(Clarification of the evidence establishing the exaltation of Allah from the Qur'an and the Sunnah in speech, action, and affirmation, as well as from reason, fitrah (the innate natural disposition), and scholarly consensus) The Ash'ari affirms the exaltation of the Lord of the Throne

The Shaykh : He says:
"Al-Ash'ari affirmed the exaltation of the Lord of the Throne above all of creation"
And you, who claim to follow him, say, "No, Allah is not high above everything; rather, His exaltation is an exaltation of meaning and attribute, not an exaltation of His Essence."
"in the utmost affirmation by reason and revelation, and then by the fitrah (the innate natural disposition) of the Most Merciful"
These are the transmitted proofs of exaltation, namely the Book and the Sunnah, as well as reason and fitrah (the innate natural disposition). The fifth proof remaining is scholarly consensus. The Qur'an, my brothers, is filled with mentions of the exaltation of Allah (Mighty and Majestic). Many verses of the Qur'an mention this. The Sunnah likewise established that the Prophet (peace and blessings be upon him) affirmed the exaltation of Allah in speech, action, and affirmation. The sayings of the Messenger are very numerous in affirming the exaltation of Allah. In every prayer he says: In every prayer, and this is an affirmation of the exaltation of Allah by action. When he addressed the nation on the Day of 'Arafah and confirmed their testimony of his conveyance, and they said: He said: This is an affirmation of the exaltation by what? By action. And the Prophet (peace and blessings be upon him) would always wait for the revelation and raise his face to the sky. He would wait for the revelation descending from the Lord of the heavens (Mighty and Majestic). As for his affirmation by others, it is the slave girl of Mu'awiyah ibn al-Hakam. A slave girl who had not studied or learned, but she guided herself to this by fitrah (the innate natural disposition). These people say that the one who says that Allah is in the sky is a disbeliever, because Allah is everywhere, or because Allah is not in the sky nor on the earth, nor to the right nor to the left. The Messenger said:
And it is mentioned that he said to Husayn, Abu 'Imran ibn Husayn: Seven gods. He said: And he was a disbeliever and one who associates partners with Allah, worshipping seven gods, six with Allah, and Allah is One.
Now, as for fitrah (the innate natural disposition), do not ask; every human being is created with the fitrah (the innate natural disposition) of the exaltation of Allah. Even Abu al-Ma'ali al-Juwayni (may Allah have mercy on him) was affirming one day, and the great scholars of his time would set up chairs for them to teach the people in general. He was affirming, saying: "Indeed, Allah (Glorified and Exalted is He) was, and there was nothing with Him, and He is now upon what He was upon." A good word: He was, and there was nothing with Him, and He is now upon what He was upon. Do you know what he intends? He intends to deny the istiwaa' (rising above the Throne) of Allah on the Throne. He says, "Now, there was no Throne, there was no Throne, and now He is upon what He is upon, so there is no istiwaa' (rising above the Throne) on the Throne." So Abu al-'Ala' al-Hamadhani (may Allah have mercy on him) said to him: "O Shaykh, O Shaykh, leave us from mentioning the Throne. Tell us about this fitrah (the innate natural disposition), or a word to that effect, about this necessity. Tell us about this necessity. Has anyone ever said, 'O Allah,' and not found in his heart a necessity to seek the exaltation?" Is that right or not? Everyone who says, "O Allah," finds in his heart an elevation to the sky, even if he has not studied. So he stood up and struck his head, shouting, saying: "Al-Hamadhani has confused me, he has confused me." Because the fitrah (the innate natural disposition) can never be denied. The fitrah (the innate natural disposition) can never be denied.
And it is mentioned that Sulayman (peace be upon him) went out one day to seek rain for the people, as the rain had been withheld from them. So he went out to seek rain with them. He passed by a path where there was an ant, an ant lying on its back, raising its legs to the sky, saying: "We are a creation of Your creation, so do not withhold Your provision from us." And it was an ant. So he said: "Return, for you have been watered by the supplication of others." Allah is the Greatest. An insect that knows where its Lord is, and for this reason it raised its legs to the sky. So the point is that this fitrah (the innate natural disposition) is something even animals are created with, that Allah is in the sky.
As for scholarly consensus, the Shaykh al-Islam says: "The Companions and the Salaf (the earliest generations) are in consensus that Allah is in the exaltation." He says: "And Allah knows that after thorough research and reviewing what I could of the words of the Salaf (the earliest generations), I did not find anyone among them who said: 'Allah is not in the sky,' or 'Allah is not on the Throne,' or 'He is not inside the world nor outside of it.'" And the Shaykh al-Islam, you know him for his breadth of knowledge, insight, and integrity, says, "I did not find anyone who explicitly denied that." So the proofs of the exaltation of Allah, listen to them: the Book, the Sunnah, scholarly consensus, reason, and fitrah (the innate natural disposition). Yes.
We remain with reason. How did it indicate the exaltation of Allah? We say: It is known that reason is an attribute of perfection that is intentional. Yes. It is known that exaltation is an attribute of perfection, is it not? Everyone knows that. And if exaltation is an attribute of perfection, then it must be that Allah is described with it. This is one point. Second, because complete authority is not achieved except through exaltation. And for this reason, if your enemy comes to you from above, you cannot confront him. So it is part of the completeness of the authority of Allah (Mighty and Majestic) and the perfection of His attributes. Good.