The second point:

This argument is advanced by certain groups among their speculative theologians, including the Karrāmiyyah and others. Most of them, however, have no need for a universal syllogism in this matter. Rather, they hold that Allah’s being above the Throne is known necessarily through the innate disposition, that the Prophetic reports concur on this, and that the best of creation have agreed upon it. They maintain that denying this amounts to negating the Creator, a fact known by rational necessity.

Even supposing that this syllogism were countered by something that invalidated it, this would not invalidate what they necessarily know through their innate disposition: that Allah is above His creation and that it is impossible for Him to be neither within the world nor outside it. A person’s necessarily knowing a judgment concerning a particular thing does not require him to formulate its contradictory as a general, universal proposition. For knowledge concerning a particular existing thing entails denying the contradictory proposition, which is different from knowing the negation of an unrestricted universal. And groups of people whose innate disposition is sound and who affirm the Sharia know