His nearness to His servants as they draw near to Him is acknowledged by all who affirm that He is above the Throne, whether or not they also maintain that acts of His own choosing subsist in Him.
As for those who deny this, some interpret the servants’ nearness as their approximating Him and resembling Him in certain respects, thereby becoming near to Him. This is the interpretation of Abū Hāmid and the adherents of philosophy, who say: “Philosophy is to resemble God to the extent of one’s ability.” Others interpret the servants’ nearness as their obedience, and His nearness as His rewarding them. This is the interpretation of the majority of the Jahmiyyah, for they recognize no nearness or bringing near whatsoever.
Among the meanings of nearness—and one that none of these groups denies—is the nearness of the One who is known and worshipped to the hearts of those who know and worship Him. For whoever loves something must know it, and it must be close to his heart, whereas whatever he hates is distant from his heart. This does not mean, however, that His very essence dwells in the hearts of those who know and worship Him. Rather, what is in their hearts is knowledge of Him, worship of Him, love for Him, and faith in Him. Yet knowledge corresponds to what is known.
This faith within the hearts is the “highest description” that belongs to Him in the heavens and the earth. This is the meaning of His words, Most High:
“It is He who is God in heaven and God on earth,”
and His words:
“He is Allah in the heavens and on the earth.”