heaven.

Third: This matter is established by the consensus of both the learned and the common people. How, after this, could any fair-minded person suppose that he says that He is in heaven merely in adherence to the wording of the Book? He has stated that this is the consensus of believers and unbelievers, Arabs and non-Arabs. Can something of this standing be affirmed solely to conform to its wording? Elsewhere, Ibn Fūrak has quoted statements of his which make clear that His being above the world is an attribute known through reason, independently of revelation. What is known through revelation is His rising over the Throne.

Ibn Fūrak said:

“Another section demonstrating his position that describing Him—glory be to Him, the Most High—as being above is obligatory, drawing on a passage he included in his Book of Attributes, in the chapter on rising over the Throne. He said: ‘We have said, and continue to say, that He—Mighty and Majestic—is above everything, not between two layers.’”

Ibn Fūrak said:

“In this chapter of this book, when explaining rising over, he also said: ‘Rising over means being above. Being above is termed rising over on account of that over which He rose, since there was nothing above it. Thus, the words “He rose over the Throne” mean that Allah—glory be to Him, the Most High—existed when nothing else existed. Then He created the Throne and made it the highest of His creation. He was therefore said to have risen over it because He was above it, not between two layers such that something would be above Him. Nor is He in contact with the Throne.’”

Ibn Fūrak said: “He thus made clear in his statement that he