Continuation of the explanation of the saying of Allah the Exalted: ((They said, "The truth. And He is the Most High, the Great."))

I said that the word "kalam" (word) here means a sentence, because a word, a poem, or poetry cannot be anything but a sentence. Now, if you ask what we say about the saying of Allah the Exalted [Al-Nahl: 30], we say: This is not the object of "qalu" (they said), but it is the object of a deleted verb. And what is the implied meaning?
The student : ......

The Shaykh : No, He sent down good. Now, the author (may Allah have mercy on him) says: "Above His creation by dominion." This contains either a shortcoming or a deficiency, because the elevation of Allah (Mighty and Majestic) is not by dominion alone. Rather, His elevation is of three types: elevation by dominion, elevation by power, and elevation by essence. But the author (may Allah forgive us and him) seems not to recognize the elevation by essence. Those who deny the elevation of the essence of Allah (Glorified and Exalted is He) are divided into two groups: the *Hululiyyah* and the *Mu'attilah* who deny it purely.
The *Hululiyyah* say: "It is obligatory for you to believe that Allah is in every place by His essence, and you deny His elevation in every place by His essence. Yes, whether you are in the mosque, or in the market, or in the desert, or in the sea, yes, Allah (Glorified and Exalted is He) is in that place by His essence. And if you are in the latrine, He is in the latrine." What is a latrine? It is the place of relieving oneself. And, may Allah protect us, they did not purify Allah from stench and filth. We ask Allah for safety. Undoubtedly, this is pure disbelief, and no one doubts the disbelief of one who holds this belief.
The second group that denies the elevation says: "It is not permissible for us to say that Allah is above the universe, or below it, or to the right, or to the left, or in front, or behind, or connected, or disconnected." And what is this? This is pure denial of attributes. That is, if you were asked to describe for us the non-existent, you would find that this description—which is not above the universe, nor below it, nor to the right, nor to the left, nor behind, nor in front, nor connected, nor disconnected—is more comprehensive regarding the non-existent. This is certainly not existent. As for the messengers and their followers, they believe that Allah (Mighty and Majestic) is above everything by His essence. And this is what reason, innate disposition, consensus, the Book, and the Sunnah indicate. Let us review this matter, and although, praise be to Allah, the matter is clear, the Book indicates that Allah is above His Throne by His essence in various ways. Sometimes by mentioning elevation, such as: Sometimes by mentioning being above, Sometimes by mentioning the ascent of things to Him, such as: [Fatir: 10] Sometimes by mentioning the descent of things from Him, [Al-Sajdah: 5] Thus, the evidence from the Book of Allah regarding the elevation of Allah (Glorified and Exalted is He) has varied. As for the Sunnah, it also indicated the elevation of Allah by His essence through the words, deeds, and approval of the Messenger (peace and blessings be upon him). He (peace and blessings be upon him) said: And he said: As for his deed, on the Day of 'Arafah, while he was preaching to the people when he delivered that great sermon, he said to them: They said: Yes. He said: He raised his finger to the sky and pointed to the sky. What is this? It is a practical Sunnah of his (peace and blessings be upon him) gesture when he mentioned Allah. As for his approval, a slave girl was brought to him, and he asked her, saying: She said: "In the sky." He said: Like this. And this is considered what? It is an approval. Thus, the Sunnah has varied in its indication of the elevation of Allah (the Exalted) by His essence. As for consensus, the Salaf, including the Companions, the Successors, and the Imams of the Ummah, agreed that Allah (the Exalted) is in the sky by His essence. None of them said a single word that Allah is not in the sky, or that Allah is in every place by His essence, ever. As for reason, ask your reason: Is perfection in the elevation of the essence, or in denying elevation from Him? The first, without a doubt, the elevation of the essence indicates perfection; indeed, it is perfection. So if elevation is perfection, then it is known by reason that the Lord is described with what? With perfection. And thus, His elevation is established by reason. As for innate disposition, ask your innate disposition: When you ask Allah for something, suppose you have not studied, nor attended the mosques, nor anything. When you ask Allah (Mighty and Majestic) for something, where does your heart turn? To the highest. For this reason, Abu al-Ma'ali al-Juwayni used to affirm and say: "Allah was, and there was nothing before Him, and His Throne was upon the water." He intended by this to deny the settling of Allah upon the Throne, which necessarily implies acknowledging His elevation. So Abu al-'Ala' al-Hamdani (may Allah have mercy on him) said to him: "Leave us the mention of the Throne and tell us about this necessity that we find in our hearts. No one who knows has ever found in his heart a necessity to seek elevation." So al-Juwayni slapped his head and shouted, saying: "Al-Hamdani has confused me." Why? Because the innate evidence cannot be disputed. If someone disputes the innate evidence, you would say, this person is insane.