– As for the wording, we neither affirm it nor deny it, since no such expression occurs in revelation.

– As for the meaning, we must first ask: What is meant by “direction”?

• If by “direction” one intends a created realm that contains Allah and encompasses Him, then this is a false notion that does not befit Allah, exalted is He. Nothing in creation can encompass Him: His Footstool has already embraced the heavens and the earth, safeguarding them does not fatigue Him, and it is impossible that He be inside any part of His creation.

• But if by “direction” one means that which is above the universe, then this is a truth affirmed for Allah. Allah is above His creatures, exalted over them—as established by the Qur’an, the Sunnah, the consensus of the early Muslims, sound reason, and innate human nature. In Sahih Muslim, Muʿāwiyah ibn al-Ḥakam al-Sulamī relates that the Prophet (peace and blessings be upon him) asked a slave-girl, “Where is Allah?” She answered, “Above the heaven.” He then asked, “And who am I?” She replied, “You are the Messenger of Allah.” He said, “Set her free, for she is a believer.”

Example Two: ḥayyiz (“space”) or mutaḥayyiz (“occupying space”).

If someone asks, “Shall we describe Allah as mutaḥayyiz, or say that He is in a ḥayyiz?” we reply:

– The terms ḥayyiz and mutaḥayyiz are neither affirmed nor denied in the Book or the Sunnah. Nowhere do the texts state that He is in a ḥayyiz or mutaḥayyiz, nor that He is not. The revealed expressions—such as “the Most Great, the All-High”—already suffice.

The later scholars wavered between asserting and negating this description for Allah.

Applying our principle, we say:

– Regarding the wording, we neither affirm nor deny it, because revelation does not employ it.

– Regarding the meaning, we must first see what is intended by ḥayyiz or mutaḥayyiz.