Explanation of the author's statement: "Chapter Ten: On the Rising of Allah above His Throne. *Istiwaa* in language: It is used for meanings that revolve around perfection and completion"

The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful.
"Chapter Ten: On the Rising of Allah above His Throne", and this is more specific than elevation, because the elevation of Allah, Mighty and Majestic, is general; He is elevated above everything. As for *istiwaa*, it is specific to the Throne. It is said that Allah the Exalted rose above the heavens, but it is not said that He *istawa* (rose) above the heavens. Therefore, *istiwaa* is more specific than elevation. For this reason, some of the people of innovation acknowledge the elevation of Allah, Mighty and Majestic, but do not acknowledge His *istiwaa* above His Throne. He says: "*Istiwaa* in language is used for meanings that revolve around perfection and completion", meaning that all the meanings of *istiwaa* revolve around perfection and completion, even if they differ in some places from others, either by a tool of specification or restriction or something similar. This is what is called the science of derivation. The best book I have seen on this topic is *Miqayas al-Lughah* by Ibn Faris, which is available in six or seven volumes. This book mentions the root and then says its origin is such and such, and then it provides examples for this. It is beneficial for the student of knowledge. And we always see in the definitions of the people of jurisprudence that they say this is derived from such and such... upon it.
*Istiwaa* is used in language for multiple meanings, all of which revolve around perfection and completion. "And it has come in the Qur'an in three ways". Pay attention to the author's statement: it came in the Qur'an in three ways, not in language, because in language it came in four ways. The three ways in the Qur'an, and a fourth way is that it is accompanied by the letter *waw*, like their saying: *istawa al-ma'u wa al-khashabah* (the water and the wood became equal). This is what has a counterpart in the Qur'an, but it is used in the Arabic language. *Istawa al-ma'u wa al-khashabah*—what is its meaning? It means they became equal; the water and the wood became equal... from elevation. In the Qur'an, it came in three ways: "The first is absolute, as in the saying of the Exalted

And when he attained his full strength and was [mentally] mature

ولما بلغ أشده واستوى

[Al-Qasas 28:14]

—What is the meaning of *istawa*?—Meaning: he became perfect". So when *istawa* comes absolute, it means perfection. For this reason, it is said *istawa al-ta'am* (the food became ready), meaning it became perfect and cooked.
"And restricted by *ila* (to), as in the saying of the Exalted

Then He rose above the heaven

ثم استوى إلى السماء

". In how many places did it come in the Qur'an restricted by *ila*?
The student: ...

The Shaykh : Not restricted by *ila*
The student: ...

The Shaykh : Or in two places, in Surat al-Baqarah
The student: ...

The Shaykh : No, and in Surat Fussilat, in Surat al-Baqarah and in Surat Fussilat . So it came in two places in the Qur'an with the preposition *ila*. The exegetes differed on it, and some of them said that *istawa* here means "intended with a decisive will", intended to the heavens. And these people restricted their statement in two ways: a linguistic way and a semantic way.
The linguistic way: they said that *istawa* here is transitive with *ila*. When it means elevation, it is transitive with *ala* (upon). So when it is transitive with *ila*, it contains a meaning that is transitive with *ila*. The meaning of *istawa ilaha* is that He intended to it in a complete manner. We said that it revolves around perfection and completion, meaning He intended to the heavens with a complete intention.
The second way by which they supported this interpretation is a semantic way. They said that if we say *istawa ila al-sama'* (He rose to the heavens) meaning He elevated Himself to it, it necessitates that before this He was under the heavens. If we say He *istawa* to it, meaning He ascended to it, it necessitates that when He created the earth, He was under the heavens. And this is impossible, because it contradicts the elevation of Allah, Mighty and Majestic. And to this meaning—that the intended meaning of *istawa ila al-sama'* is that He intended to it—went Ibn Kathir (may Allah have mercy on him) in his exegesis.
As for Ibn Jarir, he says "that *istawa* here means He elevated Himself". He said "because this is its meaning in the Qur'an; whenever it is transitive with a preposition, it means *ala* (upon)". And we say, as we say regarding the other attributes, that Allah *istawa* to the heavens, and it does not necessitate that the heavens were above Him when He created the earth. Rather, this is like His saying , and it does not necessitate that the other heavens are above Him. And this is closer to the apparent meaning of the text. The meaning would be that He *istawa* to it, meaning He elevated Himself to it, ascended to it, and followed it, or something similar. And we say that this is in matters that our minds cannot grasp, so we leave them on the apparent meaning of the text, and we purify Allah the Exalted from what is not befitting Him, such as any of His creations being above Him. He says: "And restricted by *ala* (upon), as in the saying of the Exalted

so that you may settle upon their backs

لتستووا على ظهوره

". Before this verse, there is something that clarifies the meaning: . The appearance of what? Upon the backs of what you ride. You *istawu* (ride) upon their backs. The meaning of *tastawu 'ala zuhurihi* (you ride upon their backs) is elevation and stability in that case, because the one who rides on a camel or on a ship, for example, is elevated above it, is he not? And he is stable. For this reason, he said , meaning we were not able to bear it unless Allah made it subservient to us. *Istiwaa* in the Qur'an came in three ways: absolute, restricted by *ila*, and restricted by *ala*.