this is a weak argument, because His existence before place does not preclude asking, after place has been created, “Where is He?” The question “Where?” expresses a relational attribution, which can only apply once that to which something is related exists. As for “When?”, it implies that what is being asked about came into being. Answering “When?” therefore implies this, unless the answer is that He has always existed. Thus, if someone asks, “When did He exist?”, he is told, “He has always existed and will always exist.” By contrast, the answer to “Where?” implies His exaltedness. He is Most High, Magnificent, and did not come into being. The two questions should therefore not be treated alike.

As for his statement, “The letters are His signs,” this is correct. Likewise, the Quran is Allah’s uncreated speech and consists of His signs. The fact that the Quran, in its letters and meanings, consists of His signs does not entail that it is created.

As for his statement, “Finding Him is affirming Him,” Allah knows best, he did not intend what a theologian means by the word wujūd (existence). Rather, he intended what the Sufis mean by it, which accords with its linguistic usage. He is saying that the servant’s finding Him is an affirmation of Him.

As for his statement, “Knowing Him is affirming His oneness, and affirming His oneness is distinguishing Him from His creation,” there is no doubt that this refutes the doctrines of union and indwelling, and it is true. That He is distinct from His creation is agreed upon among the people of faith. This can only hold if He is separate from His creation, not within them.