has already been explained. If he says that He is everywhere without contact, or that He is both inside and outside the world but is not a body, or that He extends without limit in all directions but is not a body, or anything similar, then it is well known that this is even less rational and far more absurd than the view that He is above the Throne but is not a body. It is also well known that the verses he has cited do not indicate this. In that case, he has affirmed neither what these verses entail nor what those entail. Rather, he has abandoned both sets of texts while also contradicting reason. All this shows that these verses cannot serve as counterevidence for anyone who says that Allah is not above the Throne.

The sixth point: These verses contain nothing that conflicts in any way with those verses, as the previously cited statements of the leading scholars show. This will also be explained in detail, if Allah Most High wills, when we quote his words at length.

For Allah says:

“And He is Allah in the heavens and on the earth.” [al-An‘ām 3]

The apparent meaning of this is not that His essence is in the heavens and the earth. He did not say, “And He is in the heavens”; rather, He said, “And He is Allah.” The adverbial phrase is therefore grammatically linked to the name “Allah,” making the verse equivalent to His words:

“And He is the One who is God in heaven and God on earth.” [al-Zukhruf 84]

As for the verses concerning His being with His creation, we know from the Arabic language, as a matter of necessity, that they do not imply that Allah Most High is mixed with creation and intermingled with it.