in any respect, such that He could be supposed to move to the right or left in a way that would leave Him no longer described as elevated.” Rather, they hold this to be impossible. Their position would therefore be like that of their brethren mentioned earlier in explaining their objection. They would say: “We do not concede that the elevation of the direction is more perfect than His elevation, or that He needs it.” This would apply if direction were something that could be described as elevated, such that it could itself be high. Otherwise, the very basis of the argument collapses.

The thirteenth point: It may be said: Suppose it were conceded to you that He could move to the right or left in such a way that He would no longer be described as elevated. It is nevertheless not conceded that the direction described as elevated cannot be supposed to exist without elevation. For whatever is capable of possessing the attribute of elevation must exist, since what does not exist cannot possess attributes, nor can it be said to be in an upward direction, a downward direction, or any direction at all. If it exists, then supposing that it ceases to possess the attribute of elevation is more reasonable than supposing that Allah is not described as elevated in any respect. For change of place and movement, and their possibility, are more appropriately attributed to the creation than to the Creator.

The fourteenth point: His being described as elevated in His very essence above the world is either necessary for Him or it is not. If it is necessary for Him, then you Jahmiyyah are among those who most vehemently deny Him this necessary attribute