observable things. Thus, it is not analogous to our argument. If it is known to be confined to certain existing things, it is accounted for by something peculiar to them.”

The fourth point is that the inference concerns what must hold for any two existing things: they must either be separate from one another or occupy the same place. As for the possibility of one being separate from the other in every direction, this is not something that must hold for any two existing things. The argument concerned what necessarily applies to an existing thing in terms of occupying the same place as another or being separate from it. What is necessary is separation as such; separation in every direction is not necessary, even if it is possible. Indeed, Allah may make some things such that they can be separate from others only in a particular direction.

The fifth point is that it may be said: The world has only two directions, above and below. Above is exclusive to Allah Most High. As for the lowest of the low, that is Sijjīn, the centre that has room for only an indivisible atom.