Bukhari

Hadith Commentary:
Imam Bayhaqi has connected (this narration).
The purpose of Imam Bukhari rahimahullah in bringing this chain is to show that there is such a difference between the narrations of Waraqah and Sulayman that Waraqah mentions his shaykh’s shaykh, Sa‘id ibn Yasar, while Sulayman mentions Abu Salih. In all other matters, however, they agree that only pure things ascend to Allah.
Affirmation of the right hand for Allah is also established.

Hadith Commentary:
➊
This hadith has already been mentioned previously, with the wording:
“Allah Almighty accepts only that which is pure.”
(Sahih al-Bukhari:
Zakat:
Hadith: 1410)
Its meaning is that only that thing which Allah Almighty honors with acceptance rises upwards.
Because of this, it is blessed and Allah Almighty multiplies it many times over in His presence.

➋
Imam Bukhari rahimahullah has proven his point from this very phrase, that Allah Almighty is above and is characterized by the attribute of elevation (‘uluww), because elevation is an attribute of perfection, therefore it is necessary
that this attribute be affirmed for Allah Almighty in its real sense.
Allah Almighty alone is characterized by all attributes of perfection.
Reason also demands this, because from a rational perspective, only three possibilities exist: that Allah Almighty is above, or below, or equal (on the same level).
Being below and being equal are both impossible, because being below entails an inherent deficiency, and Allah Almighty is free from all deficiencies; and being equal would necessitate resemblance with the creation, and Allah Almighty has negated any resemblance with His creation.
Thus, only the attribute of elevation remains, which is affirmed for the Essence of Allah Almighty.

➌
It is also established by innate disposition (fitrah) that Allah Almighty is above, because whenever a person says with his tongue,
“O my Lord,” there is an inherent conception of “above” in his heart. Muhammad Tahir Maqdisi relates that Shaykh Abu Ja‘far Hamadani attended the gathering of Imam al-Haramayn Abu al-‘Ala al-Juwayni,
who was also his teacher, while Imam al-Haramayn was presenting arguments negating the attribute of elevation, saying that Allah Almighty existed even when the Throne and place had not been created, and now Allah is where He was before the creation of space, place, Throne, and the heavens and the earth. Upon this, Shaykh Abu Ja‘far objected, saying: Tell us, there is an urge and longing in our hearts regarding Allah Almighty.
Whenever any gnostic (‘arif) or ascetic (zahid) says “Ya Allah,” there is a longing in his heart towards Allah Almighty; he does not look to the right or left, rather his attention is directed upwards. We can never eliminate this urge and longing.
When Imam al-Haramayn heard this from Abu Ja‘far Hamadani, he began to beat his head and cry out, and descending from the pulpit, he said: “Today Hamadani has confounded me,” meaning Hamadani’s statement is in complete accordance with innate disposition (fitrah).
(Sharh al-‘Aqidah al-Tahawiyyah, p. 370)
In any case, it is established from the Noble Qur’an, the hadiths, reason, and innate disposition that Allah Almighty is above us and is characterized by the attribute of elevation (‘uluww).
And Allah is the One whose help is sought.