The Name of Allah Al-‘Aliyy is mentioned in the Qur’an in eight verses such as:

Allah (Subhana wa Ta’ala)  said in Surat al-Baqarah (2:255): 

وَلَا يَئُودُهُ حِفْظُهُمَا وَهُوَ الْعَلِيُّ الْعَظِيمُ

“And He feels no fatigue in guarding and preserving them (i.e. the heavens and the earth). And He is the Most High, the Most Great.”

Allah (Subhana wa Ta’ala)  also said in Surat al-Hajj (22:62):

ذَلِكَ بِأَنَّ اللَّهَ هُوَ الْحَقُّ وَأَنَّ مَا يَدْعُونَ مِنْ دُونِهِ هُوَ الْبَاطِلُ وَأَنَّ اللَّهَ هُوَ الْعَلِيُّ الْكَبِيرُ

“That is because Allah – He is the Truth (the only True God of all that exists, Who has no partners or rivals with Him), and what they (the polytheists) invoke besides Him, it is “Batil” (falsehood). And verily, Allah – He is the Most High, the Most Great.”

In Surat Ghafir (40:12), Allah (Subhana wa Ta’ala)  said: 

فَالْحُكْمُ لِلَّهِ الْعَلِيِّ الْكَبِيرِ

“So the judgment is only with Allah, the Most High, the Most Great!”

In Surat ash-Shura (42:51), Allah (Subhana wa Ta’ala)  said:

إِنَّهُ عَلِيٌّ حَكِيمٌ

“Verily, He is Most High, Most Wise.”

The Name of Allah, Al-A’alaa, has been mentioned twice in the Qur’an:

In Surat al-A’alaa (87:1):

سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى

“Glorify the Name of your Lord, the Most High.”

And in Surat al-Layl (92:20):

إِلَّا ابْتِغَاءَ وَجْهِ رَبِّهِ الْأَعْلَى

“Except only the desire to seek the Countenance of his Lord, the Most High.”

The Name of Allah, Al-Muta’aal, has been mentioned only once and that is in Surat ar-Ra’d (13:9):

عَالِمُ الْغَيْبِ وَالشَّهَادَةِ الْكَبِيرُ الْمُتَعَالِ

“All-Knower of the unseen and the seen, the Most Great, the Most High.”

The meaning of these Beautiful Names:

Ibn Jarir (Rahimahullaah) said: “Allah is the Most High over His creation by His Ability. The scholars differed as regards the meaning of “He is the Most High”: some said it means that nothing resembles Allah or is like Him and they denied the meaning of Him being High in place.

On the other hand, others said, “He is the Most High,” in position and place. He is above all His creation as He (Rahimahullaah)  attributed Himself with rising over the Throne, and this means He is above all.” [Jamie ul-Bayan]

Al-Khattabi  said: “He is the Most High, the Irresistible. His Highness is in nobility and honor, i.e. He is Supreme in His Attributes, far above the attributes of His creation or of being described by their imagination.” [Sha’n ad-Du’aa]

Ibn Kathir (Rahimahullaah) said interpreting Allah’s Statement “He is the Most High, the Most Great” in (al-Hajj 22:62), (al-Baqarah 2:255) and (ar-Ra’d 13:9): “The Attributes of Allah must be treated the way the Salaf (righteous ancestors) treated them by accepting their apparent meanings without resembling or equating them [with the attributes of the creation] or altering their apparent meanings.”

Allah is the Most High, the Most Great, Who has supreme power over all things and perfect alertness concerning everything. He is the Most High, Most Great; there is no deity worthy of worship except Him, and no lord other than Him.

Everything is subject to His Might and Power; there is no god except Him and no lord besides Him, because He is the All-Almighty and there is none mightier than He, the Most High and there is none higher than He, the Most Great and there is none greater than He. Exalted, sanctified, and glorified be He far above all that the evildoers say.” [Tafseer Ibn Kathir]

Ibn Taymiyyah (Rahimahullaah)  said: “Allah (Subhana wa Ta’ala)  attributed Himself with Highness which is one of the praiseworthy attributes and attributed Himself with greatness which is one of the perfect attributes, as He praised Himself of being the Most Great, the All-Knower, the Able, the Mighty, the Forbearing and the Ever-Living, the Eternal and so forth, of His Beautiful Names. Therefore, it is not permissible to attribute Him (Subhana wa Ta’ala) with the opposite meaning to these Names. For example, it is not permissible to attribute Allah with death, sleep overtaking Him, ignorance, incapacity or tiredness, which are the opposite and contrary to His Eternity, Knowledge and Ability.

Nor is it permissible to attribute Him with the opposite of honor, i.e. humiliation, or the opposite of wisdom, which is foolishness. He is far above such deficient attributes. Moreover, He should not be attributed with lowliness (of being low) which is the opposite and contrary to Him being the Most High. Sanctified be He from all the deficient and defective attributes which contrad His affirmed perfect Attributes.” [Majmo’o al-Fatawa]

Shaikh as-Sa’dee  said: “Al-`Aliy (the Most High), Al-A’alaa (the Highest): to Him belongs highness in all of its aspects, Highness of His Essence, Highness of His Attributes and Esteem, Highness of Strength and Power. He is the One Who has risen over His Throne and the One Who has encompassed the dominion. He is the One in Whom all the attributes of greatness, grandness, magnificence and beauty find perfection and fulfillment.” [Tayseer al-Kareem]

The impact of believing in these Names:

1- Affirm the absolute Supremity and Highness for Allah (Subhana wa Ta’ala)  in all of its aspects without denying or interpreting something and affirming something, because this is from what Allah has not permitted to do.

We have to believe that,

First: all these Names imply the affirmation of Highness of Allah’s Essence and that He is Most High over all things and above all things and there is nothing above Him (Subhana wa Ta’ala). He is above His Throne as He informed about Himself, and He knows Himself most.

This is the belief of the Salaf of this Ummah (the righteous ancestors of this Nation), and those who rightly follow them till the Judgment Day.

We will briefly quote the evidences from the Qur’an and Sunnah which show the Highness of Allah’s Being and Essence above all His creation:

Evidences from the Qur’an:

a) Allah (Subhana wa Ta’ala) stated in Surat al-A’raaf (7:54) about His rising over the Throne:

إِنَّ رَبَّكُمُ اللَّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَى عَلَى الْعَرْشِ

“Indeed your Lord is Allah, Who created the heavens and the earth in six days and then He rose over the Throne (really in a manner that suits His Majesty).”

Allah (Subhana wa Ta’ala)  mentioned the rising over the throne in six other verses such as in Surat (Yunus 10:3), (ar-Ra’d 13:2), (Ta-Ha 20:5), (al-Furqan 25:59), (as-Sajdah 32:4) and (al-Hadid 57:4).

The meaning of His rising over the Throne (Istiwaa’): We do not know how Allah, the Most High, rose over the Throne, because we do not know how He is, but we know the meaning of Istiwaa’ in the Arabic language. When the Arabs follow the word Istawaa with the preposition ‘ala, they mean four things:  Settling, going over, rising above and ascending, as was affirmed by Ibn al-Qayyim. [Sharh al-Wasitiyyah]

Al-Mu’tazilah interpreted the phrase “rose over (Istawaa) the Throne” as (Istawlaa) which means possessed or took control of it.

Ibn al-Arabi (Rahimahullaah) said: “The Arabs do not say Istawlaa unless there are two people competing for a throne, then whichever of them prevails, they describe as istawlaa.” [Lisan al-Arab]

The Ahl-as-Sunnah and scholars of Hadith affirm that Allah rose over the Throne. They do not deny it, but they do not discuss how it happened.

When Imam Malik (Rahimahullaah) was asked how Allah rose over the Throne, he paused and broke out in a sweat. Then he raised his head and said: “The Most Gracious rose over the Throne, as He described Himself. We do not ask how, because one cannot ask how with regard to Allah.”

According to another report, Imam Malik said: “How is incomprehensible, Istiwaa’ is not unknown, belief in it is obligatory, and asking about it is Bid’ah.”

He means the Istiwaa’ is known – i.e. in the linguistic sense – but how it happened is unknown and asking about it is Bid’ah.

b) Allah (Subhana wa Ta’ala), the Exalted, has told us in many verses that the angels and the “Rooh” (Gabriel (‘Alayhissalaam) )ascend to Him:

تَعْرُجُ الْمَلَائِكَةُ وَالرُّوحُ إِلَيْهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ

“The angels and the Rooh ascend to Him in a Day the measure whereof is fifty thousand years.” (Al-Ma’rij 70:4)

c) Allah (Subhana wa Ta’ala) has informed us that the angels descend and that He sends down the angels with the inspiration upon whomever He wills from among His slaves.

He (Subhana wa Ta’ala)  said about the Night of al-Qadr:

تَنَزَّلُ الْمَلَائِكَةُ وَالرُّوحُ فِيهَا بِإِذْنِ رَبِّهِمْ مِنْ كُلِّ أَمْرٍ

“Therein descend the angels and the Rooh by Allah’s Permission with all Decrees.” (Al-Qadr 97:4)

As is known, descent cannot be except from a high place (up).

Allah (Subhana wa Ta’ala)  also said in Surat an-Nahl (16:2):

يُنَزِّلُ الْمَلَائِكَةَ بِالرُّوحِ مِنْ أَمْرِهِ عَلَى مَنْ يَشَاءُ مِنْ عِبَادِهِ أَنْ أَنْذِرُوا أَنَّهُ لَا إِلَهَ إِلَّا أَنَا فَاتَّقُونِ

“He sends down the angels with inspiration of His Command to whom of His slaves He pleases (saying): ‘Warn mankind that none has the right to be worshipped but I, so fear Me (by abstaining from sins and evil deeds).”

Allah (Subhana wa Ta’ala)  also said that He sends down the Book (the Qur’an):

وَإِنَّهُ لَتَنْزِيلُ رَبِّ الْعَالَمِينَ (192) نَزَلَ بِهِ الرُّوحُ الْأَمِينُ (193) عَلَى قَلْبِكَ لِتَكُونَ مِنَ الْمُنْذِرِينَ

“And truly, this (the Qur’an) is a Revelation from the Lord of the Alamin (mankind,   jinns and all that exists), Which the trustworthy “Rooh” has brought down; uponyour heart (O Muhammad (Salla-Allaahu alaihi wa sallam)) that you may be (one) of the warners.” (Ash-Shu’araa 26: 192 – 194)

d) Allah (Subhana wa Ta’ala) stated that good deeds ascend to Him:

إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ وَالْعَمَلُ الصَّالِحُ يَرْفَعُهُ

“To Him ascend (all) the goodly words, and the righteous deeds exalt it (the goodly words i.e. the goodly words are not accepted by Allah unless and until they are followed by good deeds).” (Fatir 35:10)

Ad-Darimi said: “To Whom are deeds raised, if you claim falsely that Allah is with the slave by His Essence in his (slave’s) house, mosque and everywhere? Exalted and High be He from what they say.” [Ar-Radd alal-Jahamiyah]

e) There are verses which clearly state that Jesus (‘Alayhissalaam), the son of Mary, was raised up to Allah.

In Surat Aal-Imran (3:55), Allah (Subhana wa Ta’ala)  addressed Jesus  saying:

إِذْ قَالَ اللَّهُ يَا عِيسَى إِنِّي مُتَوَفِّيكَ وَرَافِعُكَ إِلَيَّ وَمُطَهِّرُكَ مِنَ الَّذِينَ كَفَرُوا

“And (remember) when Allah said: ‘O Jesus! I will take you and raise you up to Myself and clear you (of the forged statement that Jesus is son of Allah) of those who disbelieve.”

Allah (Subhana wa Ta’ala)  also said in Surat an-Nisa’ (4:157-158):

وَمَا قَتَلُوهُ يَقِينًا (157) بَلْ رَفَعَهُ اللَّهُ إِلَيْهِ

“They killed him not (i.e. Jesus, son of Mary). But Allah raised him up (with his body and soul) unto Himself.”

f) Allah (Subhana wa Ta’ala) has informed us about sending down the verses of the Book in many verses, such as:

نَزَّلَ عَلَيْكَ الْكِتَابَ بِالْحَقِّ مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ وَأَنْزَلَ التَّوْرَاةَ وَالْإِنْجِيلَ (3) مِنْ قَبْلُ هُدًى لِلنَّاسِ وَأَنْزَلَ الْفُرْقَانَ

“It is He Who has sent down the Book (the Qur’an) to you (Muhammad (Salla-Allaahu alaihi wa sallam))  ) with Truth, confirming what came before it. And He sent down the Torah and the Gospel aforetime, as a guidance to mankind, and He sent down the Criterion [of judgment between right and wrong (the Qur’an)].” (Aal-Imran 3:3-4)

Allah (Subhana wa Ta’ala)  also said in Surat Fussilat (41:1-2):

حم (1) تَنْزِيلٌ مِنَ الرَّحْمَنِ الرَّحِيمِ

“Ha Mim. A Revelation from Allah, the Most Beneficent, the Most Merciful.”

Ad-Darimi (Rahimahullaah) said, (refuting the claim of the Jahamiya sect): “Woe to you! All the Companions, the followers and the Ummah are in consensus that the verses of Qur’an, the verses of inheritance, and the verses of all the legislations and laws are revealed and had been sent down and we do not hear anyone saying: The verses brough forth from beneath the earth or came from in front or from behind, but rather, all of them were revealed and were sent down from above. If He (Allah) is everywhere, then what is the use of sending the Revelation down from above.

You claim with your forged statement that the Lord is with him, (the Prophet (Salla-Allaahu alaihi wa sallam)), in his house and Gabriel (‘Alayhissalaam) comes to him from outside; this is a manifest falsehood.

Allah (Subhana wa Ta’ala)  said in Surat an-Nahl (16:102):

قُلْ نَزَّلَهُ رُوحُ الْقُدُسِ مِنْ رَبِّكَ بِالْحَقِّ

“Say (O Muhammad (Salla-Allaahu alaihi wa sallam)) Rooh-ul-Qudus (Gabriel (‘Alayhissalaam)) has brought it (the Qur’an) down from your Lord with truth.”

Whoever doesn’t believe in Allah Who rose over the Throne (in a manner that suits His Majesty) above His heavens and directs his worship to Him, then he has worshipped other than Allah and doesn’t know who is Allah.” [Ar-Radd alal-Jahamiyah]

g) There are texts which state that the souls of the believers ascend to Him:

إِنَّ الَّذِينَ كَذَّبُوا بِآَيَاتِنَا وَاسْتَكْبَرُوا عَنْهَا لَا تُفَتَّحُ لَهُمْ أَبْوَابُ السَّمَاءِ

“Verily, those who belie Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) and treat them with arrogance, for them the gates of heaven will not be opened.” (Al-Araaf 7: 40)

h) Allah (Subhana wa Ta’ala) said about Pharaoh in Surat Ghafir (40:36-37):

وَقَالَ فِرْعَوْنُ يَا هَامَانُ ابْنِ لِي صَرْحًا لَعَلِّي أَبْلُغُ الْأَسْبَابَ (36) أَسْبَابَ السَّمَاوَاتِ فَأَطَّلِعَ إِلَى إِلَهِ مُوسَى

“And Pharaoh said; ‘O Haman! Build me a tower that I may arrive at the ways, – the ways of the heavens, and I may look upon the God of Moosa (Moses).”

This verse is an evidence that Pharaoh wanted to look upon Allah Who is in the heaven and Whom Moses and all other Prophets (Salla-Allaahu alaihi wa sallam) were calling the people to worship.

Evidences from the Prophetic traditions that indicate the Highness of Allah (Subhana wa Ta’ala):

a) It is narrated that Mu’aawiyah bin al-Hakam as-Sulami beat a slave girl of his for being careless in minding his sheep. Then he regretted it, and came to the Messenger of Allah (Salla-Allaahu alaihi wa sallam) to express his regret and ask for his permission to set her free. The Messenger (Salla-Allaahu alaihi wa sallam) called for the girl and asked her, “Where is Allah?” She said, “In the heaven.” He asked, “Who am I?” She said, “You are the Messenger of Allah.” He said, “Set her free, for she is a believer.” [Muslim]

Abu Sa’eid ad-Darimi (Rahimahullaah) said: “The Hadith of the Messenger of Allah indicates that if a man does not know that Allah (Subhana wa Ta’ala)  is in the heaven and not in the earth, then he is not a believer.” [Ar-Radd alal-Jahamiyah]

Note: The phrase “Allah is in the heaven” does not mean that He is contained by its physical dimensions – Glorified and Exalted be He above that. What is meant by “in the heaven” is highness and being above. There are many evidences in the Qur’an and Sunnah which show that Allah is in the heaven, above His slaves such as:

Allah (Subhana wa Ta’ala)  has described Himself as being the Most High in Surat al-A’alaa (87:1):

سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى

“Glorify the Name of your Lord, the Most High.”

The Most High, also tells us that He is above His slaves in Surat an-Nahl (16:50):

يَخَافُونَ رَبَّهُمْ مِنْ فَوْقِهِمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ

“They fear their Lord above them, and they do what they are commanded.”

The Muslim cannot understand his `Aqeeda (creed) properly if, when he thinks that Allah is in the heavens, he thinks that the heavens contain Him and that He is limited by the physical dimensions of the heavens. Glorified be He far above such a thing. How can that be, when the heavens are nothing in relation to Him?

وَالسَّماوَاتُ مَطْوِيَّاتٌ بِيَمِينِهِ

“And the heavens will be rolled up in His Right Hand.” (Az-Zumar 39:67)

b) All the authentic narrations that state the event of the night journey (Al-Isra wal-Mi’raj).

c) Abu Musa al-Ash’ari (Radia-Allaahu ‘anhu) narrated: “The Messenger of Allah (Salla-Allaahu alaihi wa sallam) spoke to us and told us five things. He said: “Verily, Allah the Exalted does not sleep, and it does not befit Him to sleep. He lowers the scale and lifts it. The deeds in the night are taken up to Him before the deeds of the day, and the deeds of the day before the deeds of the night. His veil is light. If He lifts it, the splendor of His Face would burn His creation so far as His Sight reaches.”” [Muslim]

d) Abu Hurairah (Radia-Allaahu ‘anhu) narrated that Allah’s Messenger (Salla-Allaahu alaihi wa sallam) said, “Angels come to you in succession by night and day and all of them get together at the time of the Fajr and Asr prayers. Those who have passed the night with you (or stayed with you) ascend (to the heaven) and Allah asks them, though He knows everything about you, ‘In what state did you leave my slaves?’ The angels reply: ‘When we left them, they were offering the Salat (prayer) and when we reached them, they were offering the Salat (prayer).’” [Al-Bukhari]

e) Abu Hurairah (Radia-Allaahu ‘anhu) narrated that Allah’s Messenger (Salla-Allaahu alaihi wa sallam) said: “By Him in Whose Hands my soul is, when a man invites his wife to his bed and she does not respond, the One in the heaven will be angry with her until he (the husband) is pleased with her.” [Muslim]

f) Abu Sa’eid al-Khudri (Radia-Allaahu ‘anhu) narrated that Ali bin Abi Talib (Radia-Allaahu ‘anhu) sent to the Messenger of Allah (Salla-Allaahu alaihi wa sallam) from Yemen some gold nuggets in a tanned leather bag. He distributed it among four men: `Uyainah bin Badr, Arqa’ bin Habis and Zaid al-Khail, and the fourth one was either Alqamah bin Ulathah or `Amir bin Tufail. A man from his companions said: “We are more entitled to this than these men.” This (remark) reached the Prophet (Salla-Allaahu alaihi wa sallam), and he said: “Do you not trust me, when I am the trustee of Him Who is in the heaven? I receive the news from the heaven morning and evening.” [Al-Bukhari and Muslim]

g) Anas bin Malik (Radia-Allaahu ‘anhu) narrated that Zainab bint Jahsh (Radia-Allaahu ‘anha) used to boast to the other wives of the Prophet (Salla-Allaahu alaihi wa sallam) saying, “Your families arranged your marriages, but Allah arranged my marriage from above the seven heavens.’” [Al-Bukhari]

As regards the views of the Salaf (pious predecessors) of this Ummah:

they all agree that Allah (Subhana wa Ta’ala)  is above the Throne by His Essence (Being) and that His Knowledge encompasses every place, and that He will be seen on the Judgment Day by eyesight and that He descends to the nearest heaven, etc.

There are many Hadiths in which it is stated that the Messenger (Salla-Allaahu alaihi wa sallam) raised his hands when making Du’aa, and everyone who is stricken with distress raises his hands when calling upon Allah, the Almighty.

Similarly, the gaze is also lifted, as is narrated in the reports of the Du’aa (supplication) after Wudu’ (ablution).

It is not permissible to dispute in the matter of affirming the highness of the Lord (Subhana wa Ta’ala), because it is not a matter that one makes Ijtihad (seeks a legal verdict or ruling) about, but one should stop at the legal texts (the Qur’an and Sunnah) that are affirming it.

The Salaf (righteous predecessors) considered the Jahamiyah sect and those who do not believe that Allah is above the seventh heaven rising over His Throne (in a manner that suits His Majesty), as Kafirs.

Al-Hakim reported that Imam Abu Bakr bin Khuzaimah said: “Whoever does not say that Allah is above His heavens over His Throne separate from His creation, he should be given the chance for repentance, if he did not repent his head should be knocked off and be thrown in the garbage such that the people of the Qiblah and the people of Dhimmah (non-Muslims who pay tax to a Muslim government) not be harmed from their stinking smell.” [Talbees al-Jahamiyah]

Ishaq al-Bahlool said to Anas bin Iyadh bin Damorah: “Shall I pray behind an Imam from the Jahamiyah sect?” He replied: “No, ‘Whoever seeks a religion other than Islam it will never be accepted of him, and in the Hereafter he will be one of the losers.’ (Aal-Imran 3:85).” [As-Sunnah]

Second: Allah is high in His Power and Strength. All the creation are subdued to Him. The upper and the lower worlds are submitting themselves to His grandeur and are in need of Him in all their affairs. In His Hand are the forelocks of His creation such that no one is able to move except with His permission. Whatever He wills, will happen and whatever He wills not, will not happen.

Allah (Subhana wa Ta’ala)  said in Surat al-An’am (6:18):

وَهُوَ الْقَاهِرُ فَوْقَ عِبَادِهِ

“And He is the Irresistible, above His slaves.”

Third: To Him belongs highness of Attributes and Esteem.

Allah (Subhana wa Ta’ala)  said in Surat an-Nahl (16:60):

وَلِلَّهِ الْمَثَلُ الْأَعْلَى وَهُوَ الْعَزِيزُ الْحَكِيمُ

“And for Allah is the highest Attribute, and He is Exalted in Might, the All-Wise.”

All His Attributes are high and do not comprise of any defect or default in any way. He is attributed with all the perfect and praiseworthy Attributes.

2-  His being Most High does not contradict His being close.

Allah (Subhana wa Ta’ala), is close and answers the call of the one who calls upon Him. He knows their secret ideas and their secret counsels. He is closer to the one who calls upon Him than the neck of his riding-beast. He knows what hearts whisper to themselves, and He is closer to (His slaves) than their jugular veins. He knows the secret and that which is yet more hidden. He knows what sinks into the earth and what emerges therefrom, what comes down from the heavens and what ascends thereto. He is with His creation by His Knowledge and Power. Nothing whatsoever of them is hidden from Him. And nothing is hidden from our Lord (so much as) the weight of an atom (or small ant) on the earth or in the heaven, nor what is less than that or what is greater than that. He is close, although He is Most High, and He is Most High although He is close. He is the First (nothing is before Him) and the Last (nothing is after Him), the Most High (nothing is above Him) and the Most Near (nothing is nearer than Him). (Al-Hadid 57:3)

3- When the slaves witness Allah’s Highness over His creation from over His heavens, they raise their hands to Him at times of need, fear Him and hope for His Mercy, which descends upon them from Him. Always they seek the Most High, Most Great God Who rises over His Throne, Who said about Himself:

يُدَبِّرُ الْأَمْرَ مِنَ السَّمَاءِ إِلَى الْأَرْضِ ثُمَّ يَعْرُجُ إِلَيْهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ أَلْفَ سَنَةٍ مِمَّا تَعُدُّونَ (5) ذَلِكَ عَالِمُ الْغَيْبِ وَالشَّهَادَةِ الْعَزِيزُ الرَّحِيمُ

“He arranges (every) affair from the heavens to the earth, then it (affair) will ascend to Him, in a Day, the extent of which is a thousand years of those which you count. He is the All-Knower of the unseen and the witnessed, the Exalted in Might, the Most Merciful.” (As-Sajdah 32: 5-6)

Whenever the slave witnesses Allah’s Highness in Power and Strength and that the forelocks of all the slaves in Allah’s Hand Alone direct them as He wills, he will never fear anyone nor hope anything from them, and will deal with them as subdued slaves.

And when the slave witnesses the Highness of Allah’s Attributes, he will love Him, fear Him, hope for His reward, put his trust in Him, return to Him in all his affairs and feel at rest when he remembers Him; he knows that he has a Lord Who does what He wills, hears the invocation of those who call unto Him, fulfills their requests, relieves them from their distresses, is pleased with their acts of worship and angry with/about their sins, the angels ascend to Him and descend with the commands from Him.

This knowledge about His High Attributes will incite them to worship Him, love Him, fear Him and turn to Him in repentance.

Sources:

📚 An-Nahj al-Asma Fee Sharh Asma Allahul-Husna, by Shaikh Muhammad al-Humoud an-Najdee.

📚 Belief in Allah in the light of the Qur’an and Sunnah, by Shaikh Umar al-Ashqar.

📚 Al-Asmaa ul-Husna was-Sifat ul-‘Ulaa, by Abdul-Hadi Hasan Wahba.

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