and it has further been established—by the Book of Allah, by the recurrently transmitted reports from the Messenger of Allah ﷺ, and by the unanimous agreement of the early scholars—that Allah, exalted is He, is in the heaven, upon His Throne. As for this particular wording, it appears with surrounding cues that clearly indicate the meaning of knowledge, namely His statement: “Have you not considered that Allah knows whatever is in the heavens and whatever is on the earth?” (al-Mujadilah 58:7). He then concludes the verse with, “Indeed, Allah is Knowing of all things.” Thus the verse opens and closes with knowledge; its very context is meant to instill fear in them through Allah’s awareness of their state and through the fact that He will inform them on the Day of Resurrection of what they have done and will requite them for it.

98. All of these contextual indicators point unmistakably to the sense of knowledge. In this case the contextual cues, the purport of the transmitted reports, and the statements and explanations of the Salaf all coincide upon that meaning; so how could anyone attach to it a meaning that contradicts the Quran, the reports, and the words of the early Muslims?

99. This, God willing, is plain to any rational person; and should it remain obscure, we have—praise be to Allah—laid it bare and clarified it. Even so, if someone were to keep silent about interpreting or explaining the verse, he would not be at fault, nor would anything be required of him, for no one is obliged, Allah willing, to engage in interpretation.