And if you say, “Denying the former is a judgment of sound reason,” then denying the latter is even more appropriately a judgment of sound reason.

These matters have been discussed at length elsewhere; the purpose here is merely to draw attention to them.

The same applies to the term “direction.” The term “direction” may refer to something that exists (1), such as the highest celestial sphere, or to something that does not exist, such as what lies beyond the world.

If the latter is intended, it is (possible) (2) to say, “Every body is in a direction.” But if the former is intended, it is impossible for every body to be within another body.

Thus, if someone says, “The Creator is in a direction,” and by “direction” means something that exists, then everything other than Him was created by Him; (and whoever says that He) (3) is in a direction in this sense is mistaken.

But if by “direction” he means something that does not exist—namely, what lies above the world—and says, “Allah is above the world,” then he is correct. Nothing existent other than Him is above the world; therefore, Glorified is He, He is not within any existent thing.

As for when you interpret (4) “direction” as something non-existent, nonexistence (5) is not a thing.

This and similar requests for clarification, together with explaining the sound or false meaning intended by a term, dispel most doubts.

Thus, if one who denies that Allah can be seen says, “If He could be seen, He would be in a direction. That is impossible; therefore, seeing Him is impossible.”