The early generations followed the same approach. It is reported that when Ibn ‘Abbās spoke of seeing Allah, the questioner challenged him with the words of Allah Most High:

“No vision can encompass Him.” [al-An‘ām: 103]

He asked him, “Do you not see the sky?”
The man replied, “Yes.”
He asked, “Do you see all of it?”
The man replied, “No.”
Thus he explained that denying that sight can encompass something does not entail denying that it can be seen.

The leading scholars likewise followed this approach. In his refutation of the Jahmiyyah, Imam Ahmad explained how the Quran establishes that Allah Most High is above His creation and has risen over His Throne, while nevertheless knowing everything, as indicated by His words:

“He is the One who created the heavens and the earth in six days, then rose over the Throne. He knows what enters the earth and what comes out of it, what descends from heaven and what ascends into it. He is with you wherever you are, and Allah sees all that you do.” [al-Hadīd: 4]

He explained that the reference to His being with them means that He knows them, just as the verse begins and ends with mention of His knowledge. Allah, glorified be He, explained that, although He is above the Throne, He knows what His creatures do. Likewise, in the hadith of al-‘Abbās ibn ‘Abd al-Muttalib, narrated by Dāwūd and others from the Prophet, may Allah bless him and grant him peace, he said:

“Allah is above His Throne, and He knows your circumstances.”

Imam Ahmad explained the possibility of this through rational consideration and gave two examples—and to Allah belongs the highest example. He said: If a man held glass vessels containing clear water in his hand, his sight would