thing—the lowest and narrowest. Furthermore, He must be distinct from the universe, which necessarily entails His being above it. Moreover, his supposition that our heads and the light are in the lower direction is contrary to reality. If it is a supposition with no reality, then the conclusion it entails likewise has no reality. It is like someone saying, “If the Throne were inside the earth,” or “If the earth were above the sky,” and so forth. There is no doubt that if the attributes, dimensions, and essential natures of bodies differed, what holds true of them would also differ. In every case, however, Allah must be distinct from the universe and must be the Most High, exalted above all. This precludes His being in the narrow, lower direction, however it is conceived. This is precisely what was to be established.

Sixth: Regarding his statement, “There is no spatial region above which another spatial region cannot be posited,” the reply is that what is posited is merely what the mind conceives and imagines. This does not entail that such an extent actually exists in external reality. Rather, supposing spatial regions one above another is like supposing an infinity of bodies: a supposition with no reality outside the mind.

Thus, his claim that every spatial region is lower in relation to what is above it would entail that He cannot be in any direction only if something actually existed above it. That conclusion does not follow when the mind supposes something with no existence in external reality. Likewise, supposing an infinity of bodies does not entail that He interpenetrates bodies; nor does supposing another universe there require one to say that He is not above this universe, but above that one. Rather, if the mind posits one spatial region above another, He too is posited above the lower one. Thus, the more the mind adds to this supposition, the more is added to