Continuation of the benefits of the saying of Allah the Exalted: (( ... the Most High, the Magnificent ))

And among the benefits of this noble verse is the affirmation of the elevation of Allah (Mighty and Majestic), based on His saying: This is elevation by His Self and elevation by His attribute, for His attributes are elevated, and He Himself (Glorified and Exalted is He) is above everything.
The proofs of the self-elevation of Allah (Glorified and Exalted is He) are of five types: the Book, the Sunnah, scholarly consensus, reason, and the innate natural disposition. As for the Book, it is full of this, meaning its indication that Allah is above everything in various ways. Sometimes it explicitly states that He is in the heaven, sometimes it explicitly states that He rose above the Throne, sometimes it explicitly states that things descend from Him, and sometimes it explicitly states that things are raised to Him, ascend to Him, and go up to Him. All of this indicates the elevation of Allah the Exalted by His Self.
And the Sunnah likewise came in its three aspects: speech, action, and approval. As for speech, it is what the Messenger (peace and blessings be upon him) used to say: and what he used to say in his prostration: As for action, it is his pointing (peace and blessings be upon him) to the sky when he said: And as for approval, it is his approval of the slave girl when she said: "Indeed, Allah is in the sky," when he said to her:
As for scholarly consensus, the Salaf (the earliest generations) agreed that Allah the Exalted is elevated by His Self above everything. The evidence for this consensus is that not a single word has come from them that contradicts what the Book and the Sunnah indicate regarding the elevation of Allah. This indicates that they affirmed it. This is one of the methods we mentioned to you previously: if someone were to say, "Bring us a single word from the Salaf stating that Allah is elevated by His Self," we would say there is no need to bring that to you, because its presence in the Book and the Sunnah, without anything coming from them to contradict it, indicates their affirmation of it. They are in consensus on this. And the Shaykh al-Islam (may Allah have mercy on him) mentioned a statement in which he said: "And Allah knows, after thorough research and my reading of as much of the speech of the Salaf as possible, I did not find any of them explicitly stating that Allah is not in the sky and that things do not ascend to Him" and he mentioned something similar to this. Based on this, we say that the elevation of Allah by His Self is a matter of consensus among the Salaf. Whoever says otherwise has opposed the Messenger and followed a path other than the path of the believers. But Allah stipulated, saying:
As for reason, its indication of the elevation of Allah is apparent, because we ask: which is higher, the attribute of the elevated or the lowly? It is agreed upon by people of sound intellect that the elevated is more perfect. And if it is established that elevation is perfection, it must be attributed to Allah (Mighty and Majestic), because Allah the Exalted is described with attributes of perfection.
As for the innate natural disposition, ask the old women of the Muslims about it; do not ask the students of knowledge, ask the old woman: "Where is Allah?" She will tell you: "In the sky." Ask every caller to prayer where his heart flies when he calls? To the sky. And this innate natural disposition is what silenced Abu al-Ma'ali al-Juwayni when Abu al-'Ala al-Hamdani said to him: "O Shaykh, leave us alone from mentioning the Throne" when Abu al-Ma'ali said: "Indeed, Allah was and there was nothing" meaning no Throne and nothing other than the Throne "and He is now as He was" intending to deny the rising above the Throne. If He was and there was no Throne, and He is now as He is, it follows that He is not risen above the Throne. So he said to him: "O Shaykh, leave us alone from mentioning the Throne" because his evidence is the evidence of His rising above the Throne, which is a transmitted proof. "But tell us about this innate natural disposition that we find in our souls; no one who knows has said 'O Allah' without finding in his heart a necessity to seek elevation" So Abu al-Ma'ali slapped his head and said: "Al-Hamdani has confused me" He was confused because this is a matter of innate natural disposition that can never be denied. If a person denies being human, he denies what the innate natural disposition indicates. The result is that the elevation of Allah by His Self is indicated by the Book, the Sunnah, scholarly consensus, reason, and the innate natural disposition. And it is, praise be to Allah, in no need of dispute. If not for the people of innovation and denial of the divine attributes forcing the people of the Sunnah and the community to speak about it, there would have been no need for a person to speak about it, because it is a matter of innate natural disposition that does not require great effort. But these innovating, denying, distorting, and deviating theologians are the ones who forced the people of the Sunnah to affirm such things and to try to prove these matters with whatever evidence they can.
And among the benefits of the verse is the affirmation of majesty and greatness for Allah, based on His saying: And Allah the Exalted combines majesty and greatness in more than one verse. Allah the Exalted said: And here He says: Because through this, absolute perfection is achieved; elevation, majesty, and greatness in it are the perfection of perfection.