For this reason, Abu Ja‘far al-Hamadhani (may Allah have mercy on him) cited this necessary, innate disposition as evidence against Abu al-Ma‘ali al-Juwayni. Abu al-Ma‘ali al-Juwayni used to say, “Allah existed when there was nothing besides Him, and He is now as He was.” By this, he meant to deny Allah’s rising over the Throne.

Abu Ja‘far al-Hamadhani (may Allah have mercy on him) said to him, “Shaykh, let us leave aside the matter of the Throne—for Allah’s rising over the Throne is established by textual evidence; had Allah not informed us of it, we would not affirm it. What do you say about this necessary disposition? No one who knows Allah has ever said, ‘O Allah,’ without finding within his heart an irresistible impulse to seek what is above.” Abu al-Ma‘ali then began striking his head and saying, “He has baffled me, he has baffled me.” (1) He could find no answer to this, because it is an innate proof.

Even animals are naturally disposed to this. It is related in the story of Solomon (peace be upon him) that, when he went out to pray for rain, he saw an ant lying on its back, raising its legs toward the heaven and saying, “O Allah, we are among Your creatures, and we cannot do without Your provision.” He said, “Return, for you have been given rain through the supplication of another.” (2) Thus, they were given rain through the supplication of this ant.

Who taught this ant that Allah is in the heaven?

Its innate disposition—the disposition upon which Allah created His creatures—guided it to know that Allah is in the heaven.

What is astonishing is that, despite the clarity of these proofs, Allah has nevertheless rendered people blind to them.