And He said:

{Your companion has neither strayed nor erred.}

[Surah al-Najm: 2]

And He said:

{There has certainly come to you a Messenger from among yourselves.}

[Surah al-Tawbah: 128]

And He said:

{We have never sent a messenger except in the language of his people, so that he might make the message clear to them.}

[Surah Ibrāhīm: 4]

And other similar verses] (1).

If you say:

“These people (2) maintain that He is seen without being in any direction, and this is a brazen denial of the obvious,”

it is said in reply:

They said this on the basis of the foundational principle upon which you (3) and they agree—namely, that He is not in any direction. Furthermore, when the discussion concerns al-Asharī, the leading authorities among his followers, and those among the [scholars of hadith] (4) who agreed with them—the followers of Ahmad and others, such as the Tamīmīs, Ibn Aqīl (5), and others—it is said: These scholars maintain that He is above the world in His Essence, yet is neither a body nor spatially confined.

If you say:

“This position is a brazen denial of what reason dictates, for if He is above the world, one side of Him must necessarily be distinguishable (6) from another; [and if one side of Him is distinguishable from another] (7), He is a body. Thus, if they affirm a self-subsisting existent above the Throne (8) who is not described as being in alignment,”