He said:

“If they say, ‘This explicitly declares that all places are devoid of Him and that the Throne alone is singled out for Him,’ they should be told: ‘If you mean that places lie beyond His governance and His knowledge, then no. But if you mean that He has not risen over them as He has risen over the Throne, we have no hesitation in saying, “Allah rose over the Throne,” whereas we hesitate to say, “He rose over the earth,” “He rose over the wall,” or “in the foremost part of the house.”’”

Abū Muhammad ibn Kullāb also said:

“They should be asked: ‘Is He above what He created?’ If they say, ‘Yes,’ they should be asked: ‘What do you mean when you say that He is above what He created?’ If they say, ‘In power and might,’ they should be told: ‘That is not what we are asking.’ If they say, ‘The question is wrongly framed,’ they should be asked: ‘Then He is not above?’ If they say, ‘Yes, He is not above,’ they should be asked: ‘And He is not below?’ If they say, ‘Nor below,’ they have negated His existence, for whatever is neither below nor above is nonexistent. If they say, ‘He is below and He is above,’ they should be told: ‘Then above is below, and below is above.’”

Ibn Kullāb also said:

“They should be asked: ‘If we say that a human being is neither in contact with nor separate from a place, is this not impossible?’ They must answer, ‘Yes.’ They should then be asked: ‘So He is neither separate nor in contact?’ If they say, ‘Yes,’ they should be asked: ‘Then He has the description of something impossible, which cannot exist or even be conceived?’ If they say, ‘Yes,’ they should be told: ‘Then He must have the description of something impossible in every respect, just as He has that description in this respect.’

“They should also be asked: ‘Is it not the case that something established in a human being cannot be described as neither in contact nor separate?’