic. The direction’s elevation would therefore not be more perfect than Allah’s elevation, nor would He derive any perfection from it. Indeed, if movement and displacement are impossible for Him, then His ceasing to be elevated is impossible.

If, in this argument, you were to associate a partner with Allah by making the direction His equal and likeness, sharing with Him in intrinsic elevation, even this association would be better than deeming the direction’s elevation superior to His, making its elevation independent and His dependent upon it. It thus becomes clear that what you have said is more reprehensible than such polytheism and setting up rivals to Allah.

Likewise, Pharaoh’s denial—you have agreed with him that the Lord of the worlds, the God of Moses, is not above the heavens—was a denial of the Lord of the worlds and of His being in heaven. It was graver than the polytheism of those who acknowledged this yet worshipped other gods alongside Him, such as Husayn al-Khuzā'ī when he was a polytheist, and others like him. The Prophet, peace and blessings be upon him, asked him: “How many do you worship today