Another is that He joined one verb to another, saying: “He created, then established Himself.” Another is that their interpretation makes no distinction between the Throne and anything else. If it is said that the Throne is the greatest of created things, this does not preclude affirming the same of other things, as in His words:

“Lord of the Mighty Throne.”

Although He mentions His lordship over the Throne because of its greatness, His lordship encompasses everything. Thus, one may say:

“Lord of the heavens and the earth and whatever is between them, and Lord of the Mighty Throne,”

and:

“Lord of all worlds,”

“Lord of Moses and Aaron.”

Establishment, however, pertains specifically to the Throne, by the agreement of the Muslims, even though He has dominion and power over everything in heaven and earth and whatever is between them. If His establishment over the Throne meant His power over it, it would be permissible to say that He established Himself over heaven and earth and whatever is between them. Various groups have used this argument, including al-Ashʿarī, who said: “The Muslims’ consensus that establishment pertains specifically to the Throne demonstrates the invalidity of this view.” Furthermore, He has had power over it ever since He created it.

Another is that they dispute the claim that the word istiwā (establishment) is used in Arabic to mean power or exalted rank. Its actual usage in the Quran, the Sunnah, and Arab speech rules out this interpretation, as has been explained at length elsewhere.

He also discussed the verse of poetry they cite as evidence: