How do you respond to the accusation that you liken Allah to His creation and interpret the Qur’an literally, despite the existence of clear (muhkam) and allegorical (mutashabih) verses? And what is your response to the claim that the attribute of highness (al-ʿuluw) is not befitting of Allah, and that Allah exists without a place, as stated by Imam Abu Hanifa, and to the scholars’ interpretation of the allegorical verses?

The book "Al-Fiqh Al-Akbar" by Abu Hanifa affirms Allah's exaltedness (uluww) and states that whoever says, "I do not know if my Lord is in the heavens or on earth," or "He is on the Throne, but I do not know if the Throne is in the heavens or on earth," has committed disbelief. It also mentions that Allah is invoked from above, citing the hadith of the slave girl whom the Prophet (peace be upon him) asked, "Where is Allah?" and she pointed to the sky.

Abu Al-Hasan Al-Ash'ari, in "Al-Ibānah 'an Usūl ad-Diyānah" (The Clarification of the Principles of Religion), affirms Allah's 'istiwa' (ascension/establishment) over His Throne in a manner befitting Him, without prolonged settlement, citing verses such as: "The Most Merciful [is] above the Throne established" (Taha: 5), "To Him ascends good speech" (Fatir: 10), and "Rather, Allah raised him to Himself" (An-Nisa: 158). He also notes that Pharaoh thought Musa was lying when he said Allah was above the heavens, and that the verse "Do you feel secure that He who is in the heaven?" (Al-Mulk: 16) refers to the Throne which is above the heavens. Muslims raise their hands in supplication towards the sky because Allah is established over the Throne above the heavens.

Furthermore, the book "Al-Ibānah" refutes the Mu'tazilah, Jahmiyyah, and Haruriyyah who claim that 'istiwa' means 'domination' (istīlā') and deny that Allah is established over His Throne.