the Throne, leaving the Throne devoid of Him. This is a view held by one group, but the early generations rejected it, as did Hammād ibn Zayd, Ishāq ibn Rāhawayh, and others. They said that He descends without the Throne being devoid of Him, that He is above the Throne, and that He draws near to His creation however He wills. The same applies to anyone who says that He is in heaven in the sense that the celestial spheres contain Him. Whoever says that these texts should be understood according to their apparent meaning in this sense holds a false view, rejected by the early generations, just as the Quran and Sunnah demonstrate its falsehood.

If, however, it is said that they should be understood according to an apparent meaning befitting the majesty of Allah Most High, just as all the other attributes are understood—such as will, hearing, sight, power, and knowledge—then those who affirm the attributes understand these according to their apparent meaning, as Muslims generally do, apart from the extremists who deny the divine names. Nevertheless, their meaning with respect to Allah Most High is not like their meaning with respect to created beings.

There are three ways in which these attributes may be considered: when mentioned without qualification, when ascribed to the Lord, and when ascribed to a servant. When they are mentioned as attributes of the Lord, as in His words, Most High:

“They encompass nothing of His knowledge.” [al-Baqarah 255]