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Al-Rāzī then presented the second argument of those who affirm direction, saying:

“The second argument is that, just as one cannot conceive of an existent being that is neither eternal nor temporally originated, so too one cannot conceive of an existent being that is neither within the world nor outside it, neither above the world nor below it, neither in front of the world nor behind it, neither to its right nor to its left. If it were possible to affirm an existent being to which none of these descriptions applies, it would be possible to affirm an existent being that is neither eternal nor temporally originated. That is sophistry.”

This argument resembles what he mentioned in al-Ta’sīs: his opponents maintain that the impossibility of an existent being neither within the world nor outside it is known by rational necessity.