Fourth: If the meaning of rising in the verse were not known, there would have been no need to say, “Its manner is unknown.” For denying knowledge of its manner presupposes knowledge of its basic meaning. Likewise, we say that we acknowledge Allah and believe in Him, yet do not know how He is.

Fifth: Taking control—whether understood as power, subjugation, or something similar—extends to all created things, just as Lordship does. Although the Throne is the greatest created thing, attributing Lordship over it does not exclude Lordship over anything else, as in His words:

“Say, ‘Who is Lord of the seven heavens and Lord of the Great Throne?’”

The same applies to the supplication recited in distress. Thus, if istawā (“rose over”) meant istawlā (“took control”)—which applies to all existing things—it would be permissible, alongside its attribution to the Throne, to say: “He rose over heaven, over hawā (inclination), the seas and the earth, and above it and beneath it, and the like,” since He rose over the Throne.

Yet Muslims agree that one says, “He rose over the Throne,” but does not say, “He rose over these things,” even though one may say that He holds control over the Throne and these things. It is therefore clear that the meaning of istawā is specific to the Throne, rather than extending generally to all things.

Sixth: He stated that He created the heavens and the earth in six days, then rose over the Throne. He also stated that His Throne was upon the water before their creation. This is established in Sahīh al-Bukhārī, on the authority of ‘Imrān ibn Husayn, from the Prophet, may Allah bless him and grant him peace, who said:

“Allah was, and there was nothing other than Him. His Throne was upon the water, and He recorded everything in the Record, then created the heavens and the earth.”

Since the Throne had already been created before that, it is known that He has always held control over it