Ibn Mandah also argued for affirming direction on the grounds that the Quran declares that Allah is upon the Throne and in heaven, while the Sunnah conveys the same, and states that Paradise is His abode and that He is there. Since these things are themselves places, this indicates that He is in a place.” Here end al-Qādī’s words.

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Al-Rāzī said:

“Know that if this premise were established as self-evident, it would not be permissible to proceed to present proofs. For, supposing matters to be as they maintain, undertaking to prove that Allah Most High neither resides within the world nor is separate from it in any direction would amount to invalidating necessary truths. Challenging necessary truths through inferential reasoning amounts to challenging the foundation by means of what is derived from it. This would expose both the foundation and its derivative to criticism, which is untenable. Rather, we must demonstrate that this premise is not self-evident, so that this difficulty may be removed.”

I say:

What he states on that supposition is indeed true, just as he says. That is why one finds that most people of sound innate disposition who recognize this and similar matters as self-evident, necessary, and innate knowledge, when they hear the discourse of speculative theologians and the arguments of disputants who call for reflection and inference to overturn this necessary truth,