His Book. This indicates that there was a time when He was established over it and a time when He was not. Hence, according to the leading scholars who affirm the divine attributes, being on high is an attribute known through both revelation and reason, whereas being established over the Throne is an attribute known through revelation, not through reason.

The point is that He, Most High, has also described Himself as being with His creation and being near. His being with His creation is of two kinds: general and special. The first is exemplified by His words:

“And He is with you wherever you are.”

The second is exemplified by His words:

“Indeed, Allah is with those who fear Him and those who do good.”

There are other verses to this effect. As for nearness, examples include His words:

“Indeed, I am near.”

And His words:

“And We are nearer to him than his jugular vein.”

“And We are nearer to him than you are.”

People have divided into four groups on this issue.

The Jahmiyyah who deny the divine attributes—those who say that He is neither within the world nor outside it, neither above nor below—affirm neither His being on high nor His being above creation. Instead, they either reinterpret all such descriptions or leave their meaning to Allah.

All the groups given to religious innovation may appeal to scriptural texts—the Khawārij, the Shī‘ah, the Qadariyyah, the Rāfidah, the Murji’ah, and others—except the Jahmiyyah. They have not a single statement from the prophets that supports the negations they assert. Hence Ibn al-Mubārak and Yūsuf ibn Asbāt said: