Physical location: The place is physical, and it is the end of the vast space where the encyclopedia expands. For example, the air expands into the body and the body expands into it. Not all of the wide air is the place of the encyclopedic body, but rather it is the boundaries of the wide air that touches the encyclopedic body. This is definitely the case, because Al-Wa’id is not in the encyclopedia.

Rational place - God is not in a place - God's place is beyond nature: - There is a rational place in which the incorporeal mental nature is rational, and in which it exists and operates. But it does not expand physically, but rather expands mentally. It does not have a body to expand physically. Therefore, God - who is immaterial and unlimited - is also not in a place, but rather is a place for himself, and he fills all and is above all and permeates all. It is said that God Almighty is in a place, and it is said that God is in the place where His action in Him is clear. He penetrates by himself into all without mixing, and he involves everyone through his own action, each according to his ability and the absorption of his strength - that is, according to his natural and voluntary purity. Those that are devoid of matter are purer than material things, and those that practice virtue are purer than those that are under the yoke of evil. Therefore, what is called the place of God is the one who has a greater share in the work and grace of the Almighty. Therefore, “Heaven is His throne” (Isaiah 6:1) - because in it the angels carry out His will and glorify Him always. “The earth is his footstool” (Isaiah 66:1) - because “he appeared on it in the flesh and wandered among men” (Baruk 3:38) -. The name “Man of God” is given to his holy body. The church is also called the place of God because it is dedicated to glorifying Him, as if it were a sector that we had separated in order to place our supplications to Him. Likewise, the places where God’s action is clearly carried out - with and without a body - are called the places of God.

We must know that God is indivisible, because He is all present everywhere, and is not distributed like bodies, part by part, but rather He is all in all of them and He is all above all of them.

In the place of angels and the soul. And what cannot be counted and what can be counted: - The angel is not confined to a place exclusively physically so that he can be represented in an image and form. However, it is said that he is in a place, because he has a rational presence and acts according to his nature. It only unites where it is limited rationally, and then it does as well. He cannot act at the same time in different places, because God alone works in every place at the same time. However, the angel - due to the speed of his nature - moves suddenly, that is, quickly, and works in different places. But God, who is everywhere and above all, simultaneously performs different actions with one simple action.

 As for the soul, it is connected as a whole to the entire body - not part by part - and the body does not control it, but rather it controls it, just like fire and iron. When she is in it she does her own actions.

• The limited is that which is confined to space, time, and perception. The unlimited is that which is not subject to these three sections.

Therefore, God alone is unlimited, because He has no beginning or end, and He encompasses everyone, and it is not possible for any perception to encompass Him. He alone is not perceived or seen, and no one knows him, and he alone is able to see himself. As for the angel, he is limited in time, because he began to exist, and in space, even rationally, as we previously said, and in perception as well. Because the angels know each other’s nature as it is, according to what the Creator has determined, as this knowledge is. Bodies are also limited in their beginning, end, physical location, and perception.

In God the Father, in the Son, in the Holy Spirit - and in the Word and the Spirit: - Therefore, God does not change at all or change. He has already determined, with His foreknowledge, everything that is not within our power, each according to what concerns him and suits him in terms of time and place. Accordingly, “God does not judge anyone, but has given all judgment to the Son” (John 5:22). It is clear that the Father has been judged, and the Son is also judged because he is God, and the Holy Spirit as well. However, the Son Himself came in the flesh as a human being, and sits on the throne of glory - and the coming and the throne belong to the limited body - and He judges the entire inhabited earth with justice.

• All beings are far from God, not by place but by nature. Discernment, wisdom, and opinion - as they are states within us - come and go. But it is different from this in the eyes of God, for with Him the Almighty is not what is present or absent. It does not change or change, and it is impossible to talk about something that happens in God. And righteousness is allied with its essence, so whoever always seeks it is the one who finds it. Because God is in everyone, and beings are linked to beings, and there is no existence except that He attains His existence in beings, because God continues in all things, insofar as He is the preserver of nature. As for the Word, he was united with his holy body in his hypostasis and mixed with our creation without mixing. No one sees the Father except the Son and the Spirit (John 6:46).
• Son from the Father. And everything for that is for this. Therefore, the Son cannot do anything on His own (John 5:30), because He has no action of His own that is distinct from the action of the Father.
• We know from the order and politics of the universe that God, who is invisible by nature, is seen by his works (Wisdom 13: 1-5).
• The Son is the image of the Father, and the image of the Son is the Spirit through which Christ dwells in man, granting him to be in the image of God.
• The Holy Spirit is God, and He is in the midst of the unbegotten and the begotten, and is linked to the Father through the Son. He is called the Spirit of God, the Spirit of Anointing, the Mind of Christ, the Spirit of the Lord, the Lord Himself, the Spirit of divine sonship, the Spirit of truth, freedom, and wisdom. -And he makes all of these, too. He fills all with his essence and possesses all. He extends the world, but the world cannot accommodate his power.
• God is an eternal, unchanging essence, the Maker of beings, and He is worshiped out of the logic of piety.
• The Father is God, and He always exists without birth, because no one begot Him, and He is the Father of the Son eternally, and the Son God is always existing with the Father, born of Him without time and from eternity, without flow, emotion, or separation. The Holy Spirit is God, and He is a sanctifying and subsisting force, proceeding from the Father inseparably, resting in the Son, and equal in essence to the Father and the Son.
• The Word is always present to the Father in an essential presence. The word is also the natural movement of the mind according to which it moves, thinks, and thinks. To him, she is like a light and a ray. The word is also internal, speaking in the heart. It is also the idea sent. Accordingly, God the Word has an essence and a hypostasis. The other three words are the powers of the soul. Hence, it is not considered to be in its own hypostasis, because the first of them is the natural child of the mind, emanating from it as a natural source. The second is called the internal, and the third is the external.

The spirit has different meanings. It is the Holy Spirit - and the powers of the Holy Spirit are also called spirits.

The spirit is also a good angel, the devil is also a spirit, the soul is a spirit, and the mind may also be called a spirit. The wind is also a spirit, and the air is a spirit.