Ibn ‘Abbās, may Allah Most High be pleased with them both, said:

“The seven heavens, the seven earths, and everything within and between them are, in the hand of the Most Merciful, no more than a mustard seed in the hand of one of you.”

He, glorified be He, has made His greatness known to us to the extent that we can comprehend it, as ‘Abd al-‘Azīz al-Mājishūn said:

“By Allah, nothing conveyed to them the immensity of what He has described of Himself and what His grasp encompasses except the smallness of its counterpart in their own experience. Indeed, that is what He instilled in their minds and created their hearts to recognize.”

Allah Most High has said:

“No vision can encompass Him, but He encompasses all vision.”

Ibn Abī Hātim said in his Tafsīr (Quran commentary): Abū Zur‘ah narrated to us; Minjāb ibn al-Hārith narrated to us; Bishr ibn ‘Umārah narrated to us, from Abū Rawq, from ‘Atiyyah al-‘Awfī, from Abū Sa‘īd al-Khudrī, may Allah be pleased with him, who reported that the Prophet, may Allah bless him and grant him peace, said concerning His words, glorified and exalted is He, “No vision can encompass Him, but He encompasses all vision”:

“If the jinn, humankind, devils, and angels, from their creation until their extinction, were arrayed in a single row, they would never encompass Allah.”—then how could any created thing, whether a heaven or anything else, contain One whose greatness is such? How could it be said that, when He descends to the lowest heaven, the Throne comes to be above Him, or that any created thing comes to contain and encompass Him, glorified and exalted is He?

If someone says, “He has power to do whatever He wills,” the reply is: Then say, “He, glorified and exalted is He, has the power to descend while remaining above His Throne.” If you appeal indiscriminately to absolute power and greatness, then whatever expresses greater power and greatness is more fitting to attribute to Him than what is not