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COPYRIGHT © 2025

ABU ISA ABDUS SALAM, SHAHBAZ AHMAD TOOR, AND MUNEEB IBN
IMTIYAZ. ALL RIGHTS RESERVED.

THIS WORK IS AN ORIGINAL ENGLISH TRANSLATION OF MUKHTASAR AL-

ʿULUW BY IMAM AL-DHAHABI (MAY ALLAH HAVE MERCY ON HIM). THE
TRANSLATION, ANNOTATION, AND FORMATTING WERE COMPLETED BY
THE TRANSLATORS.

NO PART OF THIS PUBLICATION MAY BE REPRODUCED, PRINTED, OR SOLD

WITHOUT THE PRIOR WRITTEN PERMISSION OF THE PUBLISHERS.

Author: Imam Shams Al-Din Al-Dhahabi ‫رحمه الله‬

Annotations: Shaykh Muhammad Nasir al-Din, Al-Albani ‫رحمه الله‬

Translators: Abu Isa Abdus Salam, Shahbaz Ahmad Toor, Muneeb

Ibn Imtiyaz

TO INFORM THE TRANSLATORS OF ANY MISTAKES IN THE TRANSLATION

CONTACT:

[email protected]

FOR OTHER WORKS DONE BY THE TRANSLATORS REFER TO:

t.me/AbuisaAbdusSalam

Archive: Shahbaz Ahmad Toor

 INDEX

TRANSLATOR’S INTRODUCTION ---------------------------------------- 1

INTRODUCTION BY SHEIKH AL-ALBANI ---------------------------------- 5

DESCRIPTION OF THE MANUSCRIPT ---------------------------------------- 8

[ORIGINAL NAME OF THE BOOK] ------------------------------------------ 11
[METHODOLOGY IN THE BOOK] ------------------------------------------- 11
[HARMS OF WEAK AHADITH] -------------------------------------------- 14
[MUJAHID’S ATHAR] ---------------------------------------------------- 17
SUBJECT OF THE BOOK AND ITS IMPORTANCE ----------------------------- 26
[MISINTERPRETING ISTIWA?] ----------------------------------------------31
[REPENTANCE OF AL-JUWAYNI]------------------------------------------ 32
[MEANINGS OF ISTIWA]------------------------------------------------- 39
[ASHA’RI VS BATINI]---------------------------------------------------- 41
[TA’WIL OF THE QADIANIS] ---------------------------------------------- 41
[SALAF VS KHALAF] ---------------------------------------------------- 42
[DEFENCE OF IBN TAYMIYYAH] ------------------------------------------- 50
[AN IMPORTANT PRINCIPLE] --------------------------------------------- 61
[ABOUT THE BOOK] ---------------------------------------------------- 67
[IS ALLAH EVERYHERE?] ------------------------------------------------- 69
[Al-ALBANI VS A PREACHER] -------------------------------------------- 75
[HOW TO REVIVE ISLAM] ------------------------------------------------ 77
COMMON MISCONCEPTIONS AND THEIR REFUTATIONS ---------------------- 88

[KITAB AL-’ULUW] ------------------------------------------------- 104

[AYAAT ON ALLAH’S HIGHNESS] ------------------------------------ 105

[NARRATIONS ON ALLAH’S HIGHNESS] ------------------------------ 109
MENTION OF WHAT HAS BEEN TRANSMITTED TO US FROM THE TABIʿIN
REGARDING THE ISSUE OF ʿULUW----------------------------------- 188
A MENTION OF WHAT THE IMAMS SAID AT THE EMERGENCE OF AL-JAHM AND
HIS DOCTRINE. -------------------------------------------------- 199
BIOGRAPHY 1 - ABU HANIFA, THE SCHOLAR OF IRAQ, MAY ALLAH HAVE MERCY ON
HIM (80-150 AH) ----------------------------------------------------- 199
BIO 2 -IBN JURAYJ, THE SHEIKH OF THE HARAM AND MUFTI OF HIJAZ(D .150AH) 202
3 - AL-AWZA'I, ABU AMR ABDUR RAHMAN IBN AMR, THE SCHOLAR OF PEOPLE OF
SHAM IN HIS TIME(D. 157AH) ------------------------------------------- 203
4 -MUQATIL IBN HAYYAN, SCHOLAR OF KHURASAN (D. BEBFORE 150 AH) ------ 204
5 - SUFYAN AL THAWRI, THE SCHOLAR OF HIS TIME(97-161 AH) -------------- 205
 6 - MALIK, IMAM OF DAR AL-HIJRAH (93-179H) --------------------------- 207
7 - LAYTH IBN SA'D, THE SCHOLAR OF EGPYT (D. 175 AH) -------------------- 213
8 - SALAM IBN ABI MUTI’, FROM THE IMAMS OF BASRA (D. 164 AH) ------------ 214
9 - HAMMAD IBN SALAMAH, THE IMAM OF THE PEOPLE OF BASRA (D. 167 AH) -- 215
10 - ʿABD AL-ʿAZIZ IBN AL-MAJISHUN, THE MUFTI OF MADINAH AND ITS SCHOLAR,
ALONGSIDE MALIK (D. 164 H) -------------------------------------------- 216
11 - HAMMAD IBN ZAYD, AL-BASRI, THE HAFIZ, ONE OF THE EMINENT FIGURES (98–
179 AH) -------------------------------------------------------------- 218
12 - IBN ABI LAYLA, THE JUDGE AND SCHOLAR OF KUFAH, DIED EARLY (148 AH) 220
13 - JAʿFAR AL-SADIQ, THE LEADER OF THE ʿALAWIS IN HIS TIME AND ONE OF THE
IMAMS OF HIJAZ. HE DID NOT MEET THE COMPANIONS. (D. 148 AH) ---------- 220
14 - SALAM, THE RECITER OF BASRAH (D. 171 AH) --------------------------- 221
15 -SHAREEK THE QADI, ONE OF THE PROMINENT FIGURES (D. 177 OR 178 AH) -- 222
16 - MUHAMMAD IBN ISHAQ, THE IMAM OF THE PEOPLE OF THE MAGHAZI. (D. 150
AH) ---------------------------------------------------------------- 223
17 - MIS‘AR IBN KIDAAM, ONE OF THE IMAMS [D. 153 OR 155 AH]. ------------ 224
ANOTHER GENERATION THAT CAME AFTER THOSE WHO PRECEDED. ------ 225
18 - JARIR AL-DABBI, THE HADITH SCHOLAR OF RAYY (D. 117-188 AH). -------- 225
19 - ABDULLAH IBN AL-MUBARAK, SHAYKH AL ISLAM (118–181 AH) ------------ 225
20 - AL-FUDAYL IBN ʿIYAD, SHAYKH OF THE HARAM (D. 187 AH) ------------- 227
21 - HUSHAYM IBN BASHIR, THE SCHOLAR OF THE PEOPLE OF BAGHDAD (D. 183 AH)
------------------------------------------------------------------- 228
22 - NUH AL-JAMIʿ, THE JURIST OF KHORASAN (D. 173 AH) ----------------- 229
23 - ‘ABBAD IBN AL-‘AWWAM, THE HADITH SCHOLAR OF WASIT [D. 185 AH] --- 230
24 – THE QADI ABU YUSUF (MAY ALLAH HAVE MERCY ON HIM) DIED IN THE YEAR
182 AH. ------------------------------------------------------------- 230
25 - ABDULLAH IBN IDREES, ONE OF THE PROMINENT FIGURES (D. 192 AH) ----- 235
26 - MUHAMMAD IBN AL-HASAN, THE JURIST OF IRAQ (131–189 AH) --------- 236
27 - BUKAYR IBN JA‘FAR AL-SULAMI, ONE OF THE SCHOLARS OF JURJAN ----- 238
28 - BISHR IBN ‘UMAR AL-ZAHRANI THE HAFIZ (D. 207 AH) ------------------ 238
29 - YAHYA AL-QATTAN THE MASTER OF HUFFAZ (120–198 AH). ------------- 239
30 - MANSUR BIN AMMAR, THE ADMONISHER OF HIS TIME. ----------------- 239
31 - ABU NUʿAYM AL-BALKHI: I DO NOT KNOW HIM. ------------------------- 241
32 - ABU MU’ADH AL-BALKHI, THE JURIST. -------------------------------- 242
33 - SUFYAN IBN ‘UYAYNAH, ONE OF THE NOTABLE IMAMS (107-198 AH) ------ 243
34 - ABU BAKR IBN ‘AYYASH, THIS IS THE IMAM, (D. 194 AH)----------------- 246
35 - ALI IBN ‘ASIM, THE MUHADDITH OF WASIT (108–201 AH)---------------- 248
36 - YAZID IBN HARUN, SHEIKH AL-ISLAM (D. 206 AH) --------------------- 249
37 - SAʿID IBN ʿAMIR AL-DUBAʿI, THE SCHOLAR OF BASRA (122–208 AH) ----- 250
38 - WAKIʿ IBN AL-JARRAH, THE SCHOLAR OF KUFA (127–197 AH) ------------ 251
39 - ‘ABD AL-RAHMAN IBN MAHDI, THE IMAM (125–198H) ------------------ 253
 40 - WAHB IBN JARIR, FROM THE IMAMS OF BASRAH (D. 206 AH) ------------ 253
41 - AL-ASMA‘I, THE SCHOLAR OF HIS TIME ------------------------------- 254
42- AL-KHALIL IBN AHMAD, THE IMAM OF THE ARABIC LANGUAGE (D. AFTER 160
AH) ---------------------------------------------------------------- 255
43 - AL-FARRA’, THE IMAM OF THE ARABIC LANGUAGE (D. 207 AH) ---------- 255
44 - AL-KHURAYBI (ONE OF THE IMAMS OF HADITH, 126–213 AH) ------------ 256
45 -ʿABDULLAH IBN ABI JAʿFAR AL-RAZI---------------------------------- 257
46 - AL-NADR IBN MUHAMMAD AL-MARWAZI (D. 203 AH) ------------------ 258
THE GENERATION OF AL-SHAFIʿI AND AHMAD (MAY ALLAH BE PLEASED WITH
THEM). -------------------------------------------------------- 262
47 - AL-SHAFIʿI (150–204 AH) ------------------------------------------ 262
48 - AL-QAʿNABI: THAT WAS THE IMAM. (D. 221 AH) ----------------------- 266
49 – ‘AFFAN: ONE OF THE LEADING FIGURES OF THE SUNNAH (D. AFTER 219 AH) 267
50 - ʿASIM IBN ʿALI, TEACHER OF AL-BUKHARI (D. 221 AH) ------------------ 268
51 - AL-HUMAYDI (ʿABD ALLAH IBN AL-ZUBAYR) (D. 219H) ------------------ 269
52 - THE SCHOLAR OF THE EAST, YAHYA IBN YAHYA AL-NAYSABURI (D. 226 AH) 270
53 - THE SCHOLAR OF RAYY, HISHAM IBN ʿUBAYD ALLAH AL-RAZI (D 221 AH) --- 271
54 - THE JURIST OF MADINAH, ʿABD AL-MALIK IBN AL-MAJISHUN (D. 214 AH) -- 272
55 - MUHAMMAD IBN MUSʿAB AL-ʿABID, SHAYKH OF BAGHDAD (D. 228 AH) -- 273
56 - SUNAID IBN DAWUD AL-MUSAYSI (D. 226 AH) ------------------------ 274
57 - NUʿAYM IBN HAMMAD AL-KHUZAʿI (146–228 AH) --------------------- 275
58 - BISHR AL-HAFI, THE ASCETIC OF HIS TIME (151–227H) ------------------ 277
59 – ABU ʿUBAYD AL-QASIM IBN SALLAAM (150–224 AH) ------------------- 278
60 - AHMAD IBN NASR AL-KHUZAʿI, THE MARTYR (D. 231 AH) ---------------- 279
61 - THE WIFE OF MAKKI ----------------------------------------------- 280
62 - QUTAYBAH IBN SAʿID, SHAYKH OF KHURASAN (150–240 AH) ------------ 280
63 - ABU MAʿMAR AL-QATI‘I, THE HAFIZ (D. 236 AH) ----------------------- 281
64 - YAHYA IBN MA‘IN, MASTER OF HUFFAZ (D. 233 AH) -------------------- 282
65 - ‘ALI IBN AL-MADEENI, IMAM OF THE MUHADDITHEEN (D. 234 AH) -------- 283
66 - AHMAD IBN HANBAL, SHAYKH AL-ISLAM, MAY ALLAH HAVE MERCY ON HIM,
BLESS HIS RESTING PLACE, AND MAKE PARADISE HIS ABODE. (164–241 AH) ---- 284
67 - ISHAQ IBN RAHAWAYH, THE SCHOLAR OF KHURASAN (166–238 AH) ----- 287
68 - ABU ABDILLAH IBN AL-AʿRAABI, THE LINGUIST OF HIS TIME (151–231 AH) -- 292
69 - ABU JA‘FAR AL-NUFAYLI, THE SCHOLAR OF THE JAZIRAH REGION (D. 234 AH)
-------------------------------------------------------------------- 294
70 - AL-ʿAYSHI, FROM THE SCHOLARS OF BASRA, (D. 228 AH) --------------- 295
71 - HISHAM IBN ʿAMMAR, SCHOLAR OF AL-SHAM (D. 245 AH) -------------- 296
72: DHU AL-NOON, THE SHAYKH AND PREACHER OF EGYPT (D. 245 AH) ------- 297
73 - ABU THAWR, ONE OF THE IMAMS OF IJTIHAD (D. 240 AH) -------------- 298
ANOTHER GROUP, FROM THEM: AL-MUZANI, AL-DHULI, AL-BUKHARI & ABU
ZUR’AH.-------------------------------------------------------- 300
 74 – AL-MUZANI (175 – 264 AH) --------------------------------------- 300
75 - AL-DHUHLI (D. 258 AH) ------------------------------------------- 302
76 - AL-BUKHARI, MAY ALLAH BE PLEASED WITH HIM (194–256 AH) ---------- 303
77 - ABU ZURʿAH AL-RAZI (221 - 264 AH) -------------------------------- 305
78 - ABU HATIM AL-RAZI (D.277 AH) ------------------------------------ 307
79 - YAHYA IBN MUʿADH AL-RAZI, THE PREACHER OF HIS TIME (D. 258 AH) ---- 311
80 - AHMAD IBN SINAN, THE MUHADDITH OF WASIT (D. 259 AH) ------------- 311
81 – THE RABBANI IMAM, MUHAMMAD IBN ASLAM AL-TUSI (D. 242 AH) -------- 312
82 -ABD AL-WAHHAB AL-WARRAAQ (D. 250 AH) -------------------------- 318
83 - HARB AL-KIRMANI (D.270 AH) -------------------------------------- 319
84 - UTHMAN IBN SAʿID AL-DARIMI, THE HAFIZ (D. 280 AH) ----------------- 320
85 - ABU MUHAMMAD AL-DARIMI, COMPILER OF THE SUNAN (181–255 AH) ---- 321
86 - AHMAD IBN AL-FURRAAT AL-RAZI (D. 258 AH) ------------------------ 321
87 - ABU ISHAQ AL-JUZJANI (D. 259 AH) --------------------------------- 321
88 - IMAM MUSLIM (204–261 AH) --------------------------------------- 321
89 - QADI SALIH IBN IMAM AHMAD (201–290 AH) ------------------------- 322
90 – HIS BROTHER, ABD ALLAH (213-290 AH) ----------------------------- 322
91 - THEIR COUSIN: HANBAL IBN ISHAQ (D. 273 AH)------------------------ 322
92 - ABU UMAYYAH AL-TARASUSI (180–273 AH) -------------------------- 322
93 – BAQIY IBN MAKHLAD (181–276 AH) --------------------------------- 322
94 - IMAM ISMAʿIL AL-QADI (199–282 AH) ------------------------------- 322
95 - HAFIZ YAʿQUB AL-FASAWI (D. 277 AH) ------------------------------ 322
96 - HAFIZ IBN ABI KHAYTHAMAH (185–279 AH) -------------------------- 323
97 – ABU ZURʿAH AL-DIMASHQI (D. 281 AH) ------------------------------ 323
98 - IBN NASR AL-MARWAZI (202–294 AH) ------------------------------ 323
99 - IBN QUTAYBAH (213–276 AH) -------------------------------------- 323
100 – IBN ABI ‘ASIM (D. 287 AH) ---------------------------------------- 325
101 – ABU ‘ISA AL-TIRMIDHI (209–279 AH) ------------------------------- 326
102 – IBN MAJAH (209–273 AH) ---------------------------------------- 328
103 – [ABU JA‘FAR] IBN ABI SHAYBAH (D. 297 AH) ------------------------ 329
104 – SAHL AL-TUSTARI (203–283 AH) ---------------------------------- 330
105 – ABU MUSLIM AL-KAJJI, THE HAFIZ (200–292 AH) -------------------- 332
ANOTHER GENERATION, AFTER 300 AH ------------------------------ 334
106 - ZAKARIYYA AL-SAAJI (D. 307 AH) ---------------------------------- 334
107 – MUHAMMAD IBN JARIR (224–310 AH) ------------------------------ 334
108 – AL-BUSHANJI, THE HAFIZ ----------------------------------------- 338
109 – IBN KHUZAYMAH, THE IMAM OF THE IMAMS (223–311 AH) ------------- 338
110 – IBN SURAYJ, THE JURIST OF IRAQ (249–306 AH) --------------------- 339
111 – ABU BAKR IBN ABI DAWUD, MUHADDITH OF BAGHDAD (230–316 AH) ---- 342
112 – ʿAMR IBN ʿUTHMAN AL-MAKKI, SHAYKH OF THE SUFIS (?–297 AH) ------- 347
113 – THAʿLAB, IMAM OF THE ARABIC LANGUAGE (D. 291 AH) ---------------- 348
 114 – ABU JAʿFAR AL-TIRMIDHI, THE JURIST (201–295 AH) ------------------- 349
115 – ABU AL-ʿABBAS AL-SARRAAJ (216–313 AH) -------------------------- 350
116 – HAFIZ ABU ʿAWANAH, THE COMPILER OF THE SAHIH (D. 316 AH) --------- 352
117 – IBN SAAʿID, THE HAFIZ OF BAGHDAD (228–318 AH) -------------------- 353
118 – AL-TAHAWI, THE IMAM (239–321 AH) ------------------------------- 354
119 – NIFTAWAYH, THE SHAYKH OF THE ARABIC LANGUAGE (243–323 AH) ---- 356
120 – ABU AL-HASAN AL-ASHʿARI, THE AUTHOR OF MANY WORKS (260–324 AH)
-------------------------------------------------------------------- 357
121 - ‘ALI IBN ‘ISA (244–334 AH) AND AL-SHIBLI (247–334 AH) -------------- 369
122 – ABU MUHAMMAD AL-BARBAHARI (AL-HASAN IBN ‘ALI IBN KHALAF), THE
SHAYKH OF THE HANBALIS IN BAGHDAD (D. 329 AH) ------------------------371
ANOTHER GROUP FROM THE IMAMS OF ISLAM ------------------------ 372
123 - ABU AHMAD AL-‘ASSAAL (D. 349 AH) ------------------------------- 372
124 - ABU BAKR AL-DABBA‘I, THE SCHOLAR (D. 342 AH) -------------------- 372
125 - ABU AL-QASIM AL-TABARANI (260–360 AH) ------------------------ 373
126 - IMAM ABU BAKR AL-AAJURRI (280–360 AH) ------------------------- 374
127 – THE HAFIZ ABU AL-SHAYKH (274–369 AH) -------------------------- 375
128 - THE SCHOLAR ABU BAKR AL-ISMA‘ILI (277–371 AH) ------------------- 376
129 - AL-AZHARI, THE MASTER OF THE ARABIC LANGUAGE (282–370 AH) ----- 377
130 – ABU BAKR IBN SHADHAN (297–384 AH) ---------------------------- 378
131 – ABU AL-HASAN IBN MAHDI, THE MUTAKALLIM (DATES UNKNOWN) ------- 379
132 – IBN SHA’BAN (D. 355 AH) ----------------------------------------- 382
133 – IBN BATTAH (304–387 AH) --------------------------------------- 382
134 – AL-DARAQUTNI (306–385 AH) ------------------------------------ 384
135 – IBN MANDAH (316–395 AH) --------------------------------------- 385
136 – IBN ABI ZAID (D. 389 AH) ----------------------------------------- 386
137 - AL-KHATTABI (D 388.AH) ----------------------------------------- 388
138 - IBN FURAK (D. 406 AH) ------------------------------------------- 389
139 - IBN AL-BAQILLANI (D. 403 AH) ------------------------------------- 390
140 - ABU AHMAD AL-QASSAAB (D. NEARLY 400 AH) ---------------------- 393
ANOTHER SUBSEQUENT CATEGORY FOLLOWING WHAT HAS PRECEDED --- 395
141 - ABU NUʿAYM AL-ASBAHANI (336–430 AH)--------------------------- 395
142 - MA’MAR BIN ZIYAD (D. 418AH) ------------------------------------- 396
143 - ABU AL-QASIM AL-LALAKAʾI (D. 418 AH)----------------------------- 397
144 - YAHYA IBN ‘AMMAR (332–422 AH) --------------------------------- 398
145 - AL-QADIR BI’LLAH, COMMANDER OF THE BELIEVERS (335–422 AH) ------ 399
146 - ABUʿUMAR AL-TALAMANKI (339–429 AH) --------------------------- 400
147 – ABU ʿUTHMAN AL-SABUNI (372–449 AH) --------------------------- 401
148 – SULAYM, THE JURIST (D. 447 AH) ---------------------------------- 403
149 - ABU NASR AL-SIJZI (D. 444 AH)------------------------------------ 403
150 – ABU ʿAMR AL-DANI (371–444 AH) --------------------------------- 404
 151 - IBN ʿABD AL-BARR (368–463 AH) ---------------------------------- 405
152 - QADI ABU YA‘LA (380–458 AH) ----------------------------------- 408
153 - AL-BAYHAQI (384–458 AH) --------------------------------------- 411
154 - AL-KHATEEB [AL-BAGHDADI] (392–463 AH) ------------------------- 412
ANOTHER CATEGORY -------------------------------------------- 415
155 - NASR AL-MAQDISI, THE JURIST (APPROX. 410–490 AH) ---------------- 415
156 - IMAM AL-HARAMAYN (418–478 AH) -------------------------------- 415
157 - SAʿD AL-ZANJANI (381–471 AH) ----------------------------------- 420
158 - SHEIKH AL-ISLAM AL-ANSARI (396–481 AH) -------------------------- 421
159 - AL-QAYRAWANI------------------------------------------------- 423
160 - IBN ABI KUDAYYAH AL-TAYMI ------------------------------------- 423
161 - AL-BAGHAWI (APPROX. 436–516 AH) ------------------------------- 424
162 - ABU AL-HASAN AL-KARJI (458–532 AH) ---------------------------- 425
163 - ABU AL-QASIM AL-TAYMI (457–535 AH) --------------------------- 426
164 - IBN MUHIB ----------------------------------------------------- 427
165 - QADI ABU BAKR IBN AL-ʿARABI (468–543 AH) ----------------------- 429
166 - SHEIKH ʿABDUL QADIR [Al-JILANI] (471–561 AH) --------------------- 430
167 - SHAYKH ABU AL-BAYAN (D. 551 AH) --------------------------------- 431
168 - AL-QURTUBI (D. 671 AH) ------------------------------------------ 433

GLOSSARY ------------------------------------------------------ 437

 TRANSLATOR’S INTRODUCTION

TRANSLATOR’S INTRODUCTION

All praise is to Allah, Exalted is he. High above his throne, Governing
the affairs of his slaves. Due to him we live and to him we shall return.
There is no knowledge except that he grants it nor is there any
guidance except that it was he who bestowed it, we testify none has
the right to be worshiped in truth except he and that Muhammed is
his slave and messenger, Peace and blessings be upon him, His
family, companions and those who follow them in goodness.

AS FOR WHAT PROCEEDS:

We have translated the book ‘Mukhtasar Al-‘Uluw’ Of Imam al-

Dhahabi, which is summarised and annotated by Shaykh Al-Albani,
May Allah have mercy upon them, Soley by the grace of Allah with no
power or might from our own selves.

‫تحْصُوه َا‬ َّ َ‫و َِإن تَع ُُّدوا نعْم َت‬

ُ ‫ٱلله ل َا‬

“And if you were to count the blessings of Allah you will never
be able to number them.” (14:34)

It should be clarified O blessed reader, may Allah keep you firm upon
the truth, this book is not a beginner’s book and some of the
narrations within do require further clarification, Therefore, Abu Isa
Abdus Salam and Shahbaz Ahmad Toor have taken it upon
themselves to provide clarifications along with quotations from other
books where needed, so that no room is left for ambiguity, and those
who don’t understand the context of such narrations prior are not left
confused. Such comments will be clearly marked as translator’s
notes as to enable the reader to differentiate between them and the

1
 TRANSLATOR’S INTRODUCTION

actual text of the book. We have also written a short glossary at the
end of the book which the reader may read prior to starting the book
so he is able to grasp all the Arabic terms within.

We have done our best to ensure the correct transliteration

and spelling of the names and kunyas of the scholars mentioned in
this book. If you come across any errors, please do not hesitate to
contact us.

To maintain clarity, we have distinguished our explanatory

additions within the text. When you see “i.e.” within parentheses ()
then these are clarifications added by us. Likewise, all words enclosed
in square brackets [ ] throughout the book have been inserted by us
to aid understanding. Similarly, we have provided references for all
the Qur’anic Ayaat quoted in the book for the benefit of the reader.

Moreover, we have added several additional titles in the

introduction written by Sheikh al-Albani, as well as at the beginning
of the sections authored by Imam al-Dhahabi, distinguished by [ ].
These were not part of the original text but were added to improve
structure and readability.

The majority of Shaykh Al-Albani’s introduction is not beneficial

for beginners, If the reader wishes he may skip straight to page 88, If
he finds difficulty in that then he may refer straight to the actual text
of the book which starts on page 104.

Our reason for translating this book is due to the lack of content
in the English language regarding this affair, as a result it has become
an opening for the people of innovation to spread their misguidance
and kufr (disbelief) to such an extent that the saying “Allah is
everywhere” has become common on the tongues of entire villages!
Yet the upholders of the sunnah have become the targets of slander
and insults, just as the messenger peace and blessings be upon him
was labelled a mad man

2
 TRANSLATOR’S INTRODUCTION

َ ‫و َقَالُوا يَـأَ ُّيهَا ٱل َّذى ن ُز‬

َ ‫ل عَلَي ْه ٱلذك ْر ُ ِإ َّن‬
‫ك لَم َجْ ن ُون‬

They say, “O you to whom the Reminder is revealed! You must

be insane! (15:6)

The upholders of the sunnah have been labelled as

“anthropomorphists” by those who oppress themselves with their
own ignorance and Allah’s refuge is sought, only had they known the
belief which they mock and belittle is the same belief held by the very
Messenger they claim to love and follow!

So it is hoped that Allah sees benefit in our small effort and

assists us in spreading it so it may be a means of rectifying the
ummah of Muhammed (peace and blessings be upon him) who said
"By Allah, if a single person is guided by Allah through you, it will be
better for you than a whole lot of red camels." As reported in Bukhari
and Muslim.

So we say, May Allah have mercy upon a slave who reads what
is established in this book, ponders upon it and accepts it with
conviction.

- YOUR BROTHERS IN ISLAM, ABU ISA ABDUS SALAM, SHAHBAZ AHMAD

TOOR, AND MUNEEB BIN IMTIYAZ.

MAY ALLAH PARDON THEM AND THEIR LOVED ONES.

3
 INTRODUCTION BY SHEIKH AL-ALBANI

INTRODUCTION BY SHEIKH AL-ALBANI

MAY ALLAH HAVE MERCY ON HIM

In the name of Allah the Most Gracious the Most Merciful.

All praise is due to Allah. We praise Him, seek His help, and ask His
forgiveness. We seek refuge in Allah from the evil within ourselves
and from our bad actions. Whomever Allah guides, none can
misguide; and whomever He leaves astray, none can guide.

I bear witness that there is no deity worthy of worship in truth

except Allah, alone, without any partner. And I bear witness that
Muhammad (Peace and blessings be upon him) is His servant and
Messenger. May the peace and blessings of Allah be upon him, his
family, his companions, and all his brothers in faith until the Day of
Judgment.

TO PROCEED:

Before the noble reader is my abridgment of the esteemed book: ‘Al-

‘Uluw lil-‘Aliyy al-‘Azeem wa-idaah Sahih al-Akhbaar min
Saqeemiha’ (The Highness of the Most High, the Almighty with a
Clarification of Authentic Reports from the unauthentic) by the hafiz
Abu ‘Abd Allah Shams al-Deen Muhammad ibn Ahmad ibn ‘Uthman
ibn Qaymaz al-Dimashqi al-Athari, known as al-Dhahabi. It is the
‘Kitab al-‘Arsh’ (Book of the throne) which Ibn al-‘Imad mentioned in
the biography of the hafiz in al-Shadharat (vol. 8, p. 156), and likewise
al-Saffarini mentioned it in his book awami‘ al-Asrar, quoting from it
repeatedly, as I have seen in the abridgment by Sheikh ‘Allamah
Muhammad ibn ‘Ali ibn Sallum.

The credit for my undertaking to abridge and publish this noble

book goes to my brother in faith, the ustad Zuhayr al-Shawish. During
a scholarly discussion with him about the books authored on creed
5
 INTRODUCTION BY SHEIKH AL-ALBANI

(i.e. Aqeedah), this book was mentioned, and so he suggested to me

that I should undertake its verification (Tahqeeq) and referencing
(Takhreej) then I added to it saying: 'and also its abridgment and the
removal of weak reports from it' and I clarified to him the necessity
and importance of that. And after discussing the matter and carefully
considering it, we agreed upon doing so. What encouraged me to
carry it forward was my knowledge of a good manuscript copy
preserved in the Zahriyyah Library in Damascus, which we could rely
on for the verification.

And I began the work of abridging using a poorly printed and

verified edition, as no other copy was available to us at the time due
to being on a journey. However, once I returned to Damascus, I
devoted myself fully to its verification, sourcing of references, and
commentary until Allah, by His grace, bounty, and generosity,
enabled me to complete it.

And when I began the verification, one of the first steps I took
was to compare the printed edition in question with the manuscript
from the library. I also made use of other printed versions available to
me, the most important being the first edition, lithographed in India
in 1306 AH, based on a handwritten manuscript that was copied from
the author's handwriting (may Allah have mercy on him) by Ahmad
ibn Zayd al-Maqdisi, as mentioned at the end of the Indian edition.

As for the other copies, they follow the Indian editions and are
derived from them. They are three in number.

1. The first is the Manar edition by Sayyid Rasheed Rida (may

Allah have mercy on him) published in the year 1332 AH. It's
based on the Indian edition, as he clearly stated on the first
page of his publication.
2. The second one is the edition published by Ansar al-
Sunnah al-Muhammadiyah in Cairo, printed in the year
1357 AH, with commentary by the esteemed Sheikh ʿAbd al-
Razzaq Afifi and revision by Ustadh Zakariya Ali Yusuf.

6
 INTRODUCTION BY SHEIKH AL-ALBANI

3. The third is the edition published by al-Maktabah as-

Salafiyyah al-Madinah al-Munawwarah in 1388 AH, with an
introduction and revision by Ustadh ʿAbd al-Rahman
Muhammad Uthman.

The last two editions are based on the edition published by Sayyid
Rasheed Rida, even though this is not explicitly stated in either of
them. However, this is clear to anyone who compares them with his
edition, for any omission, error, or distortion found in his edition is
inevitably found in both. There are many examples of this, but I will
suffice here with one particularly strange example, which highlights
the importance of proper verification or editing something that some
boast about! I pointed this out at the end of the book under biography
167 [of] Sheikh Abu al-Bayan. In the Manar edition (p. 342), it reads
as follows:

“The Hanbalis, when asked, ‘What is the evidence that the

Qur’an is (not) composed of letters and sound?”

Likewise, there is an added word “not” enclosed in parentheses

and printed in a smaller font than the main text. This suggests that
the editor of the edition, likely someone other than Sayyid Rasheed
Rida inserted it based on ijtihad. It was added to the text they relied
upon, namely the Indian edition, as previously noted. However, this
word is in fact completely absent from the manuscript, as I clarified
in the relevant section.

A further ijtihad was introduced when the editor of the “Al-Ansar”

edition removed the parentheses surrounding the word “not”,
causing it to become part of the original text, thereby the mistake
grew even worse because not only is the word absent from the
original manuscript as Sayyid Rasheed himself indicated but its
addition also corrupts the meaning. This is because the Hanbalis hold
the belief that the Qur’an is composed of letters and sound, as I
clarified in the relevant section, and [what Hanbalis believe] is the
truth, in opposition to the view of the Ashʿaris and others.

7
 INTRODUCTION BY SHEIKH AL-ALBANI DESCRIPTION OF THE MANUSCRIPT

[Translator’s note: The position of Ahl As-Sunnah is that the Qur’an which
Allah spoke to Jibreel is composed of both sound and letters, In contrast to
the Ash’aris who claim the speech of Allah is without sound or letters, Sheikh
Al-Islam ibn Taymiyyah (May Allah have mercy on him) said: “There is not
from the Imams and the Salaf anyone who said: ‘Allah does not speak with
a voice.’ Rather, it is established from the Salaf and the imams that Allah
speaks with a voice. And this has been reported in well-known narrations
from the Salaf and the imams. The Salaf and the great scholars would make
mention of the narrations wherein it is stated that Allah speaks with a voice
and no one from them would ever reject that. Indeed, Abdullah Ibn Ahmad
said: ‘I said to my father (i.e. Imam Ahmad ibn Hanbal): ‘There are some
people who say that Allah does not speak with a voice’ He replied: ‘My son!
These people are Jahmiyyah, they wish to negate the Attribute”. Refer to
Majmu’ al fatawa 6/527].

Just as this addition, which distorts the meaning, appeared in

the aforementioned edition, it also appeared exactly the same in the
As-Salafiyah edition in Madinah! This should alert the wise reader to
the extent of the accuracy of the editor’s statement under the book’s
title:

“Abd al-Rahman wrote its introduction and reviewed its source

materials”.

DESCRIPTION OF THE MANUSCRIPT

Our manuscript appears to be more reliable and correct than the one
used for the Indian edition. It has been carefully corrected and
compared with the author’s own copy, written with his own hand. It is
noted on the margin of the last page as follows:

“It has been compared with the author’s original copy, written
with his own hand, from which this was copied. Thus, the text
was verified. All praise and grace belong to Allah.”

A similar note appears on the margin of the second side of page

8
 INTRODUCTION BY SHEIKH AL-ALBANI DESCRIPTION OF THE MANUSCRIPT

'31' and in other places. The copier [of this manuscript] was a
virtuous and practicing scholar, known for his pursuit of knowledge,
and for copying it both for himself and for others. At the end of the
manuscript, it is noted as follows:

“It was commented by the poor servant in need of Allah’s mercy

and hopeful of it, and of the intercession of His Prophet
Muhammad (may the peace and blessings of Allah be upon
him), al-Musaʿid ibn Abi al-Layl al-Sakhawi. May Allah pardon
him, his parents, his teachers, and all Muslims. All praise is due
to Allah alone, and may His blessings and peace be upon our
master Muhammad, his family, and his companions”.

And on the first side of the first page, it states:

“I was granted permission for all the works of the Sheikh

(meaning Hafiz al-Dhahabi) by his son, our Sheikh Zayn al-Din
ʿAbd al-Rahman. I read several sections to him in the village of
Kafr Batna, other than what I had previously heard… It was
copied by Musaʿid ibn Sari ibn Masʿud ibn ʿAbd al-Rahman ibn
Rahmah al-Hamiri al-Hawari al-Sakhawi in the village of
Shaba, located in the southern region of Damascus, in the year
857 AH”.

Thus, it is written in his handwriting as 857, which is problematic

because his death occurred several years prior to that. Al-Sakhawi
mentions in Al-Daw’ al-Lami’ (9/155) and Ibn al-Imad in Al-
Shadharat (7/143) that he died in the year 819, though he may have
erred in writing 857 and Allah knows best. And his biography
summarizes the following:

“He was born in the year 732 AH. He began seeking knowledge
later in life, studying under Sheikh Salah al-Din al-ʿAlaʾi and
others. He became well-versed in inheritance law and
timekeeping. He copied numerous [manuscripts] for himself
and others. He later settled in Damascus and secluded himself
9
 INTRODUCTION BY SHEIKH AL-ALBANI DESCRIPTION OF THE MANUSCRIPT

in the village of ʿAqraba. The leaders would visit him, though he

never entered the city. Despite this, no one came to him without
being warmly hosted, and he always showed humility. He was
devout, ascetic, pure-hearted, well-dressed, and possessed
vast knowledge of the benefits and biographies of the scholars
he had met. He passed away as a martyr from the plague in the
village of ʿAqraba”.

I say: Although this manuscript is not without some defects and

errors, it has provided us with numerous valuable insights when
compared to the printed editions. Many of these insights are evident
in this abridgment as well, and due to their abundance, I have only
pointed out a few, especially those related to the correction of certain
words or phrases. As for the additions, I have enclosed them in square
brackets [ ], and I will indicate when they are from the manuscript.
However, this is not always the case, as some of the additions were
sourced from other sources, the most important of which is the
author’s own manuscript, preserved in the Zahiriyyah Library in the
collection “47 Q104-111,” under the title Mukhtasar min al-
Dhahabiyyah, the first part of which begins after the Basmallah:

“Section: This is a collection of the statements of the Tabi’in, and

it marks the first time the claim made by those who denied that
Allah is above the Throne was heard…”

Although it is a poor copy with many errors, as becomes evident after

copying it and comparing it with the original, we have nevertheless
benefited from some insights, additions, and corrections to certain
narrations. You can find these in my commentary on this abridgment,
where I may have highlighted some of them by saying: “In the
abridgment of the author…”.

Among these is the first part of 'Kitab al-Arbaʿin fi Sifati

Rabbi l-ʿAlameen' by the author, which is also a manuscript copied
from the author’s own handwriting, preserved in the Dar al-Kutub
under the reference number “11 - Majmuʿ.” It includes many sayings

10
 INTRODUCTION BY SHEIKH AL-ALBANI [ORIGINAL NAME OF THE BOOK]

of the imams that are found in the original work, Al-‘Uluw, and we
benefited from some corrections to the chains of narration of certain
reports, among other insights.

In summary, I hope that Allah (the Almighty) makes this “Al-

Mukhtasar,” with its transmitted scholarly content, as close as
possible to the version of the author (may Allah have mercy on him),
based on my reliance on the manuscript mentioned and the other
sources cited.

[ORIGINAL NAME OF THE BOOK]

The title of the book in the manuscript slightly differs from that in the
printed edition. In the manuscript, it reads “Al-‘Uluw lil-‘Aliyy al-
‘Azeem wa-’idah Sahih al-Akhbar min Saqeemiha,” while in the
printed edition, it is “Al-‘Uluw lil-‘Aliyy al-Ghaffar fi Sahih al-Akbar
wa-Saqeemiha.” I preferred the version in the manuscript for two
reasons:

1. The first reason is that it is more accurate than the printed

edition, as previously mentioned.
2. The second reason is that the phrase “Al-hamdu li-llahi al-
‘Aliyyi al-‘Azeem” appears in the introduction of the book, so
the title in the manuscript aligns better with this wording than
the printed edition.

However, I fear that the other title in the printed version may have
been altered by some of the editors or others.

[METHODOLOGY IN THE BOOK]

In my abridgment, I have adhered to the following matters:

11
 INTRODUCTION BY SHEIKH AL-ALBANI [METHODOLOGY IN THE BOOK]

1. I have removed repeated [narrations] from it, though they

were few.
2. I have removed the weak and strange Ahadith (i.e. plural of
‘Hadith’) that lack reliable reports which could strengthen
them, in accordance with the established conditions for
corroboration in the science of hadith terminology. The author
himself often only narrated them to expose their weakness and
clarify their condition, as he stated after one such hadith on
p.28 of the original manuscript. He also remarked regarding
another on p.45:

“I only narrated it to warn against it”.

He sometimes includes a weak hadith, despite knowing its weakness,

because it is supported by other Qur’anic Ayaat and authentic
Ahadith as he did with the hadith of al-Ateet, where he stated (p. 39):

“We have only cited this hadith because it affirms the widely
transmitted reports of Allah’s highness above His Throne, in
agreement with the Ayaat of the Qur’an”.

I say: As for me, in this abridgment, I have adopted the approach of

omitting weak Ahadith and others like them. While such narrations
may at times contain elements of truth that are supported by
authentic texts, they are often not free from additions that, if not
outright false or rejected, are at least odd and lacking in
corroboration. Some readers might mistakenly assume that these
narrations are sound in their entirety, unaware that any supporting
evidence they contain only validates parts of their content, as
previously clarified.

This is assuming sincerity of intent. But if not, such narrations

may be exploited by those driven by misguided ideologies and
malicious bias against the people of hadith (Ahl al-Hadith). They
might cite them deceptively, using them to divert the clear meanings
of authentic reports from their intended truths, twisting them into
false interpretations.

12
 INTRODUCTION BY SHEIKH AL-ALBANI [METHODOLOGY IN THE BOOK]

They base this solely on the author’s mere mention of such

narrations, when in fact, he only cited them as general corroborative
witness, not as specific validation.

An example of this is what the well-known Hanafi Jurist,

Muhammad Zahid al-Kawthari did with the authentic hadith of the
slave girl, which will appear later in this book as narration number “2.”
He misused the second narration that the author cited in the original
work merely as a general supporting witness and not as a specific
proof. Al-Kawthari, however, cited it both generally and specifically,
attributing it to the author in a way that misled readers into thinking
he considered it fully authentic. He then used it to undermine the
authentic narration and to deny its clear proof for the legitimacy of
asking, “Where is Allah?” simply because that specific wording does
not occur in the weak supporting narration. Moreover, its chain of
transmission is weak, as will be discussed in the forthcoming
commentary, in shaʾ Allah.

For this reason and others, I refrained from mentioning the

aforementioned narration and similar weak Ahadith, for that which
has been authentically established is sufficient, it contains goodness,
blessing, and richness beyond need.

3. I have omitted what the author explicitly affirmed as authentic

or narrated from others due to a defect that became apparent
to me later. For example, the hadith of Abu Hurairah, who
reported that the Prophet (peace be upon him) said: “When
Ibrahim (peace be upon him) was thrown into the fire, he said:

“O Allah, You are the One above the heavens, and I am but
one upon the earth who worships You.”

The author stated (p. 21): “Its chain of transmission is sound.” And I
say: Certainly not, for it contains two defects which I have explained
in al-Ahadith ad-Da’ifah, no. 1216. And likewise, the hadith of the wild
goats (al-Awʿaal), which is narrated from al-ʿAbbas (p. 49–50), and
is also documented in the aforementioned source under no. 1247.

13
 INTRODUCTION BY SHEIKH AL-ALBANI [HARMS OF WEAK AHADITH]

Likewise, there are other weak Ahadith that the author either
remained silent about, acknowledged their weakness, or graded as
Hasan (sound) in themselves or due to external supporting reports,
whereas, in our view, they do not meet such standards. And although
he did at times refrain from relying on certain Ahadith as indicated
by his statement under biography no. 152 (of al-Qadi Abu Yaʿla):

“He quoted extensively, but cited unreliable Ahadith by which

it is impermissible to affirm an attribute for Allah”

I would have preferred that he had entirely excluded from his book
any hadith he himself deemed weak, especially those he remained
silent about.

[HARMS OF WEAK AHADITH]

Indeed, many weak narrations have harmful effects on the

Ummah, which are only recognized by a few people of knowledge.
In Silsilat al-Ahadith al-Daʿifah, we have presented numerous
examples of such narrations and highlighted the extent of their
harm. Most of these are unrelated to matters of creed (I.e. ‘Aqidah),
instead pertaining to rulings, ethics, and similar subjects. However,
there is no doubt that when a weak hadith pertains to ʿaqidah, its
potential harm is far greater, such a narration may corrupt the
belief of someone lacking sound knowledge of tawhid and its
implications. Worse still, it may be weaponized by people of desires
to attack the people of tawhid, those who affirm every attribute
established for Allah in the Qur’an and Sunnah, without resembling
Him to His creation (tashbih) or denying His attributes (taʿtil). Such
individuals are then accused of resembling Allah to his creation
(tashbih) or Corporealism (tajsim), despite their explicit
affirmation of the obligation to exalt Allah above both tashbih and
taʿtil.

14
 INTRODUCTION BY SHEIKH AL-ALBANI [HARMS OF WEAK AHADITH]

Sheikh al-Islam Ibn Taymiyyah (may Allah have mercy on him)

pointed to something of this nature in his book Mufassal al-Iʿtiqad (p.
4–9, from Majmu’ah al-Fatawa), where he said:

“It is well known that the Ahl al-Hadith share with every group
the noble qualities they lay claim to, while being uniquely
distinguished by virtues those groups do not possess. For every
opponent seeks to justify his position through some alternative
method, be it reason, analogy, or opinion… Yet it is the Ahl al-
Hadith who possess the most refined and authentic forms of all
these methods. In summary, they are the most complete of
people in intellect, the most balanced in analogy, the most
accurate in opinion, the soundest in reasoning, the most rightly
guided in deriving evidence, the most upright in
argumentation, and the most perfected in intuitive insight.”

Then he said (p. 23):

“When comparing the two groups: Ahl al-Hadith and Ahl al-
Kalam, those who criticize some of the Ahl al-Hadith wal
Jama'ah (people of Hadith and the community) for being
Hashwiyyah are actually doing so because of a lack of
knowledge or understanding.

(Translators’ note: The term Hashwiyyah was used as a slur by

the people of kalam against Ahlus Sunnah, implying that they
relied solely on the apparent meanings of the Qur’an and Hadith
without possessing deeper understanding or insight into their
meanings.)

1. As for the first, it is when [Ahl al-Kalam] use weak or

fabricated Ahadith, or Athaar that are not suitable for being
used as evidence.

2. As for the second, it is that they do not understand the

meanings of the authentic Ahadith. In fact, they may even
say contradictory statements and fail to reconcile them. The
15
INTRODUCTION BY SHEIKH AL-ALBANI [HARMS OF WEAK AHADITH]

issue stems from two causes: either they transmit

statements that are not beneficial, thinking they are, such
as fabricated Ahadith; or narrating beneficial statements
but failing to understand them.

Following a hadith requires two things: first, that the hadith

should be authentic, and second, that its meaning is
understood, just like with the Qurʾan. Ignorance arises from
neglecting one of these two prerequisites. Therefore, those who
criticize [Ahl a-Hadith] do so for this reason.

There is no doubt that this exists among some of [Ahl al-

kalam]: they use fabricated Ahadith in matters of creed and
jurisprudence, rely on fabricated Athaar and false stories, and
cite Ayaat from the Qurʾan and Ahadith whose meanings they
do not understand. They may even misinterpret these texts or
apply them in ways they were never intended.

Through this weak transmission and foolish reasoning, they

may declare some of the most prominent figures of the Ummah
to be disbelievers, misguided, or innovators, and label them as
ignorant. Among them, there are those who, due to neglecting
the truth and transgressing against others, may commit
mistakes that could be forgiven, but also engage in
reprehensible speech, falsehood, and innovations that lead to
severe consequences. Such behaviour is only reported by the
ignorant or the unjust. I have witnessed surprising instances of
this.

But in comparison to others, they are like Muslims in

comparison to the other religions. There is no doubt that among
many Muslims, there is injustice, ignorance, innovation, and
corruption, of which only He knows who encompasses all
knowledge. However, every evil found in some Muslims is found
in greater measure in others, and every good found in others is

16
 INTRODUCTION BY SHEIKH AL-ALBANI [MUJAHID’S ATHAR]

found in Muslims in a higher and more magnificent form. This

is how the Ahl al-hadith are in comparison to others."

He then proceeded to elaborate on this and explain it in a manner

that highlights the superiority of the Ahl al-hadith over other sects. So,
refer to it, for you will not find anything like it with anyone other than
him, (may Allah have mercy on him).

The point of this is that the narrating of weak Ahadith by some

scholars of hadith is one of the things their opponents criticize them
for, even though those very opponents engage in actions far worse
than that, as Sheikh al-Islam clearly explained in the passage we
referred to earlier.

[MUJAHID’S ATHAR]

One of the most well-known figures in this era to criticize them and
use it as a proof to mock and mislead others is al-Kawthari. He is
infamous for his intense hostility towards Ahl al Sunnah wal hadith,
often labelling them with derogatory terms such as “Hashwiyyah” or
‘mujassimah.’ In doing so, he is unjust and slanders them. However, it
must be acknowledged that, at times, he finds some Ahadith and
reports in their narrations that he uses to support his false claims. One
such example is the hadith reported in explanation of Allah’s saying:

{‫ك مَق َام ًا م َح ْم ُود ًا‬

َ ُ ‫ك ر َب‬
َ َ ‫}ع َس َى أَ ن يَبْع َث‬
ٰ
“…It may be that your Rabb will raise you to a praised station”
[Al-Isra’: 79]

He (peace be upon him said) said:

“[The Ayah means that] He will seat me on the Throne.”

The author narrated this (on p. 74–75) from Ibn Masʿud as a marfuʿ
hadith (i.e. raised to the Prophet), and he severely weakened it,

17
 INTRODUCTION BY SHEIKH AL-ALBANI [MUJAHID’S ATHAR]

saying: 'Its chain is mursal, and al-Ahmar is abandoned (matruk) in

hadith transmission.' He also reported it (on p. 99) from Ibn ʿAbbas,
similar in wording but as a mawquf report (i.e. traced back to a
companion), and said: “Its chain is Saaqit (i.e. weak); ʿUmar ibn
Mudrik al-Razi is abandoned in hadith. This [wording] is well-known
as a saying of Mujahid, and it is also narrated as marfuʿ but it is
false.”

I have recorded both narrations in Silsilat al-Ahadith al-Daʿifah (no.

871). He said in the biography of Muhammad ibn Mus‘ab al-‘Abid, as
follows:

“As for the matter of our Prophet sitting on the Throne, there is
no established text regarding it. Rather, there is a weak hadith
on the this matter, and what Mujahid cited as the explanation
of the Ayah, as we have mentioned.”

I say: If only the author (May Allah have mercy on him) had stopped
at this clear statement that there is no binding evidence in this
matter, he would have done well and closed the door for the people
of desires to use this as a proof to criticize the people of the Sunnah
and Hadith. This is what Sheikh al-Kawthari did in the introduction to
his book 'Tabyeen Kadib al-Muftari fima nusiba ila al-ʾImam ʾAbi al-
Hasan al-ʾAshʿari' (p. 64). After labelling them with the term
“Hashwiyyah” (just as his predecessors from the Jahmiyyah did), he
said the following:

“And they say about Allah that which neither the legislation nor
sound intellect permits, such as affirming movement for Him
(glorified be He), displacement (referring to His ‘descent’),
confinement and direction (referring to His ‘Rising’), and sitting
or being seated (referring to the matter we are clarifying, which
is not established).”

I say: If [Al-Dhahabi] (May Allah have mercy on him) had stopped at

what we mentioned, it would have been better. However, he was not
content with that; instead, he devoted more than a full page to
18
 INTRODUCTION BY SHEIKH AL-ALBANI [MUJAHID’S ATHAR]

quoting the statements of those who issued a fatwa affirming the

narration of Mujahid in the interpretation of the Ayah of Allah (Exalted
is He).

َ ‫ك ر َُّب‬
{‫ك مَق َام ًا مَح ْم ُود ًا‬ َ َ ‫}ع َس َى أَ ْن يَبْع َث‬

“…It may be that your Rabb will raise you to a praised station”
[17: 79]

He said: “He sits him on the Throne.” Some even said, “I denounce
anyone who denies this narration; in my view, he is a wicked man
and suspected…” It was even mentioned that Imam Ahmad said,
“The scholars have accepted this narration without question,”
among other statements you can find in the original work, though
there’s no need for us to list all of them in this introduction. He also
mentioned in his ‘Mukhtasar al-Dhahabiyyah’, the names of other
Muhadditheen (Hadith scholars) who accepted this report, without
refuting them there. However, here, his stance is very conflicting.
While you see him saying, in the final part of the biography of
Muhammad ibn Mus’ab al-ʿAbid, immediately following some of
these statements (p. 126):

“So, reflect, may Allah protect you from desires, how the
thought process of this Muhaddith ultimately led him to deem
it obligatory to accept a rejected report"

So, if you closely examine this statement of his, you will think that he
rejects this narration and does not believe in it, this is what his words
necessarily imply, without any doubt. However, you will be surprised
to find him saying on page 143, after referencing this report in the
biography of Harb al-Kirmani, where he says

“The scholars were angered by the denial of this tremendous

virtue, one uniquely possessed by the leader of all mankind,
and it is highly unlikely that Mujahid would have said such a
thing except by relaying from divine text.”

19
 INTRODUCTION BY SHEIKH AL-ALBANI [MUJAHID’S ATHAR]

Then he mentioned other individuals besides those previously

cited who accepted this narration. So, once you finish reading this,
you might say: ‘The Sheikh has retracted his denial and come to
affirm it, for he stated that such a thing can’t be said except by
relaying from divine text.’ But soon after, you find him qualifying
that by saying, just a few lines later:

“But it has been established in the Sahihs that the ‘praised

station’ (al-maqam al-mahmud) refers to the general
intercession specific to our Prophet (peace be upon him)”

I say: This without any doubt is the correct explanation of al-Maqam

al-Mahmud, as supported by the ahadith referenced by the author
(may Allah have mercy on him). It is the view affirmed by Imam Ibn
Jarir [Al-Tabari] in his Tafsir (15/99), followed by al-Qurtubi (10/309),
and it is the only explanation cited by the Hafiz Ibn Kathir, who also
cited the relevant ahadith.

Indeed, this explanation is what is authentically established

from Mujahid himself, as narrated through two separate chains in
Ibn Jarir’s work. As for the other report attributed to him [that the
Prophet (peace be upon him) will be seated on the Throne], it lacks
a reliable chain. The author noted on page 125 that it was
transmitted by Layth ibn Abi Sulaym, ʿAtaʾ ibn al-Saʾib, Abu Yahya
al-Qattat, and Jabir ibn Yazid. I say: the first two became unreliable
due to memory confusion in their later years, the third is weak, and
the fourth, Jabir is abandoned and accused of fabricating reports.

And I do not know what prevented the author (may Allah

pardon him) from firmly adopting this position and reaffirming as
he had earlier that this narration is rejected. For it entails attributing
‘sitting upon the Throne to Allah (the Mighty and Majestic) which
necessarily implies affirming ‘settling’ upon it. But such a concept
has no basis in any sound report, and therefore it is impermissible
to believe in it or attribute it to Allah (Exalted is He).

This is precisely why you find the author (may Allah have
mercy on him) criticizing those who came after the first three

20
 INTRODUCTION BY SHEIKH AL-ALBANI [MUJAHID’S ATHAR]

generations and claimed that Allah’s istiwaʾ means ‘settling’, as he

clearly states in the biography no. 140 of Abu Ahmad al-Qassaab.
He also explicitly affirms this in the biography no. 161 of Al-Baghawi
that he doesn't like interpreting istiwa as settling. Indeed, he went
further, strongly objecting to the use of the term bi-dhatih (‘with His
Essence’) said by some who said: ‘He (Exalted is He) is above His
Throne with his Essence,’ arguing that such wording was not
transmitted from the Salaf.

This is even though the phrase merely serves to clarify their

affirmation that Allah rose over His creation in a manner that befits
His Majesty and Perfection. And he considered such terminology to
be unnecessary. Refer to the biographies no. 136 of Ibn Abi Zayd, no.
144 of Yahya ibn ʿAmmar, no. 146 of Abu ʿUmar al-Talamanki, and
no. 149 of Abu Nasr al-Sijzi.

As for the term bi-dhatih (‘with His Essence’), although its

meaning is sound in my view and there is no harm in using it for the
purpose of clarification, it is comparable to another term frequently
found in the creed of the Salaf: ba’in (‘separate or distinct’), as in their
statement: ‘He (Exalted is He) is above His Throne, distinct from His
creation.’

This term was stated by a group of early scholars, as will be

seen in this Mukhtasar under the following biographies: no. 45 of ʿAbd
Allah ibn Abi Jaʿfar al-Razi, no. 53 of Hisham ibn ʿUbayd Allah al-Razi,
no. 56 of Sunaid ibn Dawud al-Misisi the Hafiz, no. 67 of Ishaq ibn
Rahawayh, the scholar of Khurasan (who also reported it from Ibn al-
Mubarak), no. 77 of Abu Zurʿah al-Razi, and no. 78 of Abu Hatim al-
Razi, who both attributed this belief to the scholars of all regions, no.
79 of Yahya ibn Muʿadh al-Razi, no. 84 of ʿUthman ibn Saʿid al-Darimi
the Hafiz, and no. 103 of Abu Jaʿfar ibn Abi Shaybah, all of these are
from the three generations that have been testified to for their
goodness. Then: no. 108 of Hammad al-Bushanji the Hafiz, who cited
this belief from the scholars of the major cities, no. 109 of Imam al-

21
 INTRODUCTION BY SHEIKH AL-ALBANI [MUJAHID’S ATHAR]

Aʾimmah Ibn Khuzaymah, no. 125 of Abu al-Qasim al-Tabarani, no.

133 of Ibn Battah, no. 141 of Abu Nuʿaym al-Asbahani (who attributed
it to the Salaf), no. 142 of Ma’mar ibn Ziyad, no. 155 of al-Faqih Nasr
al-Maqdisi, no. 158 of Sheikh al-Islam al-Ansari, and no. 164 of Ibn
Mawhab.

I say: From this, it becomes clear that the two terms: ‘with his
Essence’ and ‘Distinct’ were not known or used during the time of the
Companions (may Allah be pleased with them). However, when
Jahm [ibn Safwan, the founder of the Jahmiyyah deviant sect] and
his followers innovated the claim that ‘Allah is in every place,’ it
became necessary for the leading imams and scholars to respond
with explicit clarification. Thus, they used the term ‘distinct’ to affirm
that Allah is distinct from His creation, without any of them objecting
to this terminology.

Similarly, their statement about the Qur’an being 'uncreated'

is the same case. This terminology was unknown to the
Companions either, they would simply say, 'The Speech of Allah
(Blessed & Exalted)' without adding to that. It would have been
proper to stop at this point, were it not for the claim of Jahm and his
Mu’tazilite followers that it is 'created.' But when these people
uttered falsehood, it became obligatory for the people of truth to
articulate the truth, even if it required expressions and terms
previously unfamiliar.

Imam Ahmad (may Allah have mercy on him) pointed to this

reality when asked about the 'Waqifah' (those who refrain from
saying whether the Qur'an is created or uncreated). He was asked
whether it would be permissible for a person to say, 'Allah’s Speech,'
and then remain silent. He responded: 'Why should they remain
silent? Had people not fallen into this controversy, silence would
have sufficed. But since they have spoken, why should they not
speak [the truth]?!' This was heard from him by Abu Dawud, as
recorded in his Masa’il (p. 263–264)."

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 INTRODUCTION BY SHEIKH AL-ALBANI [MUJAHID’S ATHAR]

I say: The intent is that the author (may Allah have mercy on
him) accepted the term 'distinct' because it was consistently used by
those scholars without objection from any of them. However, he
rejected the term 'by his Essence' because it was not commonly
found in their statements, except by a few later scholars. He rejected
it out of his strong commitment to preserving the methodology of the
Salaf, although its meaning in itself is sound and does not affirm
anything that has not been established.

I would have preferred that he (may Allah have mercy on him)

had not hesitated to reject the attribution of ‘sitting’ to Allah (Exalted
is He) and the claim that he will seat [Prophet] Muhammad (peace
be upon him) upon it, as long as no binding text from the Prophet
(peace be upon him) supports such a claim. Its meaning has no
support in the Sunnah, nor its wording or meaning is expressed by the
imams. This is what some of his previous statements about this report
indicate. However, when he saw that many of the scholars of hadith
affirmed it, he did not dare to explicitly state his rejection, but rather
wavered at times, and may Allah forgive us and him.

It is truly astonishing that Imam Ibn al-Qayyim (may Allah have

mercy on him) relied on this narration. He stated the statement of
Qadi Abu Yaʿla regarding it, along with some of the names of those
who accepted it. Then, Ibn al-Qayyim (may Allah have mercy on him)
said:

“I say: This was the view of Ibn Jarir al-Tabari, and the Imam of
them all: Mujahid, the Imam of Tafsir. It’s also the view of Abu
al-Hasan al-Daraqutni, who even wrote poetry about it.”

Then he mentioned it just as the author did, as will be mentioned later

in the biography no. 134 of al-Daraqutni. But he added a fourth line of
poetry, which the author may have deliberately left out.

"‫ ولا تنكروا أنه يقعده‬... ‫"ولا تنكروا أنه قاعد‬

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 INTRODUCTION BY SHEIKH AL-ALBANI [MUJAHID’S ATHAR]

“And do not deny that He sits… nor deny that He will make him
sit.”

I say: You have already come to know that this has not been
authentically reported from Mujahid. In fact, what is authentically
narrated from him contradicts it, as mentioned earlier. As for what
was attributed to al-Daraqutni, its chain of transmission is not
authentic, as I clarified in al-Ahadith al-Daʿifah no. 870, and I also
referred to this under the upcoming biography of al-Daraqutni. As for
attributing this view to Ibn Jarir, that too is questionable, for his words
in his Tafsir revolve around the possibility of it happening, not its
actual occurrence. That is why Imam al-Qurtubi said in his Tafsir
(10/311):

"Al-Tabari supported the possibility of this [event] by

mentioning too many statements of the Imams. Yet it can only
be understood by looking very deeply into the meaning, and
even then, it remains far-fetched. This is not to deny that such
a narration exists, only that it calls for scholarly interpretation.”

Then he explained how such a report could be interpreted, but there

is no need for us to mention or consider that explanation since the
report is not even marfuʿ. And even if we were to assume it carries the
status of a marfuʿ report, it would still carry the status of Mursal report,
which is not a valid proof even in jurisprudence, let alone in creed. As
I mentioned in my commentary on the statement of some: ‘We do not
critique any hadith that contains a virtue for the Prophet (peace be
upon him).’ See footnote no. 269.

And perhaps the author (may Allah have mercy on him) is referring
to this when he says in the biography of no. 165 of the ‘Allamah Qadi
Abu Bakr ibn al-ʿArabi (who was cited as having affirmed the
statement about the Prophet sitting with Allah on the Throne):

“And I do not know of any basis the Qadi relied on for this
statement other than the saying of Mujahid”.

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 INTRODUCTION BY SHEIKH AL-ALBANI [MUJAHID’S ATHAR]

In conclusion, even if this statement from Mujahid is authentic, it

should not be taken as a religious belief, as it has no support from the
Qur’an or Sunnah. It would have been better if the author, when
mentioning it, had firmly rejected it and stated that it is not suitable
to be used as evidence, instead of hesitating. This would have been
more fitting, especially given his caution in affirming the expression
‘with His Essence.’ And Allah is the One sought for help.

[Translator’s Note: This is the view of many contemporary scholars;

however, we see that it should be clarified that it is reported from
the Salaf that they accepted this narration and did not oppose it.
Imam Al-Aajurri said, “As for the narration of Mujahid regarding the
virtue of the Prophet (peace and blessings be upon him), and his
explanation of this ayah that He will seat him on the Throne, then the
senior scholars from among the people of knowledge and Hadith
have received it as a report of the Messenger of Allah (peace and
blessings be upon him) in the best manner of reception, and they
accepted it with the best form of acceptance, and they did not
reject it.” See Kitab Al-Shari’ah volume 4 narration 1100].

4. I also omitted whatsoever I firmly deemed to be from the

Isra’iliyyat (narrations from the People of the Book), even if its
chain of transmission were authentic, unless its meaning
agrees with the Qur’an and the Sunnah.
5. I showed leniency in citing some reports and statements
whose chains contain weakness or unknown narrators,
because they are not like the marfuʿ (Prophetic) Ahadith that
must be used as proof and taken as part of the religion. Rather,
I mentioned them merely for the sake of reference and
supportive evidence.
6. I omitted from the chain of narration of the hadith and reports
what holds no benefit for the general readers, especially in this
‘Mukhtasar.’ I only retained what is essential, such as the name

25
 INTRODUCTION BY SHEIKH AL-ALBANI SUBJECT OF THE BOOK

of the Companion, the Tabi‘i, or others to whom the statement

is attributed in the chain.
7. I have numbered the Ahadith and reports of the book in a
sequential order from the beginning to the end. Likewise, I
numbered the biographies of the Imams from whom the
author narrated or quoted the statement that Allah is above
the Throne, assigning them sequential numbers. Next to each
biography, I placed in square brackets [] the year of birth and
death of the person being biographed, making it easier for the
readers to follow the sequence of this belief from Imam to
Imam, from one year to the next, until the end of the sixth
century.
8. I have sourced the Ahadith and reports of the book, and I
attributed each statement mentioned within it to its source,
whether printed or manuscript, to the best of my ability. I have
also provided useful commentary [in the footnotes], most of
which focuses on verifying the chains of those reports and
statements, to confirm what is authentic from what is not. It
has become clear to us that most of them are authentic and
established, praise be to Allah, according to the methodology
of the scholars of hadith and their critique of the chains.
9. I found it beneficial to provide useful commentary on its
reports, the most important of which is the sourcing of its
Ahadith and reports, along with numbering them in a
sequential order from the beginning of the book to the end.

SUBJECT OF THE BOOK AND ITS IMPORTANCE

Know, O dear reader, that this book addresses an issue that is among
the most critical creedal matters over which Muslims have disagreed
since the time of the Muʿtazilah (i.e. a famous deviant sect that
influenced many sects to come) until today. It is the matter of Allah’s
highness over His creation, a belief firmly established in the Qur’an,
the well-transmitted Sunnah, and supported by the sound fitrah
26
 INTRODUCTION BY SHEIKH AL-ALBANI SUBJECT OF THE BOOK

(natural disposition or instinct). It is inconceivable for any Muslim to

deny its establishment, except that some deviant sects, who strayed
from the Sunnah, opened the door to ta’wil (misinterpretation), and
the devil used this to lead them astray with a great mischief,
preventing them from following the straight path. How could they,
when they all have agreed that the default meaning of speech is to
be taken apparently, and that it is not permissible to resort to
metaphorical interpretation unless the apparent meaning is
impossible, or there is a rational, customary, or linguistic indication?
As elaborated in its place. Yet, despite this principle they established,
you see them violating it for the slightest of reasons, and for matters
most remote from the logic of a believer in the true words of Allah and
the authentic Hadith of His Prophet. Can understanding or mutual
understanding in this world be sound if someone says, for example,
'The leader came,' and then an interpreter like those interpreters
comes and says: 'It means the servant of the leader came,' or
something similar? Then, if you object to that, he responds by saying,
'This is metaphorical (majaz).' But if you tell him, 'Metaphorical
interpretation is only resorted to when the literal meaning is
impossible and here it is possible or when there is contextual
evidence, but there is none here,' he either falls silent or argues
falsely.

And someone might ask: Can a rational person do such a

thing? I say: This is exactly what every sect that resorts to ta’wil has
done, those who deny the realities of the Divine names and attributes,
such as the Muʿtazilah and others influenced by them from later
generations. We are not straying too far by providing examples, but
we will limit ourselves to two examples from the Qur’an: one that
closely resembles the previous example, and the other that is directly
related to the core subject of this book.

THE FIRST: Allah’s statement:

{‫ك ص ًَّفا ص ًَّفا‬ َ ‫}وَج َاء َ ر َُّب‬

ُ َ ‫ك و َال ْمَل‬

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 INTRODUCTION BY SHEIKH AL-ALBANI SUBJECT OF THE BOOK

{And your Rabb will come, and the angels in rows upon rows}
(89:22).

It has been interpreted as ‘And your Rabb will come!’ and other
interpretations have been offered. Similarly, the Ayah:

{ُ‫ن الْغَم َام و َال ْم َلائك َة ُ و َقُضيَ الْأَ مْر‬

َ ‫لم‬ َّ ُ ‫}ه َلْ يَنْظ ُر ُونَ ِإ َّلا أَ ْن ي َأْ تيَهُم‬
ٍ َ ‫الله ُ في ظُل‬

{Do they wait except that Allah should come to them in

shades of clouds and the angels, and the matter is decided?}
(2:210)

It also interpreted in various ways. Some said that 'Allah brings clouds
to them'. In doing so, they denied the true coming of Allah, which is
befitting for Him. Some, going to extremes, even said: ‘The statement
{Do they wait} is a narration of what the Jews say, meaning that they
will not accept your religion unless Allah comes to them in clouds so
that they may see Him openly, for the Jews were anthropomorphists
who believed that God could come and go.’ This was quoted by al-
Kawthari in his commentary on ‘al-Asmaʾ was-sifat’ (p. 447-448)
from al-Fakhr al-Razi, who endorsed it!

So, reflect, may Allah guide me and you, on how the explicit
coming of Allah in the two aforementioned Ayaat was denied. It is, in
fact, on the Day of Judgment, as explained in the Tafsir of Ibn Jarir
regarding the Ayah: {Do they wait except that the angels should
come to them, or that the command of your Rabb should come?}
(Qur’an 32:12).

He mentioned in volume 12, pages 245-246, that the phrase {or

that the command of your Rabb should come} refers to the Day of
Judgment, with similar explanations from Qatadah, Ibn Jurayj, Ibn
Masʿud, and others. This is also found in “Al-Durr al-Manthur” (1/241).
And refer to the statement of Imam Ibn Rahawayh in proving the
coming in the next section of the book, [see] (narration 237).

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 INTRODUCTION BY SHEIKH AL-ALBANI SUBJECT OF THE BOOK

By the “blessing” of this interpretation, this Interpreter has

denied Allah’s coming and arrival on the Day of Resurrection, which
is firmly established in these noble Ayaat and even more abundantly
and beautifully detailed in the Hadith. But he did not stop there; he
even attributed the idea of Allah’s coming to the Jews, claiming that
this Ayah was revealed about them! This is both misguidance and
falsehood.

The misguidance is clear from his distortion of the Ayaat, which

necessitates accusing the great Imams who affirm Allah’s coming on
the Day of Judgment of error. As for the falsehood, none of the
scholars ever claimed that this Ayah was revealed specifically about
the Jews. In fact, the context itself refutes this, as Allah says:

ْ ‫ ف َِإ ْن زَلَل ْتُم‬،‫الشيْطَان ِإ َّنه ُ ل َك ُ ْم عَد ُو م ُبين‬

َّ ‫خط ُوَات‬ َ ‫ي َا أَ ُّيهَا الَّذي‬
ُ ‫ن آم َن ُوا ا ْدخ ُلُوا في السل ْم ك ََّافة ً و َلا ت ََّتبع ُوا‬
‫ل‬ َّ ُ ‫ ه َلْ يَنْظ ُر ُونَ ِإ َّلا أَ ْن ي َأْ تيَهُم‬،‫الله َ ع َز يز ح َكيم‬
ٍ َ ‫الله ُ في ظُل‬ َّ ‫منْ بَعْد م َا ج َاءَتْكُم ُ الْبَينَاتُ فَاع ْلَم ُوا أَ َّن‬
‫ن الْغَم َام‬
َ ‫م‬

{O you who believe, enter into Islam completely and do not

follow the footsteps of Satan. Indeed, he is to you a clear enemy.
But if you slip after clear proofs have come to you, then know
that Allah is Almighty, All-Wise. Are they waiting except for Allah
to come to them in the shadows of clouds...} (2:208–211).

I say: You can see that the speech is directed to the believers.
Therefore, Ibn Jarir said in his Tafsir (4/259) regarding Allah’s
statement: {And if you slip…}:

“By this, He (Exalted is He) means that if you err from the truth,
stray from it, and oppose Islam and its laws after clear proofs,
signs of guidance, and the validity of Islam have been made
evident to you O believers, then know that Allah is the Almighty.”

Yes, Ibn Jarir (4/255) narrated from `Ikrimah regarding the Ayah:
{Enter into Islam completely} that he said: ‘It was revealed about
Thalbah, Abdullah ibn Salam, and others, all of whom were Jews.

29
 INTRODUCTION BY SHEIKH AL-ALBANI SUBJECT OF THE BOOK

They said: ‘O Messenger of Allah, we used to honour the Sabbath

(Saturday), so allow us to rest on it.’ And thus, the Ayah was
revealed.’

I say: Even though this narration regarding the believers from

among the Jews is not authentic due to its chain being broken, and
even if it were authentic, it would not be correct to claim that it ‘was
revealed about the Jews,’ since the phrase, when taken generally,
refers to their disbelievers, whereas the reality is different! So reflect
upon this, may Allah have mercy on you. Can you find in these Ayaat
that explicitly state the coming of Allah any of the three indications
that would compel the listener to interpret it as metaphorical rather
than apparent meaning? No, certainly not. However, when they
understood the coming of Allah (the Most High) to be like the coming
of a created being, which is truly a form of tashbih, this incorrect
understanding compelled them to deny it and to attribute it to the
Jews! And so they resorted to metaphorical interpretation. They could
have affirmed this attribute for Allah, just as the Salaf did, without
likening it to creation, as Allah said:

َّ َ ‫ْس كَمثْله شَيْء و َه ُو‬

ُ ‫السمي ُع الْب َصير‬ َ ‫لَي‬

{There is nothing like unto Him, and He is the All-Hearing, the

All-Seeing} (42:11).

Otherwise, they would have to interpret hearing and sight as well,

because Allah has affirmed hearing and sight for His creatures in
both the Qur’an and the Sunnah. They might say: 'If we affirm hearing
and sight for Allah, we liken Him to His creation!' This is exactly what
the Mu’tazilah did, they misinterpreted these attributes as mere
'knowledge,' claiming to uphold Allah’s transcendence. In doing so,
they believed in the first part of the Ayah: {There is nothing like Him}
but denied the second {and He is the All-Hearing, the All-Seeing}.

As for the Ash’aris and other Khalaf (later generations), they

believed in both here, combining transcendence with affirmation by
saying: 'His hearing is not like ours, and His sight is not like ours.' This

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 INTRODUCTION BY SHEIKH AL-ALBANI SUBJECT OF THE BOOK

is the truth! And they should have applied this same principle to all of
Allah’s attributes. For example, they should have said: 'His coming is
real, but not like our coming; His descent to the lowest heaven is real
(as established by mutawatir Ahadith) but not like our descent.' And
so on for all divine attributes. But unfortunately, they failed to do this
consistently. Some attributes (like the one we’re discussing) they
misinterpreted, as we’ve seen. Others, like His rising (istiwa’) over the
Throne (which will be discussed later), they also subjected to ta’wil,
This is the first example.

[MISINTERPRETING ISTIWA?]

And the second example is His saying, The Exalted:

‫ْض في س َّتة أَ َّيا ٍم ث َُّم اسْ ت َو َى عَلَى الْعَر ْش‬ َّ ‫ق‬

َ ‫السم َاو َات و َا ْل َأر‬ َ َ ‫الله ُ الَّذي خ َل‬
َّ ُ ‫ِإ َّن ر ََّبكُم‬

{Indeed, your Rabb is Allah, who created the heavens and the
earth in six days; then He rose over the Throne} (7:54)

And his saying:

‫ش‬ ِ َٰ َ ‫ٱلسمََٰو‬
ِ ۡ ‫ت بِغَيۡرِ ع َم َد تَر َ ۡونَهَاۖ ث َّم ٱسۡ ت َو َى عَلَى ٱلۡعَر‬ َّ ‫ٱلله ٱلَّذ ِي ر َف َ َع‬
َّ
َٰ

{Allah is the One who raised the heavens without pillars that
you see, then He rose above the Throne.} (13:2)

The Khalaf interpreted the 'Istiwa' (rising) mentioned in these two

Ayaat and similar ones as meaning 'taking over’ or 'conquering' [so
the meaning becomes: he took over or conquered the throne]. To
justify this misinterpretation, they frequently cited the verse of a poet:

‫بغير سيف ودم مهراق‬ … ‫قد استوى بشر على العراق‬

"Bishr conquered (istawa) Iraq without a sword or blood being

spilled!"

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 INTRODUCTION BY SHEIKH AL-ALBANI SUBJECT OF THE BOOK

Whilst disregarding the consensus of the leading scholars of tafsir,

hadith, and Arabic language on its invalidity, Upon the fact that
what is meant by 'Istiwa' over the Throne is none other than
elevation and rising above it. As you will see their statements
reported in this book with established chains of narration, century
after century. Among them are those who transmitted scholarly
consensus on this matter, like Imam Ishaq ibn Rahawayh, see
Biography no. 67, [narration 238] and Hafiz Ibn ‘Abd al-Barr, see
Biography no. 151. Both are sufficient as evidence in this regard.

Some readers might ask the reason behind this, and I say: it is
due to their turning away from following the Salaf, and
misunderstanding isti'la (elevation/rising) in the Ayaat as a form of
rising which relates to the creation. And since this contradicts the
necessary tanzih (freeing Allah from imperfection) of Allah, as agreed
upon, they fled from this understanding to their previous
interpretation, thinking that by doing so, they were avoiding speaking
about Allah in a manner unbefitting of Him, exalted is He. Yet we
continue to see most of the Khalaf persisting in their opposition to the
Salaf in their explanation of the Ayah of 'Istiwa' and other Ayaat and
Ahadith about Allah's attributes. And among the notable scholars
who adopted this interpretation for a time were a group of scholars.

[REPENTANCE OF AL-JUWAYNI]

Among them was Imam Abu al-Hasan al-Ash'ari, as will be clarified

in his biography no. 120 in the book. Also, among them was the great
scholar Abu Muhammad al-Juwayni, the Shafi'i, the father of Imam
al-Haramayn [Abu al-Ma’ali al-Juwayni], who passed away in the
year 438. Allah (the Exalted) guided him to follow the way of the Salaf
in understanding the Istiwa and the rest of the divine attributes. He
subsequently authored a valuable treatise (Risalah), offering it as
sincere advice to his brothers in faith, as he explicitly stated in its
introduction. In it, he gave a precise description of his inner turmoil

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 INTRODUCTION BY SHEIKH AL-ALBANI SUBJECT OF THE BOOK

and indecision during a phase of his scholarly life, oscillating between

following the way of the Salaf, and following the scholars of al-Kalam
of his time who interpreted istiwa as istila (taking over or taking
control). He said (May Allah have mercy on him) on page 176-177:

“Know that I spent a period of time confused about three issues:

1. The issue of [divine] attributes

2. The issue of Allah being above [the creation and Throne]

3. The issue of the letters and sound concerning the Noble

Qur’an

And I used to be biased regarding the conflicting views present

in the works of contemporary scholars on all these matters,
whether it was regarding interpreting and distorting the divine
attributes or taking them as they are and not going further than
that, or in affirming them without interpretation, negation or
tashbih. Yet I would find the texts in the Book of Allah (the
Exalted) and the Sunnah of His Messenger ‫ ﷺ‬clearly speaking
and informing of the realities of these attributes, including
affirmation of highness (`uluw) and aboveness (fawqiyyah), as
well as [the concepts of] letter and sound.

Then I found that some of the later people of al-Kalam

(mutakallimeen) in their books, Interpret istiwa as ‘dominance
and conquest’, and interpret nuzool (Allah’s descent to the
lowest heaven) as the descent of His command, and interpret
the two hands as ‘two powers’ or ‘two blessings’, and interpret
the foot as ‘a position of truth with their Rabb,’ and so on. Yet at
the same time, I find them claiming that the speech of Allah is
a meaning established in His essence, consisting of letters but
without sound and that these letters are simply expressions of
that internal meaning!

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INTRODUCTION BY SHEIKH AL-ALBANI SUBJECT OF THE BOOK

Among those who have adopted these views, or some of them,

are people who hold a special place in my heart, like a group of
the Shafi'i Ash'ari jurists, For I have come to know the obligations
and rulings of my religion through al-Shafi'i's madhhab, may
Allah be pleased with him. I find that these esteemed scholars
adopt such views, and they are my teachers, and I have full
belief in them because of their virtue and knowledge. However,
despite this, I find that in my heart there are uncomfortable
feelings about these interpretations. My heart is not at ease
with them, and I find confusion and darkness in them. I feel
tightness in my chest and a lack of peace. I feel like someone
confused and unsettled in his confusion, restless in his heart
due to its fluctuations and changes

I used to fear affirming the concepts of 'uluw, istiwa', and nuzool,

out of concern for limiting them or resembling [Allah with the
creation]. However, when I reviewed the texts found in the
Qur'an and the Sunnah of the Messenger ‫ﷺ‬, I found that these
texts clearly point to the reality of these meanings. I found that
the Messenger of Allah ‫ ﷺ‬explicitly stated them, informing us
about his Rabb, describing Him with these attributes. I know
with certainty that the Prophet ‫ ﷺ‬would have had scholars and
common people, the intelligent and the simple, the Bedouins
and the uncultured, present at his gatherings. Yet, I don’t find
anything from the Prophet that would contradict or reinterpret
these texts. There is nothing in the texts or their apparent
meanings that diverts them from their realities and leads to a
metaphorical interpretation, as my teachers have done, such
as interpreting istiwa as taking control, nuzool as the descent
of command, and so on. Nor have I found any indication from
him warning people against believing the apparent meaning of
his words in describing the attributes of his Rabb, such as His
aboveness and the two hands, nor any statement suggesting

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 INTRODUCTION BY SHEIKH AL-ALBANI SUBJECT OF THE BOOK

that these attributes have hidden meanings other than their

apparent ones. And I find that Allah, the Exalted, says…”

Then he mentioned some Ayaat regarding Istiwa and Fawqiyyah,

and Ahadith related to that, which is but a small portion of what will
come in the book, then he said (p.181):

“If we come to know that and believe in it, we are freed from the
doubt of ta’wil (i.e. interpretation outside the apparent
meaning), the blindness of ta’til (negation), and the foolishness
of tashbih (drawing similarities) and tamthil (drawing
equality), and we affirm the highness (‘uluw) of our Rabb
(Exalted is He) and above-ness (Fawqiyyah), and His rising
(istiwa) upon His Throne in a manner befitting His Majesty and
Greatness. And the truth in that is evident, and hearts are at
ease with it. For distortion is rejected by sound minds, like the
distortion of istiwa to mean istila (taking control), and the likes
of it. And abstaining [from affirming or negating the attributes]
is ignorance and blindness, especially since the Rabb (Glorified
be He) described Himself to us with these attributes so that we
may come to know Him by them. So our abstaining from
affirming or negating them is a deviation from the intended
purpose behind His informing us of them. He did not describe
Himself with them except for us to affirm what He described
Himself with, not to abstain from that. Likewise, tashbih and
tamthil are foolishness and ignorance. So whoever Allah guides
to affirmation without distortion, nor describing the how-ness,
nor abstaining, then he has grasped the required matter, In sha
Allah ta’ala.”

Then he began to explain the reason that led the scholars of kalam
to interpret istiwa as istila and he said (p.181–183):

“What Allah expanded my chest to realize regarding the

condition of these scholars who interpreted istiwa as istila is
that they only understood regarding the attributes of the Rabb
35
INTRODUCTION BY SHEIKH AL-ALBANI SUBJECT OF THE BOOK

(Exalted is He) that which is befitting for created beings. They

did not comprehend about Allah an istiwa befitting Him. Thus,
they distorted the speech from its intended meaning and
negated what Allah (the Exalted) described Himself with. And
we will mention clarification of this, if Allah wills.

There is no doubt that we and they agree on affirming the

attributes of life, hearing and sight, knowledge, power, will, and
speech for Allah. And we certainly do not comprehend life
except as the ʿarad that is established in our bodies. Likewise,
we only comprehend hearing and sight as aʿraad that exist in
(or operate through) our limbs. So just as they say: His life is not
an ʿaraḍ , and His knowledge likewise, and His sight likewise,
they are attributes befitting Him, not attributes befitting us, so
we too say: His life is known but it's how-ness (modality) is not
described, and His knowledge is known but not how-ness, and
likewise His hearing and sight are known, without any of these
being 'arad. Rather, they are as befit Him.

And the same goes exactly for His being above, His rising, and
His descending. His being above is known, meaning, it is firmly
established, just like the reality of hearing and sight are known.
These are things we know, but we don't know how they are.

Likewise, His being above is known and real, but we don't know
how exactly, it is in a way that suits Him. His rising over the
Throne is also known, but [its nature is] not in a way that
involves movement or transporting from one location to
another in a similar manner to the creation. Instead, it is in a
way that suits His greatness.

The majesty of His attributes is known in a general and affirmed

way but not known in terms of ‘how’ they are or specification.
The believer sees them in terms of affirmation and reality but is
blind to their how-ness and specification.

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INTRODUCTION BY SHEIKH AL-ALBANI SUBJECT OF THE BOOK

By this, we reconcile between affirming what Allah has

described Himself with, and denying distortion, drawing
similarities, or just abstaining. And this is what Allah wants from
us when He tells us about His attributes: that we know Him
through them, believe in their reality, deny that they are like
created things, and not negate them through distortion or
misinterpretation. There is no difference between His rising and
His hearing, or between His descending and His seeing since all
of them are mentioned in the texts. (i.e. Qur’an and Sunnah)

So if they say to us regarding Istiwa: “You have made tashbih!”

We say to them regarding hearing: “You have made tashbih
and described your Rabb with ʿarad !” If they say: “No, it is not
an ʿarad, but as befits Him,” we say regarding Istiwa and
fawqiyyah: “No confinement, but as befits Him.” So everything
they obligate upon us concerning Istiwa, nuzool, yad (hand),
wajh (face), qadam (foot), dahik (laughter), and taʿajjub
(amazement) in terms of tashbih, we obligate upon them in life,
hearing, sight, and knowledge. Just as they do not consider
these to be aʿrad, we likewise do not consider those to be limbs
or what created beings are described with.

It is not fair that they understand from Istiwa, nuzool, wajh, and
yad the attributes of created beings and thus require
reinterpretation [outside of the apparent meaning] and
distortion.

Whoever is just will recognize and believe what we have said,

accept our advice, and submit to Allah by affirming all of His
attributes, both these and those, and negating from all of them
tashbih, ta’til, ta’wil, and abstinence. And this is what Allah
intended of us in that because these attributes and those were
revealed together in one place: the Book (Qur'an) and the
Sunnah. So if we affirm those without interpretation, yet distort
and interpret these, we are like one who believes in part of the
37
 INTRODUCTION BY SHEIKH AL-ALBANI SUBJECT OF THE BOOK

Book and disbelieves in another. And this is a sufficient

message, In Sha Allah ta’ala".

I [al-Albani] say: It has become clear from the words of Imam al-
Juwayni (May Allah have mercy on him) the reason that led the
Khalaf (except for those whom Allah willed) to oppose the Salaf in
misinterpreting the Ayah of Istiwa. It is that they understood from it,
mistakenly, as we have said, a type of rising that does not befit
anyone except created beings, and this is tashbih, so they negated
it by interpreting it to mean istila.

And what is truly strange is that what they fled from through
interpretation, they ended up falling into something far worse. This
can be summed up in the following points:

• First: Ta’til, which is the denial of the attribute of Allah’s

highness ('uluw) above His creation, an actual and real
highness that befits Him and this is clear in the words of
Imam al-Juwayni.

• Second: Attributing to Allah a rival (i.e. Throne according to

them) in His creation who opposes Him in His command [by
not submitting to him], for istila (taking over) in the Arabic
language only occurs after opposition and resistance, as you
will see in the biography [no. 68 and narration 241] of the
Imam in Arabic language, Ibn al-Aʿraabi. It’s mentioned in
it that a man interpreted istiwa to mean istila in his presence.
So the Imam said to him: “Shut up! The Arabs do not say that
someone ‘took over’ a thing (istawla ʿala shayʾin) unless
there is an opponent involved. Whichever of them
overpowers the other, it is said he has istawla (took over).
And Allah (the Exalted) has no opponent!”

[Translator’s note: What’s intended here is a refutation on those

who distort Allah’s istiwa above the throne and claim “istiwa” means
“istila” ‘taking over or taking control’ i.e. if you say the meaning isn’t
“Allah rose above the throne” rather it is “Allah took control of the

38
 INTRODUCTION BY SHEIKH AL-ALBANI SUBJECT OF THE BOOK

throne” then you’re claiming the throne was in competition with

Allah and then Allah dominated it, And such interpretation is
nonsensical and rejected by the consensus of sound intellects].

And its chain to him is authentic, as I clarified there in footnote

no. 214, and the ‘Allama Niftawayh, the grammarian, used it
as proof in his "Ar-Rad 'ala al-Jahmiyyah", as you will see in
his biography (no. 119).

So we ask the Muʾawwilah (i.e. those who interpret outside the

apparent meaning): Who is the opponent of Allah (Exalted is He) such
that He had to overcome him and conquer His dominion from him?!
This is a binding argument from which they can find no escape
except by abandoning their interpretation and returning to the
explanation of the Salaf.

And when some of their Mutakallimeen became aware of

this, they produced another calamity! Namely, they interpreted istila
(which according to them is the intended meaning of istiwa) as a
type of conquering that is free from the idea of overpowering.

[MEANINGS OF ISTIWA]

I say: Even though this goes against the language, as has already
been cited from Ibn al-A‘raabi, the best that can be said about it is
that it is a ta’wil of a ta’wil! And I wonder, what led them into these
dilemmas? Wouldn’t it have been more appropriate for them to
simply say: 'He rose in a manner free from resemblance', even if
linguistically 'rising' did imply resemblance, but how about when it
doesn’t imply it at all? For in the Qur’an, let alone in language the
word istiwa has been attributed to Allah, as in the Ayaat of His rising
above the Throne (some of which have already been mentioned),
and it has also been attributed to other than Him (exalted is He)
such as in the story of Nuh’s Ark:

‫َت عَلَى ٱلْجُودى‬

ْ ‫و َٱسْ ت َو‬

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 INTRODUCTION BY SHEIKH AL-ALBANI SUBJECT OF THE BOOK

'It settled (istawat) on [mount] Judiyy' (11:44) and in reference

to plants:

‫ظ ف َٱسْ ت َو َى عَلَى سُوقه‬

َ َ ‫ف َٱسْ تَغْل‬
ٰ ٰ
'It stands firm (istawa) on its stem’ (48:29)

So, the istiwa of the ship is not like the istiwa of the plant. Likewise, the
istiwa of a human on an animal, or a bird's istiwa on a person’s head,
or one's istiwa on the roof. These are all described with the same word
istiwa, but the reality of each one is different. They share the word but
differ in nature. So, Allah’s istiwa is an istiwa and isti'la (elevating) that
befits Him and there is nothing like unto Him.

As for 'al-istilaʾ' (to conquer or take control), it has never been

used to describe Allah except by the Mutakallimeen! So reflect on
what Kalam has done to its people. It has beautified for them the
idea of describing Allah with something that is characteristic of
creation and particular to it, while they refused to describe Him with
'isti’laʾ' (to elevate) which has no resemblance to anything, a
description affirmed by the Salaf. No wonder, then, that the Salaf
unanimously condemned ʿIlm al-Kalam and its people. You will find
in this book some of their statements regarding that. And some of
the Khalaf agreed with them, such as al-Subki who said in the
introduction to al-Sayf al-Saqil (p.12):

“There is nothing more harmful to ‘Aqidah than two things: ʿIlm

al-Kalam and Greek philosophy… And all three sects, in their
speech, are upon danger: either error in some of it or the loss of
its solemnity. The one completely safe from all of that is what
the Companions, the Tabiʿun, and the general public, who
remained upon the sound fitrah were upon”.

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 INTRODUCTION BY SHEIKH AL-ALBANI [ASHA’RI VS BATINI]

[ASHA’RI VS BATINI]

Indeed, the harm of ta’wil upon its people, and how it has driven
them to deviate from the Shariʿah, in my view is without limit. Were
it not for ta’wil, those who believe in 'wahdat al-wujud' (unity of
existence) would have no existence today, nor would their brothers,
the Qaramitah Batiniyyah before them, those who denied the
Shariʿah and everything within it of realities such as Paradise and
Hell, prayer, zakah, fasting, and hajj, interpreting all of it with well-
known ta’wil. The Allamah al-Murtada al-Yamani said in Ithar al-
Haqq ʿala al-Khalq, while clarifying the vileness of ta’wil (p.135):

“When the Muʿtazilah and the Ashʿaris declare the Batini to be

a disbeliever for denying the Beautiful Names of Allah, or
Paradise and Hell, the Batini replies to them: ‘I did not deny
them. I only said: they are metaphorical, just as you claim that
you do not deny ar-Rahman, ar-Rahim, al-Hakim, but say:
these names are metaphorical!’ And he says: ‘How can a
metaphor suffice for your belief in ar-Rahman and ar-Rahim
but not suffice for mine concerning the rest of the Names, or
Paradise and Hell while they are far below the names of Allah in
rank? And what a vast difference there is between belief in Allah
and His names, and belief in His creations! So if metaphorical
belief sufficed you in the most famous of Allah’s names, then
why does it not suffice me likewise in belief in Paradise, Hell, and
the Hereafter?”

[TA’WIL OF THE QADIANIS]

I say: And like them is the Qadiyani sect today, who, by way of ta’wil
have denied many of the well-established religious truths agreed
upon by the Ummah. For example, their claim of the continuation of
prophethood after the Prophet, following the example of their

41
 INTRODUCTION BY SHEIKH AL-ALBANI [SALAF VS KHALAF]

‘prophet’ Mirza Ghulam Ahmad, and even before him Ibn ʿArabi in al-
Futuhat al-Makkiyya. They interpreted the Ayah:

‫ن‬ َّ َ ‫ٱلله وَخ َات َم‬

َ ‫ٱلنبيۧـ‬ َّ ‫ل‬َ ‫و َلَـكن َّرسُو‬

“But [He] is the Messenger of Allah and the seal of the

prophets.” (33:40)

To mean: ‘the adornment of the prophets,’ not their last! And the
saying of the Prophet: “There is no prophet after me,” they interpreted
to mean: ‘With me!’ They also denied the existence of the jinn, despite
their repeated mention in the Noble Qur’an, let alone in the Sunnah,
where their traits and descriptions are clearly varied. Instead, they
claimed that jinn are just a group of humans! And these are only
examples from among their many deviations, and all of this is from
the 'blessings' of ta’wil, the very approach adopted by the khalaf in
the Ayah of Istiwa and other Ayaat concerning the Attributes.

[SALAF VS KHALAF]

Nothing exposes the harm of ta'wil upon its obsessed adherents more
clearly than the statement that has become widespread among
them, consistently rolling off their tongues whenever the discussion
of attributes arises, concerning whether to believe in them according
to their realities or through interpretation. Namely, their statement:

‫مذهب السلف أسلم ومذهب الخلف أعلم وأحكم‬

“The madhab of the Salaf is safer and the madhab of the khalaf
is more knowledge-based and wiser”.

And A well-educated young man today, whose religious

knowledge has not been tainted by ʿilm al-kalam may find it hard
to believe that any of the Khalaf actually said such a thing! And he
has every right not to believe it due to the severity and horridness

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 INTRODUCTION BY SHEIKH AL-ALBANI [SALAF VS KHALAF]

of the statement. But unfortunately, it is a well-known reality

among students of Shariʿah. Here is just one example from what
they read with their teachers: al-Bajuri said in his Hashiyah on p.
55 under the statement of the author of 'Al-Jawharah’.

‫ أوله أو فوض ورم تنزيها‬... ‫وكل نص أوهم التشبيها‬

“And every text that might imply resemblance is either to be

interpreted [metaphorically] or its meaning consigned to Allah
(tafwid), while maintaining the intent of affirming His
transcendence”.

“The way of the khalaf is more knowledge-based and wiser as

it provides further clarification and refutation of opponents; it is
the superior one. For this reason, the author prioritized it.
However, the way of the Salaf is safer, as it avoids specifying a
meaning that may not be intended by Allah”!

And the statements of al-Kawthari in his commentaries, who is

well-known for his extreme hostility toward Ahl al-Sunnah wa al-
Hadith, revolve entirely around this notion of the alleged
elaboration. And in his commentary on al-Sayf al-Saqil (p.132), he
explicitly states it.

This statement, when reflected upon, is in the utmost of

ignorance, rather in the utmost of misguidance! Ibn Taymiyyah said
in his al-ʿAqidah al-Hamawiyyah (p.160):

“How can these later scholars (especially when referring to the

'Khalaf' as a group of Mutakallimeen) be correct considering
the confusion they caused in religious matters and the thick veil
that blocked their understanding of Allah? And the one who
reached the end of their path informed us of what their efforts
ultimately led to, as he says:

‫ وسيرت طرفي بين تلك المعالم‬... ‫لعمري قد طفت المعاهد كلها‬

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INTRODUCTION BY SHEIKH AL-ALBANI [SALAF VS KHALAF]

‫ على ذقن أو قارعا سن نادم‬... ‫فلم أر إلا واضعا كف حائر‬

‘I have visited all the academies and seen everyone in these

high places.

But I found none except with his chin in his hands in wonder, or
gnashing his teeth in regret.’

And they admitted this about themselves, either quoting it as

an example, or composing it themselves in what they wrote.
Such as what one of their leading figures said:

‫ وأكثر سعي العالمين ضلال‬... ‫نهاية إقدام العقول عقال‬

‫ وحاصل دنيانا أذى ووبال‬... ‫وأرواحنا في وحشة من جسومنا‬

‫ سوى أن جمعنا فيه قيل وقالوا‬... ‫ولم نستفد من بحثنا طول عمرنا‬

‘The end result of the venturing of the intellects is restriction and

the ultimate outcome of men’s opinions is misguidance.

Our souls are in estrangement, trapped in our bodies, And the

sum of our worldly life is harm and woe.

We gained nothing from our lifelong inquiry, except collecting

‘It is said,’ and ‘They said.’’

Another among them said: 'The people who experience the

most doubt at the time of death are the people of ‘ilm al-kalam
.' Yet when the matter is critically examined, they possess no
genuine knowledge of Allah nor pure recognition of Him. And
not a trace of it to be found.

How can those who are deficient, veiled, the lost, and confused
ones be more knowledgeable about Allah and His Ayaat than
the first [to embrace Islam] from the Muhajirun and Ansar, and
those who followed them in goodness, the heirs of the prophets,

44
 INTRODUCTION BY SHEIKH AL-ALBANI [SALAF VS KHALAF]

the successors of the messengers, the leaders of guidance, and

the lights in the darkness? Through them, the Book was
established, and they stood firm with it. Allah granted them
such knowledge and wisdom that they surpassed all other
followers of the prophets, possessing insights into the truths
and depths of knowledge that, if compared with the wisdom of
others, would make anyone seeking to compete feel ashamed.

Then how can the best generations of the Ummah be less in

knowledge and wisdom, especially in knowledge of Allah and
the rulings of His names and Ayaat, compared to these lesser
individuals in relation to them? Or how can the offspring of the
philosophers and the followers of India and Greece know more
about Allah than the heirs of the prophets and the people of the
Qur’an and faith?!”

Allamah As-Safareeni said in 'Sharh al-‘Aqeedah' (1/21 - its

abridged version)

“It is impossible for the opposers to be more knowledgeable

than the Salaf, as some claim, those who have no proper
understanding and fail to recognize the worth of the Salaf, nor
do they know Allah, the Almighty, or His Messenger, or the
believers in Him with the true knowledge that has been
commanded. [They say] that:

‘The way of the Salaf is safer and the way of the Khalaf is more
knowledge-based and wiser.’

These individuals have misunderstood, thinking that the way of

the Salaf is merely the belief in the words of the Qur'an and
Hadith, without understanding their meaning, like the
unlettered. Or they thought that the way of the Khalaf was to
extract meanings from the texts by diverting them from their
true essence through various metaphors and strange uses of
[Arabic] language. This false assumption resulted in this

45
 INTRODUCTION BY SHEIKH AL-ALBANI [SALAF VS KHALAF]

statement, the essence of which is the rejection of Islam. And

they have lied and slandered the way of the Salaf and have
gone astray by considering the way of the Khalaf to be correct.
Thus, they combined between two falsehoods: ignorance of the
way of the Salaf through lying upon them, and ignorance and
misguidance in affirming the correctness of another way.”

And to support this point, he cited the statement of Hafiz Ibn Rajab
in his book Fadl ʿIlm al-Salaf ʿala ʿIlm al-Khalaf, whoever wishes
may refer to it.

And the assumption that misled these opposers is something

repeated frequently by some of those who favor the method of the
Khalaf over that of the Salaf, and is considered to be correct by
some modern Muslim writers who lack knowledge of the sayings of
the Salaf. They name it: tafwid (i.e. leaving the meaning to Allah,
instead of just how-ness), and it is something al-Kawthari often
falsely attributes to them. In his commentary on al-Sayf al-Saqil
(p.13), he says:

“What the Salaf were upon was to let what has come in the Book
and the well-known Sunnah concerning the attributes of Allah
Most High flow upon the tongue, along with declaring Him to be
transcendent, without delving into the meaning, and without
determining the intended meaning.”

This meaning was repeated in other places by him, such as on p.131

& 145. and his companion, followed his lead, who worked with him
to distort the texts of the book al-Asma wa al-Sifat by al-Bayhaqi,
one in his commentary on the book, and the other in his introduction
to the book he named Furqan al-Qur’an bayna Sifat al-Khaliq wa
Sifat al-Akwaan, meaning Sheikh Salamah al-Qudaʿi al-ʿAzzami.
He mentioned similar statements in his work but in one place, he
said: 'Most of the Salaf refrained from explaining the intended
meaning that befits the truth (Allah, the Exalted).', as he stated on
p.94. Similar statements can be found on p.81 and 5, where he
attributed to most of the Salaf their abstaining from explaining the

46
 INTRODUCTION BY SHEIKH AL-ALBANI [SALAF VS KHALAF]

meaning appropriate to the truth. Was this ignorance of Allah, or

concealment of knowledge? Whatever the answer, as the saying
goes: 'Both are bitter.' And Allah the Most High has spoken the truth:

‫ن ٱل ۡعل ۡم‬ َ ‫ذَٰل‬

َ ‫ك مَب ۡلَغُه ُم م‬

{That is what they could reach of knowledge.} (53: 30)

And the summary of the matter regarding ta’wil, which the Khalaf
held to, is as Ibn al-Qayyim (May Allah have mercy on him) said in
the middle of his magnificent poem al-Kafiyah al-Shafiyah fi al-
Intisar lil-Firqah al-Najiyah, known as al-Nooniyyah:

‫ تأو يل ذي التحر يف والبطلان‬... ‫هذا وأصل بلية الإسلام من‬

“The root of Islam’s calamity lies in interpretation based on

distortion and falsehood”

Then he went on to elaborate its harms in poetry form in a way

unmatched even by prose elsewhere. So refer to it, for it is of great
importance. Also refer to the poem along with the explanation by
Sheikh Ahmad ibn ʿisa, titled Tawdih al-Maqasid wa Tashih al-
Qawaʿid bi-Sharh Qasidat Ibn al-Qayyim.

What continues to surpise me is al-Kawthari and those like

him who attribute to the righteous Salaf, regarding the Ayaat of
divine attributes, the view of tafwid and abstaining from seeking
their intended meanings, as was clearly quoted from him earlier. If
his heart lacked veneration for the Salaf and their knowledge that
would restrain him from uttering what offends their status in
knowing Allah and His divine attributes, then has he not come
across what the scholars have transmitted from them of diverse
statements, all united in meaning: all revolve around one core
principle, affirming the attributes while refuting both the negators
who deny them and the anthropomorphists who liken them to the
attributes of creation. Below are some of those statements, which
you will find in the biographies within this book, ʾIn shaʾa ʾAllah.

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 INTRODUCTION BY SHEIKH AL-ALBANI [SALAF VS KHALAF]

1. al-Walid ibn Muslim said:

I asked al-Awza’i, Malik ibn Anas, Sufyan al-Thawri, and al-

Layth ibn Saʿd about the ahadith concerning the attributes. All
of them said to me: “Pass (i.e. affirm) them as they came
without explanation.” And in another narration: “Without kayf
(how-ness).”

2. Rabiʿah al-Ra’y, Malik, and others said:

“The istiwa is not unknown, and the kayf is not comprehensible,

and belief in it is obligatory.”

Sheikh al-Islam Ibn Taymiyyah, in al-Fatwa al-Hamawiyyah (p.109,

Matbaʿat as-Sunnah al-Muhammadiyyah), said:

“The statement of Rabiʿah and Malik: ‘The istiwa’ is not

unknown…’ is in agreement with the statement of the others,
'Pass (i.e. affirm) them as they came, without specifying
modality (how-ness).' They only negated the knowledge of the
'how' and did not deny the reality of the attribute. If they had
believed in the mere wording without understanding its
meaning in a way befitting Allah, they would not have said: 'The
Istiwa is not unknown, and the how is not comprehensible,' nor
would they have said: 'Affirm them as they came, without
specifying modality.' For in that case, the istiwa would not be
known, but would be unknown, similar to the letters of the
alphabet.

Also, there is no need to deny the knowledge of the modality, if

the meaning of the word is not understood. However, there is a
need to deny the knowledge of the modality only if the
attributes are affirmed.

Moreover, whoever denies specific attributes, or all attributes

altogether, has no need to say, 'without [imagining] how [it is]'.

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INTRODUCTION BY SHEIKH AL-ALBANI [SALAF VS KHALAF]

For example, someone who says, 'Allah is not upon the Throne'
does not need to add 'without how'. So if the view of the Salaf
had truly been the denial of attributes in reality, then why would
they have said: 'without how'.

Moreover, their statement: 'Pass them as they came' implies

leaving their meanings intact as they are, for they came as
terms that inherently denote meanings. If their meanings were
negated, it would have been necessary to say: 'Let the wording
pass while believing that the understood meaning is not
intended,' or 'Let the wording pass while believing that Allah is
not to be described with what it actually indicates.' In that case,
they wouldn’t truly be 'passed as they came.' And saying,
'without how' would then be meaningless, for negating 'how' for
something not affirmed is mere nonsense”.

3. Imam al-Khattabi said:

“The way of the Salaf concerning the attributes is to affirm them

and let them pass upon their apparent meaning, while
negating kayfiyyah (modality) and tashbih from them.”

4. Hafiz Ibn ʿAbd ul-Barr said:

“Ahlus-Sunnah are unanimously agreed upon affirming the

attributes mentioned in the Qur'an and the Sunnah, and taking
them according to their true meaning, not metaphorically.
However, they do not delve into how any of them are. As for the
Jahmiyyah, the Muʿtazilah, and the Khawarij, all of them deny
these attributes and refuse to accept any of them in their
apparent meaning. They claim that whoever affirms them is a
mushabbih (One who likens Allah to the creation), while those
who affirm them say that the negators are deniers of the One
Who is worshipped.”

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 INTRODUCTION BY SHEIKH AL-ALBANI [DEFENCE OF IBN TAYMIYYAH]

I say: This is but a small portion of the many statements we will see
in this book, all of which agree that the Salaf understood the Ayaat
of the attributes, explained them, and specified the intended
meaning in a way that befits Him, Blessed and Exalted.

So why do al-Kawthari and his likes from the Khalaf not raise
their heads to these statements and continue insisting that the
Salaf did not understand them, but only uttered them on their
tongues, without reflecting on them or clarifying their meaning!?

The answer: At best, his condition would be like that of al-

Juwayni, who was influenced by his teachers from among the
scholars of Kalam. But because he was sincere in his pursuit of
knowledge for the sake of Allah (the Exalted), Allah guided him to
the creed of the Salaf regarding Istiwa and other attributes, in
accordance with the saying of Allah (the Most High):

‫ن ج َاهَد ُوا فينَا لَنَه ْدي َّ َنه ُ ْم سُبُلَنَا‬

َ ‫و َالَّذي‬

{And those who strive in Our cause — We will surely guide

them to Our paths.} (29: 69)

[DEFENCE OF IBN TAYMIYYAH]

So, were al-Kawthari and his like, who criticise the imams of hadith
and the Salaf, also sincere? It is very difficult to answer this
affirmatively due to the intense hostility we see in all his comments
toward the imams of the salaf and tawhid, and his continuous
accusations against them of corporealism (tajsim) and tashbih,
especially against Ibn Taymiyyah, even though he refuted the
Mujassimah, and strived in all of his books in doing so. We always
see that whenever he refutes the deniers of Allah's attributes
(Muʿattilah), he also includes a simultaneous refutation of the
Mujassimah, as is known by anyone who has studied his books, may

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 INTRODUCTION BY SHEIKH AL-ALBANI [DEFENCE OF IBN TAYMIYYAH]

Allah have mercy on him. Among his statements on this matter is

what he said in ‘al-Hamawiyyah’ (p. 160):

“So, whoever says: 'I do not comprehend knowledge and a hand

except from the kind of knowledge and hand known to us,' it is
said to him: 'Then how do you comprehend essence [of Allah]
that is not of the same kind as the essences of created beings?'
And it is well-known that the attributes of every described being
are proportional to its essence and in harmony with its reality.
So, whoever does not understand the attributes of the Rabb,
who is unlike anything else, except in a way that is similar to
created beings, has gone astray in his intellect and his religion.”

I say: And this is but a little from the large portion of his speech that
clearly indicates that Sheikh al-Islam Ibn Taymiyyah is one who
declares Allah free from imperfection and not a mushabbih or a
Mujassim as al-Kawthari falsely claims. His friend, Allama Abu
Zahrah, in his book 'Ibn Taymiyyah', transmitted many texts from Ibn
Taymiyyah’s statements regarding the matter of divine attributes,
and he summarized his Aqeedah in this area in a good and
unbiased manner. In fact, he even freed him from the accusations
made by al-Kawthari, saying on p. 264:

“And there is nothing in that which contradicts the concept of

freeing Allah from imperfections (Tanzih), or contradicts
Tawhid, or proves any similarity between Him (Exalted is He)
and the creation."

Then he said p. 266:

“He ultimately arrives, without doubt, at affirming for Allah (the

Exalted) Istiwa, the Hands, and such, but he says: all of this is in
a manner that befits His Essence (Most High); we do not know
its true reality, and it is upon us to believe in it.”

However, he [Abu Zahrah] then went on to quote from Ibn al-Jawzi’s

book ‘Rad shubha al-Tashbih’, a statement in which Ibn al-Jawzi

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 INTRODUCTION BY SHEIKH AL-ALBANI [DEFENCE OF IBN TAYMIYYAH]

supports ta’wil and he uses it to refute those whom he considers

guilty of likening Allah to the creation. Abu Zahrah then commented
on it (p. 272):

“And this is the implication of their words; and no matter how

much they try to deny likening to the creation, it still clings to
them. And when Ibn Taymiyyah came more than a century
later and said: “It is a shared name, not a shared reality (i.e.
modality).” If they interpret istiwa according to the apparent
meaning of the word, then it implies sitting. Bodily
characteristics are inevitably implied. And if they interpret it in
a non-physical sense, then it is taʾwil, and thus they have fallen
into what they themselves had forbidden!"

I say: Hold on, O esteemed Sheikh, you know very well that Ibn
Taymiyyah does not interpret istiwa in any of the ways you
mentioned, but rather as 'elevation / rising', and his books are full of
this. Why, then, did you mislead the readers contrary to reality? Why
didn't you follow your usual method of [accurately] quoting Ibn
Taymiyyah when explaining his belief and opinion? Or have you
become frustrated with adhering to accurate citations and thus
began attributing to him what is not correct? At times Implicit, as
you did here, and at times explicit, as you did in your other book al-
Madhahib al-Islamiyyah, where you said in your discussion of
Salafiyyah and Imam Ibn Taymiyyah (p.320)

“And thus, they affirm everything that has come in the Qur’an
and Sunnah concerning the attributes of Allah… and they affirm
settling upon the Throne”.

Where did you see Ibn Taymiyyah saying that Allah is ‘settled’ on
the Throne, knowing that this is an additional concept to ʿuluw, and
it is something that was not mentioned in the Shari'ah? Therefore,
we find that our author, Hafiz al-Dhahabi, condemned some of
those who used this term [settling] when describing the attribute of
ʿuluw, as we shall see in biography no. 158, narration no. 322. Abu
Zahrah also says (p.322) of the same book:

52
 INTRODUCTION BY SHEIKH AL-ALBANI [DEFENCE OF IBN TAYMIYYAH]

“Ibn Taymiyyah affirms that the position of the Salaf is to affirm

everything that has come in the Qur’an regarding being above
(fawqiyyah), being beneath (tahtiyyah), and istiwa upon the
Throne.”

And on the previous page, he said:

“He repeats this meaning, emphasizing that Allah descends

and is above and below without asking how..”

(Translator’s note: Sheikh Al-Albani seems to be mistaken here in

his claim that sheikh al-Islam didn’t affirm istiqrar (settling), Rather
he even mentions the reports of the Salaf themselves affirming it in
his majmu’ al-fatawa, Volume 5, page 519., This word is one of the
four known meanings of istiwa given by them, So there is no issue
with affirming it and Allah knows best).

Where did Ibn Taymiyyah affirm for Allah the attribute of Tahtiyyah
(being beneath)? Most likely Sheikh Abu Zahrah understood from
the ahadith of descent the false idea of being beneath, and then
attributed that to Ibn Taymiyyah, just as he understood from the
Ayaat about Istiwa’ the concept of ‘settling’ and attributed that to
him. All of this is incorrect, as can be understood by anyone who has
studied his books with deep understanding and awareness, not just
a quick study for the sake of quoting from him in his biography and
blackening the pages!

And such attribution to Ibn Taymiyyah indicates to me that

he did not fully understand Ibn Taymiyyah's beliefs and ideas, and
perhaps he did not read all that Ibn Taymiyyah wrote on the issues
raised by Sheikh Abu Zahrah in the published books of Ibn
Taymiyyah, let alone the manuscripts, such as the printed ones by
al-Maktab al-Islami, like his Sharh Hadith al-Nuzool. For Ibn
Taymiyyah (May Allah have mercy on him) explicitly clarifies in it
that it does not necessarily mean that by His descent, the Throne is
now above Him, and He is beneath the Throne, as this is a
characteristic of created beings. Allah is not like anything, as will be

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 INTRODUCTION BY SHEIKH AL-ALBANI [DEFENCE OF IBN TAYMIYYAH]

referenced in the biography [67] of Imam Ishaq ibn Rahawayh from

this book, commenting on narration '211'. Indeed, Ibn Taymiyyah said
in 'Minhaj al-Sunnah' (2/248):

“And whoever among the ignorant believes that when He

descends to the lowest heaven, as the hadith states, the Throne
will be above Him and He will be confined between two layers
of creation, his statement contradicts the consensus of the
Salaf and opposes the Book and the Sunnah, as it has been
elaborated upon in its proper place”.

And what confirms what I’ve mentioned regarding Abu Zahrah’s

lack of understanding of Ibn Taymiyyah is that he was not even
convinced by his own summary of Ibn Taymiyyah’s view, which he
wrote himself (p.276) in his book Ibn Taymiyyah, where he said:

“Ibn Taymiyyah holds that the expressions like yad (hand),

nuzool (descent), qadam (foot), wajh (face), and istiwa should
be understood upon their apparent meanings, but in ways that
befit Allah’s noble essence as we have previously quoted”.

Yet he was not satisfied with this sound opinion of Ibn Taymiyyah,
despite it being the clear and evident truth, but instead began
refuting it with weak and contradictory words that carry no weight
and that is the best thing that can be said about it. He then went on
to say:

“At this point, we pause: These terms were originally coined to

refer to tangible meanings, and they cannot be used in their
apparent meaning for anything beyond them. If they are
applied to something else whether known or unknown then
they are to be used outside of their original meaning, and in no
case can they be taken apparently; rather, they must be
interpreted. Accordingly, Ibn Taymiyyah fled from Tawil only to
fall into another Tawil and fled from metaphorical explanation
only to end up in another metaphorical explanation”.

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 INTRODUCTION BY SHEIKH AL-ALBANI [DEFENCE OF IBN TAYMIYYAH]

So tell me, by your Rabb, O intelligent reader, would a scholar like

Abu Zahrah, who truly understood Ibn Taymiyyah’s words (which he
himself quoted multiple times), ever say such a thing about him?
For example, Ibn Taymiyyah clearly stated that shared terminology
does not imply shared reality. This is clarified by what Abu Zahrah
himself quoted on page 265 from Ibn Taymiyyah’s al-Tadmuriyyah
(p. 12), where he said:

“If it is necessarily known that in existence there is what is

eternal and necessary by itself (i.e. the creator) and what is
created and its existence or non-existence is possible (i.e.
creation), then it is known that this exists and that exists.
However, it does not follow from their sharing the same term
'existence' that the existence of one is like the existence of the
other. Rather, the existence of each is specific to itself. Their
agreement under the same term does not require that they are
identical in the meaning of that term when considering their
particularity, specificity, and limitations. No rational person
would say, if told, 'The Throne is an existent thing, and the
mosquito is an existent thing,' that this is like that simply
because they share the terms 'thing' and 'existence.' And if it is
said, 'This exists and that exists,' the existence of each is specific
to it, nothing else shares in it, even though the term applies
truthfully to both”.

Then Abu Zahrah commented on this statement to clarify it, saying:

“This is why Ibn Taymiyyah says on this place: 'Allah has named
Himself "the Ever-Living", as He says (Exalted is He):

{ُ ‫}الله ُ لا ِإلَه َ ِإ َّلا ه ُو َ الْح َ ُّي الْق َُّيوم‬

َّ

{Allah, there is none worshiped in truth except Him, the Ever-

Living, the Sustainer of existence} (2:255).

And He has named some of His creation "living," as He says:

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 INTRODUCTION BY SHEIKH AL-ALBANI [DEFENCE OF IBN TAYMIYYAH]

{ َ‫ج ال ْمَيت‬
ُ ‫يخ ْر‬ َ ‫ج الْح َ َّي م‬
ُ َ ‫ن ال ْمَيت و‬ ُ ‫يخ ْر‬
ُ }

{He brings forth the living from the dead and brings forth the
dead from the living} (30:19).

Yet this "Living" is not like that "living". For the name "al-Hayy
(the Ever-living)" is a name specific to Allah, and His statement
"He brings forth the living from the dead" refers to the created
living being, specific to it. They coincide [only in linguistic
expression] when the terms are used in an absolute sense,
stripped of their contextual specifications”.

So, dear reader, do you find any trace of the ta’wil that Abu Zahrah
claimed in his explanation of these divine names and [attributes]?
Or does he [Ibn Taymiyyah] clearly state that they are all realities
corresponding to their respective essences, differing in realities
according to the nature of those essences? Except that when these
realities are perceptible by our senses, we can comprehend their
true nature, whereas what is beyond our perception, such as Allah’s
attributes, or even Paradise and Hell, we cannot fully grasp them.
Yet he has given you clear examples to clarify this critical matter,
ignorance of which has led many astray from the path of the Salaf
in understanding divine attributes. We all say: ‘Allah exists’ just as
we say: ‘Creation exists,’ but the existence of each corresponds to
its own essence. Similarly, we say: ‘Allah is Living’ and ‘I am living,’
yet the life of each corresponds to its own essence. This principle
applies to all divine names and attributes. You will find the words of
Sheikh al-Islam clear, evident, and convincing to every person of
intellect.

And if Sheikh Abu Zahrah failed to understand Ibn

Taymiyyah’s words and consequently misattributed ta’wil to him,
this error, serious as it is, is far less severe in comparison to an even
graver mistake in his earlier statement. For he claims: ‘These terms
were originally established to refer to tangible meanings, and they
cannot be used in their true, apparent meaning for anything

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 INTRODUCTION BY SHEIKH AL-ALBANI [DEFENCE OF IBN TAYMIYYAH]

beyond them. If they are applied to something else whether known

or unknown then they are to be used outside of their original
meaning...’ and so on, as stated in his previous words.

I say: If the Sheikh truly believes this, then the implication of

his words, if he understands what he is saying, while arguing against
Sheikh al-Islam and being influenced by the Ilm al-kalam, is that
the existence of the created being, his life, knowledge, rising, and so
on are all real in an apparent sense; whereas the existence of the
Creator (Exalted is He), His life, knowledge, rising over the Throne,
and the rest of His attributes are merely metaphorical, not real. And
this necessarily entails that Allah does not exist, nor is He living, nor
does He know, nor is He established over the Throne, and so on,
following the well-known arguments used by the philosophers and
some of those influenced by them from among the Mu‘tazilah and
the scholars of kalam.

We say this because the Sheikh (may Allah guide him and us)
said: 'These terms were originally established to refer to tangible
meanings,' and since the existence, knowledge, and life of Allah, and
the rest of His attributes, are not tangible (i.e. can’t be physically
sensed by us), then according to him, they cannot be applied to
Allah except metaphorically. But did the Sheikh realize where this
statement has led him? And if you don't know, then I say: We know
what tangible existence is, and tangible life, and tangible
knowledge, and tangible istiwa. So what then is the meaning of
these names when attributed to Allah (the Exalted) who is not
perceived through the senses?

The answer: They have no meanings at all, they are merely

names for Him, as the Mu‘tazilah themselves say, exactly as the
Sheikh himself cited them. For he said in Al-Madhahib (p. 303):

“The Mu‘tazilah denied the attributes, as we have proved, while

al-Ash‘ari affirmed them, claiming they are ‘something other
than the Essence.’ Thus, they affirmed: Power, Will, Knowledge,
Life, Hearing, Sight, and Speech, yet insisted these are ‘not the

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 INTRODUCTION BY SHEIKH AL-ALBANI [DEFENCE OF IBN TAYMIYYAH]

Essence itself.’ The Mu‘tazilah, however, declared: ‘There is

nothing besides the Essence! All terms mentioned in the Qur’an,
such as His saying (Exalted is He): "All-Knowing, All-Aware, All-
Wise, All-Hearing, All-Seeing".’”

Meaning they (i.e. the names) have no actual meaning. They are
merely synonymous labels. For this reason, the scholars
condemned their position and accused them of ta'til, as clearly
explained in the works of Sheikh al-Islam and others.

So, does Sheikh Abu Zahrah accept the necessary

implication of his earlier statement which leads to the negation
(taʿtil) of the divine attributes, just like what he himself reported from
the Muʿtazilah? Would he then be like them, denying the attributes
of Allah that are firmly established in the Qur’an and the Sunnah? Or
will he retract that statement, acknowledging it as a slip of the
tongue, and instead adopt the position that Ibn Taymiyyah
explained in a manner so clear that it is not easy to be criticized,
among them the attribute of istiwa’, believing in it as a true attribute
of Allah Most High, befitting Him, just as one ought to believe in all
His attributes, such as knowledge and speech, without interpreting
them metaphorically in a way that leads to denial?

I had hoped to consider that statement of his a slip of the

tongue, but what held me back from doing so was the fact that I
found him, as will be shown, inclined to interpreting istiwa’
metaphorically as ‘complete sovereignty,’ and interpreting descent
as the outpouring of divine blessings, without realizing (may Allah
guide him) that such an interpretation leads necessarily to disbelief.
For the full text of the hadith about descent is, as he knows, 'Is there
anyone who calls upon Me so that I may answer him? Is there
anyone who seeks forgiveness so that I may forgive him?...' So, are
these outpourings the ones that respond, forgive, and give? Or is it
Allah (Exalted is He) alone, without any partner?

In summary of what al-Kawthari attributed to Ibn Taymiyyah:

He intended to position himself as fair-minded and scholarly,
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 INTRODUCTION BY SHEIKH AL-ALBANI [DEFENCE OF IBN TAYMIYYAH]

untainted by his companion al-Kawthari’s bias against Ibn

Taymiyyah. Yet unfortunately, the influence of companionship
prevailed, leading him to attack Ibn Taymiyyah’s Aqeedah, though
implicitly, not explicitly, unlike his companion who explicitly
fabricates claims against him (as previously demonstrated). I do
not accuse him of doing this deliberately, as his companion does,
but rather attribute it to his misunderstanding of Ibn Taymiyyah’s
words, may Allah have mercy on him. This is further confirmed by
his statement following the aforementioned quote (where he claims
Ibn Taymiyyah ‘fled from ta’wil only to fall into another ta’wil’). On
page 277, he says:

“Then what is the outcome and ultimate purpose of an

apparent interpretation? Does it lead to true understanding, or
does it only lead to other forms of confusion? He [i.e., Ibn
Taymiyyah] says: 'The true nature is unknown,' and he states:
'Allah has a Face, the nature of which is unknown... He has an
istiwa’, the nature of which is unknown... and a Hand…’

Undoubtedly, if we interpret these meanings (this is what he

said, though perhaps it was a slip of the pen, and what he
meant were the terms) in ways that do not reduce them to
unknowns, then such an interpretation would be more worthy
of acceptance, so long as: The language allows for such
meanings, And the metaphor (majaz) usage is well-
established therein. Such as interpreting 'Yadd' to mean power
or punishment, 'Istiwa' to mean complete sovereignty, and
'nuzool' as the outpouring of divine blessings, and so on. And no
one should object that this approach fails to uphold the
apparent meaning, for the interpretation he [Ibn Taymiyyah]
himself adopts does not adhere to the apparent meaning
either!”

This is what he said. And were we to expose the error it contains and
how far it strays from the path of truth, an error unbefitting of a
scholar of his status, it would require far more space than this
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 INTRODUCTION BY SHEIKH AL-ALBANI [DEFENCE OF IBN TAYMIYYAH]

introduction permits. However, I will say to the Sheikh concisely, is it

not sufficient for you, O virtuous Sheikh, in terms of outcome and
purpose, to understand that 'Istiwaʾ' is an attribute of Allah, distinct
from the attribute of nuzool? And that this attribute is different from
dominion or bestowing blessings, and so on? Just as I hope it
suffices you to believe that the attribute of Hearing is not the same
as Sight, and both are different from the attribute of Knowledge and
that you do not negate or deny their existence by interpreting them
in a way that reduces them all to simply meaning 'knowledge,' as
some of the Muʿtazilah claim, though many among them deny all of
Allah’s essential attributes altogether, as we have already quoted
from them earlier?

Indeed, this should suffice you. Otherwise, what difference is

there between our explanation while following the Salaf regarding
these attributes, Affirming them upon their apparent meanings,
while believing that their true reality is known only to the One
described by them (glorified and exalted be He) and your denial of
Istiwa, for example, while you seemingly believe in our interpretation
for the rest of His attributes, such as Him being Ever-Living, All-
Powerful, Willful, All-Wise, and so on according to their apparent
meanings as well, without ta’wil, while likewise believing that their
true reality is known only to Allah?

What I firmly believe and am certain of is that every rational

person among the people of knowledge must admit that there is no
difference between this and that. All ultimately refer to the attributes
of Allah’s Essence. Just as we believe in His Essence without knowing
its true nature or reality, so too do we speak of His attributes in the
same manner, without distinction. If this is the case, then either the
Sheikh must believe with us in the realities of the attributes, including
Istiwa, as we have explained, or he must reinterpret them all. In
doing so, he would be forced to deny the existence of Allah, as he
does not know His true reality. And everything whose reality is
unknown, like Istiwa, would have to be reinterpreted! This is the
same error that the Batiniyyah, many philosophers, and even some

60
 INTRODUCTION BY SHEIKH AL-ALBANI [AN IMPORTANT PRINCIPLE]

of the Mu‘tazilah and those influenced by them in the scholars of

Kalam fell into, as explained in detail by Sheikh al-Islam (May Allah
have mercy on him) in his numerous books. May Allah reward him
greatly for his service to Islam.

[AN IMPORTANT PRINCIPLE]

On this occasion, I am pleased to quote a wonderful passage from

some manuscripts, which has not been printed as far as I know, by
al-Khateeb al-Baghdadi, the renowned hadith scholar and
historian. The author has mentioned part of it in his biography, as
will be discussed later. I have chosen to present it here in its entirety
to conclusively establish the proof against those who mistakenly
believe that the obligation to believe in the realities and meanings
of the divine attributes, as they are appropriate for Allah, is a view
unique to Ibn Taymiyyah and those who followed him. They do not
realize that he (May Allah have mercy on him) actually followed [the
Salaf] in this regard. His true distinction lay in his [brilliant]
explanation and clarification of these matters, presenting evidence
for them both from transmitted texts and rational arguments, and
refuting doubts about them. Beyond that, he adhered to the Salafi
belief, which is the correct belief that every Muslim is obligated to
follow.

Therefore, we hastened to publish this book by al-Dhahabi,

which is now before you, so that you may understand what might
have been hidden from you, just as it was hidden from others. For
this has become the powerful cause leading many astray from the
sound Salafi Aqeedah and the Muhammadi way. Hafiz al-Khateeb
(May Allah have mercy on him) said:

"As for the discourse concerning the attributes, what has been
narrated from them in the authentic collections, the
methodology of the Salaf (may Allah be pleased with them) is

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INTRODUCTION BY SHEIKH AL-ALBANI [AN IMPORTANT PRINCIPLE]

to affirm them and take them according to their apparent

meanings, while negating modality and similarity in them.
Some people denied them, thus negating what Allah has
affirmed. Others among those who affirmed them have gone to
the extreme, and in doing so, have fallen into a form of likening
to the creation and specification of their modality. The correct
approach is to follow the middle path between these two
extremes, and the religion of Allah lies between the one who
exaggerates and the one who falls short.

And the foundational principle here is that discussion of the

divine attributes is a branch of the discussion about the Divine
Essence and should follow the same course and example. So
just as it is known that affirming the existence of the Rabb of all
worlds is an affirmation of existence, not of modality, likewise,
affirming His attributes is an affirmation of their existence, not
an affirmation of limitation or specification about their
modality.

So when we say: Allah (Exalted is He) has a hand, hearing, and

sight, these are attributes that Allah has affirmed for Himself.
We do not say that the meaning of "hand" is merely "power," nor
that the meaning of "hearing" and "sight" is simply "knowledge."
And we do not say they are limbs, nor do we liken them to
human hands, ears, or eyes, which are limbs and tools used for
action. Rather, we say: It is obligatory to affirm these attributes
because there is textual evidence for them, and it is likewise
obligatory to deny any resemblance [to creation], as He, the
Blessed and Exalted, said:

َّ َ ‫ْس كَمثْله شَيْء و َه ُو‬

{ُ ‫السمي ُع الْب َصير‬ َ ‫}لَي‬

"There is nothing like unto Him, and He is the All-Hearing, the

All-Seeing." (42:11) and as He, the Almighty, said:

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INTRODUCTION BY SHEIKH AL-ALBANI [AN IMPORTANT PRINCIPLE]

ُ ُ ‫}و َل َ ْم يَكُنْ لَه‬

{‫كف ُو ًا أَ ح َد‬

"And there is none comparable to Him.” (112:4)

And when the people of innovation criticized the Muhadditheen

for narrating such Ahadith casting doubts upon those of weak
knowledge by claiming that they report things unbefitting of
Tawhid and invalid in the religion and they accused them of the
disbelief of the anthropomorphists and the heedlessness of the
negators, they were answered, being told that:

‘In the Book of Allah there are clear Ayaat, whose meanings are
apparent and understood, and unclear Ayaat, whose
meanings are only known by referring them back to the clear
ones. It is obligatory to affirm and believe in all of them.’

Likewise, the reports from the Messenger of Allah ‫ ﷺ‬follow this

same pattern and should be approached in the same way: the
unclear reports are to be referred back to the clear ones, and
all are to be accepted.

The ahadith narrated concerning the Divine attributes fall into

three categories:

A. Among them are authentic reports, upon whose soundness

the Muhadditheen unanimously agreed due to their
widespread transmission and the reliability of their narrators.

These must be accepted and believed in, while safeguarding

the heart from allowing thoughts to arise that would entail
likening Allah to His creation or describing Him with what does
not befit Him.

B. The second category consists of weak reports, with weak

chains of transmission and reprehensible wordings, which the
Muhadditheen have unanimously deemed invalid.

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 INTRODUCTION BY SHEIKH AL-ALBANI [AN IMPORTANT PRINCIPLE]

These must not be engaged with, nor should one give them any
attention.

C. The third category includes reports about which scholars

have differed regarding the condition of their narrators. Some
accepted them while others did not.

These require scholarly effort and critical examination to

determine whether they belong with the authentic and
acceptable or should be placed among the corrupt and false.”

I say: So, memorize this foundational principle regarding the

discourse of the attributes and understand it well, for it is the key to
guidance and steadfastness upon it. It is upon this principle that
Imam al-Juwayni relied on when Allah guided him to the way of the
Salaf regarding the matter of istiwa and others, as was previously
mentioned from him. It is also the foundation relied upon by all the
Muhaqqiqeen (deep researchers) in their research of this issue,
such as Ibn Taymiyyah, Ibn al-Qayyim, and others. Ibn Taymiyyah
said in at-Tadmuriyyah, p. 29 (Al-Maktab al-Islami):

“The discussion concerning the attributes is like the discussion

concerning the essence, for there is nothing like unto Allah,
neither in His Essence, nor in His attributes, nor in His actions. So
just as He has a true Essence that does not resemble other
essences, likewise His Essence described with true attributes do
not resemble other attributes.

If the questioner asks, “how did Allah rise above the throne?” It
is said to him as Rabi’ah and Malik and others said, “The istiwa
is known, The how-ness isn’t, Iman in it is obligatory, and asking
about the how-ness is an innovation”. Because it is a question
about something that humans do not know, and they are
incapable of answering it.

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And likewise, if someone asks: “How does our Rabb descend to

the lowest heaven?” It is said to him: “How is He?” If he replies: “I
do not know His modality (i.e. how He is),” it is said to him: “And
we do not know the modality of His descent. For knowledge of
the modality of an attribute necessitates knowledge of the
modality of the One described, and it is a branch and
dependent upon it. So how can you demand from me
knowledge of the modality of His hearing, seeing, speaking,
rising, and descending, while you do not even know the
modality of His essence?

And if you acknowledge that He has a true, actual essence in

reality, deserving of attributes of perfection, and that nothing
resembles Him then His hearing, seeing, speaking, descending,
and rising are real in reality as well, and He is described by
attributes of perfection that are unlike the hearing, seeing,
speaking, descending, and rising of created beings”.

And he said in al-Hamawiyyah (p. 99) after summarizing what has

preceded:

“The Madhhab of the Salaf is between negation and likening:

they do not liken the attributes of Allah to those of His creation,
just as they do not liken His Essence to the essence of His
creation. Nor do they negate what Allah has affirmed for
Himself or what His Messenger ‫ ﷺ‬affirmed for Him because
doing so would nullify His Most Beautiful Names and His Most
High Attributes, distort the words from their proper meanings,
and constitute deviation (ilhad) concerning Allah’s Names and
His Ayaat.

And each of the two groups, those who negate and those who
liken, combine both negation and likeness. As for the negators,
they understood from Allah’s Names and Attributes only what
befits created beings, then proceeded to deny those

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INTRODUCTION BY SHEIKH AL-ALBANI [AN IMPORTANT PRINCIPLE]

understandings. So they combined both negation and likeness:

they first likened, then they denied. This is resemblance and
likening on their part, likening the meaning of His Names and
Attributes to the meaning of the names and attributes of His
creation, and then negating what He (exalted is He) truly
deserves of Names and Attributes that befit Him (glorified and
exalted). For when someone says: ‘If Allah were above the
Throne, it would necessitate that He is either bigger than the
Throne, or smaller, or equal to it and all of that is impossible’ (or
similar speech), then that person has understood Allah being
above the Throne in the same way as a body being above
another body. So the so-called consequence they claim is
based entirely on their [incorrect] understanding

As for the istiwa, it is what befits Allah’s majesty, and what is

specified to him, so it doesn’t necessitate anything from false
implications which are obligatory to deny. Unlike what implies
the [created] bodies. This became like the statement of the
anthropomorphist’s argument, who says: “If the universe has a
creator, then He must either be a Jawhar or an ‘Arad, since
nothing is conceivable except these two.” Or his argument: “If
He is settled upon the Throne, then it must be like the way a
human sits on a chair or a ship, because no other type of istiwa
is known.”

Both statements are forms of likeness, equating Allah to

creation, and both negate the true reality of what Allah has
described Himself with. The first one is distinguished by
negating all real meaning of Allah’s istiwa, while the second is
distinguished by affirming a type of istiwa that belongs
exclusively to created beings.

The decisive and correct view is what the moderate Ummah is

upon that Allah is established upon His Throne in a manner that
befits His Majesty and is unique to Him.
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 INTRODUCTION BY SHEIKH AL-ALBANI [ABOUT THE BOOK]

Just as He (exalted is He) is described as being All-Knowing of

everything and All-Powerful over everything, and as Hearing
and Seeing, and the like and it is not permissible to affirm for
His knowledge and power the characteristics and purposes
associated with the knowledge and power of created beings.
Likewise, He is above the Throne, and it is not permissible to
affirm for His above-ness the characteristics of the above-ness
of one created being over another, nor its necessary
implications.

And know that there is nothing in sound intellect, nor in any

authentic transmitted text, that necessitates opposing the
Salafi way in the slightest”.

[ABOUT THE BOOK]

And I say: As for the authentic transmitted reports, they are the very
subject of the abridged book of Hafiz al-Dhahabi that is before you.
In it, you will find that which brings you to certainty, believing that
the Qur’anic Ayaat, Prophetic Ahadith, and reports from the Salaf all
agree that Allah (Exalted is He) is above His Throne by His Essence,
distinct from His creation, and that He is with them by His knowledge.
And you will see, in sha Allah, that the Imams of the [widely] followed
madhhabs, their early followers, and those who followed their path
until the end of the sixth century after Hijrah (600H), their fatwas and
statements all agreed upon affirming Allah’s highness above His
Throne, His creation, and all places. And just as this is mass-
transmitted from the Messenger of Allah ‫ﷺ‬, it is also a matter of
consensus among the early generations and past Imams from
among the Muhadditheen, Fuqaha, Mufassireen and Lughawiyyeen.
You will find their names and proven statements on this subject, and
they nearly number two hundred. In fact, they number in the
hundreds, but this is what the author (May Allah have mercy on him)

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 INTRODUCTION BY SHEIKH AL-ALBANI [ABOUT THE BOOK]

was able to collect. When a sincere seeker of the truth reflects on

their words, he will be certain that it is impossible for them to have
agreed upon misguidance. He will realize that those who oppose
them are the ones in misguidance. How beautiful is what the author
(May Allah have mercy on him) said in his book "Sifaat Rabb al-
‘aalameen" after mentioning a bit of what we referred to from the
narrations (page 187/1-2):

“If we were to mention the statements of every scholar who

affirmed the divine attributes from the imams, it would exceed
the capacity of these pages. And if the opposer remains
misguided by the sayings we have mentioned or does not
believe the narrations, then may Allah not guide him. There is
no good, by Allah, in one who contradicts the likes of al-Zuhri,
Makhlul, al-Awza'i, al-Thawri, al-Layth ibn Sa'd, Malik, Ibn
Uyayna, Ibn al-Mubarak, Muhammad ibn al-Hasan, al-Shafi'i,
al-Humaydi, Abu Ubayd, Ahmad ibn Hanbal, Abu Isa al-
Tirmidhi, Ibn Surayj, Ibn Juraij, al-Tabari, Ibn Khuzaymah,
Zakariyya al-Saaji, Abu al-Hasan al-Ash'ari, or those who
affirm the consensus, like al-Khattabi, Abu Bakr al-Isma'ili, Abu
al-Qasim al-Tabarani, Abu Ahmad al-’Assaal... (and others
mentioned thereafter) and Sheikh Abdul Qadir al-Jilani, the
Imam of every era, those who represent the purest essence of
Islamic scholarship”.

I say: The sound intellect upon Fitrah bears witness to the position of
these imams and to the texts from the Qur’an and Sunnah that
support them. The clarification of this is as follows: There is no
disagreement among all Muslims that Allah (the Exalted) existed
when there was nothing else with Him, no Throne, no Kursi
(Footstool), no heavens, and no earth. Then Allah created creation,
as will be mentioned in the hadith [no. 40, 44] of ʿImran ibn Husayn.

If that is the case, then there is no doubt that Allah’s creation

is either within His Essence, meaning it resides in Him, and He resides

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 INTRODUCTION BY SHEIKH AL-ALBANI [IS ALLAH EVERYHERE?]

in it and this is disbelief, which no Muslim says, although it is a

necessary conclusion of the beliefs of the Jahmiyyah and the
extremist Sufis who say things like: 'Everything you see with your
eyes is Allah’. Exalted is Allah far above what the wrongdoers say,
with great exaltation.

Given that, then Allah’s creation is separate from Him, not

mixed with Him. In that case, Allah is either above His creation or His
creation is above Him and the latter is clearly false.

Therefore, it necessarily follows that Allah (Blessed & Exalted)

is above His creation and this is decisively established in the Qur’an,
the Sunnah, and the statements of the Salaf and the scholars who
came after them, across all their specialties and madhhabs, as you
will see in detail in the book, if Allah wills.

[IS ALLAH EVERYHERE?]

From this, we come to know the extent of the misguidance of the

Jahmiyyah and those influenced by them from the Khalaf, all of
whom denied that Allah is on His Throne, above His creation. These
later groups then split into two madhabs:

First: The doctrine of the Jahmiyyah who claimed Allah is in every

created place and imam Ahmad (May Allah have mercy on him)
debated them and did so excellently and he exposed their flaws
through it, saying in his treatise “Ar-rad ʿala al-Jahmiyyah”:

“And if you wish to know that the Jahmi is lying about Allah
(Exalted is he) when he claims that He is in every place and not
in one place specifically, then say to him: 'Was not Allah existent
while there was nothing else?' He will say: 'Yes.' Then say to him:
'When He created things, did He create them within Himself or

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 INTRODUCTION BY SHEIKH AL-ALBANI [IS ALLAH EVERYHERE?]

outside of Himself?' He will then be forced to choose one of three

statements:

1. If he says that Allah created the creation within himself, he’s

disbelieved because he’s claimed that the jinn, Mankind
and devils and ibless are in himself.

2. And if he says: 'He created them outside of Himself, then

entered into them,' he has disbelieved as well, because he
has claimed that He entered into every filthy and impure
place.

3. And if he says: He created them outside of Himself, and did

not enter into them then he has retracted his entire previous
statement, and this is the view of Ahl al-Sunnah".

The other doctrine is the statement of some of the extreme deniers of

the attribute of the Highness (Al-‘Uluw) [who say]:

'Allah is neither above, nor below, nor to the right, nor to the left,
nor in front, nor behind, neither inside the creation nor outside
of it.'

Some of their philosophers add:

"‫"لا متصلا بالعالم ولا منفصلا عنه‬

“He’s neither contiguous with the creation nor distinct from it.”!

I say: And this negation means, as is apparent, that Allah is non-

existent, and this is absolute denial, and the greatest rejection.
Glorified is Allah above what the wrongdoers say, exalted in
greatness. And how excellent is what Mahmud bin Sabaktakin said
(to the one who described Allah in this way): 'Distinguish for us
between this Rabb that you affirm and the non-existent!'
(Mentioned in Al-Tadmuriyyah, p. 41)

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 INTRODUCTION BY SHEIKH AL-ALBANI [IS ALLAH EVERYHERE?]

Both false doctrines are, inevitably, a necessary consequence

for anyone who denies the attribute of Allah’s highness above His
Throne, as has been previously clarified.

And what is deeply regrettable is that the first of these two

doctrines has become widespread today on the tongues of the
people in these lands, both the public and the scholars. Rarely do you
sit in a gathering where Allah is mentioned, except that someone
among them hastens to say: “Allah is present in every place!” And
another might say: “Allah exists in all things of existence”.

And if you hasten to clarify the falsehood of this statement due

to its improper attribution to Allah, implying He is contained by His
creation, and its contradiction with His attribute of rising above the
Throne, some pretentious scholars hasten to interpret the statement
by adding ‘through His knowledge’ to it. As if it were an Ayah from the
Book of Allah or a hadith from the Messenger of Allah (peace be upon
him) that must be interpreted!

These poor souls do not realize that this is the very statement
and creed (Aqeedah) of the Jahmiyyah and the Mu‘tazilah, as
indicated by the apparent meaning of the phrase without any
interpretation. When you hear them interpret it with the words ‘with
His knowledge,’ you might think well of them but your hope is soon
dashed when the well-known question, inherited from the infallible
Prophet (peace be upon him), is brought forth. It is the question that
reveals a person’s faith or level of knowledge of Allah or the lack
thereof. He (peace be upon him) asked the slave girl: ‘Where is Allah?’
She replied: ‘In the heaven.’ He said: ‘Free her, for she is a believer.’”
[See Narration 1]

So, if you ask such a question to the general public or the

scholars, you will find them staring in disappoval, either ignorant or
pretending to be ignorant that the Prophet (peace be upon him) is
the one who established it for us. Yet, despite this, they remain
confused, not knowing how to respond, as if Islamic Shariʿah has
never addressed this matter in either the Qur'an or the Sunnah, even
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 INTRODUCTION BY SHEIKH AL-ALBANI [IS ALLAH EVERYHERE?]

though the evidence in both is extensively transmitted that Allah

(Exalted be He) is in the heaven.

Additionally, when the slave girl answered the question by

saying, ‘In the heaven,’ the Prophet ‫ ﷺ‬testified that she was a believer
because she responded with what is known from the Book and the
Sunnah. So woe to the one whom the Messenger ‫ ﷺ‬does not testify to
as being a believer! And woe to the one who refuses, rather, who
denounces what the Prophet ‫ ﷺ‬made a sign of faith. By Allah, this is
among the gravest of what has afflicted the Muslims in deviating
from their Aqeedah: that a person does not even know whether the
Rabb he worships and prostrates to is above His creation or below
them; rather, he does not even know whether He is outside of creation
or inside it. So true is the statement of some of the early scholars
about them: ‘They have lost their deity of worship,’ and yet, they did
not reach the level of misguidance of those who ruled out His very
existence when they said, ‘Not above, not below…’ and so on. Thus, the
saying of some of them rightly applies to them: ‘The one who negates
his attributes worships nothingness, and the one who likens (Him to
creation) worships an idol”.

(Translator’s note: When the Salaf would say “Allahu fee as-
Samaa” - Allah is in the heavens, it’s important to note the word
samaa refers to that which is high and lofty, So the intended
meaning is not that Allah is inside the creation and encompassed
by it rather what’s intended is that Allah is in the above. Refer to
Majmu’ Al fatawa 16/100-101)

By that, he is referring to the Jahmiyyah, those who negate and deny

the divine attributes and to the one who affirms the attributes along
with drawing similarities to the creation and likening Allah to His
creation. There is a middle position between them, as was mentioned
earlier. This issue is of grave importance and has profound
significance, with intense disagreement surrounding it between the
Ahl al-Sunnah on one hand, and the Jahmiyyah, Mu'tazilah, and other

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 INTRODUCTION BY SHEIKH AL-ALBANI [IS ALLAH EVERYHERE?]

deniers on the other hand. Ibn al-Qayyim (May Allah have mercy on
him) said in Al-Juyush al-Islamiyyah (p. 96)

“Rather, the war between the Ahlul Hadith and the Jahmiyyah
is greater than that between the army of disbelief and the army
of Islam”

I say: Despite all this, we see that most Islamic preachers today give
no weight to this issue or to others like it from matters of creed, nor do
they pay any attention to them. You hear no mention of such topics
in their lectures or even in their private gatherings, let alone in public
ones. They are content with the invitees holding a general, unspecific
belief. Don’t you see that doctor who, in the introduction to his treatise
‘Batin al-ithm’, while prescribing what he claims is the cure for the
divided and estranged Muslims, said:

“I don’t think anything except that we all believe in Allah, One

deity with no partner and goodness and authority are in his
hand and he is capable of all things.”

Yes, we are believers in Allah but the faith of believers differs greatly
from one another, and what we are discussing regarding the
attribute of ‘uluw is a clear example. If the doctor believes in it
according to the way of the Salaf, affirming it without likening or
denying then the people for whom he wrote this treatise do not share
that belief, assuming that he himself does not share in their belief! So
what benefit is there in this faith, if it is not in accordance with what
Allah has legislated and clarified?

Imam Abu Muhammad al-Juwayni pointed to this reality in

the introduction to his previous treatise “al-Istiwaʾ wa al-Fawqiyyah”
after mentioning Allah’s attributes such as hearing, seeing, speech,
the two hands.

"He rose over His Throne, distinct from his creation. Nothing of
them is hidden from Him, His knowledge encompasses them
and His sight penetrates them, yet in His Essence and
Attributes, nothing from His creation resembles Him.
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 INTRODUCTION BY SHEIKH AL-ALBANI [IS ALLAH EVERYHERE?]

And He is not to be likened to anything from the limbs of created

beings. These are attributes befitting His majesty and
greatness; the imagination cannot grasp their reality, nor can
eyes see them in this world. Rather, we believe in their realities,
their actual existence, and that the Rabb (exalted is He) is truly
described by them. And we reject the interpretations of the
interpreters, the negation of the deniers, and the likening of the
one who likens Allah to the creation. Blessed is Allah, the best of
creators.

This is the Rabb in whom we believe, Him alone we worship, and

to Him we pray and prostrate. Whoever directs his worship to a
God not possessing these attributes is indeed worshiping other
than Allah, and such a worshipped being is no true God."

And when Imam al-Juwayni (may Allah have mercy on him) says
this and issues this just verdict against the deniers, he is only
conveying what he received from the Imams of the Salaf. For it will
come in the biography [19] of Imam ʿAbd Allah ibn al-Mubarak that
he said about the Jahmiyyah: ‘They claim that your God who is in
the heaven is nothing’. And in the biography [23] of ʿAbbad ibn al-
ʿAwam: ‘The end of their speech is to say that there is nothing in the
heaven. My opinion is that they should neither be married nor
inherit’. Similar statements are found in the biographies of ʿAbd al-
Rahman ibn Mahdi [39], Wahb ibn Jarir [40], al-Qaʿnabi [48], Abu
Maʿmar al-Qatiʿi [63], and other Imams. However, they would not
declare anyone a disbeliever for the Jahmi creed unless the truth
had been made fully clear to them, as will be mentioned in the
biography of Imam Ibn Jarir al-Tabari [107].

That is why I express strong reproach toward the

contemporary Islamic writers, except for a few, who write about
everything in Islam except the Salafi Aqeedah and the Muhammadi
way. I particularly single out those entrusted with guiding the new
generation toward Islam, raising them according to its teachings,
and educating them in its culture, yet who make absolutely no

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 INTRODUCTION BY SHEIKH AL-ALBANI [Al-ALBANI VS A PREACHER]

attempt to unify their concepts about Islam, despite the severe

disagreements among its people. Contrary to what some negligent
or wilfully negligent among them think that these differences are
merely in subsidiary matters but not in fundamental principles.
Numerous examples of this are known to anyone who has studied
books about Islamic sects or is aware of contemporary Muslim
thought. As a pertinent example for our current discussion, consider
Allah's highness above His creation. In following the Salaf, we believe
in this firmly and with certainty, while others deny it or doubt it, in
accordance with the views of the khalaf. And doubt is something that
definitively negates belief in it. Despite this, we all are believers in
Allah, as that doctor said. So which of us truly believes? The answer is
known to every group, though this isn't our focus here. Our purpose is
rather to dispel that false notion about differences being only in
subsidiary matters! And to advise the proper education of Muslim
youth in their religion, both fundamental and subsidiary matters, in
light of the Quran, Sunnah, and the methodology of the righteous
Salaf.

[Al-ALBANI VS A PREACHER]

And I shall never forget for as long as I live that discussion which took
place about ten years ago in Madinah Munawwarah between me
and one of the preachers and public speakers who love to take the
lead in gatherings and monopolize the conversation. He entered
upon us during a pleasant evening that had brought together a fine
group of Salafi students of knowledge like me. None of those present
stood up for him except the host, who welcomed and received him.
The sheikh then shook hands with everyone, one by one, beginning
with those on his right, which I found admirable. When he finally
reached me since I was seated at the far end, I noticed and read on
his face signs of displeasure that no one had stood up for him. So I
wanted to soften that for him, and I greeted him kindly as he shook
my hand, saying: ‘A dear one, without standing up,' just as we say

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 INTRODUCTION BY SHEIKH AL-ALBANI [Al-ALBANI VS A PREACHER]

back in Syria in such situations. But he replied as he sat down, with

clear signs of anger on his face, saying something like:

“There is no doubt that standing up for someone entering, as a

form of honouring or respecting them, is not part of the Sunnah
and I agree with you on that. But we are living in a time when
trials have surrounded the Muslims from every side, trials that
strike at the very core of faith and creed.”

He then went on at length explaining this, mentioning the atheists,

communists, nationalists, and others among the disbelievers.
Therefore, we must all unite today to combat these people and
defend the Muslims against their danger and leave off discussing
and debating controversial issues such as the matter of standing up,
tawassul (i.e. asking Allah by the status of the Prophet, peace be upon
him), and the like!

So I said: Hold on, dear Sheikh, for every situation has its proper
context. We are now with you in an informal, brotherly evening
gathering; we did not come together to discuss a particular topic or
to draft a plan for addressing critical issues such as refuting the
communists and others. And you had barely even sat down.
Moreover, your request to abandon discussion of controversial
matters, so absolutely, I don’t think you truly mean that. For
disagreement extends even to matters of creed, even to the meaning
of the testimony that La ilaha illa Allah. You yourself know that most
of the shuyukh today permit seeking aid (Istighatha) from other than
Allah, the Exalted. And asking the dead, which contradicts the
meaning of the testimony of Tawhid according to all of us (I was
hinting that on this point he agreed with us) so do you want us not to
even discuss correcting the meaning of the testimony, under the
pretext that it’s a disputed issue?!!

He said: Yes, even that should be set aside for the time being,
to unify the rows and consolidate voices to ward off the greater
danger: atheism and…

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 INTRODUCTION BY SHEIKH AL-ALBANI [HOW TO REVIVE ISLAM]

I replied: What good would such unity serve (if achieved) if it is

not founded upon correct Tawhid and avoiding Shirk with Allah? You
know well that the Arabs in the days of ignorance believed in Allah as
the Creator, yet they disbelieved in Him as the only true deity:

َّ ‫ل لَه ُ ْم لا ِإلَه َ ِإ َّلا‬

َ‫الله ُ يَسْتَكْبر ُون‬ َ ‫ِإ َّنه ُ ْم ك َانُوا ِإذ َا قي‬

{When it was said to them, ‘There is no deity worthy of worship

[in truth] but Allah,’ they would arrogantly reject it} (37:35).

Their belief did not benefit them nor save them from fighting against
the Messenger. He replied: “Today, we are content with gathering the
people under the banner of ‘La ilaha illa Allah’.” I said: Even a false
understanding of it? He said “yes”.

I say: This discussion truly represents the reality of many

Muslim preachers today, and their passive stance toward the disunity
of Muslims in their understanding of the religion. They accept anyone
who affiliates with them, regardless of his views and opinions, without
compelling them through knowledge and evidence from the Book
and the Sunnah to unify those views or correct their errors. The bulk
of their concern is in directing people toward Islamic manners.

[HOW TO REVIVE ISLAM]

Others among them are concerned with nothing but educating their
followers in politics and economics, and similar topics that dominate
the discourse of most writers today while among them are those who
don’t even establish the prayer! Yet despite that, they all strive to
establish an Islamic society and Islamic state. But far, far is that! A
society like this can never come into being unless the callers begin
with what the Messenger of Allah ‫ ﷺ‬began with: the call to Allah, as it
is laid out in the Book of Allah and clarified by the Messenger of Allah
(peace and blessings be upon him). It is obvious that such a call (to
revive true Islam) cannot succeed as long as things that don’t belong

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 INTRODUCTION BY SHEIKH AL-ALBANI [HOW TO REVIVE ISLAM]

to it have entered into it, like false Ahadith wrongly attributed to the
Prophet )‫(ﷺ‬, and distorted interpretations of the Qur’an claimed to be
‘ta’wil’. That’s why it is absolutely necessary to seriously and carefully
purify these two main sources (Qur’an and Sunnah) from all that was
falsely added to them. Only then can we clean Islam itself from the
many wrong ideas, beliefs, and opinions that have spread among
different Islamic groups, even among some who claim to follow the
Sunnah.

And I believe that every call that is not built upon this correct
foundational principle of purification and rectification will not be
granted the success that befits the eternal religion of Allah. Some
Islamic callers have recently become aware of this. Among them is
the great scholar Sayyid Qutb after affirming (under the title ‘Jeel
Qur’ani Fareed’) that this call produced a generation unmatched in
all of Islamic history, indeed in the history of all mankind, and that it
has not produced such a generation again, you may ask: what is the
reason, given that the Qur’an of that call is still with us, and the
Ahadith of the Messenger, his practical guidance, and his noble
biography are all in our hands just as they were in the hands of that
first generation? Only the physical presence of the Messenger of
(Allah peace and blessings be upon him) is absent. So the answer is
that:

“Had the physical presence of the Messenger of Allah ‫ ﷺ‬been

essential for the success of the call and for it to bear fruit, Allah
would not have made it a message for all mankind, nor would
He have made it the final message, nor entrusted it with the
guidance of humanity on this earth until the end of time.”

[Translator’s note: This was before Sayyid Qutb’s major deviations

and statements of kufr became widespread and known, in our times
it is well established that he was a misguided innovator].

Then he investigated the reason why the miracle was not repeated,
identifying several factors that emerged, the most important of which

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 INTRODUCTION BY SHEIKH AL-ALBANI [HOW TO REVIVE ISLAM]

was what we previously mentioned regarding the difference in the

nature of the source, and he said:

"The first source from which that generation drew was the
spring of the Qur’an, the Qur’an alone. The sayings and
guidance of the Messenger of Allah were merely a reflection of
that spring. So when ʿAʾishah (may Allah be pleased with her)
was asked about the character of the Messenger of Allah, she
said, ‘His character was the Qur’an’.

The Qur’an alone, then, was the sole spring (i.e. source) from
which they drank, by which they were shaped, and upon which
they were trained. And this was not because humanity at that
time lacked civilization, culture, knowledge, literature, or
academic studies, certainly not! For there existed the Roman
civilization with its culture, books, and legal system, upon which
Europe still lives, or at least builds upon to this day. There were
also the remnants of the Greek civilization, with its logic,
philosophy, and art, still the wellspring of Western thought
today. And there was the Persian civilization, with its art, poetry,
legends, beliefs, and systems of governance, as well as other
near and far civilizations, including the civilizations of India and
China, and so on. The Roman and Persian civilizations
surrounded the Arabian Peninsula from its north and south, and
Judaism and Christianity existed in the very heart of the
Peninsula. So, it was not due to a poverty of global civilisations
or cultures that this generation relied solely on Allah's Book
during its formative period but rather, it was due to a deliberate
plan and a purposeful method. This intent is evidenced by the
anger of the Messenger of Allah ‫ ﷺ‬when he saw a page from the
Torah in the hand of ʿUmar ibn al-Khattab (may Allah be
pleased with him), and his statement: ‘By Allah, if Musa were
alive among you, it would not be permissible for him to do
anything but follow me'.

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The Messenger of Allah ‫ ﷺ‬intended to produce a generation

pure of heart, pure of mind, pure in its perception, pure in its
sentiment, pure in its formation, free from any influence other
than the divine methodology contained in the Noble Qur’an.
That generation, then, drank solely from that spring, and thus
attained its unique status in history. Then what happened?

The springs became mixed! Into the pure source from which the
later generations were meant to draw, there poured the
philosophy and logic of the Greeks, the myths and
imaginations of the Persians, the Isra’iliyyat, the theology of the
Christians, and other remnants of past civilizations and
cultures. All of this became mixed with the Tafsir of the Qur’an
and with ‘ilm al-kalam, as well as with fiqh and its foundational
principles. And it was upon this tainted source that all
generations after that unique one were raised so that
generation was never repeated.”

Then he mentioned two other factors, and said (p.17):

“Today we are living in a state of ignorance like the ignorance

that Islam encountered or even darker. Everything around us is
steeped in ignorance, people’s concepts and beliefs, their
customs and traditions, the sources of their culture, their arts
and literature, their laws and legislations, all of it is ignorance.
Even much of what we consider to be Islamic culture, Islamic
references, Islamic philosophy, and Islamic thought, is also a
product of this ignorance.

That is why the values of Islam do not take root in our souls, nor
does the Islamic worldview become clear in our minds, nor
does a great generation of people emerge among us like the
one Islam produced the first time.

It is therefore essential, in the methodology of the Islamic

movement, that during the phase of nurturing and formation,
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we completely detach ourselves from all the influences of the

ignorance in which we live and from which we draw. We must
return from the very beginning to the pure spring from which
those first men drew: the guaranteed source that has not been
tainted or mixed with impurity.

We return to it to derive our understanding of the reality of all

existence, the reality of human existence, and all the
connections between these two and the Perfect True Existence,
the existence of Allah (exalted is He). From there, we then derive
our worldview of life, our values and morals, our concepts of
governance, politics, economics, and all the essential
foundations of life.

Then we must free ourselves from the pressure of the ignorant

society, from its concepts, its traditions, and the traces of
ignorance that may linger in our own souls. Our mission is not
to reconcile with the reality of this ignorant society, nor to
pledge allegiance to it. For in its current state, the state of
ignorance, it is not fit for reconciliation. Our mission is to change
ourselves first, to ultimately change this society.

And we will face hardship and difficulty in this path, and costly
sacrifices will be required of us, but we have no choice, if we
truly wish to follow the path of that first generation, the
generation through whom Allah established His divine
methodology and granted victory over the way of ignorance".

For that reason, it is essential for all those working for the sake of the
Islamic movement to unite in striving to free themselves from
everything rooted in ignorance and contrary to Islam. And there is no
path to achieving that except by returning to the Book and the
Sunnah.

As indicated by the saying of the Prophet ‫ﷺ‬: “I have left among

you two matters; you will never go astray if you hold firmly to them:

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the Book of Allah and my Sunnah. They will never be separated until
they return to me at the Hawd (the Prophet’s Basin on the Day of
Judgment).”

If they do that, then they will have laid the foundation for
establishing the Islamic society; and without it, they can have no
standing, nor can an armed state arise for them.

Indeed, I am truly amazed and most intensely so at some

writers and doctors who author works on treating certain spiritual
diseases, such as the author of 'Batin al-Ithm al-Khatar al-Akbar Fi
Hayaat al-Muslimeen', then he is not content with that until he
reveals a profound ignorance of the true danger surrounding the
Muslims, the very danger that was pointed out by Sayyid Qutb in his
aforementioned words.

For the doctor was not pleased with this truth, so he began to
mock it and on the one who reminded people of it under a heading
in the aforementioned treatise, on page 85.

"Our problem is moral, not ideological (i.e. creedal).”

He said:

“And the meaning of all that we have mentioned is that we are

suffering from a problem related to morality and inner
conscience, not one that has anything to do with inner beliefs
or ideology.”

That is what he said! Then he expressed amazement at those who are

aware of his problem and recognize what he called “the greatest
danger in the lives of Muslims.” But instead of addressing it through
the means he mentioned in his treatise, they seek to address it
through further ideological research. Then he went on to say, referring
to the words of Sayyid Qutb:

“So what benefit is there in going on at length about 'Al-

Mujtamaʿ al-Jahili' (the ignorant society) or in being clever in

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exposing the hostile schemes pursued by the enemies of Islam

and the masterminds of ideological invasion? Or in focusing on
presenting more of the methodology of Islamic thought and
Islamic movement when the affliction Muslims suffer from is not
ignorance of any of this at all, but rather the chronic disease
that has taken hold of their souls?

Muslims are no longer in need of any further ideological

studies; for Muslims despite their differing levels of education
have come to possess enough awareness in these areas to
grant them sufficient immunity, if the matter were dependent
on awareness alone.

Rather, what they need from now on is the tremendous

force that drives towards implementation and far it is from
being something that can be carried out by thought or intellect
alone. The tremendous force they need is none other than the
force of character”.

That is what the “knowledgeable” doctor says! Yet his words contain
such distortions and grave errors that there is no room here to fully
expand on clarifying them. For none among the Islamists ever
imagines that awareness and ideology alone are sufficient to solve
the problem, contrary to what his words suggest. But the very issue
the doctor denies is, in fact, the foundation of the strength of
character and that is true faith, correct tawhid, and sound ‘Aqeedah.

That is why the prophets and messengers (peace be upon

them) and their followers always began their call with the tawhid of
Allah (the Mighty and Majestic). They did not begin by addressing
moral, economic, or other societal issues as many writers today have
become preoccupied with, while neglecting the fundamental issue:
the deviation of many Muslims today, and before, from the sound
creed. Indeed, many of the books of kalam they call “books of tawhid”
have played a major role in this deviation. And now, I pose a single
question to the “knowledgeable” doctor, Can an individual, a group,

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or a nation attain the tremendous power they need today, namely,

the power of character if their creed is unsound? If he answers that it
is not possible, then we ask him, Does he believe that there still exists
a Muslim nation whose creed remains sound just as it was in the time
of the Salaf despite the presence among them of those who follow
the creed of the Mu‘tazilah who negate Allah’s attributes, the
Jabariyyah, and the extremist Sufis? And especially in our country
today, there are those who claim that a Muslim has no need to learn
the Qur’an and Sunnah, nor the sciences that assist in understanding
them.

They claim that piety alone is sufficient, and they cite from the
Qur’an what, in fact, is an argument against them if only they
understood, such as His saying, the Exalted:

ُ ‫الله‬ َّ ‫و ََّاتق ُوا‬

َّ ُ‫الله َ و َيُع َلمُكُم‬

{And fear Allah, for Allah ˹is the One Who˺ teaches you.} (2:
282)

Based on this misunderstanding, they go on to deny many firmly

established Islamic truths such as the intercession granted to the
prophets and messengers, especially our Prophet Muhammad ‫ﷺ‬, the
descent of ‘Isa, the appearance of the Dajjal, and much more. In Egypt
and India, there are even people known as the Qur’anists, who
interpret the Qur’an without any reference to the Hadith of the
Prophet (peace be upon him), the sayings of the Companions, the
Tabi‘in, or the mujtahid imams. Indeed, they do so without adhering
to any sound Arabic linguistic or scholarly principles.

If the doctor responds by saying that the creed of Muslims

today is as it was in the time of the Salaf, we then ask him: Is that
which you mentioned of false doctrines present today, especially in
your own country? If he answers in the affirmative, as is expected of
him, then how does he dare to make the previous statement:
“Muslims are no longer in need of any further ideological studies; for
Muslims despite their differing levels of education have come to

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possess enough awareness in these areas to grant them sufficient

immunity?”

And if he stubbornly denies this and reverts to claiming that

Muslims still possess goodness and blessing in this regard, then
further debate with him becomes pointless for the matter is as the
poet said:

َّ ‫ج‬
‫النهَار ِإلَى د َلِيل‬ َ ‫ ِإذ َا احْ تَا‬... ‫ن شَيْء‬
ِ ‫ْس يَصِ ِح فِي ال َأذْه َا‬
َ ‫و َلَي‬

“Nothing can be accepted as sound in the minds if daylight

itself requires proof”.

And finally, I must direct to the respected doctor the question which,
If Allah willed, will reveal to him the error that led him to choose that
mistaken title if he has not yet realized it. We ask you the same
question the Messenger of Allah (peace be upon him) asked the
slave girl: ‘Where is Allah?’ If you respond with the answer we believe
in, and which the Messenger (peace be upon him) accepted as proof
of the slave girl’s faith, namely our answer: ‘In the heaven’ and you
understand it in the way the Salaf understood it, that He (Blessed &
Exalted) is above the Throne, then you have attained the truth and
have agreed with us in this matter, which is related to beliefs and
creed, not to morals! However, at the same time, you would be
opposing most Muslims, including the sheikhs, professors, and
doctors under whom you studied Shari’ah for they do not agree with
you on this true answer. And your acquaintance with al-Kawthari and
Abu Zahrah is not so distant.

And if you deny the validity of this question which the

Messenger of Allah (peace be upon him) has taught us and refuse to
answer it with an affirmative response, or if you answer with the
response of the Mu‘tazilah: ‘Allah is present everywhere,’ which
implies the union of the Creator and the creation and that is sheer
disbelief or if you answer with what is found in al-Jawharah and its
commentary and other books of kalam, which you have studied and
been cultured by, until you have ‘attained a level of awareness that
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 INTRODUCTION BY SHEIKH AL-ALBANI [HOW TO REVIVE ISLAM]

weaves for you sufficient immunity’ then in doing so you have

opposed the Qur’an, the Sunnah, and the consensus of the Ummah,
as we have already referenced from statements of some trustworthy
imams, whom we all regard as reliable, and whose path we follow in
this matter. In short, whether you are with us or against us in this
creed, each of the two groups represents millions of Muslims across
centuries up until today, and among those who believe in the
question and answer mentioned in the hadith, The ones referred to
earlier are Sheikh al-Islam Ibn Taymiyyah and his student, the
Muhaqqiq, Ibn Qayyim al-Jawziyyah, as well as all our Hanbali
brethren today who are among the followers of Sheikh Muhammad
ibn ʿAbd al-Wahhab. Both groups without a doubt fall under your
broad assumption, which you expressed in your previous letter with
the words: “I don’t think anything except that we all believe in Allah,
one deity with no partner and goodness is his hand…”

As for me, I believe that if both parties were to adhere to the

manners of Islam, each would say by their state or in speech to the
opposing group:

ٍ ‫و َِإ َّنا أَ ْو ِإ َّياك ُ ْم لَعَلَى هُدًى أَ ْو في ضَلَا‬

ٍ‫ل م ُبين‬
ٰ
‘Indeed, we or you are upon guidance or in clear error.’ (34:24)

And the doctor knows as I believe that one of the two parties,
whichever it may be, is indeed upon misguidance not in terms of
character, without a doubt, but in terms of thought and creed.

And each of the two groups represents millions of Muslims

today in this issue and in other matters of creed. So aren’t these
differing parties, Doctor, in need of intellectual studies?

And I do not say, as you said: ‘towards more ideological

studies’?! For a rational person desires more when he finds
something additional offered so what about when it is missing or
practically non-existent? He yearns for it, and then for even more! Are
not all of these in urgent need of such studies, so that the truth
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becomes clear to the misguided group, whoever they may be so they

may join the group upon the truth? And so that the group may
increase in faith upon faith, certainty in their correctness, and deeper
knowledge of their religion and the call to it? In this way, we move
toward the desired Islamic society. This does not contradict the idea
that while some callers (du‘aat) engage in this, others may address
the diseases of the soul and character as the doctor did in his
aforementioned treatise ‘Batin al-ithm’ but on the condition that they
do not deny their former greater struggle, nor demand that they
follow their own method in addressing the so-called issue.

‫ُل وجْ ه َة ه ُو َ م ُوَليهَا ۖ ف َٱسْ تَبق ُوا ٱلْخ َيْرَٰت‬

ٍ ‫و َلك‬

‘To each is a direction toward which he turns, so race to good

deeds.’” (2:148)

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COMMON MISCONCEPTIONS AND THEIR REFUTATIONS

It has become common among the Khalaf to accuse anyone who

affirms the above-ness (al-fawqiyyah) of Allah (the Exalted) of being
a mushabbih or mujassim, or to claim that such a person attributes
direction or place to Allah. These are three issues that must be
clarified and the misconceptions surrounding them removed.

THE FIRST DOUBT, RESEMBLANCE (TASHBIH):

The answer to this misconception can be drawn from the

aforementioned statements of the Imams, as well as from what we
will see in the upcoming texts from this book. I will now mention some
of them:

Hafiz Nuʿaym ibn Hammad said:

“Whoever likens Allah to His creation has disbelieved, and

whoever denies what Allah has described Himself with has also
disbelieved. What He has described Himself with, or what His
Messenger has described Him with, is not considered
resemblance.”

Ishaq ibn Rahawayh said:

“Resemblance is saying “hand like my hand or hearing like my

hearing”, This is resemblance. But if one says, as Allah has said:
‘a hand, hearing, and sight,’ without saying ‘how’ or saying ‘like’,
then this is not resemblance.” Allah (the Exalted) said:

َّ َ ‫ْس كَمثْله شَيْء و َه ُو‬

ُ ‫السمي ُع الْب َصير‬ َ ‫لَي‬

{There is nothing like unto Him, and He is the All-Hearing, the

All-Seeing} (42:11).”

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And if affirming above-ness for Allah (the Exalted) necessitated

resemblance, then everyone who affirms the other attributes of Allah
such as His being Living, All-Powerful, Hearing, and Seeing would also
be considered a mushabbih (someone who likens Allah to the
creation). And this is something that no Muslim who affiliates with Ahl
al-Sunnah wa al-Jamaʿah would claim except the deniers of the
attributes, like the Muʿtazilah and others. Sheikh al-Islam said in
Minhaj al-Sunnah (2/75):

“So the Muʿtazilah, Jahmiyyah, and others from among the

deniers of the attributes consider everyone who affirms [the
attributes] to be a Mujassim or a mushabbih. Among them are
those who even classify the well-known Imams like Malik, al-
Shafiʿi, Ahmad, and their companions as Mujassimah and
Mushabbihah, as mentioned by Abu Hatim, the author of the
book ‘al-Zinah’, and others. The doubt raised by these people is
that all the well-known imams affirm the attributes of Allah, say
that the Qur’an is the speech of Allah and not created, and say
that Allah will be seen in the Hereafter. This is the creed of the
Companions and those who followed them in excellence, from
the Prophet’s family and others".

Then he stated on page 80:

"The key point here is that Ahl al-Sunnah unanimously agree

that 'there is nothing like unto Allah' neither in His Essence, nor
in His Attributes, nor in His Actions. However, the term 'tashbih'
in people's speech is ambiguous. If by denying tashbih one
means what the Qur'an denies and what reason affirms, this is
correct, for the unique characteristics of the Rabb (Most High)
cannot be matched by any created being in any of His
Attributes.

But if by 'tashbih' one means denying all divine attributes for

Allah, not affirming for Him Knowledge, Power, or Life because
the servant also possesses these attributes (thus claiming this

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 INTRODUCTION BY SHEIKH AL-ALBANI COMMON MISCONCEPTIONS

would necessitate similarity), then this is invalid. Following this

logic, one couldn't say Allah is Living, Knowing, or Powerful, since
the servant is also described by these names. The same applies
to His Speech, Hearing, Sight, Seeing, etc. They do agree with Ahl
al-Sunnah that Allah is Existent, Living, Knowing, and Powerful,
and that the creation is also called existent, living, knowing and
powerful yet this isn't considered tashbih that must be
negated."

THE SECOND DOUBT: DIRECTION (JIHAH)

The response to that is what Ibn Taymiyyah said in at-Tadmuriyyah

(p. 45):

“The term ‘jihah’ (direction) may be intended to mean

something existent other than Allah, in which case it would be
created, such as if by ‘direction’ one means the very Throne, or
the heavens themselves. And it may also be intended to mean
something that is not an existing thing other than Allah, such as
if one means by it what is above [all] the creation.

It is well known that the term ‘direction is neither affirmed nor

denied in the Qur'an or Sunnah, whereas what is affirmed in
them is ʿuluw (highness), istiwaʾ (rising above), fawqiyyah
(above-ness), ‘arooj (ascension to Him), and so on. It is also
known that there is nothing in existence except the Creator and
the creation and the Creator (exalted is He) is distinct and
separate from the creation. Nothing from His Essence is within
His creation, and nothing from His creation is within His Essence.

It is said to the one who denies (the notion of direction): Do you

mean by “direction” something existent and created? If so, then
Allah is not contained within created things. Or do you mean by
“direction” what lies beyond the creation? In that case, there is

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 INTRODUCTION BY SHEIKH AL-ALBANI COMMON MISCONCEPTIONS

no doubt that Allah is above the creation. Likewise, it is said to

the one who says, “Allah is in a direction”: do you mean by that
Allah is above the creation? Or do you mean that Allah is inside
something of the creation? If you mean the first, then that is the
truth. But if you mean the second, then that is false".

From this, it becomes clear that the term “direction” is not mentioned
in the Qur’an or the Sunnah. Therefore, it should neither be affirmed
nor denied outright, because both affirmation and negation carry the
previously mentioned problematic implications. And even if there
were no harm in affirming “direction” other than that it opens the door
for opponents to falsely attribute to those who affirm Allah’s highness
(ʿuluw) things they do not actually say that alone would be sufficient
reason to avoid using the term.

Likewise, one should not negate the concept of “direction” out

of the mistaken assumption that affirming Allah’s highness
necessitates affirming a direction, because such a stance leads to
several serious problems, among them is the denial of the definitive
evidences affirming Allah’s highness. Another issue is the denial of the
believers’ vision of their Rabb (the Mighty and Majestic) on the Day of
Judgment. The Muʿtazilah and the Shiʿah openly denied this, and Ibn
al-Mutahhar, a Shiʿi, justified this denial in his Minhaj by saying:
“Because He is not in a direction.” As for the Ashʿaris or more
precisely, their later followers who affirmed the vision, they
contradicted themselves when they said: “He will be seen, but not in
a direction.” They mean ‘Uluw. Shaykh al Islam said in minhaj as
sunnah (252/2):

"The majority of people both those who affirm the vision (of
Allah) and those who deny it say that the view of these is known
to be intellectually invalid by necessity, similar to their view
regarding speech (kalam). For this reason, Abu ʿAbdillah al-
Razi mentions that none of the groups among the Muslims
adopt their stance on the issues of speech and vision.".

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 INTRODUCTION BY SHEIKH AL-ALBANI COMMON MISCONCEPTIONS

Then he proceeded to refute the deniers from among the Muʿtazilah

and the Shiʿah with sound and solid argumentation so refer to it, for
it is precious.

In short, regarding the term direction: if what is meant by it is a

real existent thing other than Allah, then it is created and Allah
(exalted is He) is above His creation and is not confined by, nor
encompassed by, any of the created things. He is separate from the
creation, as will be mentioned later in the book from several of the
imams. And if what is meant by “direction” is a non-entity (a non-
existent thing), namely what is above the creation, then there is
nothing there except Allah alone.

And this latter meaning is what is intended in the words of

those who affirm Allah’s highness and who transmit from the Salaf
the affirmation of direction for Allah as reported by al-Qurtubi from
them at the end of his book. And Ibn Rushd said in al-Kashf ʿan
Manahij al-Adillah:

“The Statement on Direction: As for this attribute, the people of

the Shariʿah have always affirmed it for Allah (exalted is He)
from the very beginning until the Muʿtazilah denied it. Then later
Ashʿaris, such as Abu al-Maʿali [Al-Juwayni] and those who
followed him, adopted this denial. Yet all the apparent
meanings of the Shariʿah imply the affirmation of direction,
such as His saying, the Exalted…”

He then mentioned some well-known Ayaat and continued:

“…and other Ayaat like these if one applies taʾwil to them all, the
entirety of the Shariʿah would become subject to taʾwil; and if
one were to say they are all from the unclear (mutashabihat),
then the whole of the Shariʿah would become unclear. For all
the revealed divine legislations agree that Allah is above the
heavens, and that from Him the angels descend with revelation
to the prophets”.

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THE THIRD DOUBT: PLACE (MAKAN)

And if you have understood the answer to the previous doubt

concerning ‘direction’, then it will be easy for you to understand the
answer to this doubt, and it is to be said:

Either what is meant by ‘place’ is an existent matter, which comes to

the minds of most people today, and they assume this to be the
meaning when we affirm the attribute of highness for Allah, Exalted is
He. The response is that Allah (the Almighty) is exalted from being
confined to a place in this sense. He (Exalted is He) is beyond being
encompassed by the creation, for He is mightier and greater. Indeed,
His Kursi encompasses the heavens and the earth, and He said:

‫َالسم َاو َاتُ مَطْو َّيات بيمَينه‬

َّ ‫ْض جَميع ًا قَبْضَت ُه ُ يَوْم َ ال ْقيَام َة و‬
ُ ‫الله َ ح ََّق قَدْره و َا ْل َأر‬
َّ ‫وَم َا قَدَر ُوا‬

{They did not recognise the true worth of Allah. On the Day of
Resurrection the whole earth will be in His grasp, and the
heavens shall be folded up in His Right Hand.} (39:67).

And it is authentically reported in both Sahih of al-Bukhari and

Muslim that the Prophet (peace be upon him) said, "Allah will take
the whole earth (in His Hand) and will roll up the Heaven in His right
Hand, and then He will say, "I am King! Where are the kings of the
earth?”

As for intending by place an existent matter, meaning what is

beyond the creation in terms of highness then Allah (the Exalted) is
above the creation and not in a place in the existential sense, just as
He was before He created the creation.

So if you hear or read that one of the Imams or scholars

attributed place to Him (the Exalted) then know that what is meant
is the non-existent meaning by which they intend to affirm the
attribute of highness for Him (the Exalted) and to refute the
Jahmiyyah and the Muʿattilah, who denied this attribute from Him,

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 INTRODUCTION BY SHEIKH AL-ALBANI COMMON MISCONCEPTIONS

Glorified is He. Then they falsely claimed that He is in every place in

the existent sense.

[Translator’s note: This issue may seem confusing to the reader due
to the use of Mantiq based terms. So In summary when discussing
the issue of affirming a place for Allah, If you intend that Allah is high
and above all creation, above his throne with his essence then this
understanding of a place is correct, However if by place you mean
that Allah is encompassed, intermingled and contained within a
location from the creation, such as those who claim Allah is
everywhere including here on the earth, this is no doubt to be
rejected].

The ʿAllamah Ibn al-Qayyim said in his poem al-Nooniyyah (2/446–

447 – Printed along with its commentary, Tawdih al-Maqasid,
published by al-Maktab al-Islami.)

‫ شيء وشأن الله أعظم شان‬... ‫والله أكبر ظاهر ما فوقه‬

‫ والأرض وال كرسي ذا الأركان‬... ‫والله أكبر عرشه وسع السما‬

‫ ق السبع والأرضين بالبرهان‬... ‫وكذلك ال كرسي قد وسع الطبا‬

‫لا تخفى عليه خواطر الإنسان‬... ‫والله فوق العرش وال كرسي‬

‫ لوا ربنا حقا بكل مكان‬... ‫لا تحصروه في مكان إذ تقو‬

‫ وحصرتموه في مكان ثان‬... ‫نزهمتوه بجهل كم عن عرشه‬

‫ فينا ولا هو خارج الأكوان‬... ‫لا تعدموه بقول كم لا داخل‬

‫ وبدت لمن كانت له عينان‬... ‫الله أكبر هتكت أستاركم‬

‫ مثل وعن تعطيل ذي كفران‬... ‫والله أكبر جل عن شبه وعن‬

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 INTRODUCTION BY SHEIKH AL-ALBANI COMMON MISCONCEPTIONS

“Allah is the Greatest, there is nothing above Him, And His

Majesty is the greatest of all.

Allah is the Greatest, His Throne encompasses the heavens,

and the earth, and the Kursi, it is the Possessor of pillars.

And likewise, the Kursi encompasses the seven heavens and

the earth, this is clear by evidence.

And Allah is above the Throne and the Kursi and the thoughts
of mankind are not hidden from Him.

Don’t confine Him to a place when you say, ‘Our Rabb is truly in
every place.’

You tried to free him from his Throne out of ignorance, and
instead you confined Him to another place.

Don’t strip Him of existence by saying: ‘He is neither inside us

nor outside the universe.’

Allah is the greatest, your veils have been torn away, and the
truth is clear to those with insight.

Allah is the greatest, He is far above resemblance, likeness, and

the denial of the deniers.”

If you fully understand everything mentioned earlier, then by the

permission of Allah you will be able to easily grasp, From the Qur’anic
Ayaat, Prophetic Ahadith, and narrations from the Salaf that the
author (may Allah have mercy on him) has presented in this
‘Mukhtasar’ before you that their intended meaning is clear and
established.

It is that Allah (Exalted is He) is above His creation and has risen
over His Throne in a manner befitting His majesty. And at the same
time, He is not confined within any created direction or created place.

ٍ ‫ق ك ُل شَىْء‬
ُ ‫ٱلله ُ خَـل‬
َّ

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 INTRODUCTION BY SHEIKH AL-ALBANI COMMON MISCONCEPTIONS

He is the Creator of all things. (39:62)

And from it is ‘direction’ and ‘place’

َ‫غ َنى ع َن ٱلْع َـلَمين‬

Allah is not in need of ˹any of His˺ creation. (3:97)

If someone interprets these terms in a negative sense (i.e., denying

that Allah is confined to a created place), then there is no harm in
that. However, even then it is not proper to affirm or use the terms
‘direction’ or ‘place’ for Allah, as they are not found in the Qur’an or
the Sunnah.

So whoever attributes them to Allah is mistaken in wording [but

not in meaning] if they intended to affirm the attribute of highness for
Him using these terms. However, they are also mistaken in meaning
if they use the term direction and place to confine Allah to a created
space, or to liken Him to His creation.

At the same time, it is not permitted to negate the meaning of

those terms absolutely, unless the intended meaning is clarified
because that meaning may align with the Qur’an and Sunnah. We
know through observation that many of those who deny these terms
intend by doing so to deny Allah’s attribute of ‘highness’ and then
accuse those who affirm it of Tajsim and Tashbih. That’s why you find
al-Kawthari, in his footnotes, constantly repeating this, always
accusing Sheikh al-Islam Ibn Taymiyyah and his student Ibn al-
Qayyim of being among the people of tajsim. And the author of
Furqan al-Qurʾan followed him in several places, even saying on
page 61 that Ibn Taymiyyah is the Sheikh al-Islam for those who fall
into Tajsim.

ٍ‫الله ُ فَمَا لَه ُ منْ ه َاد‬

َّ ‫وَم َنْ يُضْ لل‬

{“And whoever Allah misguides; there is no guide for him.”}

(39:23)

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 INTRODUCTION BY SHEIKH AL-ALBANI COMMON MISCONCEPTIONS

And the accusation of the people of innovation and the enemies of

the Sunnah against the Ahl al-Hadith with such charges is age-old,
ever since the disagreement arose between them concerning some
issues of Tawhid and the Attributes. And you will see in the biography
[78] of Imam Abu Hatim Al-Razi (may Allah have mercy on him) his
statement:

“And the sign of Ahlul Bida’ is their attack on Ahlul Athar, and
the sign of the Jahmiyyah is that they label Ahlul Sunnah
Mushabbihah, and the sign of the Qadariyyah (Mu'tazilah) is
they label Ahlus Sunnah Mujabbirah and the signs of the
Zanadiqah is they label Ahlul Athar Hashwiyyah”.

And their slanderous lie against Sheikh al-Islam Ibn Taymiyyah that
he said, after narrating the Prophet’s (peace be upon him) saying:
‘Allah descends to the lowest heaven…’ “Allah's descent is like my
descent”. This slander is well known. And the falsehood of this slander
was clarified by my teacher in ijazah, Sheikh Raghib al-Tabbakh, in
one of the issues of the Journal of the Scholarly Academy in
Damascus, and later by our friend, the eminent scholar Sheikh
Muhammad Bahjat al-Baytar, in his book ‘Tarjamah Sheikh al-Islam
Ibn Taymiyyah’.

And among the worst of what some have falsely attributed to

the Imam, Sheikh al-Islam Abu Ismaʿil al-Harawi al-Ansari, is what
the author (the Hafiz) mentioned in his biography of him in Tadhkirat
al-Huffaz (vol. 3, p. 358):

“When Sultan Alp Arslan arrived in Herat during one of his visits,
the local scholars and leaders gathered and went to visit Abu
Ismail al-Ansari. They greeted him and said, “The Sultan has
arrived, and we plan to go and greet him, but we wanted to
greet you first.”

They had secretly agreed to carry with them a small idol, made
from brass, which they placed under the Sheikh’s prayer rug in
the mihrab (prayer niche). After doing so, they left. The Sheikh
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 INTRODUCTION BY SHEIKH AL-ALBANI COMMON MISCONCEPTIONS

went to his private chamber. They then went to the Sultan and
complained about al-Ansari, claiming that he was a mujassim,
and that he kept an idol in his mihrab, claiming that “Allah is in
its image.”

This shocked the Sultan. He sent a servant along with a group

of men to investigate. They entered the Sheikh’s home and
headed straight for the mihrab. They took the idol and the
servant returned to the Sultan with it. The Sultan then ordered
that al-Ansari be brought to him.

When the Sheikh arrived, he saw the idol, the gathered scholars,
and the Sultan who was extremely angry. The Sultan turned to
him and said, “What is this?” The Sheikh replied, “This is an idol
made from brass, like a toy. ” The Sultan said, “I am not asking
about that.” The Sheikh asked, “Then what are you asking
about?” The Sultan said, “These people claim that you worship
this idol and that you say Allah is in its image.” At that, al-Ansari
raised his voice powerfully and said: “Glory be to You ˹O Rabb˺!
This is a tremendous slander!”

The Sultan felt in his heart that they had falsely accused the
Sheikh, so he ordered that the Sheikh be returned to his home
with honour. Then the Sultan turned to the accusers and said,
“Tell me the truth,” threatening them. They admitted, “We are in
hardship because this man holds influence over the common
people, so we wanted to free ourselves from his harm.” So the
Sultan commanded that each of them be punished and took
their belongings”.

And in conclusion, I present to the noble readers a beneficial section

from the words of Imam Abu Muhammad al-Juwayni at the end of
his treatise ‘Al-Istiwa’ wa al-Fawqiyyah’, in which he brings this issue
closer to the understanding through a meaning taken from the

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 INTRODUCTION BY SHEIKH AL-ALBANI COMMON MISCONCEPTIONS

science of astronomy and cosmology for the one who is familiar with
it, he said:

“There is no doubt that the people of knowledge have ruled

according to geometric principles, and it’s correct because it is
based on proof, no rational person would dispute that the earth
lies within the universe, and that the sphere of the earth in the
center of the sky is like a watermelon inside another
watermelon, and that the sky encompasses it from all sides.
The lower part of the universe is the core of the earth, which is
the center and the ultimate bottom and beneath. What is below
that is not called “below”; rather, it is not “below” at all but
“above.” So if we were to imagine piercing through the center
(which is the bottom of the universe) towards that direction,
then the piercing would be towards an “above” direction. And if
the piercing went in the direction of the sky from the other side,
it would rise towards an “above” direction.

And the proof of that is this: If we were to suppose a traveller

journeying on the surface of the earth from the direction of the
east to the direction of the west, and he continued traveling, he
would walk along the sphere until he returned to the point from
which he began, traversing the globe through what an observer
would perceive as being “beneath” him. Yet during this journey,
the earth remained beneath him and the sky above him. Thus,
the sky that the senses perceive to be beneath the earth is, in
fact, above it (not below it) because the sky is intrinsically
above the earth. So, however the sky may be, it remains above
the earth from whichever direction you consider it”.

He said:

“And if this is the case with the sky, above the earth by its very
nature, then what about the One who is unlike anything, whose

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highness above all things is by His very Essence, as He, the

Exalted, said:

{‫ك ا ْل َأع ْلَى‬

َ ‫}سَب ح اسْم َ ر َب‬

{Glorify the Name of your Rabb, the Most High}. (87:1)

And the mention of His above-ness is repeated in the Glorious

Qur’an, such as in:

{‫}يَخَاف ُونَ ر ََّبه ُ ْم منْ فَو ْقه ْم‬

{They fear their Rabb above them}. (16:50)

for His above-ness and highness over all things is essential to

Him. He is the Most High by His Essence, and rising is an
attribute befitting Him, just as lowness, sinking, and baseness
are inherent to the created things, beneath the rank of His
Rububiyyah, greatness, and highness.

And rising and lowness is a boundary that distinguishes

between the Creator and the creation through it, He is
distinguished from it. He (exalted is He) is the Most High by His
Essence, just as He was before the creation of the worlds.
Everything besides Him is dependent upon Him in essence. He
(exalted is He) is the Most High above His Throne, managing all
affairs from the heaven to the earth. Then the affair ascends to
Him: He gives life to this one and causes death to that one; He
afflicts this one with illness and heals that one; He honours this
one and humiliates that one. And He is the Ever-Living, the
Sustainer, self-subsisting, and everything exists through Him.

May Allah have mercy on a servant to whom this message

reaches and did not deny it, but humbles himself before his
Rabb in seeking the truth during the hours of the night and the
stretches of the day, and reflects upon the texts concerning the

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attributes, using his intellect to ponder their revelation, the

purpose for which they were revealed, and what is intended by
their knowledge for the creation.

And whoever’s heart Allah opens will come to realize that the
only purpose is to know the Rabb (Exalted is He) through them,
to turn to Him by way of them, and to affirm them with their true
realities and actualities, in a manner befitting His majesty and
greatness without distortion or denial, without imagining how
or likening Him to creation, and without rigidity or refraining
[from accepting them]. In this is a clear message for those who
reflect, and sufficiency for those who seek insight, if Allah wills”.

And He (may Allah have mercy on him and reward him with
goodness) said, clarifying the impact of this creed on the heart the
believer:

“When the servant is certain that Allah is above the heavens,

rose above His Throne without confinement and describing
modality and that He is now with His attributes as he has always
been in pre-eternity, then his heart gains a direction in his
prayer, his turning toward Him and his supplication. But
whoever does not know his Rabb as being above His heavens,
upon His Throne, remains lost, not knowing the direction of the
One he worships. Yet were he to know by His hearing, His seeing,
and His pre-eternality.

And such knowledge without this certainty is incomplete. Unlike

the one who knows that the God he worships is above all things:
when he enters the prayer and says the takbir (Allahu Akbar),
his heart turns toward the direction of the Throne, exalting his
Rabb (Exalted is He) above all confinement, declaring Him to
be One just as He was One in eternality knowing that these
directions are from our boundaries and necessities, and that it
is not possible for us to point to our Rabb in His pre-eternity and

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INTRODUCTION BY SHEIKH AL-ALBANI COMMON MISCONCEPTIONS

His eternality except with them, for we are created beings and
the created must, in their pointing (or indicating), refer to a
direction so that indication falls upon their Rabb, in a manner
befitting His Majesty, not as one imagines from himself. And he
believes that in His highness, He is near to His creation, He is
with them through His knowledge, hearing, sight,
encompassing, power, and will, while His Essence is above all
things, above the Throne.

And whenever his heart becomes aware of that during prayer

or during turning [to Allah], his heart becomes illuminated,
enlightened, and shines with the lights of knowledge and faith.
The rays of majesty reflect upon his intellect, soul, and self so
his chest expands, his faith strengthens, and he declares his
Rabb free from the attributes of the creation such as
confinement or indwelling. At that moment, he tastes
something of the spiritual experiences tasted by the
forerunners who are close [to Allah], unlike one who does not
know the direction of his God. In such a case, even a shepherd
girl is more knowledgeable of Allah than he is for she said: “In
the heaven” thus affirming that He is above the heaven. For “fi”
(in) can come in the meaning of “ʿala” (above).

So the shepherd girl is more knowledgeable of Allah than one

who does not know the direction of his God, for his heart
remains dark, not illuminated by the lights of knowledge and
faith.

And whoever denies this statement, let him believe in it, and let
him experience and let him look toward his Rabb above His
Throne with his heart: seeing from one aspect, and blind from
another, seeing from the aspect of affirmation, existence, and
realization; blind from the aspect of limitation, confinement,
and pondering upon the modality. For if he acts upon this, he

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will find its fruit, by the will of Allah (the Exalted) and he will find
its light and blessing, both immediately and in the future.

ٍ‫ل خَبير‬
ُ ْ ‫ك مث‬
َ ُ ‫وَل َا يُنَبئ‬

“And none can inform you like the One Who is All-Aware.”
(35:14)

And Allah (Exalted is He) is the One Who grants success and
aid.””

- DAMASCUS, 8 JUMADA AL-ULA, 1392 AH

- MUHAMMAD NASIR AL-DEEN AL-ALBANI

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 [KITAB AL-’ULUW]

[KITAB AL-’ULUW]

In the name of Allah, the Most Gracious, the Most Merciful

La ilaha illa Allah is a preparation for meeting Allah. O Rabb, make it

easy, aid, complete, and conclude with goodness and well-being, O
Most Generous.

All praise is due to Allah, the Most High, the Most Great, the
Rabb of the Mighty Throne, for His abundant blessings, both apparent
and hidden. And all praise is due to Allah for the blessing of Tawhid. I
bear witness that there is no deity worthy of worship in truth except
Allah alone, without any partner, a testimony that, by His grace, leads
to further bounty. And I bear witness that Muhammad is His servant
and Messenger, the Seal of the Prophets, and the intercessor on the
Day of Great Hardship.

TO PROCEED:

In the year 698 AH, I gathered Ahadith and reports [from the Salaf]
concerning the issue of Allah’s highness (‘uluw). I missed
commenting on some of them and did not cover everything that has
been reported on the subject. So I added a supplement to that
compilation, beginning with the words: ‘Glory be to Allah the
Magnificent, and praise be to Him for His forbearance despite His
knowledge.’ Now, I have organized the compilation and clarified it
here. I seek help from Allah; He is sufficient for us and the best of
Guardians. And who is more truthful in speech than Allah?

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 [KITAB AL-’ULUW] [AYAAT ON ALLAH’S HIGHNESS]

[AYAAT ON ALLAH’S HIGHNESS]

‫ْض في س َّتة أَ َّيا ٍم ث َُّم اسْ ت َو َى عَلَى الْعَر ْش‬ َّ ‫ق‬

َ ‫السم َاو َات و َا ْل َأر‬ َ َ ‫الله ُ الَّذي خ َل‬
َّ ُ ‫ِإ َّن ر ََّبكُم‬

{Indeed, your Rabb is Allah, who created the heavens and the
earth in six days, then rose over the Throne.} (7:54)

‫ْض في س َّتة أَ َّيا ٍم وَك َانَ ع َْرشُه ُ عَلَى ال ْمَاء‬ َّ ‫ق‬

َ ‫السم َاو َات و َا ْل َأر‬ َ َ ‫و َه ُو َ الَّذي خ َل‬

{And He said: ‘And He is the One who created the heavens and
the earth in six days, and His Throne was upon the water.}
(11:7)

And He said regarding His Noble Book:

‫ن عَلَى الْعَر ْش اسْ ت َو َى‬ َّ ،‫َالسم َاو َات الْعُلَى‬

ُ َ ‫الرحْم‬ َّ ‫ْض و‬ َ َ ‫تَن ْز يل ًا م َّمنْ خ َل‬
َ ‫ق ا ْل َأر‬

{It is a revelation from the One who created the earth and the
highest heavens, the Most Merciful, who rose over the Throne.}
(20:4-5)

And He said

‫ن‬ َّ ‫ْض وَم َا بَيْنَهُم َا في س َّتة أَ َّيا ٍم ث َُّم اسْ ت َو َى عَلَى الْعَر ْش‬
ُ َ ‫الرحْم‬ َّ ‫ق‬
َ ‫السم َاو َات و َا ْل َأر‬ َ َ ‫الَّذي خ َل‬

{‘The One who created the heavens and the earth and what is
between them in six days, then rose over the Throne, the Most
Merciful.} (25:59)

And there are other Ayaat regarding His rising over the Throne.

‫ل لَهَا وَلل ْ َأرْض ائْتيَا َطوْعًا أَ ْو كَر ْه ًا قَالَتَا أَ تَي ْنَا طَائعين‬ َّ ‫ث َُّم اسْ ت َو َى ِإلَى‬
َ ‫السم َاء و َهي َ دُخ َان فَق َا‬

{Then He turned towards the heaven when it was ˹still like˺

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 [KITAB AL-’ULUW] [AYAAT ON ALLAH’S HIGHNESS]

smoke, saying to it and to the earth, ‘Submit, willingly or

unwillingly.’ They both responded, ‘We submit willingly.} (41:11)

‫َات‬ َ ‫السم َاء فَس ََّواه َُّن‬

ٍ ‫سب ْ َع سَمَاو‬ َّ ‫ث َُّم اسْ ت َو َى ِإلَى‬

{Then He turned towards the heaven, forming it into seven

heavens}. (2:29)

And he said:

َ‫ج ِإلَي ْه في يَو ْ ٍم ك َانَ م ْقدَارُه ُ أَ ل َْف سَنَة ٍ م َّما تَع ُُّدون‬
ُ ُ ‫السم َاء ِإلَى ا ْل َأرْض ث َُّم يَعْر‬
َّ ‫ن‬َ ‫يُد َبر ُ ا ْل َأمْرَ م‬

{He conducts every affair from the heavens to the earth, then it
all ascends to Him on a Day the measure of which is a thousand
years of what you count}. (32:5)

And he said:

َّ ُ ‫ِإلَي ْه يَصْ عَد ُ الْك َلم‬

ُ‫الطيب‬

{And to him good speech ascends}. (35:10)

And he said [to ‘Isa]:

‫ك ِإل َ َّي‬
َ ُ ‫ك وَر َافع‬
َ ‫ِإني م ُت َو َفي‬

{I will take you and raise you up to myself}. (3:55)

And he said:

‫الله ُ ِإلَي ْه‬

َّ ُ ‫ بَلْ ر َفَع َه‬،‫وَم َا قَتَلُوه ُ يَقينًا‬

{They certainly didn’t kill him rather Allah raised him to

himself}. (4:157-158)

And he said regarding the angels:

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 [KITAB AL-’ULUW] [AYAAT ON ALLAH’S HIGHNESS]

‫يَخَافُونَ ر ََّبه ُ ْم منْ فَوْقه ْم‬

{They fear their Rabb from above them}. (16:50)

And he said:

‫ل‬ َّ ‫ أَ ْم أَ من ْتُم ْ م َنْ في‬،ُ ‫ْض ف َِإذ َا هي َ تَمُور‬

َ ‫السم َاء أَ ْن يُرْس‬ َ ‫ف بكُمُ ا ْل َأر‬
َ ‫يخ ْس‬ َّ ‫أَ أَ من ْتُم ْ م َنْ في‬
َ ‫السم َاء أَ ْن‬
‫عَلَيْك ُ ْم ح َاصبًا‬

{Do you feel secure that He, Who is over the heaven, will not
cause the earth to sink with you, then behold it shakes Or do
you feel secure that the One Who is in heaven will not unleash
upon you a storm of stones}. (67:16-17)

And he said:

‫ح ِإلَي ْه‬ ُّ ‫ج ال ْم َلائك َة ُ و‬

ُ ‫َالرو‬ ُ ُ ‫ تَعْر‬،‫ذي ال ْمَع َارج‬

{The owner of the paths of ascension, the angels and soul

ascend to him}. (70:3-4)

And he said:

‫السم َاو َات ف َأَ َّطلِِ َع ِإلَى ِإلَه م ُوس َى‬

َّ َ‫ أَ سْ بَاب‬، َ‫ل فرْعَوْنُ ي َا ه َام َانُ اب ْن لي صَرْح ًا لَعَلي أَ بْل ُ ُغ ا ْل َأسْ بَاب‬
َ ‫و َقَا‬
‫و َِإني ل َ َأظ ُُّنه ُ ك َاذب ًا‬

{And Firaun said, O haman build me a tower so I may reach the

pathways, The pathways to the heavens so I may look at the
God of Musa, I think he is a liar}. (28:38)

And other similar Ayaat of the Noble Qur’an, exalted be its

revealer, sublime be its speaker. So if you truly desire to be fair, O
servant of Allah, then stand by the texts of the Qur’an and the Sunnah.
Then look into what the Companions, the tabi’un, and the leading
scholars of tafsir said about these Ayaat, and what they conveyed
from the beliefs of the Salaf. Speak only with knowledge or remain
silent with dignity. And leave off argumentation and disputes, for

107
 [KITAB AL-’ULUW] [AYAAT ON ALLAH’S HIGHNESS]

arguing about the Qur’an is disbelief, as stated in the authentic

hadith. 1

And you will see the statements of the Imams on this matter
according to their ranks after mentioning the Prophetic Ahadith. May
Allah unite our hearts upon piety and keep us away from
argumentation and desires. For indeed, we are upon a sound
foundation and a firm creed: that Allah (Exalted is His Name) has no
equal, and our belief in his established attributes is like our belief in
His essence. The attributes follow the One described, so we affirm the
existence of the Creator and distinguish His sacred Essence from all
resemblance, without comprehending its true nature. The same
applies to His attributes: we believe in them, affirm their existence,
and understand them generally, without comprehending their reality,
resembling them, specifying how they are, or likening them to the
attributes of His creation. Exalted is Allah far above that, with great
exaltation. As for Istiwa’ (i.e. rising above the Throne), as Imam Malik
and others have said: its meaning is known, and its manner is
unknown. So from the mass transmitted (Mutawatir) Ahadith
regarding ‘Uluw (i.e. Allah’s highness):

1
This hadith was recorded by Ahmad, Abu Dawud, and others, and it was
authenticated by a number of scholars, as I have clarified in al-Mishkat. Among those
who authenticated it is the author of al-Talkhees. Furthermore, as will be mentioned
on page 58, it is decisively affirmed that the Prophet ‫ ﷺ‬truly said it.

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 [KITAB AL-’ULUW] NARRATION 1

[NARRATIONS ON ALLAH’S HIGHNESS]

NARRATION 1

Hadith of Muʿawiyah ibn al-Hakam al-Sulami (may Allah be pleased

with him), who reported:

‫فاطلعتها ذات يوم فإذا الذئب قد ذهب منها بشاة وأنا‬, ‫كانت لي غنم بين أحد والجوانية فيها جار ية لي‬
‫فعظم ذلك‬, ‫فأتيت النبي صلى الله عليه وسلم فذكرت ذلك له‬, ‫فصككتها‬, ‫رجل من بني آدم فأسفت‬
‫قال‬, ‫في السماء‬: ‫أين الله؟ "قالت‬: "‫فقال لها‬, ‫ادعها "فدعوتها‬: "‫علي فقلتيا رسول الله أفلا أعتقها؟ قال‬:
"‫أَ عْت ْقه َا ف َِإ َّنهَا مُؤْمن َة‬: "‫قال‬, ‫أنت "رسول الله صلى الله عليه وسلم‬: "‫"من أنا؟ "قالت‬.

“I had sheep grazing between Mount Uhud and Al-Jawwaniyyah,

tended by a slave-girl of mine. One day, I went to check on them and
found that a wolf had taken one of the sheep and I am but a man
from the children of Adam who feels grief. I became upset and
slapped her. I then went to the Prophet (peace be upon him) and
mentioned this to him. He considered my action grave, so I said: ‘O
Messenger of Allah, should I not free her?’ He said: ‘Bring her here.’
When she came, he asked her: ‘Where is Allah?’ She replied: ‘In the
sky.’ He then asked: ‘Who am I?’ She said: ‘You are the Messenger of
Allah.’ He said: ‘Free her, for she is a believer.’”

This is authentic hadith narrated by Imam Muslim, Abu Dawud, al-

Nasa’i, and many other scholars in their works. They transmitted it as
it was, without resorting to distortion or misinterpretation. 2

2
This hadith has been reported through multiple chains, and perhaps for this reason
the author said it is mutawatir but this is debatable. In some of the versions, it is
mentioned that the slave girl was ajami’ah (i.e. can’t communicate clearly) and that
she pointed to the sky instead of saying: “In the heaven” as is found in the Musnad.
However, in its chain of narration is al-Mas‘udi, whose name is ʿAbd al-Rahman ibn
ʿAbd Allah ibn ʿUtbah ibn Masʿud al-Kufi, and he suffered from memory loss in his
narrations. This narration was transmitted from him after his memory loss, as it

109
 [KITAB AL-’ULUW] NARRATION 1

appears in the Musnad (2/291) and in Sunan al-Bayhaqi (7/388), through the
narration of Yazid ibn Harun from him. Ibn Numayr said: ‘He was trustworthy, but he
suffered from memory loss at the end of his life; Ibn Mahdi and Yazid ibn Harun heard
mixed-up narrations from him.’ Therefore, al-Dhahabi’s statement in the original
work that ‘its chain is hasan (sound)’ is not correct. What further confirms the
weakness of this addition (i.e. ‘ajami’ah) is that the other chains are void of it. The
author has listed those other chains in the original work, some of which are authentic,
and the rest are acceptable as supporting evidence. And I have documented the
hadith in Sahih Abi dawud (no. 862), in al-Iman by Ibn Abi Shaybah (no. 84), and in
Takhrij al-Sunnah by Ibn Abi ‘Asim (no. 489). Despite its authentic chain of
transmission and its authentication by the Imams of Hadith without any known
disagreement, such as Imam Muslim, who included it in his Sahih, as did Abu ʿAwana
in his Mustakhraj and Al-Bayhaqi in Al-Asmaʾ where he states on p. 422: ‘This is
authentic; Muslim has transmitted it’, they still cast doubt on it. With that we see Al-
Kawthari with his extreme bias trying to cast doubt on its authenticity with the claim
that there’s contradiction in it and he commented on this in the book Al asmaa with
his saying (page 441-442) “Ataʾ ibn Yasar alone narrated the hadith of the people
(this is what he said, and upon him is what he deserves) from Muʿawiyah ibn al-
Hakam. And in one of its wordings, as appears in Kitab al-ʿUluw by al-Dhahabi, there
is something indicating that the Prophet’s conversation with the slave-girl was only
through gesture. And the narrator shaped in words what he understood from that
gesture in wording he chose. The wording of ʿAtaʾ which supports what we have said
is: ‘The owner of the slave-girl himself narrated to me…’ and in it: ‘The Prophet
extended his hand toward her asking: “Who is in the heaven?” She said: Allah. He said:
And who am I? She said: The Messenger of Allah. He said: ‘Free her, for she is a
believer.’ This is the proof that the phrase ‘Where is Allah?’ was not actually uttered
by the Messenger. Yet this is one of the clear examples of how narrating by meaning
has led to distortion and inconsistency in the narration”. This is what he said, may
Allah deal with him with His justice. And if you recall what we have clarified to you
regarding the authenticity of the hadith, and if you know that the narration of ʿAtaʾ
from the owner of the slave girl is not itself authentic due to its chain of transmission
because it is narrated by Saʿid ibn Zayd, even though he is, in himself, Saduq
(truthful), he was not strong in memorization. That is why a group of scholars
considered him weak. In fact, Yahya ibn Saʿid considered him very weak. Hafiz [Ibn
Hajar] pointed to this in al-Taqrib, saying: Saduq, but has mistakes. Add to this the
fact that what came in his narration, such as the mention of the ‘hand’ and the
question was something he alone narrated, without any of the other trustworthy
narrators, His singling out of this detail is considered rejected (Munkar) by the
scholars of hadith, without a doubt. So reflect (may Allah protect me and you from
desires) how this man, al-Kawthari, relied upon this rejected narration. And not only

110
 [KITAB AL-’ULUW] NARRATION 2

Thus, we observe that whenever someone is asked, ‘Where is Allah?’,

their innate nature (fitrah) immediately responds: ‘In the sky.’ This
narration contains two key matters:

• First one: A legislative (Sharʿi) principle: The Muslim’s question,

‘Where is Allah?’
• Second one: The answer, ‘In the sky.’

Whoever denies these two matters is denying the Chosen Prophet

(peace be upon him).

NARRATION 2

Hadith of Jabir ibn Abdillah:

‫أن رسول الله صلى الله عليه وسلم قال في خطبتة يوم عرفة ألا هل بلغت فقالوا نعم فجعل يرفع‬
‫إصبعه إلى السماء و ينكتها إليهم و يقول اللهم اشهد‬

that, but he used it to undermine the firmly established narration, unanimously

agreed upon as authentic by the hadith scholars. He considered the rejected
narration to be evidence for the weakness and inconsistency of the authentic one.
So what can a believer say about this man who exploits his knowledge and learning
to cast doubt among Muslims regarding the sayings of their Prophet ‫ ?ﷺ‬May Allah
deal with him in a way that he is deserving of, then he did not stop at this
misguidance; rather, he went further to accuse the narrator (who is trustworthy,
regardless of who he is, for all the narrators of this hadith are reliable) of lying against
the Messenger of Allah (peace be upon him). For the implication of his earlier
statement is that the narrator deliberately chose to attribute to the Prophet (peace
be upon him) the words: ‘Where is Allah?’ While according to al-Kawthari, the reality
is that the Prophet ‫ ﷺ‬did not say that. Rather, the narrator inserted it himself in place
of the narration of Saʿid ibn Zayd: ‘So the Prophet ‫ ﷺ‬extended his hand to her,
inquiring: Who is in the Sky? It is therefore my duty to warn the Muslims against al-
Kawthari and those like him who falsely accuse the innocent of what they are free of,
َ ‫ي َا ُّأَيهَا ال َّذي‬
reminding them of the words of Allah, the Exalted: {‫ن آم َن ُوا ِإ ْن ج َاءَكُمْ فَاسق بنَبَأ ٍ فَتَبَيَّن ُوا أَ ْن‬
ٍ ‫ تُصيب ُوا قَوْم ًا بجَه َالَة‬... } {O you who have believed, if an evildoer comes to you with news,
verify it, lest you harm people out of ignorance…}

111
 [KITAB AL-’ULUW] NARRATION 3

“That the Messenger of Allah (peace be upon him) said in his sermon
on the Day of Arafah: ‘Behold! Have I conveyed [the message]?’ They
replied: ‘Yes.’ So he began raising his finger to the sky and pointing it
at them, saying: ‘O Allah, bear witness!’"

Reported by Muslim. 3

NARRATION 3

Hadith of Abu Huraira (may Allah be pleased with him): The

Messenger of Allah (peace be upon him) said:

‫وملائكة بالنهار و يجتمعون في صلاة الفجر وصلاة العصر ثم يعرج‬, ‫ملائكة بالليل‬, ‫الملائكة يتعاقبون فيكم‬
‫كيف تركتم عبادي؟ فيقولون أتيناهم وهم يصلون وتركناهم‬, ‫وهو أعلم بهم‬, ‫إليه الذين باتوا فيكم فيسألهم‬
‫وهم يصلون‬

"Angels take turns among you, angels of the night and angels of the
day. They gather at the Fajr and Asr prayers. Then those who stayed
with you at night ascend [to Allah], and He (though He knows best)
asks them: 'How did you leave My servants?' They reply: 'We came to
them while they were praying and left them while they were praying.'"

Agreed upon.

NARRATION 4

Hadith of Abdullah ibn Amr ibn al-As (may Allah be pleased with
them): The Messenger of Allah ‫ ﷺ‬said:

3
It is a portion from the lengthy hadith of Jabir regarding the Prophet’s ‫ ﷺ‬pilgrimage,
and it has been verified and sourced in a separate booklet authored by me, printed
by al-Maktab al-Islami.

112
 [KITAB AL-’ULUW] NARRATION 5

َّ ‫ن ا ْرحَم ُوا م َنْ في ال َأرْض يَرْحَمْك ُ ْم م َنْ في‬

‫السم َاء‬ َّ ُ ‫الراحم ُونَ يَرْحَمُهُم‬
ُ َ ‫الرحْم‬ َّ

"The merciful will be granted mercy by the Most Merciful (ar-

Rahman). Be merciful to those on earth, and the One in heaven will
have mercy upon you."

This hadith was recorded by Abu Dawud and al-Tirmidhi, and he

authenticated it. 4

NARRATION 5

Hadith of Jarir (may Allah be pleased with him): I heard the Prophet
‫ ﷺ‬say:

َّ ‫ ل َ ْم يَرْحَم ْه ُ م َنْ في‬،‫ح ْم م َنْ في ال َأرْض‬

‫السم َاء‬ َ ْ‫م َنْ ل َ ْم يَر‬

“Whoever does not show mercy to those on earth, the One in the
heaven will not show mercy to him.”

Its narrators are trustworthy.5

NARRATION 6

The Hadith of Anas that Zaynab bint Jahsh (May Allah be pleased with
her) used to boast to the other wives of the prophet ‫ ﷺ‬saying:

‫ وَز ََّوجَني الله من فوق سبع سماوات‬،‫ز ََّوجَك َُّن أَ ه َاليك َُّن‬

“Your households gave you in marriage and Allah gave me in

marriage from above the seven heavens.”

4
I say: Others have also authenticated it, but in fact, it is sahih li-ghayrih, as I clarified
in al-Ahadith al-Sahihah (no. 922)
5
I say: at-Tabarani reported it as I clarified there.

113
 [KITAB AL-’ULUW] NARRATION 7

And in another wording, she said:

َّ ‫الله َ أَ نْكَحَني في‬

‫السم َاء‬ َّ ‫ِإ َّن‬

“Allah married me [to the prophet ‫ ]ﷺ‬above the heavens.”

And in another wording, she said to the prophet ‫ﷺ‬:

ِ ‫شه‬
ِ ‫ق ع َْر‬ َّ ‫ك‬
ِ ْ‫الرحْم َن م ِنْ فَو‬ َ ‫ز ََّوجَنِي‬

“The most merciful married me to you from above his throne.”

This Hadith is authentic, Al-Bukhari narrated it. 6

NARRATION 7

The hadith of Abu Saʿid that the Messenger of Allah ‫ ﷺ‬said:

ً ‫ألا تأمنوني وأنا أمين من في السماء؟ يأتيني خبر السماء صباحا ً ومساء‬

“Do you not trust me, while I am the trustworthy one of the One who
is in the heaven? Revelation comes to me from the heaven morning
and evening.”

This hadith is agreed upon.

6
I say: The narration is found in “Kitab al-Tawhid” with the first two wordings, and
likewise, Ibn Sa’d reported both in “al Tabaqat” (8/103, 106). And al-Tirmidhi (2/210),
who said: “Hasan Sahih,” and the second is with al-Nasa’i (2/76) and Ahmad (3/226).
However, both said: “from the heaven” and that is the wording of Ibn Sa’d. As for the
third wording, it is found in Kitab at-Tawheed of Sahih al-Bukhari, from the hadith of
Anas as well. Hafiz (Ibn Hajar) mentioned it in Fath al-Bari (13/348), from the mursal
narration of al-Shaʿbi, and said: ‘It was narrated by al-Tabari and Abu al-Qasim al-
Tahawi in his book al-Hujjah wa al-Tibyan.’ This is also recorded in Tafsir al-Tabari
(22/11) with a similar but slightly different wording.

114
 [KITAB AL-’ULUW] NARRATION 8

NARRATION 8

The Hadith of Abu Hurayrah (May Allah be pleased with him) that the
Messenger of Allah ‫ ﷺ‬said,

‫ إلا كان الذي في السماء‬،‫ ما من رجل يدعو امرأته إلى فراشه فتأبى عليه‬،‫والذي نفسي بيده‬
‫ساخطا ً عليها حتى يرضى عنها زوجها‬

"By Him in Whose Hand is my life, no man calls his wife to his bed and
she refuses, except that the One Who is above the heaven remains
displeased with her until her husband becomes pleased with her".

Narrated by Muslim.

NARRATION 9

The Hadith of Abu Hurayrah that the prophet ‫ ﷺ‬said:

‫الطيب َة ُ ك َان َْت في الْجَسَد‬ َّ ‫ْس‬ َّ ‫خر ُجي أَ َّيتُهَا‬

ُ ‫النف‬ َّ ‫ل‬
ْ ‫ا‬: ‫الصالح ُ قَالُوا‬ َّ َ‫ف َِإذ َا ك َان‬, ُ ‫يح ْضُرُه ُ ال ْم َلائك َة‬
ُ ُ ‫الرج‬ َ َ‫ِإ َّن ال ْمَيت‬
ُ َ ‫ث َُّم يُعْر‬, ‫ج‬
‫ج‬ َ ‫ك ح ََّتى‬
َ ُ ‫تخ ْر‬ َ ‫ل لَهَا ذَل‬ُ ‫ل يُق َا‬ُ ‫فَلا يَز َا‬, َ‫َب غَي ْر غ َضْ بَان‬ٍ ‫وَر‬, ‫ن‬ ٍ ‫ْح وَر َيْ حَا‬ ٍ ‫أَ ب ْشري بَرَو‬, ‫الطيب‬ َّ
‫ل‬ َّ ‫النفْس‬
ُ ‫فَلا يَز َا‬, ‫الطيب َة‬ َّ ‫م َرحَبًا ب‬: ‫ل‬ َّ ‫بهَا ِإلَى‬
ْ ُ ‫فَيُق َا‬, ‫فُلان‬: ‫ل‬ ُ ‫من هذا؟ فَيُق َا‬: ‫فيقال‬, ‫ح لها‬ ُ َ ‫فَيُسْتَفْت‬, ‫السم َاء‬
َّ ‫السم َاء َّالتي فيهَا‬
‫الله ُ تَع َالَى‬ َّ ‫ك ح ََّتى يُنْتَهَى بهَا ِإلَى‬
َ ‫ل لَهَا ذَل‬
ُ ‫يُق َا‬

“When the deceased is attended by the angels, if the person was

righteous, they say: 'Come forth, O pure soul that dwelt in a pure
body! Rejoice in rest and fragrance, and a Rabb who is not angry!'
This is repeated to the soul until it departs. Then it is ascended to
heaven, where the gates are opened for it. It is asked: 'Who is this?'
They reply: 'So and so.' It is said: 'Welcome to the pure soul!' This
continues until it reaches the heaven where Allah the Exalted is."

And he mentioned the rest of the hadith. It is narrated by Ahmad in

his musnad and al-Hakim in his Mustadrak and he said it’s upon the

115
 [KITAB AL-’ULUW] NARRATION 10

conditions of al-Bukhari and Muslim. 7

NARRATION 10

The Hadith of Abu Hurayrah that the messenger of Allah ‫ ﷺ‬said:

‫كان ملك الموت يأتي الناس عيانا ً فأتى موسى عليه السلام فلطمه فذهب بعينه فعرج إلى ربه عزوجل‬
‫فقال يا رب بعثتني إلى موسى فلطمني فذهب بعيني ولولا كرامته عليك لشققت عليه قال ارجع إلى‬
‫عبدي فقل له فليضع يده على ثور فله بكل شعرة وارت كفه سنة يعيشها فأتاه فبلغه ما أمره فقال ثم‬
‫ماذا بعد ذلك؟ قال الموت قال الآن فشمه شمة قبض فيها روحه ورد الله على ملك الموت بصره‬

“The Angel of Death used to come to people visibly. So he came to

Musa (peace be upon him), and Musa struck him and took out his
eye. He ascended to his Rabb, the Mighty and Majestic, and said: ‘O
Rabb, You sent me to Musa, and he struck me and took out my eye.
Were it not for his honour in Your sight, I would have treated him
harshly. Allah said: ‘Return to My servant and say to him: Let him
place his hand on the back of a bull, and for every hair his hand
covers, he will be granted one year of life.’ So he came to him and
conveyed what he was commanded. Musa said: ‘Then what comes
after that?’ He said: ‘Death.’ He replied: ‘Then let it be now.’ So he was
given a scent, through which his soul was taken, and Allah restored
the Angel of Death’s sight.”

And in another wording:

‫فلطم عينه ففقأها فرجع فقال أرسلتني إلى عبد لا يريد الموت فرد الله عليه عينه وقال ارجع إلى‬
‫عبدي فقل له إن كنت تريد الحياة فضع يدك على متن ثور وفيه قال يا رب فالآن وقال رب أدنني‬
‫من الأرض المقدسة رمية بحجر قال رسول الله صلى الله عليه وسلم لو كنت ثم لأريتكم قبره إلى‬
‫جانب الطر يق عند الِكثيب الأحمر‬

7
I say: It is as he stated, and I have cited it in al-Targhib (4/188–189).

116
 [KITAB AL-’ULUW] NARRATION 11

‘So he struck his eye and gouged it out. He returned and said: You
sent me to a servant who does not want to die. So Allah restored his
eye and said: Go back to My servant and say to him: If you wish to
live, then place your hand on the back of a bull’ and in it, ‘He said: O
Rabb, then now. And he said: My Rabb, bring me close to the sacred
land at a stone’s throw.’ The Messenger of Allah ‫ ﷺ‬said: ‘If I were there,
I would show you his grave by the side of the road, near the red
sandhill.’”

This is agreed upon as authentic. 8

NARRATION 11

The Hadith of Abu Hurayrah that the messenger of Allah ‫ ﷺ‬said:

‫ ويربيها‬،‫ فإنها يتقبلها بيمينه‬،‫ ولا يصعد إلى الله إلا طيب‬،‫من تصدق بعدل تمرة من كسب طيب‬
‫لصاحبها حتى تكون مثل الجبل‬

“Whoever gives charity equal to a date from pure earnings, and

nothing ascends to Allah except what is pure, then indeed Allah
accepts it with His right hand and nurtures it for its owner, until it
becomes like a mountain.”

This Hadith is Sahih, narrated by al-Bukhari.

8
It is written as such in the manuscript, while in all the printed editions it says: “Agreed
upon” but there is some consideration here, for the first wording is not found in both
[Sahih al-Bukhari and Muslim]. Rather, it was narrated by Ahmad in al-Musnad
(2/533), and its chain of transmission is good. He also narrated it through other
routes (2/269, 315, 351) with a similar wording. It is also found in Takhreej al-Sunnah
by Ibn AbiʿAsim (no. 801, 802). Ibn al-Qayyim’s expression in referencing the hadith
was more precise than that of the author, he said in Juyush (p. 37): “Authentic hadith;
its origin and supporting narration are found in two Sahihs.”

117
 [KITAB AL-’ULUW] NARRATION 12

NARRATION 12

Abu Musa Al-‘Ashari (May Allah be pleased with him) said that the
messenger of Allah ‫ ﷺ‬said:

‫ وعمل‬،‫ يرفع إليه عمل الليل قبل النهار‬،‫ يخفض القسط ويرفعه‬،‫ ولا ينبغي أن ينام‬،‫إن الله لا ينام‬
‫النهار قبل الليل حجابه النور أو النار لو كشفه لأحرقت سبحات وجهه كل شيء أدركه بصره‬

“Allah doesn’t sleep and it does not befit him to sleep, He lowers the
scale and raises it. The deeds of the night rise to him before the day
and the deeds of the day before the night. His veil is light or fire; if He
were to remove it, the splendors of His Face would burn everything
His sight reaches. “

Narrated by the Shaykhayn (al-Bukhari and Muslim).

NARRATION 13

The Hadith of ibn Umar that the messenger of Allah ‫ ﷺ‬said:

‫الله ك َأَ َّنهَا شَر َار َة‬

َّ ‫ف َِإ َّنهَا تَصْ عَد ُ ِإلَى‬, ‫َّاتق ُوا دَعْوَة َ ال ْمَظْلُوم‬

“Fear the supplication of the oppressed, it ascends to Allah as if it

were a flare.”

It is Ghareeb, and its chain is good. 9

[Translator’s note: “Ghareeb” is a category of Hadith that can be

either authentic or weak, depending on its chain of narration. It is
classified as Ghareeb when there is only a single narrator at any
point in the chain. For example, if only one Companion narrated a

9
I say: al-Hakim and others narrated it as I clarified in As-Sahihah 869.

118
 [KITAB AL-’ULUW] NARRATION 14

particular hadith, which was then transmitted through him to

the Tabi’un (the generation after the Companions]

NARRATION 14

The hadith of Abu Sa‘id Al-Khudri that The Messenger of Allah ‫ ﷺ‬said:

‫ل الله ِإلا طَيبًا و َلا يَصْ عَد ُ ِإلَي ْه إلا الطيب‬

ُ َ ‫و َلا يَقْب‬, ‫ب‬
ٍ ‫ْب طَي‬
ٍ ‫كس‬
َ ْ‫صدَق َة َ الْعَب ْد من‬
َ ُ ‫الله‬
َّ ‫ل‬ُ َ ‫يَقْب‬
َ ‫التم ْرَة َ فَيُر َبيهَا ح ََّتى‬
‫يجْع َلَه َا مثل الجبل‬ َّ ُ ‫فَي َأْ خُذ‬

“Allah accepts the charity of a servant from pure earnings, and Allah
accepts only what is pure. And only the pure ascends to Him. He
takes the [charity of] a single date and nurtures it until He makes it
like a mountain.”

It is Authentic. 10

NARRATION 15

The hadith of Saʿd ibn Abi Waqqas, that the Prophet ‫ ﷺ‬said to Saʿd ibn
Muʿadh:

‫لَق َ ْد حَكَم ْتَ فيه ْم بحُكْم ال ْمَلك من فوق سبع سموات‬

“You have indeed judged concerning them with the judgment of the

10
I say: It is just as he stated, and the isnad cited by the author in the original work is
Sahih However, I did not find it (according to the sources available to me) as narrated
from Abu Saʿid al-Khudri. Rather, its meaning appears in the two Sahihs and other
sources from the narration of Abu Hurayrah, in a marfuʿ narration, and its wording
has already appeared earlier in the book [Narration (11)]. It also appears in Musnad
Ahmad through several chains: [2/268, 328, 404, 418, 431, 528, 541], and it was also
reported by Ibn Abi ʿAsim in al-Sunnah [no. 824].

119
 [KITAB AL-’ULUW] NARRATION: 16

King from above the seven heavens”

It is authentic. It was narrated by al-Nasa’i. 11

NARRATION: 16

Hadith of Anas (May Allah be pleased with him), that the Prophet ‫ﷺ‬
said:

‫ل عَلَى ر َبي و َه ُو َ على عرشه تبارك وتعالى‬

ُ ُ ‫ف َأَ ْدخ‬

“Then I will enter upon my Rabb while He is upon His Throne

(Blessed and Exalted is He).”

In its chain is Za’idah ibn Abi al-Ruqad who he is weak. But a similar
wording of the hadith is found in Sahih al-Bukhari 12 from Anas, from

11
I say: Al-Bayhaqi narrated it in al-Asmaʾ wa-al-Sifaat (p. 420), and its chain of
transmission is hasan. It includes Muhammad ibn Salih al-Tammar, about whom the
hafiz said: “He is Saduq but makes mistakes.” The author also mentioned him in al-
Mizan and reported the differing opinions of the imams regarding him. However, the
hadith is supported by a mursal narration from ʿAlqamah ibn Waqqas, reported by
Ibn Ishaq as found in al-Fath. The author also cited it in the original source from the
narration of Muhammad ibn Malik that Saʿd ibn Muʿadh… and so on in the hadith. He
said: “This is mursal.”
12
I say: However, it is with him in the form of a taʿliq, and the author has fully cited it
with its chain after page 82–86 in the original work, more completely than what is
here. But the mention of ‘the abode (of Allah)’ in it is odd (shadh), as I clarified in my
commentary on my abridgement of Sahih al-Bukhari, at the beginning of the Kitab
at-Tawheed. That work is near completion; may Allah make it easy for me by His
grace and generosity. The hadith of Thabit from Anas has another route which will
appear in the book under number 81. It was also reported by al-Darimi in his
refutation of al-Marisi (p.14), and by Ahmad in his Musnad (p. 281–282, 295–296) from
Ibn Abbas with a similar wording. It was also narrated by Abu Ja‘far in al-‘Arsh (Q.
113/1). There is also another corroborating report from Abu Hurayrah in long hadith
about the gathering (al-Hashr), which was recorded by Abu Shaykh in al-‘Azamah
(Q. 66/1, 72/1).

120
 ‫]‪[KITAB AL-’ULUW‬‬ ‫‪NARRATION 17‬‬

‫‪, who said:‬ﷺ ‪the Prophet‬‬

‫ف َأَ سْ ت َأْ ذِن عَلَى ر َبِي في داره فيؤذن لي‬

‫‪“So I seek permission to enter upon my Rabb in His abode, and I‬‬
‫”‪am granted permission.‬‬

‫‪Abu Ahmad al-‘Assaal also reported it in his book al-Maʿrifah with a‬‬
‫‪strong isnad from Thabit, from Anas, in which it says:‬‬

‫ف َآتِي ب َابَ الْج َّن َة ِ فَيفْت َح ل ِي‪ ،‬ف َآتِي ر َبِي تَبَارَك َ و َتَع َالَى و َهو َ عَلَى كرْسِيِه ِ أَ ْو سَر ِيرِه ِ ف َأَ خِر لَه ساجدا‬

‫‪“Then I come to the gate of Paradise, and it is opened for me. Then I‬‬
‫‪come to my Rabb (Blessed and Exalted is He) while He is upon His‬‬
‫”‪Kursi or His Throne, and I fall down in prostration to Him,‬‬

‫‪and he mentioned the rest of the hadith.‬‬

‫‪NARRATION 17‬‬

‫‪Narrated `Abbas bin Malik: Malik bin Sa’sa’ah said that Allah's‬‬
‫‪) described to them his Night Journey saying,‬ﷺ( ‪Messenger‬‬

‫ل‪ - :‬ث َّم‬ ‫ِيم ‪-‬و َر َّبمَا قَا َ‬

‫ل قَتَاد َة‪ :‬فِي ا ْلحِجْرِ‪ :‬مضْ طَجِِع ِإ ْذ أَ ت َانِي آت‪ -‬فَذَك َر َ الْحَدِيثَ و َف ِيه ِ قَا َ‬ ‫"بَي ْنَم َا أَ ن َا فِي الْحَط ِ‬
‫ق‬
‫ل‪ - :‬فَحمِل ْت عَلَيْه ِ فَانْطَل َ َ‬ ‫أتِيت بِد ََّابة دونَ الْبَغْ ِ‬
‫ل و َفَوْقَ ا ْلحِمِارِ أبيض يقع خطوه عند انقضاء َطر ْفِه ِ ‪-‬قَا َ‬
‫ل‪:‬‬
‫ل‪ :‬وَم َنْ مَعَكَ؟ قَا َ‬
‫ل جبرائيل ق ِي َ‬
‫ل‪ :‬م َنْ هَذَا؟ قَا َ‬
‫ح فَق ِي َ‬ ‫بي جبرائيل ح ََّتى أَ تَى بِي َ َّ‬
‫السم َاء َ الدن ْيَا فَاسْ تَفْت َ َ‬
‫ل‪ :‬ف َفتِِحَ‪ ،‬فَل ََّما خ َلَصْ ت‬ ‫ل‪ :‬نعم‪ .‬فقيل‪ :‬مرحبا به ولنعم المجئ وجاء‪ .‬قَا َ‬ ‫ل ِإلَيْه ِ؟ قَا َ‬
‫س َ‬ ‫مح ََّمد‪ .‬ق ِي َ‬
‫ل‪ :‬أَ و َق َ ْد أ ْر ِ‬
‫الصالِ ِح‬‫ن َّ‬ ‫السلام َ‪ ،‬ث َّم قَا َ‬
‫ل‪ :‬م َْرحَبًا ب ِالاب ْ ِ‬ ‫ل‪ :‬هَذَا أَ بوك َ فَسَل ِ ْم عَلَيْه ِ‪ ،‬فَس ََّلم ْت عَلَيْه ِ‪ ،‬ف َر ََّد َّ‬ ‫ِإذ َا ف ِيهَا آد َم‪ ،‬قَا َ‬
‫ل‪ :‬وَم َنْ‬‫ح‪ .‬قيل‪ :‬من هذا؟ قال‪ :‬جبرائيل‪ .‬ق ِي َ‬ ‫السم َاء َ َّ‬
‫الثانيِ َة َ فَاسْ تَفْت َ َ‬ ‫صعَدَ ح ََّتى أَ تَى َّ‬ ‫الصالِ ِح‪ .‬ث َّم َ‬ ‫َالنب ِ ِي َّ‬
‫و َّ‬
‫يح ْي َى وَع ِيس َى‬
‫ل‪ :‬هَذَا َ‬ ‫ل‪ :‬ف َفتِِحَ‪ ،‬فَل ََّما خ َلَصْ ت ف َِإذ َا يحيى وعيسى هما اب ْنَا الْخَالَة ِ‪ ،‬قَا َ‬ ‫ل‪ :‬مح ََّمد‪ .‬قَا َ‬‫مَعَكَ؟ قَا َ‬
‫الصالِ ِح‪ .‬ث َّم صَعِدَ بِي إلى َّ‬ ‫الصالِ ِح و َّ‬
‫َالنب ِ ِي َّ‬ ‫السلام َ‪ ،‬و َقَالا‪ :‬م َرحَبًا ب ِالأ ِ‬
‫َخ َّ‬ ‫فَسَل ِ ْم عَلَيْهِم َا‪ ،‬فَس ََّلم ْت ف َر ََّدا َّ‬
‫السم َاء َ‬ ‫ْ‬
‫ل ِإلَيْه ِ؟‬
‫س َ‬ ‫ل‪ :‬مح ََّمد‪ .‬ق ِي َ‬
‫ل‪ :‬و َق َ ْد أ ْر ِ‬ ‫ل‪ :‬وَم َنْ مَعَكَ؟ قَا َ‬ ‫ل‪ :‬م َنْ هذا؟ قال‪ :‬جبرائيل‪ .‬ق ِي َ‬ ‫َّ‬
‫الثالِث َة َ فَاسْ تَفْتَحَ‪ ،‬فَق ِي َ‬
‫ل‪ :‬ف َفتِِحَ‪ ،‬فَل ََّما خ َلَصْ ت ِإذ َا يوسف‪ ،‬قَا َ‬
‫ل‪ :‬هَذَا يوسف‪،‬‬ ‫ل‪ :‬م َْرحَبًا بِه ِ و َنِعْم َ المجيئ ج َاء َ‪ .‬قَا َ‬
‫ل‪ :‬نَع َ ْم‪ .‬ق ِي َ‬
‫قَا َ‬

‫‪121‬‬
 ‫]‪[KITAB AL-’ULUW‬‬ ‫‪NARRATION 17‬‬

‫صعَدَ ح ََّتى أَ تَى‬ ‫الصالِ ِح‪ .‬ث َّم َ‬ ‫الصالِ ِح و َّ‬

‫َالنب ِ ِي َّ‬ ‫ل‪ :‬م َرحَبًا ب ِالأ ِ‬
‫َخ َّ‬ ‫َّ‬ ‫َّ َّ‬ ‫َّ‬
‫فَسَل ِ ْم عَلَيْه ِ‪ ،‬فَسَلم ْت عَلَيْه ِ‪ ،‬ف َر َد السلام َ ثم قَا َ ْ‬
‫ل‬
‫س َ‬‫ل‪ :‬و َق َ ْد أ ْر ِ‬‫ل مح ََّمد‪ ،‬ق ِي َ‬
‫ل‪ :‬وَم َنْ مَعَكَ؟ قَا َ‬ ‫ح قيل‪ :‬من هذا؟ قال‪ :‬جبرائيل‪ .‬ق ِي َ‬ ‫السم َاء َ َّ‬
‫الرابِع َة َ فَاسْ تَفْت َ َ‬ ‫َّ‬
‫ل‪ :‬هَذَا‬ ‫ل‪ :‬ف َفتِِحَ‪ ،‬فَل ََّما خ َلَصْ ت ف َِإذ َا ِإ ْدرِيس‪ ،‬قَا َ‬
‫ل‪ :‬م َْرحَبًا بِه ِ ونعم المجئ ج َاء قَا َ‬
‫ل‪ :‬نَعَمْ‪ ،‬ق ِي َ‬ ‫ِإلَيْه ِ‪ ،‬قَا َ‬
‫الصالِ ِح‪ .‬قَا َ‬
‫ل‪ :‬ث َّم‬ ‫الصالِ ِح و َّ‬
‫َالنب ِ ِي َّ‬ ‫ل‪ :‬م َرحَبًا ب ِالأ ِ‬
‫َخ َّ‬ ‫َّ‬ ‫َّ َّ‬ ‫َّ‬
‫ِإ ْدرِيس فَسَل ِ ْم عَلَيْه ِ‪ ،‬فَسَلم ْت عَلَيْه ِ‪ ،‬ف َر َد السلام َ‪ ،‬ثم قَا َ ْ‬
‫ل‪ :‬مح ََّمد‪،‬‬‫ل‪ :‬وَم َنْ مَعَكَ؟ قَا َ‬ ‫السم َاء َ الْخا َمِسَة َ فَاسْ تَفْتَحَ‪ ،‬قيل‪ :‬من هذا؟ قال‪ :‬جبرائيل‪ ،‬ق ِي َ‬ ‫صعد ح ََّتى أَ تَى َّ‬
‫ل‪ :‬ف َفتِِحَ‪ ،‬فَل ََّما خ َلَصْ ت ف َِإذ َا‬
‫ل‪ :‬م َْرحَبًا بِه ِ و َنِعْم َ المجئ ج َاء َ‪ .‬قَا َ‬ ‫ل‪ :‬نَعَمْ‪ ،‬قَا َ‬‫ل ِإلَيْه ِ؟ قَا َ‬
‫س َ‬
‫ل‪ :‬و َق َ ْد أ ْر ِ‬‫ق ِي َ‬
‫الصالِ ِح‬ ‫ل‪ :‬م َرحَبًا ب ِ‬
‫ِالأَخ َّ‬ ‫َّ‬ ‫َّ َّ‬
‫ل‪ :‬فَسَلم ْت عَلَيْه ِ‪ ،‬ف َر َد السلام َ ثم قَا َ ْ‬
‫َّ‬ ‫ل‪ :‬هَذَا ه َارون فبسلم عَلَيْه ِ‪ ،‬قَا َ‬ ‫ه َارون‪ ،‬قَا َ‬
‫ل‪ :‬وَم َنْ‬‫ح قيل‪ :‬من هذا؟ قال‪ :‬جبرائيل‪ ،‬ق ِي َ‬ ‫السم َاء َ َّ‬
‫السادِسَة َ فَاسْ تَفْت َ َ‬ ‫الصالِ ِح‪ .‬ث َّم َ‬
‫صعَدَ ح ََّتى أَ تَى َّ‬ ‫َالنب ِ ِي َّ‬
‫و َّ‬
‫ل‪ :‬م َْرحَبًا بِه ِ و َنِعْم َ المجئ ج َاءَ‪ ،‬ف َفتِِحَ‪ ،‬فَل ََّما‬‫ل‪ :‬نَعَمْ‪ ،‬قَا َ‬ ‫ل ِإلَيْه ِ؟ قَا َ‬
‫س َ‬
‫ل‪ :‬و َق َ ْد أ ْر ِ‬ ‫ل‪ :‬مح ََّمد‪ ،‬ق ِي َ‬
‫مَعَكَ؟ قَا َ‬
‫السلام َ ث َّم قَالَ‪ ،‬م َرحَبًا ب ِ‬
‫ِالأَخ‬ ‫ل‪ :‬هَذَا موس َى فَسَل ِ ْم عَلَيْه ِ‪ ،‬فَس ََّلم ْت عَلَيْه ِ‪ ،‬ف َر ََّد َّ‬ ‫خ َلَصْ ت ف َِإذ َا أَ ن َا بِموس َى‪ ،‬قَا َ‬
‫ْ‬
‫لأَن غلام ًا بع ِثَ بَعْدِي‬ ‫ل‪ :‬أَ بْكِي َّ‬ ‫ل‪ :‬م َا يبْكِيكَ؟ قَا َ‬ ‫ل‪ :‬فَل ََّما تَجَاوَزْت بَك َى‪ ،‬فَق ِي َ‬ ‫الصالِ ِح‪ ،‬قَا َ‬ ‫الصالِ ِح و َّ‬
‫َالنب ِ ِي َّ‬ ‫َّ‬
‫ل‪ :‬م ِنْ‬ ‫السم َاء َ َّ‬
‫الساب ِع َة َ فَاسْ تَفْتَحَ‪ ،‬ق ِي َ‬ ‫صعَدَ ح ََّتى أَ تَى َّ‬
‫يَدْخل الْج َّن َة َ م ِنْ أ َّمتِه ِ أَ كْ ث َر م َِّما يَدْخله َا م ِنْ أ َّمتِي‪ .‬ث َّم َ‬
‫ل‪ :‬م َْرحَبًا بِه ِ‬‫ل‪ :‬نَعَمْ‪ ،‬قَا َ‬ ‫ل ِإلَيْه ِ؟ قَا َ‬‫س َ‬‫ل‪ :‬و َق َ ْد أ ْر ِ‬‫ل‪ :‬مح ََّمد‪ ،‬ق ِي َ‬ ‫ل‪ :‬وَم َنْ مَعَكَ؟ قَا َ‬ ‫هَذَا؟ قال‪ :‬جبرائيل‪ ،‬ق ِي َ‬
‫ل‪ :‬فَس ََّلم ْت‬
‫ل‪ :‬هَذَا ِإ بْر َاه ِيم فَسَل ِ ْم عَلَيْه ِ‪ ،‬قَا َ‬ ‫ل‪ :‬ف َفتِِحَ‪ ،‬فَل ََّما خ َلَصْ ت ف َِإذ َا ِإ بْر َاه ِيم‪ ،‬قَا َ‬ ‫و َنِعْم َ المجئ ج َاءَ‪ ،‬قَا َ‬
‫َت ِإل ََّي ِ‬
‫س ْدر َة ال ْمنْت َهَى‪ ،‬ثم‬ ‫ل‪ :‬ث َّم رفِع ْ‬ ‫الصالِ ِح‪ .‬قَا َ‬ ‫الصالِ ِح و َّ‬
‫َالنب ِ ِي َّ‬ ‫ن َّ‬ ‫ل‪ :‬م َْرحَبًا ب ِالاب ْ ِ‬ ‫السلام َ‪ ،‬ث َّم قَا َ‬
‫عَلَيْه ِ‪ ،‬ف َر ََّد َّ‬
‫جعْت فَم َرَرْت عَلَى‬ ‫َت علي الصلاة خسمين صَلاة ً ك َّل يَو ْم‪ ،‬ف َر َ َ‬ ‫ل‪ :‬ث َّم فرِض ْ‬ ‫رفع إلي الْبَي ْت ال ْمَعْمور‪ ،‬قَا َ‬
‫ك لا تَسْتَط ِيع خَمْسِينَ صَلاة ً‪،‬‬ ‫ل‪ِ :‬إ َّن أ َّمت َ َ‬
‫ل‪ :‬بِم َ أم ِْرتَ ؟ فقلت‪ :‬ب ِخَمْسِينَ صَلاة ً ك ََّل يَو ْم‪ ،‬قَا َ‬ ‫موسِى‪ ،‬فَق َا َ‬
‫ِيف‬ ‫ك فَسَل ْه َّ‬
‫التخْ ف َ‬ ‫ل أَ ش ََّد ال ْمع َالَجَة ِ فَا ْرجِِعْ ِإلَى ر َب ِ َ‬
‫ك و َعَالَج ْت بَنِي ِإسْر َائيِ َ‬
‫اس قَب ْل َ َ‬ ‫و َِإنِي ق َ ْد خ َبَرْت َّ‬
‫الن َ‬
‫ل‪ :‬بِم َ أم ِْرتَ ؟ قلت‪ :‬ب ِأَ رْبَع ِينَ صَلاة ً‬
‫جعْت ِإلَى موس َى فَق َا َ‬
‫ض َع ع َنِي عَشْر ًا‪ ،‬ف َر َ َ‬
‫جعْت‪ ،‬ف َو َ َ‬ ‫لأ َّمتِكَ‪ ،‬قَا َ‬
‫ل‪ :‬ف َر َ َ‬
‫ك و َعَالَج ْت بَنِي‬
‫اس قَب ْل َ َ‬ ‫ك لا تَسْتَط ِيع أَ رْبَع ِينَ صَلاة ًك َّل يَو ْم‪ ،‬و َِإنِي ق َ ْد خ َبَرْت َّ‬
‫الن َ‬ ‫ل‪ِ :‬إ َّن أ َّمت َ َ‬
‫ك ََّل يَو ْم‪ ،‬قَا َ‬
‫ض َع ع َنِي عَشْر ًا أخَر َ‪،‬‬ ‫ِيف لأ َّمتِكَ‪ ،‬ف َر َ َ‬
‫جعْت ف َو َ َ‬ ‫ك فَسَل ْه َّ‬
‫التخْ ف َ‬ ‫ل أسد ال ْمع َالَجَة ِ فَا ْرجِِعْ ِإلَى ر َب ِ َ‬
‫ِإسْر َائيِ َ‬
‫ك لا تَسْتَط ِيع‬ ‫ل‪ِ :‬إ َّن أ َّمت َ َ‬
‫ل‪ :‬بِم َ أم ِْرتَ ؟ قل ْت‪ :‬أم ِْرت بثِ َلاثِينَ صَلاة ًك َّل يَو ْم‪ ،‬قَا َ‬ ‫جعْت ِإلَى موسِى فَق َا َ‬ ‫ف َر َ َ‬
‫ل أَ ش ََّد ال ْمع َالَجَة ِ‪ ،‬فَا ْرجِِعْ ِإلَى‬
‫ك و َعَالَج ْت بَنِي ِإسْر َائيِ َ‬
‫اس قَب ْل َ َ‬ ‫ثَلاثِينَ صَلاة ًك َّل يَو ْم و َِإنِي ق َ ْد خ َبَرْت َّ‬
‫الن َ‬
‫ل‪ :‬بِم َ أم ِْرتَ ؟‬
‫جعْت ِإلَى موس َى فَق َا َ‬
‫ض َع ع َنِي عَشْر ًا أخَر َ‪ ،‬ف َر َ َ‬ ‫ِيف لأ َّمتِكَ‪ ،‬ف َر َ َ‬
‫جعْت ف َو َ َ‬ ‫ك فَسَل ْه َّ‬
‫التخْ ف َ‬ ‫ر َب ِ َ‬
‫اس‬ ‫ن صَلاة ًك َّل يَو ْم‪ ،‬و َِإنِي ق َ ْد خ َبَرْت َّ‬
‫الن َ‬ ‫ل‪ِ :‬إ َّن أ َّمت َ َ‬
‫ك لا تَسْتَط ِيع عِشْر ِي َ‬ ‫ن صَلاة ًك َّل يَو ْم‪ ،‬قَا َ‬
‫قل ْت‪ :‬ب ِعِشْر ِي َ‬
‫ِيف لأمتك‪ ،‬قال‪ :‬فرجعت‬ ‫ك فَسَل ْه َّ‬
‫التخْ ف َ‬ ‫ل أَ ش ََّد ال ْمع َالَجَة ِ‪ ،‬فَا ْرجِِعْ ِإلَى ر َب ِ َ‬
‫ك و َعَالَج ْت بَنِي ِإسْر َائيِ َ‬
‫قَب ْل َ َ‬
‫ل‪ :‬بِم َ أم ِْرتَ ؟ قل ْت‪ :‬بِعَشْرِ صَلَو َات ك َّل‬ ‫جعْت ِإلَى موس َى فَق َا َ‬ ‫فأمرت بعشر صلوات في ك َّل يَو ْم‪ ،‬ف َر َ َ‬
‫ك و َعَالَج ْت بَنِي‬
‫اس قَب ْل َ َ‬ ‫ك لا تَسْتَط ِيع عَشْر َ صَل َوَات ك َّل يَو ْم‪ ،‬و َِإنِي ق َ ْد خ َبَرْت َّ‬
‫الن َ‬ ‫ل‪ِ :‬إ َّن أ َّمت َ َ‬
‫يَو ْم‪ ،‬قَا َ‬

‫‪122‬‬
 [KITAB AL-’ULUW] NARRATION 17

‫س صَلَو َات‬ َ َ ‫ ف َر‬،َ‫ِيف لأ َّمتِك‬

ِ ْ ‫ ف َأم ِْرت ب ِخَم‬،‫جعْت‬ َّ ‫ك فَسَل ْه‬
َ ‫التخْ ف‬ َ ِ ‫ فَا ْرجِِعْ ِإلَى ر َب‬،ِ ‫ل أَ ش ََّد ال ْمع َالَجَة‬
َ ِ‫ِإسْر َائي‬
َ َ ‫ ِإ َّن أ َّمت‬:‫ل‬
‫ك‬ َ ‫ فَق َا‬،‫س صَلَو َات ك َّل يَو ْم‬
ِ ْ ‫ أم ِْرت ب ِخَم‬:‫ بِم َ أم ِْرتَ ؟ قل ْت‬:‫ل‬ َ َ ‫ ف َر‬،‫ك َّل يَو ْم‬
َ ‫جعْت ِإلَى موس َى فَق َا‬
،ِ ‫ل أَ ش ََّد ال ْمع َالَجَة‬
َ ِ‫ك و َعَالَج ْت بَنِي ِإسْر َائي‬
َ َ ‫اس قَب ْل‬ َّ ‫ و َِإنِي ق َ ْد خ َبَرْت‬،‫ْس صَل َوَات ك َّل يَو ْم‬
َ ‫الن‬ َ ‫لا تَسْتَط ِيع خَم‬
َ ‫ ق َ ْد أَ ْم‬:‫ فَل ََّما نَفَدْت ن َاد َى منادي‬،‫ قد سألت ربي حتى استحييت ولِكني أَ رْض َى و َأسَل ِم‬:‫قلت‬
‫ضي ْت‬
‫ضتِي وَخ ََّففْت ع َنْ عبادي‬
َ ‫فَر ِ ي‬

"While I was lying in Al-Hateem (Perhaps Qatadah said “in Al-Hijr”),

suddenly someone came to me… Then a white animal which was
smaller than a mule and bigger than a donkey was brought to me.
The animal's step [was so wide that it] reached the farthest point
within the reach of the animal's sight. I was carried on it, and Jibreel
set out with me till we reached the nearest heaven. When he asked
for the gate to be opened, it was asked, 'Who is it?' Jibreel answered,
‘Jibreel’ It was asked, 'Who is accompanying you?' Jibreel replied,
'Muhammad.' It was asked, 'Has Muhammad been called?' Jibreel
replied in the affirmative. Then it was said, 'He is welcomed. What an
excellent visit his is!' The gate was opened, and when I went over the
first heaven, I saw Adam there. Jibreel said (to me). 'This is your
father, Adam; pay him your greetings.' So I greeted him, and he
returned the greeting to me and said, 'You are welcomed, O pious
son and pious Prophet.' Then Jibreel ascended with me till we
reached the second heaven. Jibreel asked for the gate to be opened.
It was asked, 'Who is it?' Jibreel answered, ‘Jibreel.’ It was asked, 'Who
is accompanying you?' Jibreel replied, 'Muhammad.' It was asked,
'Has he been called?' Jibreel answered in the affirmative. Then it was
said, 'He is welcomed. What an excellent visit his is!' The gate was
opened. When I went over the second heaven, there I saw Yahya and
`Isa who were cousins of each other. Jibreel said, 'These are Yahya
and ‘Isa; pay them your greetings.' So I greeted them and both
returned my greetings to me and said, 'You are welcomed, O pious
brother and pious Prophet.' Then Jibreel ascended with me to the
third heaven and asked for its gate to be opened. It was asked, 'Who
is it?' Jibreel replied, 'Jibreel.' It was asked, 'Who is accompanying
you?' Jibreel replied, 'Muhammad.' It was asked, 'Has he been called?'
Jibreel replied in the affirmative. Then it was said, 'He is welcomed,
123
 [KITAB AL-’ULUW] NARRATION 17

what an excellent visit his is!' The gate was opened, and when I went
over the third heaven there I saw Yusuf. Jibreel said (to me), 'This is
Yusuf; pay him your greetings.' So I greeted him and he returned the
greeting to me and said, 'You are welcomed, O pious brother and
pious Prophet.' Then Jibreel ascended with me to the fourth heaven
and asked for its gate to be opened. It was asked, 'Who is it?' Jibreel
replied, 'Jibreel.' It was asked, 'Who is accompanying you?' Jibreel
replied, 'Muhammad.' It was asked, 'Has he been called?' Jibreel
replied in the affirmative. Then it was said, 'He is welcomed, what an
excellent visit his is!' The gate was opened, and when I went over the
fourth heaven, there I saw Idris. Jibreel said, 'This is Idris; pay him your
greetings.' So I greeted him and he returned the greeting to me and
said, 'You are welcomed, O pious brother and pious Prophet.' Then
Jibreel ascended with me to the fifth heaven and asked for its gate
to be opened. It was asked, 'Who is it?' Jibreel replied, 'Jibreel.' It was
asked. 'Who is accompanying you?' Jibreel replied, 'Muhammad.' It
was asked, 'Has he been called?' Jibreel replied in the affirmative.
Then it was said He is welcomed, what an excellent visit his is! So
when I went over the fifth heaven, there I saw Harun, Jibreel said, This
is Harun; pay him your greetings.' I greeted him and he returned the
greeting to me and said, 'You are welcomed, O pious brother and
pious Prophet.' Then Jibreel ascended with me to the sixth heaven
and asked for its gate to be opened. It was asked. 'Who is it?' Jibreel
replied, 'Jibreel.' It was asked, 'Who is accompanying you?' Jibreel
replied, 'Muhammad.' It was asked, 'Has he been called?' Jibreel
replied in the affirmative. It was said, 'He is welcomed. What an
excellent visit his is!' When I went, there I saw Musa. Jibreel said,' This
is Musa; pay him your greeting. So I greeted him and he returned the
greetings to me and said, 'You are welcomed, O pious brother and
pious Prophet.' When I left him, he wept. Someone asked him, 'What
makes you weep?' Musa said, 'I weep because after me there has
been sent a young man whose followers will enter Paradise in greater
numbers than my followers.' Then Jibreel ascended with me to the
seventh heaven and asked for its gate to be opened. It was asked,
'Who is it?' Jibreel replied, 'Jibreel.' It was asked,' Who is
accompanying you?' Jibreel replied, 'Muhammad.' It was asked, 'Has
124
 [KITAB AL-’ULUW] NARRATION 17

he been called?' Jibreel replied in the affirmative. Then it was said,

'He is welcomed. What an excellent visit his is!' So when I went, there
I saw Ibrahim. Jibreel said, 'This is your father; pay your greetings to
him.' So I greeted him and he returned the greetings to me and said,
'You are welcomed, O pious son and pious Prophet.' Then I was made
to ascend to Sidrat-ul-Muntaha (i.e. the Lote Tree of the utmost
boundary) Then Al-Bait-ul-Ma'mur (i.e. the Sacred House) was
shown to me. Then fifty prayers were enjoined on me a day. As I
returned and passed by Musa, who asked, “What were you
commanded with?” I said, “With fifty prayers each day.” He said,
“Your ummah will not be able to bear fifty prayers. I have had
experience with the people before you, and I dealt with Bani Isra’il
with great difficulty. So return to your Rabb and ask Him to reduce it
for your ummah.” So I returned, and ten prayers were taken off. I went
back to Musa, and he said, “What were you commanded with?” I
said, “With forty prayers each day.” He said, “Your ummah will not be
able to bear forty prayers each day. I have had experience with the
people before you, and I dealt with Bani Isra’il with great difficulty. So
return to your Rabb and ask Him to reduce it for your ummah.” So I
went back, and ten more were taken off. I returned to Musa and he
said, “What were you commanded with?” I said, “With thirty prayers
each day.” He said, “Your ummah will not be able to bear thirty
prayers each day. I have had experience with the people before you,
and I dealt with Bani Isra’il with great difficulty. So return to your Rabb
and ask Him to reduce it for your ummah.” I went back, and ten more
were removed. I returned to Musa who asked, “What were you
commanded with?” I said, “With twenty prayers each day.” He said,
“Your ummah will not be able to bear twenty prayers each day. I
have had experience with the people before you, and I dealt with Bani
Isra’il with great difficulty. So return to your Rabb and ask Him to
reduce it for your ummah.” I went back and was commanded with
ten prayers each day. I returned to Musa who asked, “What were you
commanded with?” I said, “With ten prayers each day.” He said, “Your
ummah will not be able to bear ten prayers each day. I have had
experience with the people before you, and I dealt with Bani Isra’il
with great difficulty. So return to your Rabb and ask Him to reduce it
125
 [KITAB AL-’ULUW] NARRATION 18

for your ummah.” I returned and was commanded with five prayers
each day. I went back to Musa, who asked, “What were you
commanded with?” I said, “I was commanded with five prayers each
day.” He said, “Your ummah will not be able to bear five prayers each
day. I have had experience with the people before you, and I dealt
with Bani Isra’il with great difficulty. Return to your Rabb and ask Him
to reduce it further.” I said, “I have asked my Rabb until I feel shy. But
I am content and I submit.” Then, when I moved on, a caller called
out: “I have made My obligation firm and have lightened the burden
for My servants.”

Agreed upon.

NARRATION 18

The Hadith of Abu Hurayrah that the Messenger of Allah ‫ ﷺ‬said:

‫الله َ تعالى تنادوا‬ َّ ‫اب‬

َّ َ‫ ف َِإذ َا وَج َدوا قَوْم ًا ي َ ْذكرون‬،ِ‫الناس‬ ِ ‫ض فضلا ع َنْ ك َّت‬ ِ ‫ِإ َّن َّلله ِ م َلائِكَة ً س ََّياحِينَ فِي ال َأ ْر‬
ْ ‫الله تَع َالَى أَ َّي شَيْء تَرَكْ تم‬ ِ َّ ‫ صَع ِدوا ِإلَى‬،‫ ف َِإذ َا تَف ََّرقوا‬،‫ فَي َحفونَ بهم‬،ْ‫تَع َالَوْا ه َلموا إلِى َ بغْيَت ِكم‬
َّ ‫ فَي َقول‬،‫السم َاء‬
،‫ فيقول ه َلْ ر َأَ ْونِي؟ فَي َقولونَ لا‬،‫عِبَادِي يَصْ ن َعونَ؟ فَي َقولونَ تَرَكْنَاه ْم يحمدونك ويمجدونك ويذكرونك‬
‫ فيقول فأي شَيْء‬،‫ك أَ ش ََّد تَحْم ِيدًا و َتَمْجِيدًا وذكرا‬
َ َ ‫فَي َقول كيف لَوْ ر َأَ ْونِي؟ فَي َقولونَ لَو ر َأَ ْوك َ ك َانوا ل‬
ْ‫ فيقول فكيف لَوْ ر َأَ وْه َا؟ فَي َقولونَ لَو‬،‫ فَي َقول و َه َلْ ر َأَ وْه َا؟ فَي َقولونَ لا‬،َ ‫يَطْلبونَ؟ فَي َقولونَ يَطْلبونَ الْج َّن َة‬
َّ ‫ن‬
‫النارِ فَي َقول‬ َ ِ ‫ي شَيْء يَتَع ََّوذونَ؟ فَي َقولونَ يَت َع ََّوذونَ م‬ ِ ‫ر َأَ وْه َا كانوا أشد طَلَبًا و َأَ ش ََّد‬
ِ َ‫ح ْرصًا فَي َقول م ِنْ أ‬
‫ و َأَ ش ََّد منها تعوذا‬،‫ فيقول لَوْ ر َأَ وْه َا؟ فَي َقولونَ لَوْ ر َأَ وْه َا ك َانوا أَ ش ََّد مِنْهَا ه َر َب ًا‬،‫و َه َلْ ر َأَ وْه َا؟ فيقولون لا‬
،‫ فَي َقولونَ ف ِيه ِ ِم فلان الْخ َ َّطاء ل َ ْم يرِدْه ْم ِإ َّنمَا ج َاء َ لِ حا َج َة‬،ْ‫وخوفا فيقول إني أشْه ِدك ْم أَ نِي ق َ ْد غَفَر ْت لَهم‬
‫فَي َقول هم الْقَوْم لا ي َ ْشقَى بِه ِ ْم جليسهم مرتين‬

“Indeed, Allah has angels who roam the earth apart from the angels
who record the deeds of people. When they find a group of people
remembering Allah, they call each other: ‘Come! Come to what you
are seeking!’ So they surround them [with their wings]. Then, when
the gathering disperses, the angels ascend to the heavens. Allah
(the Exalted) asks them ‘What did you leave My servants doing?’
126
 [KITAB AL-’ULUW] NARRATION 19

They say: ‘We left them praising You, glorifying You, and
remembering You.’ Allah says: ‘Have they seen Me?’ They say: ‘No.’
He says: ‘How would it have been if they had seen Me?’ They say: ‘If
they had seen You, they would have praised, glorified, and
remembered You even more intensely.’ He says: ‘What are they
asking for?’ They say: ‘They are asking for Paradise.’ He says: ‘Have
they seen it?’ They say: ‘No.’ He says: ‘How would it have been if they
had seen it?’ They say: ‘If they had seen it, they would have been even
more eager for it and more desirous of it.’ He says: ‘From what are
they seeking refuge?’ They say: ‘They are seeking refuge from the
Fire.’ He says: ‘Have they seen it?’ They say: ‘No.’ He says: ‘How would
it have been if they had seen it?’ They say: ‘If they had seen it, they
would have fled from it even more strongly, and sought refuge and
feared it even more intensely.’ Then Allah says: ‘I make you witnesses
that I have forgiven them.’ They say: ‘Among them is so-and-so, a
sinner who was not part of them but just came for some need.’ Allah
says: ‘These are a people whose companion will not be miserable
because of them.’”

Agreed upon.

NARRATION 19

From Ibn Abbas:

َّ ‫الله ِ صَلَّى‬
‫الله عليه‬ َّ ‫ل‬ِ ‫الله عليه وَس ََّلم َ أَ َّنه ْم بَي ْنَم َا ه ْم جلوس م َ َع ر َسو‬
َّ ‫النب ِ ِي صَلَّى‬
َّ ‫اب‬ ْ َ‫ح ََّدثَنِي رِج َال م ِنْ أ‬
ِ َ ‫صح‬
َّ َ ‫ل هَذ َا قَالوا ك َّنا نَقول ولِد‬
‫اللي ْلَة َ عَظ ِيم‬ ِ ْ ‫م َا كن ْتم ْ تَقولونَ ِإذ َا ر ِمي َ بِمِث‬: ‫ل‬
َ ‫وسلم ليلة ِإ ْذ ر ِمي َ بِنَج ْم فَاسْ تَنَار َ فَق َا‬
‫ح‬َ ‫ْت أَ ح َد وَل َا لِ حي ََاتِه ِ و َلَِكِنْ ر َبنَا ع ََّز وَج ََّل ِإذ َا ق َض َى أَ م ًْرا س ََّب‬ِ ‫أَ ْو م َاتَ عظيم فقال ف َِإ َّنهَا ل َا يرْم َى بِهَا لم َِو‬
َ ‫السم َاء ِ الدن ْيَا ف َي َقول الَّذ ِي‬
‫ن‬ َّ ‫ل‬ َّ ‫ن يَلونَه ْم ح ََّتى يَب ْل َغ‬
َ ْ ‫التسْب ِيح أَ ه‬ َ ‫السم َاء ِ الَّذ ِي‬
َّ ‫ح أَ ه ْل‬ َ ِِ‫ش ح ََّتى يس َب‬
ِ ْ ‫حَمَلَة الْعَر‬
‫ات بَعْضه ْم بَعْضًا ح ََّتى يَب ْل َغ‬ َّ ‫ل فَيَسْتَخْب ِر أَ ه ْل‬
ِ َ ‫السم َاو‬ َ ‫ل ر َبك ْم فَيخْب ِرونَه ْم م َاذ َا قَا‬
َ ‫ش م َاذ َا قَا‬
ِ ْ ‫يَلونَ حَمَلَة َ الْعَر‬
َّ ‫السم َاء ِ الدن ْيَا فَي َخْ طَف الْج ِن‬
‫الس ْم َع فَيل ْقونَه ِإلَى أَ وْلِيَائِه ِ ْم فَمَا ج َاؤوا بِه ِ ع َلَى وَجْه ف َهو َ الْحَق‬ َّ ‫ل‬ َ ْ ‫ا ْل َأمْر أَ ه‬
َ‫و َلَِك َِّنه ْم ي َ ْقرِفونَ و َيَز ِيدون‬

127
 [KITAB AL-’ULUW] NARRATION 20

"Some men from the companions of the Prophet ‫ ﷺ‬narrated to me

that while they were sitting with the Messenger of Allah ‫ ﷺ‬one night,
a star shot across the sky and illuminated. He asked: What did you
used to say when something like this happens?" They replied, "We
would say, 'A great man was born tonight, or a great man has died”.
The Prophet (peace be upon him) said, "It is not shot for the death or
life of anyone. Rather, when our Rabb (the Almighty) decrees a
matter, the bearers of the Throne glorify Him, then the inhabitants of
the heavens closest to them glorify Him until the glorification
reaches the inhabitants of the lowest heaven. Then, those near the
bearers of the Throne ask, ‘What has your Rabb said?’ And they
inform them of what He has said. The inhabitants of the heavens
seek the news from one another until it reaches the lowest heaven.
Then, the jinn snatch the information [by eavesdropping] and
convey it to their allies. Whatever they bring in its true form is correct,
but they distort it and add to it."

NARRATION 20

The Hadith established from Abu Hurayrah that the messenger of

Allah ‫ ﷺ‬said:

،‫ فينوه بها جبرائيل في حملة العرش‬،‫إذا أحب الله عبدا ً نادى جبرائيل فقال إني أحب عبدي فأحبوه‬
‫ ثم سماء سماء حتى ينزل إلى السماء‬،‫ فيحبه أهل السماء السابعة‬،‫فتسمع أهل السماء لغط حملة العرش‬
‫ ثم يهبط إلى الأرض فيحبه أهل الأرض‬،‫الدنيا‬

“When Allah loves a servant, He calls out to Jibreel, saying: ‘I love My

servant, so love him.’ Then Jibreel announces it among the bearers
of the Throne, and the bearers of the Throne hear the commotion.
The inhabitants of the seventh heaven then love him, and then each
heaven thereafter, until it reaches the lowest heaven. Then it
descends to the earth, and the people of the earth come to love

128
 [KITAB AL-’ULUW] NARRATION 21

him.”13

And our stance regarding these Ahadith is that we believe in what is

authentically reported from them, and in what the Salaf
unanimously agreed to pass on and affirm.

As for those hadiths whose chains of transmission have some

criticism, and regarding which the scholars have differed over their
acceptance or interpretation, we do not affirm them definitively;
rather, we narrate them generally and clarify their status. As for this
hadith, we cited it due to what it contains of the widespread
affirmation that Allah (the Exalted) is above His Throne, in
accordance with the Ayaat of the Book.14

NARRATION 21

Hadith of Abu Hurayrah that the messenger of Allah ‫ ﷺ‬said:

ْ ‫ش ِإ َّن رَحْمَتِي سَبَق‬

‫َت غضبي‬ ِ ْ ‫ق كَت َبَ فِي ك ِتَابِه ِ ف َهو َ عِنْدَه فَوْقَ الْعَر‬ َّ ‫ل ََّما ق َض َى‬
َ ْ ‫الله الْخَل‬

“When Allah decreed his creation he wrote in his book which is with
him above the throne “my mercy overcomes my wrath”.

In another wording:

‫ ف َهو َ عِنْد َه فَو ْقَ العرش‬،‫ضبِي‬ ْ ‫ ِإ َّن رَحْمَتِي سَبَق‬:َ‫ق الْخَلْق‬

َ َ ‫َت غ‬ َ ‫يخ ْل‬
َ ‫ل أَ ْن‬ َّ ‫ِإ َّن‬
َ ْ ‫الله َ كَت َبَ ك ِتَاب ًا قَب‬

“Allah wrote in his book before creating the creation: ‘certainly my

mercy overcomes my anger’, So it is with him above the throne.”

In another wording:

13
I say, it was reported by al-Bukhari and Muslim, and similarly by al-Tirmidhi but
briefly, and it is referenced in ‘Al-Ahadith al-Da‘ifah’ (no. 2207).
14
I say, it is Mawquf with sound chain.

129
 [KITAB AL-’ULUW] NARRATION 22

‫ش ِإ َّن رحمتي تغلب غضبي‬

ِ ْ ‫سه ِ ف َهو َ م َْرفوع فَوْقَ الْعَر‬
ِ ‫ق كَت َبَ فِي ك ِتَاب كَتَب َه عَلَى ن َ ْف‬
َ ْ ‫الله الْخَل‬
َّ ‫ق‬َ َ ‫ل ََّما خ َل‬

“When Allah created the creation he wrote in his book raised above
the throne, He made it incumbent upon Himself: ‘My mercy
overpowers my anger.’” 15

NARRATION 22

The Hadith of Ubayy ibn Ka’b: The Messenger of Allah ‫ ﷺ‬said [to me]:

‫الله ل َا ِإلَه َ ِإ َّلا‬ َّ ‫الله ِ أَ ْعظَم قل ْت‬

َّ ‫الله وَر َسوله أَ ع ْل َم فرددها مرارا ثم قال أبي‬ ِ َ ‫ي َا أَ ب َا ال ْمنْذِرِ أَ َّي آيَة فِي ك ِت‬
َّ ‫اب‬
‫ك ال ْعِل ْم أَ ب َا ال ْمنْذِرِ و َالَّذ ِي ن َ ْفس ِي بيَِدِه ِ ِإ َّن لِهَذِه ِ الْآيَة ِ لِسَان ًا‬
َ ِ ‫ل لِيَه ْن‬
َ ‫ص ْدرِي و َقَا‬
َ َ‫هو َ الْحَي الْق َيوم ف َضَر َب‬
‫ق الْعَر ْش‬
ِ ‫ك عِندَ سَا‬
َ ِ ‫شف َتَيْنِ تق َدِس ال ْمَل‬
َ َ‫و‬

"O Aba al-Mundhir, which Ayah in the Book of Allah is the greatest?" I
replied, "Allah and His Messenger know best." He repeated the
question several times, so I said:

ُ ‫الله ُ ل َا ِإلَـه َ ِإ َّلا ه ُو َ الْح َ ُّي الْق َُّيوم‬

َّ

"Allah, there is no deity worthy of worship except Him, the Ever-

Living, the Sustainer of existence." (2:255)

Then he struck my chest and said: "May knowledge bring you joy, O
Aba al-Mundhir! By the One in Whose Hand is my soul, this ayah has
a tongue and two lips with which it glorifies the King at the foot of the
Throne." 16

The Hadith is authentic and some of the wordings are from imam al-Bukhari and
15

Muslim. The other wordings are from At-Tirmidhi and I recorded it in my As-Sahihah
and in the Takhreej as-Sunnah of Ibn Abi Assim 811, 810.
16
I say, It’s authentic hadith. It was narrated by Ahmad (5/141–142) with a sahih chain
according to the conditions of Muslim. Muslim also narrated it in his Sahih (2/199)

130
 [KITAB AL-’ULUW] NARRATION 23

NARRATION 23

From Abu hurayrah (May Allah be pleased with him) that the
messenger of Allah ‫ ﷺ‬said:

،‫ل أَ ْن يَرْت ََّد ِإلَيْه ِ َطر ْفه‬

َ ْ ‫مخَاف َة َ أَ ْن يؤْم َرَ قَب‬
َ ‫ش‬
ِ ْ ‫نح ْو َ الْعَر‬
َ ‫ل بِه ِ مسْت َعِدًا يَن ْظر‬
َ ِ ‫م َا طَر ََف صَاحِب الصورِ م ْذ وك‬
ِ ‫ن در َِّيا‬
‫ن‬ َ ِ ‫ك َأَ َّن عَي ْنَيْه‬
ِ َ‫كوْك َبا‬

“The bearer of the trumpet has not blinked since he was entrusted
with it, remaining ready, gazing toward the Throne, fearing that he
might be commanded [to blow] before his glance returns to him, as
if his eyes were two shining stars.”

Narrated by al-Hakim, who authenticated it. 17

NARRATION 24

The Hadith of Abu Dharr that the messenger of Allah ‫ ﷺ‬said [to me]:

‫ل ف َِإ َّنهَا تَذْه َب ح ََّتى تَسْجدَ تحت العرش عند‬

َ ‫ قَا‬،‫الله وَر َسوله أَ ع ْل َم‬ َّ ‫ن تَغْرب‬
َّ ‫الشمْس؟ قل ْت‬ َ ْ ‫أَ ت َ ْدرِي أَ ي‬
‫ربها وتستأذن‬

"Do you know where the sun sets?" I replied: "Allah and His Messenger
know best." He said: "Indeed, it goes until it prostrates beneath the
Throne at its Rabb and seeks permission..." (and he mentioned the
rest of the hadith).

from Abu Bakr ibn Abi Shaybah, but without the last part of it. However, al-Mundhiri
said in at-Targhib (2/221): "Ibn Abi Shaybah narrated it in his book with the chain of
transmission of Muslim with the addition..." Then he mentioned it.
17
I say, the author agreed with him in his Talkhis (4/559) and added: ‘according to
the conditions of Muslim.’ And it is as he said. It was also narrated by Abu ash-Shaykh
in al-‘Azamah (73/1), and he mentioned a supporting narration from the hadith of
Ibn ‘Abbas.”

131
 [KITAB AL-’ULUW] NARRATION 25

Narrated by al-Bukhari.

NARRATION 25

The Hadith of Anas (May Allah be pleased with him) that,

‫السم َاء حَسَر َ ع َنْ مَنْكِبَيْه ِ ح ََّتى يصِ يب َه ال ْمَطَر‬ َّ ‫الله ِ صَلَّى‬
َّ ‫الله عَلَيْه ِ وَس ََّلم َ ك َانَ ِإذ َا أَ ْمطَر َِت‬ َّ ‫ل‬َ ‫أَ َّن ر َسو‬
ِ ‫و َيَقول ِإ َّنه حَدِيث عَهْد بِر َبِه‬

“The messenger of Allah ‫ ﷺ‬would uncover his shoulders whenever it

would rain so that the rain may fall upon them and say, “It was
recently with its Rabb”.

Narrated by Muslim. 18

NARRATION 26

On the authority of Ibn ‘Abbas, who said:

‫ل‬
َ ‫ فَق َا‬.‫ص ْدرِي‬ َ ِ ‫تخ ْتَل ِف عَل ََّي فَق َ ْد و َق َ َع ذ َل‬
َ ‫ك فِي‬ ِ ‫ن ع ََّباس ِإنِي أَ جِد فِي ال ْقر ْآ‬
َ َ ‫ن أَ شْ يَاء‬ َ ْ ‫ ي َا اب‬:َ‫ج َاء َ ر َجل فَق َال‬
‫ فقال له‬.‫ فَه َل َّم م َا وقع في صدرك‬:َ‫ قَال‬.‫ن اخْ ت ِلاف‬ ِ َ ِ‫ م َا هو َ بتَِكْذِيب و َل‬:َ‫ أَ تَكْذِيب؟ قَال‬:‫اب ْن ع ََّباس‬
ِ ‫ك‬
‫َش‬َ ‫ و َأَ ْغط‬،‫السم َاء بَنَاه َا ر َف َ َع سَمْكَه َا فَس ََّواه َا‬َّ ‫ {أَ ِم‬:ِ ‫ و َفِي قَو ْلِه‬:-‫ل‬
َ ‫فَذَك َر َ أَ شْ يَاء َ ث َّم قَا‬- ‫الله َ يَقول‬
َّ ‫ أَ سْم َع‬:‫الرجل‬ َّ
‫ل‬
َ ‫ و َقَا‬،ِ‫ل الأَ ْرض‬ َ ْ ‫السم َاء ِ قَب‬
َّ ‫ق‬ َ ْ ‫ والأرض بعد ذلك دحاها} فَذَك َر َ فِي هَذِه ِ الآيَة ِ خ َل‬،‫ج ضحَاه َا‬ َ َ ‫خر‬
ْ َ‫لَي ْلَه َا و َأ‬
ِ َ ‫ ث َّم اسْ ت َو َى ِإلَى ال َّسم َاء ِ و‬.َ‫لسائِلِين‬
"‫هي َ دخان‬ َّ ِ ‫ "و َق ََّدر َ ف ِيهَا أَ ق ْوَاتَهَا فِي أَ رْبَعَة ِ أَ َّيام سَوَاء ً ل‬:‫خر َى‬
ْ ‫فِي الآيَة ِ الأ‬

And its wording (in 3/26) is: Anas said: Rain fell upon us while we were with the
18

Messenger of Allah ‫ﷺ‬. He ‫ ﷺ‬uncovered his garment until the rain touched him. So we
said: “O Messenger of Allah, why did you do this?” He said: "Because it was recently
with its Rabb.” Similarly, it was narrated by Abu Dawud in al-Adab and by Ahmad
(3/133, 267). The wording cited in the book is that of Hafidh Abu al-Qasim al-Baghawi,
which the author narrated through his chain from him. The hadith is also found in Ibn
Abi ‘Asim’s as-Sunnah (no. 823) and in ad-Darimi’s Refutation of the Jahmiyyah (p.
25).

132
 [KITAB AL-’ULUW] NARRATION 26

‫ رفع سمكها‬،‫السم َاء بناها‬ َ ‫ فَق َا‬.ِ‫السم َاء‬

َّ ‫ أَ َّما قَو ْله "أَ ِم‬:‫ل اب ْن ع ََّباس‬ َّ ‫ل‬َ ْ ‫ض قَب‬
ِ ‫ق ال َأ ْر‬ َ ْ ‫ فَذَك َر َ فِي هَذِه ِ خ َل‬،‫الآيَة‬
ِ‫السم َاء ِ فَس ََّواه َّن فِي يَوْم َيْن‬
َّ ‫ ث َّم اسْ ت َو َى ِإلَى‬،ِ‫السم َاء‬َّ ‫ل‬ َ ْ ‫ْض فِي يَوْم َيْنِ قَب‬ َ ‫ق ال َأر‬َ َ ‫ ف َِإ َّنه خ َل‬،‫فسواها" الآي َات‬
.‫ج مِنْهَا ال ْمَاء َ و َال ْمَرْعَى‬
َ َ ‫خر‬
ْ َ‫ وَد َحْ يهَا أَ ْن أ‬:َ‫ قَال‬،‫ض فَدَح َاه َا‬ َ َ ‫ ث َّم نَز‬،ِ‫آخَر َيْن‬
ِ ‫ل ِإلَى ال َأ ْر‬

“A man came and said, “O Ibn ‘Abbas, I find certain things in the
Qur’an that seem contradictory to me, and this has troubled my
heart.” Ibn ‘Abbas asked, “Is it rejection [of the Qur’an]?” The man
replied, “It is not rejection, but confusion [due to apparent
discrepancies].” Ibn ‘Abbas said, “Then bring forth what has troubled
your heart.” The man said, “I hear Allah say…” and he mentioned a
few things, then continued: “And in His saying:

َ ‫ۡض بَعۡدَ ذَٰل‬

‫ك دَحَىٰه َا‬ َ ‫ و َٱ ۡل َأر‬،‫ج ضُ حَاه َا‬
َ َ ‫خر‬ َ ‫ و َأَ ْغط‬،‫السم َاء ُ بَنَاه َا ر َف َ َع سَمْكَه َا فَس ََّواه َا‬
ْ َ‫َش لَي ْلَه َا و َأ‬ َّ ‫أَ م‬

{Is it the heaven He constructed? He raised its ceiling and perfected

it, and He darkened its night and brought forth its morning light. And
the earth (after that) He spread it out.} (79:27-30)

Here, He mentions the creation of the heavens before the earth. Yet
in another Ayah:

َّ ‫لسائلينَ ث َُّم اسْ ت َو َى ِإلَى‬

‫السم َاء و َهي َ دُخ َان‬ َّ ‫و َق ََّدر َ فيهَا أَ ق ْوَاتَهَا في أَ رْبَع َة أَ َّيا ٍم سَوَاء ً ل‬

{And He determined its provisions in four days, equal for all seekers.
Then He turned to the heaven while it was smoke} (41:10-11)

Here, He mentions the creation of the earth before the heavens.”

Ibn ‘Abbas replied: “As for His saying, {Is it the heaven He
constructed? He raised its ceiling and perfected it}, Allah created the
earth in two days before the heavens. Then He turned to the heavens
and perfected them in two more days. Then He returned to the earth
and spread it out .” he added, “And its spreading means that He
brought forth from it water and pasture.”

Reported by al-Bukhari.

133
 [KITAB AL-’ULUW] NARRATION 27

NARRATION 27

Narrated by Abu Hurayrah that the Prophet (‫ )ﷺ‬said:

‫ و َِإ ْن ذَك َرَنِي‬،‫سه ِ ذَكَر ْته فِي ن َ ْفس ِي‬

ِ ‫ ف َِإ ْن ذَك َرَنِي فِي ن َ ْف‬،‫ و َأَ ن َا مَع َه حِينَ ي َ ْذكرنِي‬،‫َن عَبْدِي بِي‬
ِ ‫أنا عند حسن ظ‬
‫ و َِإ ْن اق ْتَر َبَ ِإل ََّي ذِر َاعًا اق ْتَر َب ْت‬،‫شبْر ًا اق ْتَر َب ْت ِإلَيْه ِ ذِر َاعًا‬
ِ ‫ و َِإ ْن اق ْتَر َبَ ِإل َ َّي‬،ْ‫فِي م َلإ ذَكَر ْته فِي م َلإ خَي ْر مِنْهم‬
ً ‫ و َِإ ْن أَ ت َانِي يَمْش ِي أَ تَي ْته هَرْوَلَة‬،‫إليه ب َاعًا‬

"I am as My servant thinks of Me, and I am with him when he

remembers Me. If he remembers Me in himself, I remember him in
Myself. If he remembers Me in a gathering, I remember him in a
gathering better than it. If he draws near to Me by a handspan, I draw
near to him by a cubit. If he draws near to Me by a cubit, I draw near
to him by an arm’s length. And if he comes to Me walking, I go to him
running."

This is authentic hadith.19 It affirms the distinction between Allah’s

internal speech and His audible speech. Allah (exalted is He) speaks
in both ways. He is the One who truly spoke to Musa, calling him from
the side of Mount Toor and drawing him near in intimate
conversation.

NARRATION 28

From Asmaa Bint Abi Bakr as-Siddeeq that the messenger of Allah ‫ﷺ‬
said:

19
I say, it was narrated by al-Bukhari (13/328–329, Fath), Muslim (8/62), and Ahmad
(2/251, 413, 480), and it was authenticated by al-Tirmidhi (4/290). In the Musnad
(2/354, 405, 482), there are three other chains from Abu Hurayrah reporting it with a
similar wording. It was also narrated by Ibn Mandah in at-Tawheed (Q 77/1), and then
he narrated a supporting narration for it from Anas, raised to the Prophet (peace be
upon him) (Q 100/1).

134
 [KITAB AL-’ULUW] NARRATION 29

‫ل ََّما ك َانَ لَيْلَة َ ُّأس ْريَ بي انْتَهَي ْتُ ِإلَى س ْدر َة ال ْمُنْتَهَى‬

“On the night when I was taken on the Night Journey, I reached the
Lote Tree of the Utmost Boundary (Sidrah al-Muntaha)”

And he mentioned the hadith. Its chain is sound. 20

NARRATION 29

On the authority of Mujahid, who said:

ُ ‫ لئن أَ خَذْتُ بشَعْر أَ ح َده ْم لأَ نْصُو ََّنه‬،‫يكذبون بالكتاب‬: ‫قال‬. ‫إ َّن ن َاسًا يَق ُولُونَ في القدر‬:ِ ‫س‬
ٍ ‫ل لاب ْن ع ََّبا‬
َ ‫قي‬
‫ق فَكَت َبَ م َا ه ُو َ ك َائن ِإلَى يوم القيامة‬
َ ْ ‫ق الْخَل‬
َ َ ‫ فَخَل‬،‫شي ْئًا‬
َ ‫ق‬
َ ُ ‫يخ ْل‬
َ ‫ل أَ ْن‬ َّ ‫إ َّن‬.ِ
َ ْ ‫الله َ "ك َانَ "عَلَى ع َْرشه قَب‬
َّ ‫يج ْري‬
‫الناس عَلَى أَ مْر ٍ ق َ ْد فرغ منه‬ ُ ‫فإنما‬

“It was said to Ibn ‘Abbas, "There are people who speak about (i.e.
deny) Al-Qadar (Divine Decree)." He replied: "They are denying the
Book (Qur’an)! If I were to seize one of them by his hair, I would surely
discipline him! Indeed, Allah was upon His Throne before creating
anything, then He created creation and wrote what is to occur until
the Day of Resurrection. So people are merely proceeding upon a
matter already decreed." 21

20
I say, As-Suyuti attributed it in al-Khasa’is al-Kubra (1/438) to Ibn Marduyah,
narrated from her with similar wording. The hadith has many supporting narrations
in the two Sahihs and elsewhere, from Anas and others, which you can find in al-
Khasa’is. Refer to them if you wish. I have also recorded the hadith of Anas in my
Takhrij of as-Sunnah by Ibn Abi ‘Asim (no. 791).
21
I say, the author mentioned its chain of transmission in the original work, and it is
authentic. It was also narrated by al-Ajurri in al-Shariʿah (p. 293), al-Lalakaʾi in al-
Sunnah (1/91/2), and Ibn Qudamah in al-ʿUluw (1/169).

135
 [KITAB AL-’ULUW] NARRATION 30

NARRATION 30

From ʿAbdullah ibn ʿAmr that the Messenger of Allah ‫ ﷺ‬said:

َ ‫ و َلَي‬،ِ‫الرحِم مع َ َّلق َة ب ِالْعَرْش‬

‫ْس ال ْوَاصِل ب ْال ْمك َاف ِ ِئ و َلَِكِنْ " م َنْ " ِإذ َا قَطَع َه ذو ر َ ِحمِه ِ وصله‬ َّ

“The tie of kinship is suspended by the Throne. The one who

maintains family ties is not the one who merely reciprocates, but
rather the one who, when his relative cuts him off, he still maintains
ties with him.”

Its chain is strong. 22

NARRATION 31

On the authority of Abu Umamah, who said: Abu Ayyub [Al-Ansari]

reported that the Messenger of Allah (‫ )ﷺ‬stayed as a guest in my
home for a month. I observed his actions closely and noticed that
when the sun passed its zenith (i.e. midday), even if he were in the
middle of worldly work, he would abandon it and if he were asleep, it
was as if he were awakened. He would rise, perform ghusl or wudu’,
then pray several rak’ahs, perfecting and beautifying them, and
taking his time in them. I asked him about this, and he replied:

َّ ِ ‫ فَلا ترتج حتى نصلي هَذِه‬،ِ ‫الساعَة‬

‫ ف َأحِب أَ ْن‬،‫الصلاة‬ َّ ‫ك‬ ِ ‫السم َاء ِ و َأَ ب ْوَابَ الْج ِنَا‬
َ ْ ‫ن تفْت َح فِي تِل‬ َّ َ‫ِإ َّن أَ ب ْوَاب‬
‫يَصْ عَدَ مني إلى ربي تلك الساعة خير‬

22
It was narrated by Ahmad (2/163, 193), and its chain is authentic according to the
criteria of Al-Bukhari. However, Al-Bukhari did not include the phrase ‘the ties of
kinship is suspended by the Throne.’ This narration was authenticated by Al-Tirmidhi.
There are many supporting narrations for this addition from various companions,
including Aisha, as reported by both of the Shaykhayn (Al-Bukhari and Muslim).

136
 [KITAB AL-’ULUW] NARRATION 32

‘Indeed, the gates of the heavens and the gates of Paradise are
opened at that hour, and they do not close until this prayer is offered.
So I love that good from me ascends to my Rabb at that time.’"

This was narrated by Adam ibn Abi Iyas in his “Kitab al-Thawab,” but
its chain of narration is weak.”23

NARRATION 32

Narrated by Al-Nu’man ibn Bashir, in a Marfu’ hadith:

‫حبِه َِّن أَ لا‬ َّ ‫ِي‬

ِ ‫ يذَكِرْنَ بِصَا‬،ِ‫النحْل‬ ِ ‫ لَه َّن دَوِي كَدَو‬،ِ‫ل الْعَرْش‬
َ ْ‫حو‬ َ ‫َالتحْ مِيدَة ِ و ََّالته ْلِيلَة ِ يَتَع َا َط ْف‬
َ ‫ن‬ َّ ‫التسْب ِيحَة ِ و‬
َّ ‫فِي‬
‫ن م َا يذَك ِر بِه ِ؟‬ َّ َ‫ل لَه عِنْد‬
ِ َ ‫الرحْم‬ َ ‫يح ِب أَ ح َدك ْم أَ ْن لا يَز َا‬

“The tasbih (saying 'Subhanallah'), the tahmid (saying

'Alhamdulillah'), and the tahlil (saying 'La ilaha illallah') gather
around the Throne, having a humming sound like that of bees,
reminding of their reciter. Would not any one of you love to have
something with the Most Merciful that keeps reminding him of
him?”24

NARRATION 33

On the authority of Ibn Abbas, in a Marfu‘ hadith:

23
I say, However, due to the relevance of the supporting evidence, there is a
corroborating narration from the hadith of Abdullah ibn al-Sa’ib in a concise wording:
"Indeed, it is an hour when the gates of heaven are opened, so I love for a righteous
deed of mine to ascend during it." This was reported by Al-Tirmidhi, who graded it as
hasan, and by Ahmad (3/411) with a sahih chain. Had the author preferred to mention
this, it would have been more accurate due to its authentic chain and concise text.
24
I say, it is a Sahih hadith. It was narrated by Ibn Majah (3809) and al-Hakim (1/503),
who said: “It is authentic according to the conditions of Muslim,” and the author
agreed with him.

137
 [KITAB AL-’ULUW] NARRATION 34

َ ِ ‫ ح ََّتى يدْنيِه ِ م‬،‫ يارب قَتَلَنِي‬:‫ل يَوْم َ الْق ِيَامَة ِ وَر َأَ سه بيده وأوداجه تشخب يقول‬
‫ن‬ ِ ِ ‫يج ِيء ال ْمَقْتول ب ِالْق َات‬
َ
‫ش‬
ِ ْ ‫الْعَر‬

“On the Day of Judgment, the murdered will come with his killer,
holding his own severed head in his hand, with his veins gushing
blood, saying: 'O Rabb, he killed me!' until he is brought close to the
throne. 25

NARRATION 34

And from him, he said: I heard the prophet ‫ ﷺ‬saying:

ِ ْ ‫ل و َأَ ْود َاجه ت َ ْشخَب دَم ًا ح ََّتى يَنْتَهِي بِه ِ ِإلَى الْعَر‬
َ ‫ يارب سَلْ هَذَا ف ِيم‬:‫ش يَقول‬ ِ ِ ‫ل متَعَلِقًا ب ِالْق َات‬
ِ ‫يؤْتَى ب ِال ْمَقْتو‬
‫قَتَلَنِي؟‬

“The murdered will be brought, along with the murderer, with his
veins gushing blood, until he is brought before the Throne. He will say:
“O Rabb, ask this one why he killed me?”

NARRATION 35

Hadith of ‘Abdullah ibn ‘Amr who said:

َ ‫ْس و َالْقَم َر‬ َّ ‫ و َالَّذ ِي ن َ ْفس ِي بيَِدِه ِ ِإ َّن‬،‫ل فَوْقَ ال ْمَاء ِ الْعَر َْش‬
َ ‫الشم‬ َ َ ‫جع‬ َّ ِ ‫السم َاء‬
َ َ ‫ و‬،َ‫السابِعَة ِ ال ْمَاء‬ َّ َ‫الله فَوْق‬
َّ ‫ل‬َ َ ‫جع‬
َ
َّ ‫ن ِإلَى‬
ِ ‫النارِ يَوْم َ الْق ِيَامَة‬ ِ ‫ن أَ َّنهم َا سَي َصِ ير َا‬
ِ ‫لَيَعْلَمَا‬

“Allah placed water above the seventh heaven, and above the water
He placed the Throne. By the One in whose Hand is my soul, indeed

25
A Sahih hadith, narrated by Ahmad and others with two Sahih chains of
transmission from him. I have referenced it in al-Mishkat (no. 3465).

138
 [KITAB AL-’ULUW] NARRATION 36

the sun and the moon both know that they will end up in the Fire on
the Day of Resurrection.” This is a mawquf hadith. 26

NARRATION 36

On the authority of Al-Bara’ [ibn ‘Azib], who said, “We went out with
the Messenger of Allah (‫ )ﷺ‬for a funeral…” And he mentioned the
hadith at length. Regarding the soul [of the deceased], he said:

ُ ‫أَ عيد ُوه‬: ‫الله ُ تَع َالَى‬

َّ ‫ل‬ َّ ‫السم َاء‬
ُ ‫السابع َة فَيق ُو‬ َّ ‫ح ََّتى يَنْت َهي َ بهَا ِإلَى‬

“...Until it is brought up to the seventh heaven, and Allah the Exalted

says: "Return it [to the Earth].”

Its chain is sound. 27

NARRATION 37

Narrated by Salman al-Farisi (may Allah be pleased with him), who

said, The Messenger of Allah ‫ ﷺ‬said:

‫إن ربكم حيي كريم يستحي من عبده إذا رفع يديه إليه يدعوه أن يردهما صفرا ً ليس فيهما شيء‬

“Indeed, your Rabb is shy and Generous; He feels shy, when His
servant raises his hands to Him in supplication, to return them empty

26
I say, the author mentioned it through the narration of Rawh ibn 'Ubada, who is one
of the teachers of Ahmad, with his chain from Ibn ʿAmr, and its chain of narration is
authentic.
27
I say, it is recorded in 'Ahkam al-Jana’iz'.

139
 [KITAB AL-’ULUW] NARRATION 38

without granting him anything.” 28

This is a mashhur hadith, narrated from the Prophet ‫ ﷺ‬by ʿAli ibn Abi
Talib, Ibn ʿUmar, Anas, and others.

NARRATION 38

The Hadith of Qatadah ibn an-Nu‘man: He heard the Prophet ‫ ﷺ‬say:

‫لما فرغ الله من خلقه استوى على عرشه‬

“When Allah finished His creation, He rose upon His Throne.”

Its narrators are trustworthy, It was narrated by Abu Bakr al-Khallal in

his book 'al-Sunnah'.

NARRATION 39

A hadith reported by al-Bukhari in the ‘Kitab al-Radd ‘ala al-

Jahmiyyah’, in his Sahih, in the chapter entitled “Regarding the ayah:
‘To Him ascends good words’”, on the authority of Ibn Abbas ‫ ﷺ‬that
the news of the Prophet’s ‫ ﷺ‬mission reached Abu Dharr, so he said to
his brother:

‫اعلم لي علم هذا الرجل الذي يزعم أنه يأتيه الخ بر من السماء‬

“Find out for me about this man who claims that revelation comes
to him from the heavens.”

28
This is a sahih hadith, recorded in al-Mishkat (2244), Sahih Abi Dawud (133), and
al-Targhib (2/273).

140
 [KITAB AL-’ULUW] NARRATION 40

NARRATION 40

Hadith of ʿImran ibn Husayn:

َ ‫ قَا‬."‫ "ق َ ْد بَشَّرْتَنَا ف َأَ ْعط ِنَا‬:‫ "اق ْبَلوا الْبشْر َى ي َا بَنِي تَمِيم" قَالوا‬:‫ل‬
‫ "اق ْبَلوا‬:‫ل‬ َ ‫أَ َّن ر َسو‬
َ ‫ل الله صلى الله عليه وسلم قَا‬
‫الله عَلَى‬
َّ َ‫ "ك َان‬:‫ل‬
َ ‫ْف ك َانَ؟ فَق َا‬
َ ‫كي‬ ِ ْ ‫ ق َ ْد بَشَّرْتَنَا فَاق‬:‫ن" قَالوا‬
َ ِ ‫ض لَنَا عَلَى هَذَا ال َأمْر‬ ِ َ َ ‫ل الْيم‬ َ ْ ‫الْبشْر َى ي َا أَ ه‬
"‫اللو ِْح ك َّل شَيْء يَكون‬ َّ ‫ل شَيْء وَكَت َبَ فِي‬ ِ ‫لك‬ َ ْ ‫ وَك َانَ قَب‬،ِ‫الْعَرْش‬

“The Messenger of Allah ‫ ﷺ‬said: ‘O Bani Tamim! accept the glad

tidings.’ They said, ‘You have given us glad tidings, now give us
something.’ He said, ‘O people of Yemen! Accept the good tidings,
they said “you’ve given us glad tidings, so clarify for us regarding this
matter, how was it? He said, ‘Allah was above his throne before
anything; He wrote in the tablet everything that shall occur.’”

This is an authentic hadith, and Al-Bukhari has recorded it in multiple

places in his Sahih. 29

NARRATION 41

Thabit al-Bunani said:

29
I say, the author (may Allah have mercy on him) combined in his citation of this
hadith both: Explicitly affirming its authenticity And attributing it to Al-Bukhari in his
Sahih. Yet, his usual practice was to indicate authenticity by attributing it to the Two
Sheikhs (Al-Bukhari and Muslim) or one of them (as has been mentioned before and
will come again). The methodology of this Imam indicates the permissibility of this
combined approach, which we have followed in some of our own hadith citations.
However, some biased Hanafi fanatics (driven by hatred) objected to this and
accused me of things I never even imagined! I have already explained this and
sufficiently refuted their objections in the introduction to my verification of Sharh al-
ʿAqidah al-Tahawiyyah (4th edition, published by al-Maktab al-Islami). Refer to it, for
it is important.

141
 [KITAB AL-’ULUW] NARRATION 41

‫ "إليك رفعت رأسي‬:‫كان داود عليه السلام يطيل الصلاة ثم يركع ثم يرفع رأسه إلى السماء ثم يقول‬
‫ نظر العبيد إلى أربابها يا ساكن السماء‬،‫يا عامر السماء‬

“Dawud (peace be upon him) used to prolong his prayer, then he

would bow, then raise his head toward the sky and say: ‘To You I have
raised my head, O Inhabitant of the heaven! The gaze of the servants
is directed to their masters, O resident of the heaven!’”

Its chain of narration is sound. 30

Know that Allah (Exalted is He) has informed us and He is the

most truthful in speech, that the throne of Bilqis was “a great throne,”
as He said:

‫و َلَهَا ع َْرش ع َظيم‬

“She had a great throne.” [27:23]

Then He concluded the ayah with:

‫ٱلله ُ ل َا ِإلَٰه َ ِإ َّلا ه ُو َ ر َُّب ٱلۡعَر ۡش ٱلۡع َظيم‬

َّ

“There is no god ˹worthy of worship in truth˺ except Him, the

Rabb of the great Throne.” [27:26]

So, her throne was great in relation to her, yet we have no full
knowledge of its details, size, or nature. Still, one of the subjects of
Sulayman (peace be upon him) brought it before his eyes in the blink
of an eye. Exalted is Allah, the Greatest!

30
I say, It was reported by Imam Al-Lalaka'i in "Al-Sunnah" (1/92/2), and from him by
Ibn Qudamah Al-Maqdisi in his treatise "Ithbat Sifat Al-'Uluw li-Allah Ta'ala" (Q 162/1).
The author cited it through Ibn Qudamah's chain, but there was an omission in the
chain of transmission of the original work, which is to be supplemented from [the
version of] Ibn Qudamah. The author authenticated it from Thabit Al-Bunani in his
"Al-Arba'in" (178/1).

142
 [KITAB AL-’ULUW] NARRATION 41

So who denies the karamaat (miracles) of the awliya’ (pious

friends of Allah) except an ignorant person? Is there a miracle greater
than this? It is said he called upon Allah’s Greatest Name, and by it,
the throne arrived instantly from Yemen to Syria. It is nothing but pure
belief and certainty, the mind has no say here. We believe and affirm
it. If such a small, man-made object could be brought over such a
vast distance by a human with Allah’s permission then what do you
think of what Allah has prepared in Paradise for His believing
servants?

Where every couch is the length and width of a journey of a

month or more, made of solid white pearl or red ruby where one span
of it is more precious than the whole dominion of this world.

َ‫الله أَ حْ سَن الْخَالِق ِين‬

َّ َ ‫فَتَبَارَك‬

“So Blessed is Allah, the Best of Creators.” [23: 14]

We believe in the unseen, by Allah, and we are certain of what the

Truthful Messenger has told us. In Paradise, without doubt, there are
things no eye has ever seen, no ear has ever heard and never
occurred to the heart of any human.

So what then do you think of the Great Throne, which the Most
High, the Most Great has made for Himself? In its loftiness, its vastness,
its pillars, its nature, its bearers, and the encircling angels who
surround it, in its beauty, splendour and worth? It is reported to be of
red ruby, and perhaps its area spans five hundred thousand years’
journey. 31

31
I say, we believe in the Throne of the Most Merciful (Exalted is He) and we describe
it only with what is confirmed in the Qur’an and Sunnah. I wish the author (may Allah
have mercy on him) had stopped there and not added descriptions based on
speculation or guessing the unseen, especially since he later quotes Wahb ibn
Munabbih (in the original work), who said: "The Throne is a journey of fifty thousand

143
 [KITAB AL-’ULUW] NARRATION 41

There is no god in truth except Him, the Most Forbearing, Most

Generous. There is no god in truth except Him, Rabb of the Mighty
Throne. There is no god in truth except Allah, Rabb of the seven
heavens and the noble Throne. All praise is due to Allah, Rabb of all
the worlds. Glory is to Allah and praise is to Him, by the multitude of
his creation, by His Pleasure, by the weight of His Throne, in
accordance with His Good Pleasure, equal to the ink that may be used
in recording the words.

Our thoughts get confused, our minds can’t grasp it, and our
tongues can’t even describe some of His creations, so how great
must Allah be? He is far greater and higher than all.

َ‫الله و َاشْه َ ْد بأَ َّنا مُسْلم ُون‬

َّ ‫آم ََّنا ب‬

{We believe in Allah, so bear witness that we are Muslims.}

(3:52)

Woe to those with confused intellects, negating hearts, and denying

souls!

‫َالسم َاو َات م َ ْطو َِّيات بِيمَِينِه ِ ۚ سبْح َانَه‬

َّ ‫الله َ ح ََّق ق َ ْدرِه ِ و َا ْل َأرْض جَم ِيع ًا قَبْضَته يَوْم َ الْق ِيَامَة ِ و‬
َّ ‫﴿ وَم َا قَدَروا‬
﴾ َ‫و َتَع َالَى َٰ ع ََّما يشْرِكون‬

“They have not honored Allah as He deserves, while the entire

earth will be in His grip on the Day of Resurrection, and the
heavens will be folded in His Right Hand. Glorified and Exalted is
He above what they associate (with Him).” (39: 67)

O Allah, by Your right over us, by Your Greatest Name and Your perfect
words, firmly plant faith in our hearts, and make us guides who are
rightly guided. How excellent is that the heavens and the earth
compared to the Kursi are like a ring in a desert, and the Kursi

years," saying "fifty" and not "five hundred"! In any case, this is from the Isra'iliyyat
(Israelite traditions), and there is no benefit in mentioning them except as a
cautionary note. For this reason, I have omitted it from this abridged version.

144
 [KITAB AL-’ULUW] NARRATION 41

compared with the Great Throne is like a ring in a desert. 32 Listen,

reflect on what is said to you, and ponder what is conveyed to you.
Take refuge in faith in the unseen, for narration is not like witnessing.
And Allah said:

َ ‫حوْلَه يس َب ِحونَ ب ِحَمْدِ ر َبِه ِ ْم و َيؤْم ِنونَ بِه ِ و َيَسْتَغْف ِرونَ ل َِّلذ ِي‬
﴾ ‫ن آم َنوا‬ َ ‫﴿ الَّذ ِي‬
َ ْ‫ن يَحْم ِلونَ الْعَر َْش وَم َن‬

{Those ˹angels˺ who carry the Throne and those around it

glorify the praises of their Rabb, have faith in Him, and seek
forgiveness for those who believe.} (40:7)

And he said:

}‫ش يس َب ِحونَ ب ِحَمْدِ ر َبِه ِ ْم‬

ِ ْ ‫ل الْعَر‬
ِ ْ ‫حو‬
َ ْ‫{و َتَر َى ال ْم َلائِك َة َ ح َاف ِينَ م ِن‬

{And he says: You will see the angels all around the Throne,
glorifying the praises of their Rabb.} (39:75)

And he said:

}‫تخْفَى مِن ْك ْم خ َاف ِي َة‬

َ ‫ يَوْم َئ ِذ تعْر َضونَ لا‬،‫ك فَوْق َه ْم يَوْم َئ ِذ ثَمَانيِ َة‬
َ ِ ‫ش ر َب‬
َ ‫{و َيَحْم ِل ع َْر‬

{On that Day eight ˹mighty angels˺ will bear the Throne of your
Rabb above them, that Day shall you be brought to Judgement,
not a secret of you will be hidden.} (69:17)

And he said:

}‫ش‬
ِ ْ ‫َات ذو الْعَر‬ َّ ‫{ر َف ِيع‬
ِ ‫الدرَج‬

{Owner of High Ranks, the Owner of the Throne.} (40:15)

The Qur’an is filled with mentions of the Throne as are many reports
to such an extent that it’s impossible to claim that what is meant by

32
He is referring to the hadith that has been reported through various chains, which
I have discussed in detail in Silsilat al-Ahadith al-Sahihah (no. 109), and it will come
in this book [Narration 105].

145
 [KITAB AL-’ULUW] NARRATION 42

it is merely ‘authority’. So leave off denial and argument. Arguing

about the Qur’an is disbelief, it’s not my words, I didn’t say it, rather,
the Prophet ‫ ﷺ‬said it.33

NARRATION 42

Hassan ibn ʿAtiyyah said:

‫سبحانك وبحمدك على حلمك بعد‬: ‫ فيقول أربعة منهم‬،‫حملة العرش ثمانية يتجاوبون بصوت حسن رخيم‬
‫سبحانك وبحمدك على عفوك بعد قدرتك‬: ‫علمك و يقول أربعة‬

“The bearers of the Throne are eight. They respond to each other with
beautiful, soft voices. Four of them say: ‘Glory and praise be to You
for Your forbearance despite Your knowledge.’ And the other four
say: ‘Glory and praise be to You for Your pardon despite Your power.’”

Its chain of narration is strong. 34

NARRATION 43

Abu Hurayrah said that the messenger of Allah ‫ ﷺ‬said:

‫ جاهد في‬،‫الله ِ أَ ْن يدخله الجنة‬ َّ َ ‫ و َأَ قَام‬،ِ ‫ن ب َِّالله ِ وَر َسولِه‬

َّ ‫ ك َانَ ح ًَّقا عَلَى‬،َ‫ وَصَام َ رَمَضَان‬،َ ‫الصلاة‬ َ َ ‫"م َنْ آم‬
‫ "إن في‬:‫ أفلا نبشر الناس بذلك؟ قال‬:‫ يا رسول الله‬:‫ أو جلس في أرضه التي ولد فيها" قالوا‬،‫سبيل الله‬

33
The author, may Allah have mercy on him, firmly stated that the Prophet ‫ ﷺ‬said it
and rightly so, as it is authentically established through multiple chains and has been
declared sound by many scholars, as previously noted under [footnote] number ‘1’.
34
The author mentioned it through the chain of al-Walid ibn Yazid al-ʿUdhri who said:
al-Awzaʿi narrated to us from him. This is a strong chain, as he stated. He was also
followed by Rawwad ibn al-Jarrah who narrated it from al-Awzaʿi with the same
wording. It was recorded by Abu al-Shaykh in his book ‘al-ʿAzamah’ (Q 88/1,
Maktabah islami print).

146
 [KITAB AL-’ULUW] NARRATION 43

َّ َ‫ بَيْن‬،ِ ‫ن فِي سَب ِيلِه‬

‫ إذا سألتم الله‬،‫الدرَجَتَيْنِ كما بين السماء والأرض‬ َّ ‫الْج َّن َة َ م ِائَة دَرَج َة أَ ع ََّده َا‬
َ ‫الله لِلْمج َاهِدِي‬
‫ وَمِن ْه تف ََّجر أَ نْهَار‬،‫ن‬ َّ ‫عز وجل فسألوه الفردوس فإنه في وسط الجنة وأعلا الْج َّن َة ِ و َفَوْق َه ع َرش‬
ِ َ ‫الرحْم‬ ْ
"ِ ‫الْج َّن َة‬

“Whoever believes in Allah and His Messenger, establishes the

prayer, and fasts Ramadan, it is a right upon Allah to admit him into
Paradise, whether he fights in the cause of Allah or remains in the
land where he was born.” [The companions] said, “O Messenger of
Allah, should we not give the people glad tidings of this?” He said,
“Indeed, there are one hundred levels in Paradise which Allah has
prepared for those who strive in His cause. The distance between
each two levels is like the distance between the heaven and the
earth. So when you ask Allah, ask Him for Al-Firdaus, for it is the
center and highest part of Paradise. Above it is the Throne of the Most
Merciful, and from it the rivers of Paradise Spring forth.”

Narrated by al-Bukhari.

Al-Bukhari said at the end of his Sahih, in the chapter entitled

“The Statement of Allah, the Exalted: ‘And His Throne was upon the
water’ and ‘He is the Rabb of the Great Throne’’ then he said: And
Mujahid said: “Istawa means ‘’Alaa” (rose) over the Throne.” 35

35
Al-Firyabi [Sheikh of al-Bukhari] transmitted it with an authentic chain from
Mujahid. I say, this refutes some modern writers who mislead people by claiming that
the Salaf merely discussed the Ayaat of Allah’s attributes without ever explaining
them, as if they engaged in mindless repetition without comprehension, this fallacy
was thoroughly dismantled by Sheikh al-Islam Ibn Taymiyyah (may Allah have
mercy on him) in his works. Let it be unequivocally known: The Salaf did explain these
Ayaat, they categorically rejected tashbih and takyeef, Their prohibition of such
approaches was absolute, as evidenced later in this book through the statements of
Imam Malik and others. Al-Lalaka’I corroborates this in al-Sunnah (1/91/2), narrating
via the trustworthy transmitter Bishr ibn ‘Umar (d. 207H): "I heard multiple Mufassireen
declare regarding: {‘The Most Merciful istawa over the Throne’ (20:5)}: That ‘It means
He rose over it.’

147
 [KITAB AL-’ULUW] NARRATION 44

NARRATION 44

Then he narrated with his chain from ʿImran who said:

:‫ قالوا‬. "‫ "اق ْبَلوا الْبشْر َى ي َا بَنِي تَمِيم‬:‫ل‬

َ ‫ِإنِي عِنْدَ النبي صلى الله عليه وسلم وجاءه قَوْم م ِنْ بَنِي تَمِيم فَق َا‬
:‫ن ِإ ْذ ل َ ْم يَقْبَلْه َا بَنو تَمِيم" قَالوا‬
ِ َ َ ‫ل الْيم‬
َ ْ ‫ "اق ْبَلوا الْبشْر َى ي َا أَ ه‬:‫ل‬
َ ‫ن فَق َا‬
ِ َ َ ‫ل الْيم‬
ِ ْ ‫ فدخل ناس م ِنْ أَ ه‬.‫بشرتنا فأعطنا‬
‫الله و َل َ ْم يَكنْ شَيْء‬
َّ َ‫ "ك َان‬:‫ل‬ َ ‫ل هَذَا ال َأمْر ِ م َا ك َانَ؟ قَا‬ ِ ‫ك ع َنْ أَ َّو‬َ َ ‫ و َلِنَسْأَ ل‬،ِ‫جئ ْنَاك َ لِنَتَف ََّقه َ فِي الد ِين‬
ِ ‫قَبِل ْنَا‬
‫ وَكَت َبَ فِي الذِكْر ِ ك َّل شَيْء" ث َّم أَ ت َانِي ر َجل‬،‫ْض‬ َ ‫ات و َال َأر‬ َّ ‫ق‬
ِ َ ‫السم َو‬ َ َ ‫ وَخ َل‬،ِ‫ وَك َانَ ع َْرشه عَلَى ال ْمَاء‬،‫قَب ْلَه‬
ِ ‫الله‬
َّ ‫ و َايْم‬،‫السر َاب يَنْقَط ِِع دونَهَا‬ َّ ‫ ف َِإذ َا‬،‫ فَانْطَلَقْت أَ طْ لبهَا‬،‫ك فَق َ ْد ذ َه َب َْت‬ َ َ ‫ك نَاقَت‬
ْ ِ‫ ي َا ِعم ْرَان أَ ْدر‬:‫ل‬ َ ‫فَق َا‬
‫لَوَدَدْت أَ َّنهَا ذ َه َب َْت و َل َ ْم أَ ق ْم‬

“I was with the Prophet ‫ ﷺ‬when a group from Bani Tamim came to
him. So he said: “Receive the glad tidings, O Banu Tamim!” They
replied: “You have given us glad tidings, so now give us.” Then some
people from the people of Yemen entered, so he said: “Receive the
glad tidings, O people of Yemen, since Banu Tamim did not accept
it.” They said: “We accept. We came to you to gain understanding in
the religion and to ask you about the beginning of this matter, what
was there [at the beginning]?” He said: “Allah was, and there was
nothing before Him. And His Throne was upon the water. Then He
created the heavens and the earth and wrote everything in the Book
(i.e. the Preserved Tablet).” Then a man came to me and said: “O
ʿImran, go and catch your camel, for it has gone off!” So I went out
looking for it, and there was a mirage cutting off my view before
reaching it. By Allah, I wished that it had gone and I had not gotten
up [from that gathering].”

I am compiling textual evidence on this matter to decisively silence

opposition. Have you not heard the saying: “Nothing can be accepted
as sound in the mind if the daytime itself needs proof”.

148
 [KITAB AL-’ULUW] NARRATION 45

NARRATION 45

On the authority of Ibn ‘Abbas who said:

‫ و َالْعَر ْش لا يق َدِر أحد قدره‬،ِ‫الِْكر ْسِي مَوْضِِع الْقَدَم َيْن‬

"The Kursi is the place of the two Feet, while the ‘Arsh, none can
comprehend its true size."

Its narrators are trustworthy. 36

NARRATION 46

Narrated by Qays he said, when ʿUmar (may Allah be pleased with

him) arrived in Syria, the people came out to greet him while he was
riding his camel. They suggested that he should ride a fine horse so
that the prominent people would meet him in a manner befitting his
position. Umar (may Allah be pleased with him) replied:

.ِ ‫السم َاء‬
َّ ‫ فأشار بيَِدِه ِ ِإلَى‬،‫ إنما الأمر من ههنا‬،‫ألا أر يكم ههنا‬

“Shall I not show you something right here? Verily, the command [of
all matters] comes from here!' and he pointed with his hand toward
the sky.”

36
Authentic and Mawquf, It was narrated by Ibn Khuzaymah in At-Tawhid (p. 71–72),
al-Darimi in Ar-Radd ‘ala al-Mareesi (p. 71, 73–74), Abu Jaʿfar Ibn Abi Shaybah in al-
ʿArsh (2/114), and ʿAbdullah ibn Ahmad in as-Sunnah (p. 71), from Sufyan, from
ʿAmmar al-Duhni, from Muslim al-Bateen, from Saʿid ibn Jubayr, from him (i.e., Ibn
ʿAbbas). I say: This chain is authentic; all of its narrators are trustworthy. Yusuf ibn Abi
Ishaq also narrated it from ʿAmmar al-Duhni. It was recorded by Abu Shaykh in al-
ʿAzamah (1/33), and he also reported a supporting narration (1/36/21) from Abu
Dharr as a marfuʿ (Prophetic) report.

149
 [KITAB AL-’ULUW] NARRATION 47

Its chain of narration is as clear as the sun.37

NARRATION 47

Narrated by ʿAbdur-Rahman ibn Ghanm that I heard ʿUmar ibn al-

Khattab (may Allah be pleased with him) say:

ِ ‫ و َل َ ْم ي َ ْق‬،ِ‫ فَق َض َى ب ِالْحَق‬،ِ‫ ِإلا م َنْ أَ م َرَ ب ِالْع َ ْدل‬،‫السم َاء ِ يَوْم َ يلَْقَوْنَه‬
‫ض عَلَى‬ َّ ‫و يل لديان الأرض من ديان‬
‫الله ِ م ِْرآة ً بَيْنَ عينيه‬
َّ َ‫ل ك ِتَاب‬
َ َ ‫جع‬
َ َ ‫ و‬،‫ ولا على رغبة ولا رهب‬،‫ و َلا عَلَى قرابة‬،‫ه َو ًى‬

“Woe to the judges of the earth from the Judge of the heaven on the
Day they meet Him, except for the one who enjoins justice, rules with
the truth, and does not judge based on personal desires, kinship, or
worldly interests. He should make the Book of Allah a mirror placed
between his eyes.”

Ibn Ghanm said: “I narrated this to ʿUthman, Muʿawiyah, Yazid, and

ʿAbd al-Malik.” Narrated by Samwayh in his book al-Fawaʾid. 38

37
I say, al-Darimi narrated it (p105) and in ar-Rad ‘ala al-Jahmiyyah (p26)... The
chain is authentic according to the conditions of the two Shaykhs.
38
I say, the author narrated it with his chain from him. It was also narrated concisely
by al-Darimi (p. 104). Both their chains are authentic, and the narrators are
trustworthy provided that Saʿid ibn ʿAbd al-ʿAziz at-Tanukhi narrated it before his
memory worsened. This is the more likely view in my opinion, because the one who
narrated it from him is Abu Mus-hir, even though he is the one who informed us of
Saʿid’s memory decline. So it is highly likely that he did not narrate from him in that
state especially given how highly he regarded him. Abu Hatim said: “Abu Mus-hir
used to prefer Saʿid ibn ʿAbd al-ʿAziz over al-Awzaʿi.” It is obvious that such
preference would only have been based on what he narrated before the memory
decline. Thus, it is most likely that his narration from him also occurred in that state.
And Allah knows best.

150
 [KITAB AL-’ULUW] NARRATION 48

NARRATION 48

Ibn Masʿud (may Allah be pleased with him) said:

‫يخْفَى عَلَي ْه شَيْء منْ أَ عْمَال ك ُ ْم‬

َ ‫الْعَر ُْش فَوْقَ ال ْمَاء و ََّالله ُ فَوْقَ الْعَر ْش لا‬

“The Throne is above the water, and Allah is above the Throne. None
of your deeds are hidden from Him.”

Narrated by ʿAbdullah, the son of Imam Ahmad, in his book As-

Sunnah. It was also reported by Abu Bakr ibn al-Mundhir, Abu Ahmad
al-ʿAssaal, Abu al-Qasim al-Tabarani, Abu Shaykh, Abu al-Qasim al-
Lalaka’i, AbuʿUmar at-Talamanki, Abu Bakr al-Bayhaqi,39 and Abu
ʿUmar ibn ʿAbd al-Barr in their books. And its chain of narration is
authentic.

NARRATION 49

Abu Ahmad al-‘Assaal narrated with an authentic chain from Ibn

Masʿud (may Allah be pleased with him) that he said:

‫ تلقاهن ملك فعرج بهن إلى الله عز وجل فلا يمر بملأ من‬،‫من قال سبحان الله والحمد لله والله أكبر‬
‫الملائكة إلا استغفروا لقائلهن حتى يحيي بهن وجه الرحمن عز وجل‬

“Whoever says ‘Subhan Allah, Alhamdulillah, and Allahu Akbar,’ an

angel takes them and ascends with them to Allah, the Mighty and
Majestic. He does not pass by any group of angels except that they

39
I say, This is found in ‘Al-Asma’ wa al-Sifat’ (p. 401). It was also narrated by Ibn
Khuzaymah (p. 70), al-Darimi (p. 105), Abu Shaykh in ‘Al-‘Azama’ (p. 34/2), al-
Lalakaʾiin ‘Sharh Usul Iʿtiqad Ahl al-Sunnah’ (1/91/2), and Sunayd ibn Dawud with an
authentic chain, as Ibn al-Qayyim mentioned in {Juyush} (p. 100). And their chain of
narration is good.

151
 [KITAB AL-’ULUW] NARRATION 50

ask forgiveness for the one who said them, until they bring them
before Allah, the Most Merciful.”

NARRATION 50

Ibn Masʿud (may Allah be pleased with him) said:

‫سب ِْع سَم َو َات فَي َقول‬

َ ‫ق‬
ِ ْ‫الله ِإلَيْه ِ م ِنْ فَو‬
َّ ‫َالإم َارَة ِ حتى إذا تيسر له نظر‬
ِ ‫ن التِج َارَة ِ و‬
َ ِ ‫إن العبد لَيِه َم ب ِال َأمْر ِ م‬
‫ اصْرِفوه عَن ْه فإنه إن يسرته له أدخلته النار‬:ِ ‫لِلْمَلائِكَة‬

“A servant may desire something, like trade or leadership, until it

becomes attainable for him. At that moment, Allah looks upon him
from above the seven heavens and says to the angels: ‘Divert him
from it, for if I grant it to him, I will surely enter him into the Fire.”

This narration was reported by al-Lalakaʾi with a strong chain of

narration. 40

NARRATION 51

Ibn Masʿud (may Allah be pleased with him) said:

‫إن الله تعالى يبرز لأهل جنته في كل جمعة في كثيب من كافور أبيض فيحدث لهم من الِكرامة ما لم‬
‫ و يكونون في الدنو منه كمسارعتهم إلى الجمع‬،‫يروا مثله‬

“Indeed, Allah (the Blessed and Exalted) will present Himself to the
people of His Paradise every Friday in a thick cloud of white camphor,
and He will bestow upon them honour that they have never seen

40
It was reported by al-Lalakaʾi in ‘as-Sunnah’ (p. 65) with a weak chain, as indicated
by the author, and from this route, the author has included it.

152
 [KITAB AL-’ULUW] NARRATION 52

before. They will draw closer to Him, just as they rush to the Friday
prayers.”

This narration was reported by Ibn Battah in al-Ibanah al-Kubrah with

a good chain of narration.

NARRATION 52

‘Aishah (may Allah be pleased with her) said:

َّ َ ‫ و َل َك َّن علْم‬-ُ ‫الله ُ عَن ْه‬

َ‫الله فَوْق‬ َّ َ‫يعني عُثْم َانَ ر َضي‬- ‫الله ِإني لأَخْ ش َى لَوْ كنت أحب قتله لقتلت‬
َّ ُ ‫و َايْم‬
‫ع َْرشه أَ ني لم أحب قتله‬

“By Allah, I fear that had I wanted to kill him (meaning ʿUthman, May
Allah be pleased with him), I would have been killed. But Allah knows
above His Throne that I did not want to kill him.”41

NARRATION 53

Mujahid said, ʿAbdullah ibn ʿUmar said:

َ‫ فَك َان‬, ْ‫ كن‬:‫ق‬ َ ‫ ث َّم قَا‬,‫ الْعَر َْش و َالْق َلَم َ و َآدَم َ وَج ََّنة َ عَدْن‬:ِ ‫الله أَ رْبَع َة َ أَ شْ يَاء َ بيَِدِه‬
ِ ْ ‫ل لِسَائِر ِ الْخَل‬ َّ ‫ق‬َ َ ‫خ َل‬

"Allah created four things with His Hands: the Throne, the Pen, Adam,
and the Garden of Eden. Then He said to the rest of creation, 'Be!' and
it was."

41
I say, it was narrated by al-Darimi in ‘al-Radd ʿala al-Jahmiyyah’, p. 27, and its chain
of narration is authentic.

153
 [KITAB AL-’ULUW] NARRATION 54

Its chain is good. 42

NARRATION 54

Some of the Companions of the Prophet (‫ )ﷺ‬said regarding the ayah:

{Then He rose over the heaven} (7:54):

ِ ‫ن ال ْمَاء‬ َ ‫ فَل ََّما أَ ر َاد َ أَ ْن‬,ِ ‫ل ال ْمَاء‬ َ ‫الله َ تَع َالَى ك َانَ ع َْرشه عَلَى ال ْمَاء ِ و َل َ ْم‬
َ ِ‫ج م‬
َ َ ‫خر‬
ْ َ‫ق أ‬
َ ْ ‫ق الْخَل‬
َ ‫يخ ْل‬ َ ْ ‫شي ْئًا قَب‬
َ ْ‫يخ ْلق‬ َّ ‫ِإ َّن‬
َ ‫ ث َّم فَتَقَه َا فَجَع َلَه َا‬,‫ ث َّم" أَ ي ْب ََس "ال ْمَاء َ فَجَعَلَه أَ ْرضًا‬,‫دخ َان ًا فَارْتَف َ َع‬
‫ فلما فرغ الله عز‬:‫ ِإلَى أَ ْن قال‬,َ‫سب ْ َع أَ ْرضِين‬
ِ ْ ‫ق م َا أَ ح ََّب اسْ ت َو َى عَلَى الْعَر‬
‫ش‬ ِ ْ ‫وجل م ِنْ خ َل‬

“Indeed, the Throne of Allah (the Exalted) was upon the water, and
He did not create anything before the water. When He intended to
create the creation, He brought forth smoke from the water, and it
rose up. Then He dried up the water and made it into land. Then He
split it apart and made it into seven earths”. Until he said: “When Allah
(the Almighty) completed creating what He willed, He rose over the
Throne.”

Reported by Ibn Jarir al-Tabari in his Tafsir and al-Bayhaqi in al-

Asmaʾ was-Sifaat. 43

NARRATION 55

The hadith of Abu Hurayrah (may Allah be pleased with him), from
the Prophet ‫ﷺ‬, who said:

42
It was narrated by ad-Darimi (p. 35, 90), Abu Shaykh in ‘al-ʿAzamah’ (2/35 and
2/209), and al-Lalakaʾi (1/97/1) with an authentic chain of narration according to the
conditions of Muslim.
43
I say, its chain of narration is good. It is found in al-Bayhaqi (p. 379–380) and also
narrated by Ibn Khuzaymah (p. 243).

154
 [KITAB AL-’ULUW] NARRATION 56

‫ ِإم َام عَادِل‬:‫الله فِي ظِلِه ِ يَوْم َ لا ظ َِّل ِإلا ظِله‬

َّ ‫سبْع َة يظ ِلهم‬
َ

“Seven people will be shaded by Allah in His shade on the Day when
there is no shade but His: a just leader”

And he continued with the rest of the hadith. It is narrated by al-

Bukhari.

NARRATION 56

The hadith of Abu Hurayrah, attributed to the Prophet ‫ ﷺ‬that Indeed,

Allah the Exalted says:

‫ يَوْم َ لا ظ َِّل ِإلا ظِل ِي‬،‫ِل ع َْرشِي‬

ِ ‫ن "ال ْمتَح َابونَ بِ جَلال ِي؟ الْيَوْم َ أظِله ْم فِي ظ‬
َ ْ ‫أَ ي‬

“‘Where are those who loved one another for My glory? Today, I will
shade them under the shade of My Throne, on a day when there is
no shade but My shade.” 44

And indeed, there are many Ahadith about the shade of the Throne
so many that they reach the level of tawatur (mass transmission).

NARRATION 57

The hadith of al-ʿIrbad ibn Sariyah, from the Prophet ‫ ﷺ‬who said:

44
It’s a sahih hadith, it was recorded by Ahmad (2/338, 370, 523) through the route
of Fulayh, from ʿAbd Allah ibn ʿAbd al-Rahman ibn Maʿmar Abu Tuwalah, from Saʿid
ibn Yasar, from Abu Hurayrah with this narration. And it is through this chain the
author cited it in the original work, but he went too far off track, since Malik narrated
it in ‘al-Muwattaʾ’ (2/952/13) from Ibn Maʿmar. And Malik is more reliable than a
hundred men like Fulayh. That’s why Muslim included it in his ‘Sahih’ (8/12), as did
Ahmad (2/237, 535) and al-Darimi (p. 371 – Indian print)

155
 [KITAB AL-’ULUW] NARRATION 58

‫ِل ع َْرشِي يَوْم َ لا ظ َِّل ِإلا ظِل ِي‬

ِ ‫ ال ْمتَح َابونَ بِ جَلال ِي فِي ظ‬:‫الله ع ََّز وَج ََّل‬
َّ ‫يَقول‬

“Allah (the Mighty and Majestic) says: Those who love one another
for My Majesty will be under the shade of My Throne on the Day when
there is no shade except My shade.”

Its chain of narration is Hasan. 45

NARRATION 58

The hadith of Ibn Masʿud regarding the ayah, {Rather, they are alive
with their Rabb, receiving provision} [3: 169]:

‫ ثم‬،‫ أرواحهم في أجواف طير خضر تسرح في الجنة في أيها شاءت‬:‫ فقالوا‬،‫أما إنا قد سألنا عن ذلك‬
‫ سلوني ما شئتم‬:‫ فبينما هم كذلك إذ طلع عليهم ربك إطلاعة فقال‬،‫تأوي إلى قناديل معلقة بالعرش‬

“Indeed, we asked about that, and they (i.e. the Salaf)] said: Their
souls are in the bodies of green birds that roam freely in Paradise
wherever they wish, then return to lanterns hanging beneath the
Throne. While they are in that state, their Rabb appears to them and
says: Ask Me for whatever you wish.”

Narrated by Muslim, al-Tirmidhi, and al-Qazwini.

NARRATION 59

The hadith of Jabir who said:

ِ َ ‫ "ألا تحدثون ب ِأَ عْج‬:‫الله ِ صَلَّى الله عليه وسلم قال‬

ْ ‫ب شَيْء ر َأَ ي ْتم‬ َّ ‫ل‬ِ ‫جر َات الْب َحْ رِ ِإلَى ر َسو‬
ِ ‫َت مهَا‬ َ َ ‫ل ََّما ر‬
ْ ‫جع‬
‫ت عَلَي ْنَا عَجوز م ِنْ عَجَائِزِه ِ ْم تَحْم ِل‬ َ ‫الله ِ بَي ْنَا‬
ْ ‫نح ْن جلوس ِإ ْذ م ََّر‬ َّ ‫ل‬َ ‫ل فِت ْي َة مِنْه ْم ي َا ر َسو‬
َ ‫ض الْحب ََشَة ِ؟" فَق َا‬
ِ ‫ب ِأَ ْر‬

45
It was recorded by Ahmad (4/128), and al-Mundhiri said in ‘al-Targhib’ (4/48):
“With a good chain of narration.”

156
 [KITAB AL-’ULUW] NARRATION 59

‫َت ق َّلتهَا فَل ََّما‬

ْ ‫ل ِإحْد َى يَد َيْه ِ بَيْنَ كَتِفَيْهَا ث َّم د َفَعَه َا عَلَى ركْ بَتِهَا فَانْكَسَر‬ ْ ‫قلَّة ً م ِنْ م َاء فَم ََّر‬
َ َ ‫ت بِف َت ًى مِنْه ْم فَجَع‬
‫ن و َتَك ََّلم َِت‬ ِ ‫الله الِْكر ْس ِ َّي وَجَم َ َع الأ ََّولِينَ و َالآ‬
َ ‫خر ِي‬ َّ ‫ض َع‬
َ َ ‫ْف تَعْل َم ي َا غدَر ِإذ َا و‬
َ ‫سو‬
َ ‫ت‬
ْ َ ‫َت التفتت فَق َال‬
ِ ‫ارْتَفَع‬
:َ ‫ل رسول الله صلى الله عليه وَس ََّلم‬
َ ‫ال َأيْدِي و َال َأرْجل بما كانوا يكسبون أتعلم أَ مْر ِي و َأَ مْرَك َ عِنْدَه غَدًا فَق َا‬
‫الله قَوْم ًا لا يؤْخ َذ لِضَع ِيفِه ِ ْم م ِنْ قويهم؟‬
َّ ‫ْف يق َدِس‬
َ ‫كي‬
َ ,‫صدَق َْت‬
َ "

“When the emigrants returned to the Messenger of Allah ‫ ﷺ‬he asked:

‘Would you not mention the most amazing thing you saw in the land
of Ethiopia?’ Some of them replied: 'O Messenger of Allah, while we
were sitting, an old woman passed by us carrying a pitcher of water.
One of the young boys placed one hand between her shoulders, then
pushed her onto her knees, causing her pitcher to break. When she
stood up, she turned and said: 'You will know O traitor, when Allah
sets His kursi and gathers the past and the future generations, and
when the hands and feet speak of what they had done. You will know
my matter and yours tomorrow.' The Prophet (‫ )ﷺ‬said: 'She spoke the
truth. How can Allah bless a people who don't protect the weak from
the strong?'

Its chain of narration is good. 46

46
This is what he said, if he means that the chain is good when supported by other
narrations (salih li-ghayrihi), then it is acceptable. Otherwise, he has narrated it
through the chain: Muslim ibn Khalid → Ibn Khuthaym → Abu az-Zubayr → [Jabir]. I
say: This chain is weak due to two defects: The first issue is the ‘An’anah by Abu az-
Zubayr, for he was known to be a mudallis. The author himself has mentioned this in
‘Al-Mizan’. The other issue is the weakness of Muslim ibn Khalid al-Zanji, the author
also documented his biography and reported the scholars' statements about him,
with most weakening him due to his errors. Then he cited narrations from him and
concluded the entry by saying: “With these hadiths and similar ones, the strength of
a man is rejected, and is weakened.” And through this chain, Ibn Hibban narrated it
in ‘Sahih Ibn Hibban’ (2584). However, Muslim ibn Khalid was not the sole narrator of
this hadith. As Ibn Majah (4010) records: 'Saʿid ibn Suwayd narrated to us → Yahya
ibn Sulaym → ʿAbdullah ibn ʿUthman ibn Khuthaym.' Both Yahya and Saʿid have
some weakness, but they are acceptable for supporting narrations (mutabaʿat). The
marfuʿ form of the hadith is further supported by al-Fadl ibn al-ʿAlaʾ → Ibn Khuthaym.

157
 [KITAB AL-’ULUW] NARRATION 60

NARRATION 60

From ʿUbadah ibn as-Samit that the Messenger of Allah (‫ )ﷺ‬said:

ِ ‫السم َاء ِ و َال َأ ْر‬

‫ و َالْفِرْدَوْس أَ ع ْلاه َا دَرَج َة ً وَم ِنْ فَوْقِه َا‬,‫ض‬ َّ َ‫ل دَرَجَتَيْنِ كَمَا بَيْن‬
ِ ‫الْج َّن َة م ِائَة دَرَج َة م َا بَيْنَ ك‬
‫الْعَر ْش ف َِإذ َا سَأَ ل ْتم الله فاسألوه الفردوس‬

“Paradise has one hundred levels, and the distance between each
two levels is like the distance between the heaven and the earth. Al-
Firdaws is the highest of them, and above it is the Throne. So when
you ask Allah, ask Him for al-Firdaws.”

Its narrators are trustworthy.47 A similar version has already been

mentioned in hadith number 43 from Abu Hurayrah, and it is more
authentic.

This version was also recorded by Ibn Hibban (1554) and Al-Khatib in Tarikh Baghdad
(7/396) The marfuʿ form has another chain from Jabir in Bayhaqi's ‘Shuʿab al-Iman’
(2/432/2), with a supporting witness (shahid) from Abu Saʿid's narration in: Mishkat
al-Masabih (3004) and Al-Targhib (3/138) and Al-Hakim (3/256). This leaves only the
first defect (the 'anʿana) in the story. However, this narration comes through another
chain in al-Bayhaqi's Al-Asmaʾ wa-l-Sifat (p.404) Shuʿab al-Iman (2/432, Book 1) Via:
ʿAtaʾ ibn al-Saʾib → Muharib ibn Dithar → Ibn Burayda → His father said: When Ja’far
(may Allah be pleased with him) returned from Ethiopia, the Messenger of Allah ‫ﷺ‬
said to him: What is the most amazing thing you saw there? He replied, and then he
mentioned it. And its chain of narration is authentic, except that ‘Ata’ ibn al-Sa’ib had
begun to mix up [his narrations], but since he is cited as a witness the hadith remains
Valid / acceptable, In sha’ Allah.
47
I say: Rather, its chain of narration is authentic, as declared by al-Hakim, and al-
Dhahabi agreed with him in his Talkhis. Although there is an indication of preference
for the earlier hadith of Abu Hurayrah (no. 43), the stronger view in my opinion
(following the position of al-Hafiẓ) is that both narrations are authentic. I have
clarified this in al-Sahihah (no. 921). This hadith has also been recorded by Ahmad
and al-Tirmidhi.

158
 [KITAB AL-’ULUW] NARRATION 61

NARRATION 61

Abu Hurayrah reported that a man from the Jews argued with a man
from the Muslims. The Muslim said, "By Him Who chose Muhammad
over all the creation! The Jew said, "By Him Who chose Musa over all
creation!" At that the Muslim raised his hand and slapped the Jew.
The Jew went to the Prophet and informed him of what had
happened between him and the Muslim. The Prophet ‫ ﷺ‬said:

َ ‫اس يصْ ع َقونَ ف َأَ كون أَ َّو‬

‫ل م ِنْ يف ِيق ف َِإذ َا بموسى بَاطِش بِ جَان ِِب‬ َّ ‫ ف َِإ َّن‬،‫لا تخ َي ِرونِي عَلَى موس َى‬
َ ‫الن‬
‫الله ع ََّز وجل‬ ِ ‫ أَ ْم ك َانَ م َِّم‬،‫ق ف َأَ فَاقَ قَب ْل ِي‬
َّ ‫ن اسْ تَث ْن َى‬ َ ِ ‫ فَلا أَ ْدرِي أكان م َِّمنْ صَع‬،ِ‫الْعَرْش‬

"Do not give me superiority over Musa, for [on the Day of
Resurrection] all the people will fall unconscious and I will be the first
to gain consciousness, and will see Musa standing by the side of the
Throne. I do not know whether Musa had also fallen unconscious and
got up before me, or Allah has exempted him.”

In another narration from him, with a similar wording, it states: The

Prophet ‫ ﷺ‬became angry and said:

ِ ‫الله‬ ِ
َّ ‫َضلوا بَيْنَ أَ ن ْب ِيَاء‬
ِ ‫لا تف‬

“Do not give superiority between the Prophets of Allah.”

And in it he said:

‫صعْقَة ِ يَوْم َ الطورِ أَ ْو بع ِثَ قبلي‬

َ ِ ‫ش فَلا أَ ْدرِي أَ حوسِبَ ب‬
ِ ْ ‫ف َِإذ َا موس َى آخِذ ب ِالْعَر‬

“Then I will see Musa holding onto the Throne, and I do not know
whether [it is because] he was struck unconscious at Mount Toor, or
whether he was resurrected before me.”

In another version, it is stated:

159
 [KITAB AL-’ULUW] NARRATION 62

ْ ‫الله ث َّم ينْف َخ ف ِيه ِ أ‬

‫خر َى‬ َّ َ ‫ض ِإلا م َنْ شَاء‬
ِ ‫ات وَم َنْ فِي ال َأ ْر‬ َّ ‫ف َِإ َّنه ينْف َخ فِي الصورِ فَي َصْ ع َق م َنْ فِي‬
ِ َ ‫السم َو‬
‫ش فَلا أَ ْدرِي‬ َ ‫ل من بعث أو في أَ َّو‬
ِ ْ ‫ل م َنْ بع ِثَ ف َِإذ َا موس َى آخِذ ب ِال ْعَر‬ َ ‫ف َِإذ َا ه ْم ق ِيَام يَن ْظرونَ ف َأَ كون أَ َّو‬
َ‫أَ حوسِب‬

“Then the trumpet will be blown, and all who are in the heavens and
the earth will fall unconscious except those whom Allah wills. Then it
will be blown again, and behold, they will be standing, looking on. I
will be the first to be resurrected or among the first to be resurrected
and behold, Musa is there, holding the Throne. So I do not know
whether he...”

To the rest of the Hadith. This narration is agreed upon in its

authenticity.

NARRATION 62

Narrated by Abu Saʿid al-Khudri that a Jew mentioned Musa and it

was as if he gave him superiority over our Prophet ‫ﷺ‬. So, a man from
the Ansar slapped him. The Jew then went to the Prophet ‫ ﷺ‬and
complained. The Prophet ‫ ﷺ‬said:

‫ ف َِإذ َا م ُوس َى م ُتَع َلق بق َائمَة ٍ منْ ق َوَائم العرش‬،‫ْض‬

ُ ‫ق عَن ْه ُ ال َأر‬ ُ ‫ أَ ن َا أَ َّو‬،‫لا تُخ َير ُوا بَيْنَ الأَن ْبيَاء‬،
ُ َ‫ل م َنْ تَنْش‬
‫"فلا أدري أفي الصعفة ال ُّأولَى بُعثَ أَ ْم بَعْدي؟‬

“Do not give superiority to one Prophet over another. I will be the first
for whom the earth will split open, and there will be Musa clinging to
one of the pillars of the Throne. I do not know whether he was raised
[to life] in the first blast or after me.”

Muslim narrated part of this hadith in his Sahih, with the wording:

‫لا تخ َي ِروا بَيْنَ الأنبياء‬

160
 [KITAB AL-’ULUW] NARRATION 63

“Do not give superiority between the Prophets.” 48

NARRATION 63

Jabir reported that he heard the Messenger of Allah (‫ )ﷺ‬say,

regarding the funeral of Sa‘d ibn Mu‘adh:

‫ن‬ َّ ‫اه ْت ََّز لَهَا ع َرش‬

ِ َ ‫الرحْم‬ ْ

“The Throne of the Most Merciful shook due to it.”

This wording is narrated by Muslim.49 In another narration, Jabir said:

‫ "من هذا العبد الصالح الذي مات؟ فتحت له‬:‫جاء جبر يل إلى رسول الله صلى الله عليه وسلم فقال‬
‫ فجلس على‬،‫ فخرج رسول الله صلى الله عليه وسلم فإذا سعد‬،‫ قال‬. "‫أبواب السماء وتحرك له العرش‬
‫قبره‬

“Jibril came to the Messenger of Allah (‫ )ﷺ‬and asked, ‘Who is this

righteous servant who has passed away?’ The gates of the heavens
were opened for him, and the Throne was moved for him. The
Messenger of Allah ‫ﷺ‬went out and, it was Sa'd [who had died], he
sat by his grave.”

And the rest of the Hadith was mentioned. Narrated by An-Nasai.

48
This is what he said, and Muslim narrated it completely in his ‘Sahih’ (7/102) with a
similar wording, but he referred within it to the hadith of Abu Hurayrah that comes
just before it in his collection. Al-Bukhari also narrated it completely in two places in
his Sahih (2/89 and 4/327), and Imam Ahmad recorded it as well in his ‘Musnad’
(3/33). It was also narrated briefly by Abu Dawud (hadith no. 468), and it is the
narration of Ahmad (3/31).
49
It is also narrated by al-Bukhari, and the same can be found in my work ‘Takhrij al-
Sunnah li Ibn Abi‘Asim’ (no. 562). The other chain of narration is found in Ahmad as
well (3/327), and its chain is authentic. Additionally, it is narrated by Abu Ja‘far Ibn
Abi Shaybah in his work ‘Al-‘Arsh’ (p. 113/1).

161
 [KITAB AL-’ULUW] NARRATION 64

NARRATION 64

Anas reported that the Messenger of Allah (‫ )ﷺ‬said, while the funeral
of Sa‘d was being prepared:

‫ن‬ َّ ‫اه ْت ََّز لَهَا ع َرش‬

ِ َ ‫الرحْم‬ ْ

“The Throne of the Most Merciful shook due to it.”

This narration is authentic. 50

NARRATION 65

Abu Sa‘id reported that the Prophet (‫ )ﷺ‬said:

‫ن مع َاذ‬
ِ ْ ‫سعْدِ ب‬ ِ ‫اه ْت ََّز الْعَر ْش لم َِو‬
َ ‫ْت‬

“The Throne shook at the death of Sa‘d ibn Mu‘adh.”

This Hadith is authentic. 51

NARRATION 66

Hadith of Usaid ibn Hudayr that I heard the Messenger of Allah ‫ ﷺ‬say:

‫لَقَدِ اهتز العرش لوفاة سعد‬

“The Throne shook at the death of Sa‘d.”

50
It is narrated by Muslim and others. Takhrij al-Sunnah no. 561
51
It is narrated by Ahmad and Ibn Sa‘d. Takhrij al-Sunnah nos. 564-567.

162
 [KITAB AL-’ULUW] NARRATION 67

The chain of narration is Hasan. 52

NARRATION 67

The hadith of Rumaytha that I heard the Messenger of Allah ‫ ﷺ‬say and
if I wished to kiss the seal from near me, I would have done so, he was
saying:

‫ن‬ َّ ‫اه ْت ََّز ع َرش‬

ِ َ ‫الرحْم‬ ْ

“The Throne of the Most Merciful shook.”

He meant by this Sa‘d ibn Mu‘adh. This is a good chain, as

authenticated by Ibn Mandah53. There are also narrations on this from
Sa‘d ibn Abi Waqqas, Ibn ‘Umar, Hudhayfah, Abu Hurayrah, Asma’ bint
Yazid, and Mu’ayqeeb. This narration is mutawatir, and I bear witness
that the Messenger of Allah said it.

NARRATION 68

Hadith of Abu Hurayrah from the Prophet (‫)ﷺ‬:

َّ ‫ل‬
ِ‫الرب ِإلَى ال ْع ِبَاد‬ َ َ ‫ِإذ َا ك َانَ يَوْم الْق ِيَامَة ِ نَز‬

“On the Day of Judgment, the Rabb will descend to His servants.”

52
This is what he said, and there is a point of concern which I have clarified in my
work {Takhreej al-Sunnah} (567). Additionally, in {Al-Tawhid} by Ibn Mandah, there is
a specific section dedicated to this hadith, where he compiled its various chains of
narration (Q 137/1 - 138/1).
53
Look at the previous footnote.

163
 [KITAB AL-’ULUW] NARRATION 69

Narrated by Muslim. 54 The narrations about the descent of the

Almighty are mutawatir. I have mentioned their chains and discussed
them regarding what I will be asked about on the Day of Judgment.
There is no power except with Allah, the Most High, the Great

NARRATION 69

The Hadith of Ibn Mas'ud that the Prophet said:

َ‫ شاخصة أبصارهم إلى السماء يَن ْتَظ ِرون‬،‫يجمع الله الأولين والآخرين لميقات يوم معلوم أربعين سنة‬
َّ ‫ أَ يهَا‬:‫ ث َّم ينَادِي منَاد‬،‫ي‬
‫الناس أَ ل ْم‬ ِ
ِ ِ ‫ش ِإلَى الِْكر ْس‬
ِ ْ ‫الله في ظلل من الغمام من الْعَر‬
َّ ‫ و َيَنْزِل‬،‫ل الْقَضَاء‬
َ ْ‫ف َص‬
‫شي ْئًا أَ ْن يو َلِي َ ك َّل ن َاس م َا‬َ ِ ‫ضوْا م ِنْ ر َب ِكم الَّذ ِي خَلَق َك ْم وَرَز َق َك ْم و َأَ م َرَك ْم أَ ْن تَعْبدوه و َلا تشْرِكوا بِه‬ َ ْ‫تَر‬
‫ فَيَتَم ََّثل لَه ْم أَ شْ بَاه م َا‬،َ‫ بلََى فَيَنْطَل ِقون‬:‫ك عَدْلا م ِنْ ر َب ِكمْ؟ قَالوا‬َ ِ ‫ْس ذَل‬ َ ‫ك َانَ يَت َو َلَّى و َيَعْبد فِي الدن ْيَا؟ أَ لَي‬
ْ‫ ويتمثل لم َِن‬،‫ وإلى الأوثان‬،‫ وَمِنْه ْم م َنْ يَنْطَلِق ِإلَى القمر‬،‫س‬ َّ ‫ فمَِنْه ْم م َنْ يَنْطَلِق ِإلَى‬،َ‫ك َانوا يَعْبدون‬
ِ ‫الش ْم‬
َّ ‫ فَيَتَم ََّثل‬،‫ ويبقى محمد و َأ َّمته‬،‫ و َلم َِنْ ك َانَ يَعْبد ع َز يْر ًا شيطان عزير‬،‫شيْطَان ع ِيس َى‬
‫الرب‬ َ ‫ك َانَ يَعْبد ع ِيس َى‬
َّ ‫ق‬
‫ بَي ْنَنَا َ و َبَي ْن َه ع َلام َة ف َِإذ َا‬:َ‫الناس؟ فَي َقولون‬ َ َ ‫ م َا لِ َك ْم لا تَنْطَل ِقونَ كَمَا انْطَل‬:‫ع ََّز وَج ََّل لَه ْم فَي َأْ ت ِيه ِ ْم فَي َقول‬
،َ‫ك ي َ ْكشِف ع َنْ سَاقِه ِ فَيَخِرون‬
َ ِ ‫ ف َعِنْدَ ذَل‬.‫ ي َ ْكشِف ع َنْ سَاق‬:َ‫هي َ؟ فَي َقولون‬
ِ ‫ م َا‬:‫ فَي َقول‬،‫ر َأَ ي ْنَاه ع َرَف ْنَاه‬
‫ فَيعْط ِيه ِ ْم‬،‫ ارفعوا رؤوسكم‬:‫ِي الْبَقَرِ يريدون السجود فلا يستطيعون ثم يقول‬
ِ ‫كصَيَاص‬
َ ‫و َيَبْقَى قَوْم ظهوره ْم‬
‫َالرب ع ََّز وَج ََّل أَ م َامَه ْم‬
َّ ‫ و‬،ْ‫نور َه ْم عَلَى ق َ ْدرِ أَ عْمَالِهِم‬

"Allah will gather the first and the last on a known Day for forty years,
their eyes staring towards the sky, awaiting the final judgment. Then
Allah will descend in shades of clouds from the Throne to the Kursi. A
caller will announce: 'O people! Are you not satisfied that your Rabb
who created you, provided for you, and commanded you to worship
Him alone, should give every people what they followed and
worshipped in worldly life? Is this not justice from your Rabb?' They

54
I say, attributing it to Muslim is a mistake, as he did not narrate it with this wording.
Instead, he narrated it with a different wording through the chain mentioned by the
author. This version was narrated by Al-Tirmidhi, Ibn Khuzaymah, and Al-Hakim
through another chain from Abu Hurayrah, and they authenticated it.

164
 [KITAB AL-’ULUW] NARRATION 70

will say: 'Yes!' Then they will proceed, and representations of what
they worshipped will appear to them. Some will go to the sun, others
to the moon or idols. Those who worshipped Isa will see a devil
resembling Isa, those who worshipped Uzair will see a devil
resembling Uzair. Only Muhammad and his ummah will remain.
Then Allah will manifest Himself to them and say: 'Why don't you
proceed as the others did?' They will say: 'Between us and our Rabb
is a sign, when we see it, we will recognize Him.' He will ask: 'What is
it?' They will say: 'The uncovering of the shin.' At that, He will uncover
His shin, and they will fall prostrate. Some will remain with backs like
cattle horns (i.e stiff), wanting to prostrate but unable. Then He will
say: 'Raise your heads,' and will give them light according to their
deeds, with Allah Almighty before them."

The chain is hasan. 55

NARRATION 70

Sufyan Ath-Thawri and others narrated part of it from Salamah ibn

Kuhayl from Abu Az-Za'ra from Ibn Mas'ud, containing:

‫ ث َُّم ي َأْ تيه ْم في صُور َته‬،‫فيتمثل الله لخلق‬

"Allah will manifest Himself to creation, then come to them in His

form.”

This wording is preserved in the hadith of Abu Hurayrah and Abu

It is as he said or better. He mentioned it briefly through several narrators including

55

Abdullah ibn Ahmad, then narrated it more completely with its connected chain to
Ibn Mas'ud. Abdullah ibn Ahmad narrated it completely in "As-Sunnah" (p.177), and
the author said in "Al-Arba'in" (1/186): "It is an authentic hadith."

165
 [KITAB AL-’ULUW] NARRATION 71

Sa'eed.56 Abdul-Azeez ibn Al-Majishoon used to say, as reported by

Ishaq ibn At-Tabba': When told "Allah is too great and majestic to be
seen in such form," he replied: "O fool! Allah doesn't change from His
majesty, but your eyes will be changed so you see Him as He wills."

NARRATION 71

From Abu Hurayrah that the Prophet (peace be upon him) took his
hand and said:

"َ ‫ يَوْم‬،‫ ِإ َّن الله خلق السموات والأرض وَم َا بَيْنَهُم َا في س َّتة أَ َّيا ٍم ث َُّم اسْ ت َو َى عَلَى الْعَر ْش‬،َ ‫ي َا أَ ب َا ه ُر َيْرَة‬
ُّ َ ‫َالش َّر يَوْم‬
‫الثلاث َاء‬ َّ ‫ و‬،‫َالشجَر َ يَوْم َ الاث ْنَي ْن‬
َّ ‫ و‬،‫ل يَوْم َ ال َأح َد‬ ُّ ‫ق‬
َّ َ ‫الترْبَة َ يَوْم‬
َ ‫ و َالْجبَا‬،‫السب ْت‬ َّ
َ َ ‫ وَخ َل‬،‫السابِع‬
َّ ‫ن‬
ُ ‫ خ َلَق َه‬،‫النهَار بَعْدَ الْعَص ْر‬ َّ ‫َالدو‬
َ ‫ و َآدَم َ يَوْم َ ا ْلجم ُُع َة في آخر سَاعَة ٍ م‬،‫َاب يَوْم َ ا ْلخم َيس‬ ُّ ‫و‬
َّ ‫ و‬،‫َالنور َ يَوْم َ ال َأرْبَع َاء‬
‫الطيب‬: َ ‫الله ُ منْ آدَم‬
َّ ‫ل‬َ َ ‫جع‬
َ ‫ك‬
َ ‫ منْ أَ جْل ذَل‬،‫منْ أَ ديم ال َأرْض بأَ حْم َره َا و َأَ سْ و َده َا وَطَيبهَا وَخَبيثهَا‬
‫والخبيث‬

"O Abu Hurayrah, Allah created the heavens and earth in six days,
then rose over the Throne on the seventh day. He created the soil on
Saturday, mountains on Sunday, trees on Monday, evil on Tuesday,
light on Wednesday, animals on Thursday, and Adam on Friday in
the last hour after Asr, creating him from earth's surface, its red,
black, good and bad. Thus Allah made Adam's descendants include
both good and evil."

Narrated by An-Nasa'i in his Tafsir of Surah As-Sajdah. Al-Akhdar ibn

'Ajlan narrated it and Ibn Ma'een authenticated him. Abu Hatim said:
"His hadith should be recorded." Al-Azdi considered him weak, though

56
I say, Al-Bukhari and Muslim narrated it in their Sahihs in a long narration about the
vision in the Hereafter. Others like Ibn Khuzaymah in "At-Tawhid" (p.113-115) and Al-
Bayhaqi in "Al-Asma" (p.291-296) also narrated it.

166
 [KITAB AL-’ULUW] NARRATION 72

his hadith appears in the four Sunan collections. 57

NARRATION 72

Jabir ibn Samurah reported:

،ِ‫الله‬
َّ ‫ل‬َ ‫ ي َا ر َسو‬:‫ "أَ ل َا تَصفونَ كَمَا تَصف ال ْم َلَائِك َة عِند َ ر َبِه َم؟" ف َقل ْنَا‬:َ‫الله ِ ﷺ فَق َال‬
َّ ‫ج ِإلَي ْنَا ر َسول‬
َ َ ‫خَر‬
‫ف‬ َّ ‫ "يتم ِونَ الصف ال ْمق ََّدم َ و َيَتَر َاصونَ فِي‬:َ‫ْف تَصف ال ْم َلَائِك َة عِند َ ر َبِهَا؟ قَال‬
ِ ‫الص‬ َ ‫كي‬
َ َ ‫و‬."

“The Messenger of Allah ‫ ﷺ‬came out to us and said: "Will you not line
up as the angels line up before their Rabb?" They asked: "O
Messenger of Allah, how do the angels line up before their Rabb?" He
replied: "They complete the front rows first and stand close together
in line."“

Narrated by Muslim.

NARRATION 73

57
Al-Azdi's weakening of him carries no weight, as Al-Azdi himself is criticized (as is
known). Moreover, Ibn Ma'een authenticated him, as did Al-Bukhari, An-Nasa'i, Ibn
Hibban and Ibn Shahin (as in Tahdheeb). There's consensus on his reliability except
for Abu Hatim's statement "his hadith should be recorded." Even if we consider this
criticism, it's unacceptable because it's unexplained criticism that contradicts other
Imams' authentication. At minimum, his hadith is hasan, as Al-Hafidh indicated by
calling him "Saduq" in At-Taqreeb. The rest of the chain's narrators are all trustworthy,
making the hadith's chain good. Though he wasn't alone in mentioning the creation
of soil on Saturday, as Muslim and others narrated similar from Abu Hurayrah (which
I included in As-Sahihah no. 1833). Some mistakenly thought this contradicts the
Quranic Ayah (Surah As-Sajdah's opening), but as I explained in my commentary on
Mishkaat (5735), the seven days in the hadith are different from the Quran's six days,
the hadith provides additional details about earthly creation that explain further
rather than contradict the Quran. This explanation preceded my finding Al-Akhdar's
narration which explicitly supports this understanding. Praise be to Allah by whose
grace good works are completed.

167
 [KITAB AL-’ULUW] NARRATION 73

Mu'adh ibn Jabal narrated that he heard the Messenger of Allah ‫ﷺ‬
say:

ُ ‫الله ُ في ظل ع َْرشه يَوْم َ لا ظ َّل ِإلا ظلُّه‬

َّ ُ ‫الله يُظ ُّلهُم‬
َّ ‫ال ْمُتَح َابُونَ في‬

"Those who love one another for Allah's sake will be shaded by Allah
under His Throne on the Day when there is no shade except His." 58

58
This is a sahih hadith narrated by Ahmad (5/229, 236-237), Ibn Hibban (2510), Al-
Hakim (4/169-170), and Ibn Al-Mubarak in "Az-Zuhd" (715) through two authentic
chains. Al-Hakim authenticated one chain according to the standards of Al-Bukhari
and Muslim, and Al-Dhahabi agreed, though I have discussed some considerations
in "Takhrij At-Targhib" (4/47). Important Note: One of the two chains mentioned is
from Abu Idris from Mu'adh. The author cited it with the verification of its transmission
by Hafiz Ibn Abd Al-Barr, and this is the preferable chain because this specific hadith
was directly heard from Mu'adh, as confirmed by two chains: 1: Shu'bah from Ya'la ibn
'Ata from Al-Walid ibn Abd Ar-Rahman from Abu Idris 2: from Al-Khawlani, who said:
"I sat in a gathering with twenty companions of Muhammad, peace be upon him,
among whom was a handsome young man... who turned out to be Mu'adh ibn Jabal.
The next day, I found him praying near a pillar. He finished his prayer, sat cross-
legged, and remained silent. I said: 'I love you for the sake of Allah.' He asked: 'For
Allah?' I said: 'For Allah.' He then mentioned the hadith as a Mawquf statement of
Mu'adh." (Narrated by Ahmad and Al-Hakim) A third chain from Malik in "Al-Muwatta"
(2/953/16) and Ibn Hibban (2510) from Abu Hazim ibn Dinar from Abu Idris Al-
Khawlani, who said: "I entered the mosque of Damascus and saw a young man with
shining teeth, surrounded by people who referred their disputes to him and followed
his opinion. I asked who he was and was told: 'This is Mu'adh ibn Jabal.' The next day,
I went early to the mosque, and I found that he had already arrived before me. I found
him praying. I waited until he finished, then greeted him and said: 'By Allah, I love you
for Allah's sake.' He asked: 'For Allah?'... The hadith continues similarly to the first chain,
but with the wording: 'Allah Almighty said: My love is guaranteed for those who love
one another for My sake, who sit together for My sake, who visit one another for My
sake, and who give to one another for My sake.'" The agreement of these three
trustworthy narrators in confirming that Abu Idris heard this from Mu'adh ibn Jabal
makes it extremely difficult to disregard their testimony or accuse them of error. And
Allah knows best.

168
 [KITAB AL-’ULUW] NARRATION 74

NARRATION 74

Anas reported:

ٍ‫الله ُ عَلَي ْه وسلم وكان ابنها الحارث ابن سُر َاق َة َ ُّأصيبَ يَوْم َ ب َ ْدر‬
َّ ‫النب َّي صَلَّى‬
َّ ‫النض ْر أَ ت َْت‬ ُّ ‫أَ َّن‬
َّ َ‫الر بَيِ َع بن ْت‬
‫ و َِإ ْن ك َانَ ل َ ْم‬، ُ‫ ف َِإ ْن ك َانَ في الْج َّن َة احْتَسَب ْتُ وَصَبَرْت‬،َ ‫الله أَ خْبرْني ع َنْ ح َارثَة‬
َّ ‫ل‬َ ‫ت ي َا رَسُو‬
ْ َ ‫فَق َال‬
َ‫ و َِإ َّن اب ْن َك أَ صَاب‬،‫ي َا ُّأ َّم ح َارثَة َ ِإ َّنهَا جنَان في الْج َّن َة‬: "‫ل‬ ُّ ‫يُصب الْج َّن َة َ اجْ تَهَدْتُ في‬
َ ‫فَق َا‬. ‫الدعَاء‬
َّ ‫ش‬
‫الرحْم َن ع ََّز‬ ُ ‫ "يَعْني "و َفَوْقَه َا ع َْر‬،‫ْس ربوة الجنة وأوسطها وأفضلها‬
ُ ‫ْس ال َأع ْلَى و َال ْفرْدَو‬
َ ‫ال ْفرْدَو‬
‫وجل‬

“Rubayyi' bint An-Nadr came to the Prophet, peace be upon him,

after her son Harith ibn Suraqah was martyred at Badr. She said: "O
Messenger of Allah, tell me about Harithah. If he is in Paradise, I will
be patient and content. If not, I will strive in supplication." He replied:
"O mother of Harithah, there are many gardens in Paradise, and your
son has attained the highest Firdaws. Firdaws is the peak of Paradise,
its center and best part," meaning "and above it is the Throne of the
Most Merciful, the Almighty."” 59

59
I have not found the phrase "and above it is the Throne of the Most Merciful" in any
of my sources or references. The author cited it in the original work through the chain
of Rawh ibn 'Ubada from Ibn Abi 'Arubah from Qatadah from Anas, without attributing
it to any compilers (as was his usual practice). At-Tirmidhi (2/210) narrated it through
this chain up to "and its best part" without the addition, calling it "hasan sahih."
Similarly, Ahmad (3/260) narrated it through Shayban from Qatadah but considered
the last phrase to be Qatadah's own comment: "Qatadah said: 'Firdaws is the peak
of Paradise, its center and best part.'" Al-Bukhari also narrated it in "Al-Jihad" (2/204)
without the additional phrase or attribution to Qatadah. Similarly, Aban narrated it
from Qatadah (Ahmad 3/283), and Humaid said: "I heard Anas say..." (Ahmad; also
Al-Bukhari in "Al-Maghazi" 3/59 and "Ar-Riqaq" 4/241). Thabit Al-Bunani also narrated
it from Anas with the alternative wording mentioned in the book (Ahmad 3/124, 215,
272, 282). None of these chains include the additional phrases. I fear this may be an
error by the author (may Allah have mercy on him). The phrase actually appears in
the earlier hadith of Abu Hurayrah (No. 14, recorded in "As-Sahihah" 918). It later
became clear that this was the author's explanatory addition ("meaning: and above
it..."), but the word "meaning" was omitted in printing, causing confusion until I verified
it from the manuscript. Praise be to Allah.

169
 [KITAB AL-’ULUW] NARRATION 75

In another narration: "Harithah went out at Badr as an observer, not

to fight, as he was a young boy. An arrow struck his neck and killed
him."

NARRATION 75

From Jabir, marfu':

َ ُ ‫ م َا بَيْنَ شَ حْم َة ُّأذ ُنه ِإلَى عَاتقه م َسيرَة‬،‫ُّأذنَ لي أَ ْن ُّأح َدثَ ع َنْ م َل َكٍ منْ حَمَلَة الْعَر ْش‬
‫سب ْع مائة سنة‬

"I have been permitted to tell you about an angel among the Throne-
bearers: the distance from his earlobe to his shoulder is seven
hundred years' journey."

Its chain is Sahih 60

NARRATION 76

Abu Hurayrah reported that the Prophet, peace be upon him, said:

"ُ ‫ْض؟ ف َِإ َّنه‬ َّ ‫ق‬

َ ‫السم َوَات و َالأَ ر‬ َ َ ‫ أَ ر َأَ ي ْتُم ْ م َا أَ نْف‬،‫اللي ْل و ََّالنهَار‬
َ َ ‫ق مُنْذ ُ خ َل‬ َّ ُ ‫الله م َلأى لا يَغيضُه َا نَفَق َة‬
َّ ُ‫يَمين‬
‫ض و َيَرْف َ ُع‬ َ ‫ وبيده الأخرى القبض والميزان‬،‫ وَع َْرشُه ُ عَلَى الماء‬،‫ل َ ْم يَنْق ُْص م َا في يَمينه‬
ُ ‫يخ ْف‬

"The Right Hand of Allah Is full, and [Its fullness] is not affected by
spending night and day. Do you see what He has spent since He
created the Heavens and the Earth? Yet all that has not decreased
what is in His Right Hand. His Throne is over the water and in His other
is death and the balance (of Justice) and He raises and lowers
(whomever He will)"

60
It is as he said, narrated by Abu Dawud and others, and recorded in "As-Sahihah"
(151).

170
 [KITAB AL-’ULUW] NARRATION 77

Its authenticity is agreed upon.

NARRATION 77

Abu Hurayrah reported that the Prophet, peace be upon him, said:

‫ كأنه سلسلة على صفوان‬،‫إذا قضى الله الأمر في السماء ضربت الملائكة بأجنحتها خضعانا ً لقوله‬

"When Allah decrees a matter in heaven, the angels flutter their

wings in submission to His words, which sounds like a chain being
dragged over a rock."61

Narrated by Al-Bukhari

NARRATION 78

Abu Hurayrah reported that the Prophet, peace be upon him, said:

‫ك م َنْ ذ َا الَّذي يَسْأَ لُني‬

ُ ‫أَ نَا ال ْمَل‬: ‫ل‬
ُ ‫ل فَيَق ُو‬ َّ ُ‫ل ر َُّبنَا ع ََّز وَج ََّل ك َُّل لَي ْلَة ٍ ِإذ َا م َض َى ثلُُث‬
ُ ‫اللي ْل الأ ََّو‬ ُ ‫يَن ْز‬
‫ف َُّأعْطي َه ُ؟ م َنْ ذ َا الَّذي ي َ ْدع ُوني ف َأَ سْ ت َجيبَ لَه ُ؟ م َنْ ذ َا الَّذي يَسْتَغْفرُني ف َأَ غْفر َ له؟ فلا يزال كذلك‬

"Our Rabb, the Almighty, descends every night when the first third of
the night has passed and says: 'I am the King. Who will ask Me so I
may give? Who will call upon Me so I may respond? Who will seek My
forgiveness so I may forgive?' This continues [until dawn]."

Narrated by Ahmad with a strong chain. I have compiled the Ahadith

about divine descent in a separate treatise, they are mutawatir, I
affirm this conclusively.

And from the Aqeedah of the scholars of Sunnah, early and

later, is that our Prophet, peace be upon him, was taken up to the

61
I say: At-Tirmidhi also authenticated it, and it has supporting evidence from Ibn
Mas'ud's hadith (both recorded in "As-Saheehah" 1293).

171
 [KITAB AL-’ULUW] NARRATION 78

highest heavens near Sidratul muntaha (the Lote Tree), coming

"within two bows' length or nearer." 62 It was at that time that Allah
obligated upon him the five daily prayers. Then he descended and
passed by Musa, who asked him about it. Upon being informed, Musa
said: 'I have experienced with the people before you; your nation will
not be able to bear fifty prayers. Return to your Rabb and ask Him for
a reduction.'

The Ahadith of Mi'raj (some cited earlier) are lengthy and well-
known. Hafiz Abdul-Ghani compiled them in two volumes. If this
journey were merely a dream or spiritual experience (like mystics’
claim), it would not distinguish the Prophet, peace be upon him,
above other righteous believers. Allah confirms it was a physical
journey: "When the Lote Tree was covered with what covered it... the
sight did not swerve" (53:16-17) Ibn Abbas said: "He saw him with his

62
This refers to what Sulayman ibn Bilal narrated from Sharik ibn 'Abdillah ibn Abi
Namir, who said: I heard Anas ibn Malik narrating about the night when the
Messenger of Allah (‫ )ﷺ‬was taken on the Night Journey... Then he mentioned the
lengthy hadith of the Isra' containing: "The Almighty, blessed and exalted, drew near
and descended until He was within two bows' length or nearer, then He revealed to
him what He willed..." However, this statement is among what has been criticized
regarding Sharik, as it is something he alone narrated contrary to the most of the
reliable narrators who reported the hadith of the Mi'raj. They did not attribute the
drawing near and descending to Allah, may He be blessed and exalted. Rather,
'Aishah and Ibn Mas'ud (may Allah be pleased with them) narrated what indicates
َ ‫ فَك َا‬،‫{ }ث َُّم د َن َا فَتَد َلَّى‬Then he approached and came
that Allah's saying: {‫ن قَابَ قَوْسَي ْن أَ ْو أَ دْنَى‬
closer, until he was within two bows' length or nearer} [53:8-9] refers to Jibril (peace
be upon him). Muslim (1/111) narrated from Masruq who said: I said to 'Aishah: What
about Allah's saying: {Then he approached and came closer, until he was within two
bows' length or nearer, then He revealed to His servant what He revealed}? She said:
That was Jibril (peace and blessings of Allah be upon him). See "al-Asma' wa'l-Sifaat"
by al-Bayhaqi (p. 438-441). The author (may Allah have mercy on him) had included
in the original work on p.50 the aforementioned statement from the hadith of Sharik,
then he cited it fully in the manuscript (Q 21/1-2). I removed it due to the criticism I
mentioned about it being Munkar. The author said in the second instance: "This is
Ghareeb hadith; some scholars criticized it, but it passed through and became
established in the 'Sahih'." I say: This acceptance is valid only in cases where no clear
flaw appears and that is not the case here. So reflect.

172
 [KITAB AL-’ULUW] NARRATION 78

own eyes." 63

Regarding whether the Prophet, peace be upon him, saw his

Rabb that night: Some early scholars said he saw Allah. Others like
Aisha said he did not. Some remained silent. Some said he saw Him
"with his heart's eye." Ibn Khuzaymah cited Abu Dharr's hadith: "I
asked: 'O Messenger of Allah, did you see your Rabb?' He replied: ‘Light,
how could I see Him?'" Ibn Khuzaymah deemed this Munkar. He
preferred the narration from Qatadah from Abdullah ibn Shaqiq: "I
told Abu Dharr: 'If I met the Messenger of Allah, peace be upon him, I
would ask him.' He asked: 'What?' I said: 'Did you see your Rabb?' Abu
Dharr replied: 'I did ask him, and he said: "I saw light.""

Ibn Khuzaymah said: "Based on this, the meaning of his

statement 'How could I see Him?' would be: 'Where do I see Him, and
how do I see Him? I only saw light.'” I say: This explicitly negates vision,
as it states "I saw only light."64 Ibn Khuzaymah said: "Aisha denied it,
while those who affirmed it had additional knowledge."65 Al-Marruzi

63
It was narrated by Ahmad (1/374), al-Bukhari, al-Tirmidhi and others.
64
When we combine this with what was previously mentioned in Hadith no. 12 - the
Prophet's (peace be upon him) statement: "His veil is light; if He were to remove it, the
splendors of His Face would burn everything His sight reaches", it becomes clear that
there is a barrier preventing vision of Him, the Exalted, which is the veiling light. This is
the meaning the Messenger of Allah (peace be upon him) pointed to in his earlier
statement: "Light, how could I see Him?" as narrated by Muslim (1/111), though the
more authentic wording is "I saw light" as clarified by the ‘Allama Al-Mu’allimi Al-
Yamani in "Ithar al-Haqq" (p. 182-183). Later I saw Ibn al-Qayyim in his work "Al-
Juyush" (p. 7) quoting Sheikh al-Islam Ibn Taymiyyah explaining the meaning of the
hadith in a manner similar to what I mentioned. Praise be to Allah for His guidance.

This is an accepted principle in Usul al-Fiqh, but applying it here is not correct in
65

my view, because what Ibn ʿAbbas affirmed was not explicit affirmation. And even if
it were, he did not attribute it to the Prophet (peace be upon him). Therefore, it
remains his own opinion, which is opposed by the opinion of ʿAʾishah, who denied the
vision. Thus, the two opinions contradict each other and cancel each other out (as
the Hanafis say) even though they do not apply this properly when they say it
regarding Prophetic ahadith! In that case, one must return to the original principle,

173
 [KITAB AL-’ULUW] NARRATION 79

reported that [Imam] Ahmad was asked: "How do you rebut Aisha's
view?" He replied: "With the Prophet's own statement: 'I saw my Rabb.'"

NARRATION 79

Ibn 'Abbas reported that the Messenger of Allah (peace be upon him)
said:

‫ر َأَ ي ْتُ ر َبي ع ََّز وَج ََّل‬

"I saw my Rabb, the Almighty."

Its chain is good. 66

which is negation [of the vision]. Affirmation requires a specific proof, and this is not
present here. Further clarification will come soon regarding the hadith of Ibn ʿAbbas
and what prevents using it as evidence. Moreover, the original principle [of negation]
is supported by the hadith of Abu Dharr mentioned earlier. And Allah knows best.
66
The author (May Allah have mercy on him) looked at the apparent chain of
narration and considered it strong because he cited it through the route of Ahmad:
“Aswad narrated to us, Hammad ibn Salamah narrated to us, from Qatadah, from
ʿIkrimah, from Ibn ʿAbbas” and all its narrators are trustworthy and are narrators of
Muslim. However, Hammad ibn Salamah, despite his high standing, his narrations
from anyone other than Thabit are problematic. Therefore, Muslim only narrated
from him what he reported from Thabit. For this reason, Hafiz said in al-Taqrib: “He is
trustworthy and devout, and the most reliable of people in narrating from Thabit.
However, he had memory loss at the end of his life”. Moreover, he was contradicted
by Hisham al-Dastawaʾi both in the chain of narration and in the text itself. He
narrated from Qatadah, from Abu Qilabah, from Khalid al-Lajlaj, from ʿAbdullah ibn
ʿAbbas, in a marfu report with the wording: ‘I saw my Rabb, the Mighty and Majestic,
and He said: O Muhammad, concerning what are the highest assembly disputing…’
and in another narration: ‘I saw my Rabb in the most beautiful form…’ This was a drea,
as clarified in some other narrations, which I have explained in detail in my book
Takhrij al-Sunnah of Ibn AbiʿAsim (pages 388, 433, 469) refer to it. Hisham al-
Dastawaʾi is more reliable than Hammad in transmitting from Qatadah, so it appears
that Hammad did not preserve the isnad properly, although he preserved the text

174
 [KITAB AL-’ULUW] NARRATION 80

NARRATION 80

And he said:

‫ر َأَ ى مُح ََّمد ر ََّبه ُ ع ََّز وَج ََّل مرتين‬

"Muhammad saw his Rabb, the Almighty, twice." 67

briefly. In reality, it was a dream in which he saw his Rabb. Moreover, the hadith of
Muʿadh ibn Jabal is explicit in this regard, as made explicit in Mu'adh ibn Jabal's
hadith: "I got up at night, performed wudu and prayed what was decreed for me, then
dozed off in my prayer place until I became heavy, and suddenly I saw my Rabb in
the most beautiful form..." Narrated by Ibn Khuzaymah (p. 143) and others with a
Sahih chain as I verified in the aforementioned source (388). Further confirming that
the hadith is summarized is that Ibn Abi 'Asim in "al-Sunnah" (440) narrated it from
Ahmad's Sheikh al-Aswad ibn 'Amir → Hammad ibn Salamah with the addition at the
end: "Then he mentioned some words." This addition makes clear that the hadith has
a continuation that was summarized by one of the narrators, most likely Hammad,
who may not have memorized it completely and thus contented himself (in fulfilment
of scholarly honestly) with pointing to it. This continuation is what appears in other
versions, particularly Mu'adh ibn Jabal's hadith. Al-Bayhaqi explicitly stated that what
was narrated from Ibn 'Abbas refers to a dream vision seen by the Prophet (peace
be upon him), as can be seen in his "al-Asma'" (p. 447), which I quoted in "Takhrij al-
Sunnah" at the aforementioned place. And Allah knows best.

67
This is authentically established from Ibn 'Abbas but as his own statement. Ibn
Khuzaymah in "al-Tawhid" (p. 131) narrated it with a sahih chain from him. Muslim also
narrated it through this chain but with the wording: "He saw Him with his heart." This
is another narration of Ibn Khuzaymah through a different chain from Ibn 'Abbas.
Muslim also narrated it through a third chain with the wording: He said: " {The heart
did not lie about what it saw. And indeed he saw him in another descent} [53:11-
13] He said: He saw Him with his heart twice." Ibn Khuzaymah also narrated it briefly.
I say: It cannot be said that ‘Ibn 'Abbas's hadith, though mawquf, has the ruling of
marfu' because such a statement is not based on personal reasoning. I say: His
statement interpreting the aforementioned Ayah is the strongest evidence that this
is his personal understanding and doesn't have the status of marfu', because there
is an authentic contrary explanation. Lady 'Aishah (may Allah be pleased with her)
said: "I was the first of this ummah to ask the Messenger of Allah (peace be upon

175
 [KITAB AL-’ULUW] NARRATION 81

NARRATION 81

And from him regarding {And indeed he saw him in another descent}
[53:13] He said:

‫د َن َا "من ْه ُ "ر َُّبه ُ ع ََّز وجل‬

"His Rabb, the Almighty, drew near (to him)."

Its chain is hasan. 68

him) about that, and he said: 'It was Jibril; I never saw him in his original form except
those two times. I saw him descending from heaven, filling the space between
heaven and earth with his tremendous size.'" Narrated by Muslim (1/110). A similar
concise version is narrated from Abu Hurayrah: {And indeed he saw him in another
descent} [53:13] He said: “He saw Jibril.” This mawquf narration is preferable to Ibn
'Abbas's mawquf narration because it agrees with 'Aishah's marfu' hadith. Ibn
Khuzaymah (pp. 133-134) narrated a supporting witness from Ibn Mas'ud as marfu'
with a hasan chain.

68
Its chain is hasan as he stated, for he narrated it in the original work (p. 82) from
Yahya ibn Saʿid al-Umawi, who reported to us from Muhammad ibn ʿAmr, from Abi
Salamah, from Ibn ʿAbbas. This is how it appears in all the manuscripts, including the
manuscript (Q 19/2). However, the intermediary between Yahya and Muhammad ibn
ʿAmr is missing from the chain, this is Saʿid ibn Aban al-Umawi, the father of Yahya.
Indeed, Ibn Jarir transmitted it in his Tafsir (27/26): "Yahya ibn Saʿid al-Umawi
reported to us, saying: My father reported to us, saying: Muhammad ibn ʿAmr
reported to us..." This chain consists of trustworthy narrators except for Muhammad
ibn ʿAmr, that is, Muhammad ibn ʿAmr ibn ʿAlqamah ibn Waqas al-Laythi, who is a
disputed narrator. The settled opinion among the scholars is that he is hasan al-
hadith (acceptable in narration). Hafiz pointed to this in Al-Taqrib by saying: "He is
Saduq but has some errors." However, there is disagreement regarding his chain. Al-
Umawi narrated it from him like this, as a mawquf narration to Ibn ʿAbbas. But Al-
Fadl ibn Musa narrated from Muhammad ibn ʿAmr, who said: "Kathir ibn Hubaysh
reported to us from Anas ibn Malik in a marfuʿ narration: 'While I was lying down in
the mosque...'" Then he mentioned the hadith of Al-Israʾ wal-Miʿraj, in which it states:
"He drew near to his Rabb and descended..." In another narration: "Your Rabb drew
near and descended, so He was at a distance of two bow-lengths or nearer..." Ibn

176
 [KITAB AL-’ULUW] NARRATION 82

NARRATION 82

The hadith of Anas: I heard the Messenger of Allah (‫ )ﷺ‬say:

ُ ‫ وآتي ب َابَ الْج َّن َة ف َآخُذ ُ ح َلَق َت َه‬،َ ‫جم َتي يَوْم َ ال ْقيَام َة و َلا فَخ ْر‬ ُ ‫الناس تَنْش َُّق ال َأر‬
ُ ْ ‫ْض ع َنْ جُم‬ َّ ‫ل‬ُ ‫ِإني لأ ََّو‬
‫ فأسجد له‬،‫ ف َأَ جد ُ الْج َّب َار َ مستقبلي‬،ُ‫ ف َأَ ْدخُل‬،‫ فَيَفْتَحُونَ لي‬،‫أَ ن َا مُح ََّمد‬: ‫ل‬
ُ ‫فَيَق ُولُم َنْ هَذَا؟ ف َأَ ق ُو‬

"I will be the first for whom the earth will split open on the Day of
Resurrection and this is no boast. Then I will come to the gate of
Paradise and take hold of its ring. It will be asked, ‘Who is this?’ I will
say, ‘I am Muhammad.’ They will open for me, and I will enter. There,
I will find the Almighty facing me, and I will prostrate to Him." 69

Khuzaymah recorded this in Al-Tawhid (p. 139-140) with the first wording, and Ibn
Jarir (27/27-28) transmitted it through Al-Nadr (that is, Ibn Shumayl) who said:
"Muhammad ibn ʿAmr ibn ʿAlqamah ibn Waqas al-Laythi reported to us..." As for
Kathir ibn Hubaysh (also said: Khunays), he is weak. If Muhammad ibn ʿAmr indeed
memorized it from him, then this is a munkar narration because it contradicts what
is firmly established from the Messenger of Allah (‫ )ﷺ‬that the one who drew near was
Jibril (peace be upon him). As Ibn Jarir narrated (27/27) from Masruq, who said: "I
asked ʿAʾishah: 'What about His saying: "Then he drew near and descended..."?' She
replied: 'That was only Jibril. He used to come to him in the form of men, but this time
he came in his true form, filling the horizon of the sky.'" Its chain is sahih, and a similar
version is found in Muslim, as mentioned earlier. This contradicts the mawquf
narration from Ibn ʿAbbas, if it is indeed proven from him.

69
The author cited it in the original work (p. 83) through the narration of Al-Layth,
from Ibn al-Had, from ʿAmr, from him (Anas). The narrators in this portion of the chain
are trustworthy and well-known. If those below them are also reliable and the chain
is free of defects, then it is sahih. However, I have not yet found its chain in any primary
source of the Muhaditheen. Yet, its meaning aligns with well-established hadith from
Anas (previously cited as No. 12), whose chain the author strengthened. Thus, it serves
as good support for this narration. I have also mentioned another supporting
narration from Ibn ʿAbbas. And Allah knows best.

177
 [KITAB AL-’ULUW] NARRATION 83

NARRATION 83

The hadith of Abu Hurayrah:

ُ ‫ ُّأتي َ رَسُو‬:
َ ‫ فنهش منْهَا ث َُّم قَا‬،‫ وَك َان َْت تعجبه‬،ُ‫ ف َر ُفِ َع ِإلَي ْه الذراع‬،ٍ‫ل الله صلى الله عليه وسلم بل َحْ م‬
:‫ل‬
"‫أَ ن َا سَيد ُ الناس يوم القيامة‬

“Meat was brought to the Messenger of Allah (‫)ﷺ‬, and the foreleg (his
favourite cut) was offered to him. He took a bite, then said: ‘I will be
the leader of mankind on the Day of Resurrection...’"

The hadith continues until he said:

َ ْ‫ي َا مُح ََّمد ُ ارْف َعْ ر َأ‬: ‫ل‬

ْ‫ و َاشْ ف َع‬،ْ ‫ سَلْ تُعْطَه‬،َ‫سك‬ ُ ‫ ث َُّم يُق َا‬،‫تح ْتَ الْعَر ْش ف َأَ ق َ ُع سَاجدًا لر َبي‬
َ ‫ق ف َآتي‬
ُ ‫ف َأَ نْطَل‬
َ ‫ي َا مُح ََّمد ُ أَ دْخلْ منْ ُّأ َّمت‬: ‫ل‬
َ‫ك م َنْ لا حسَاب‬ ُ ‫ فَيُق َا‬،‫ ُّأ َّمتي يارب ُّأ َّمتي‬: ‫ل‬
ُ ‫تُش ََّفعْف َأَ رْف َ ُع ر َأْ سي ف َأَ قُو‬
َّ ُ ‫ و َه ُ ْم شُرَك َاء‬،‫ن الْبَاب ال َأيْم َن منْ أَ ب ْوَاب الْج َّن َة‬
‫الناس في الأبواب‬ َ ‫عَلَيْه ْم م‬

"I will proceed until I stand beneath the Throne, prostrating to my

Rabb. Then it will be said, ‘O Muhammad, raise your head! Ask, and
you will be granted; intercede, and your intercession will be
accepted.’ I will raise my head and say, ‘My Ummah, O Rabb! My
Ummah!’ It will be said, ‘O Muhammad, admit those of your Ummah
who will face no reckoning through the right gate of Paradise, they
will share the other gates with the rest.’" 70

Among the proofs that the Exalted Creator is above all things, above
His majestic Throne without being confined to created space71 are His

70
Narrated by Ahmad (2/435-436), Al-Bukhari, Muslim and others.
71
I say, reflect on this statement, for it embodies the truth that masses (out of
ignorance) reject despite countless Quranic and prophetic proofs of Allah's being
above the Throne. They attack the Salafis who believe in them for allegedly "confining
Allah to a place", exalted is He above their falsehood! The author himself, a leading
scholar, explicitly affirms Allah's transcendence beyond all spatial limitations. Their

178
 [KITAB AL-’ULUW] NARRATION 83

statements:

{ُ ‫ْض و َلا يَؤ ُودُه ُ ح ْفظُهُم َا و َه ُو َ الْعَل ُّي الْع َظيم‬ َّ ُ ‫}و َسِ َع كُر ْس ُّيه‬
َ ‫السم َاو َات و َا ْل َأر‬

"His Kursi extends over the heavens and the earth, and their
preservation tires Him not. And He is the Most High, the Most Great."
(2:255)

{‫}وهو العلي ال كبير‬

"He is the Most High, the Most Great." (22:62)

َّ ‫}عَالم ُ الْغَي ْب و‬
{‫َالشه َاد َة ال ْ كَبير ُ ال ْمُتَع َال‬

"Knower of the unseen and the seen, the Most Great, the Exalted."
(13:9)

misconception stems from assuming belief in Allah's rising necessitates Him

occupying space. They argue: "This is false, and what entails falsehood is false,"
ignoring that place is a matter of existence, nothing exists above the Throne to
constitute a "place." Allah is above His Throne without being in any place. It is
surprising that those who have not yet affirmed Allah’s rising above His Throne
(fleeing from what they call “belief in place”) have ended up falling into a greater
error by affirming that Allah is truly within all places, saying: “Allah is in every place”
or “Allah is in all of existence,” exalted is He above such blasphemy! More
astonishingly, some recognizing this implies likening Allah to creation tried to
transcend him but fell into worse: complete negation, which ultimately denies Allah’s
very existence. They claim: “Allah is not above or below, not to the right or left, not in
front or behind, not inside the creation nor outside it, not connected to it nor separate
from it!” I have heard such statements repeatedly from pulpits on Friday from
preachers thought to be knowledgeable and righteous by the people. To Allah we
belong and to Him we return, how estranged the religion has become and how
widespread ignorance is, even among those thought to be its carriers. By Allah, if the
most eloquent person were asked to describe nothingness, he could do no better
than these people's description of their deity! One of the Salaf, likely Imam Ibn al-
Qayyim (may Allah have mercy on him), said rightly: “The anthropomorphist
worships an idol, and the negator worships nothingness.” All of this stems from
deviating from the Sunnah and abandoning the way of the Salaf and the hadith
scholars. May Allah resurrect us among them under the banner of Muhammad ‫ﷺ‬.

179
 [KITAB AL-’ULUW] NARRATION 84

{‫ك ا ْل َأع ْلَى‬

َ ‫}سَب ح اسْم َ ر َب‬

"Exalt the name of your Rabb, the Most High." (87:1)

NARRATION 84

In the two Sahihs, the Prophet (Peace be upon him) prayed for a
group of people, saying:

‫ وذكركم الله فيم عنده‬،‫ وصلت عليكم الملائكة‬،‫ وأفطر عندكم الصائمون‬،‫أكل طعامكم الأبرار‬

"The righteous have eaten your food, the fasting have broken their
fast with you, the angels have sent blessings upon you, and Allah has
mentioned you among those with Him."72

Allah the Exalted said:

{‫ك لا يَسْتَكْبر ُونَ ع َنْ عبَاد َته‬ َ ‫} ِإ َّن الَّذي‬

َ ‫ن عنْدَ ر َب‬

{Indeed, those who are near your Rabb are not prevented by
arrogance from His worship, and they exalt Him, and to Him they
prostrate.} [7:206] and He said:

72
I say, this is an authentic hadith, but the additional phrase at the end “and Allah
has mentioned you among those with Him” is not part of it, nor is it found in Sahihayn
at all, as I clarified in my book Adab al-Zifaf (p. 85–86, 3rd ed., al-maktab al-islami).
You will find its takhrij there with details not found elsewhere. Praise be to Allah for His
guidance. I further clarify here that the mentioned addition does appear in another
hadith narrated by Abu Hurayrah (May Allah be pleased with him) from the Prophet
(peace be upon him) with the wording: "Whenever a group of people gather in one
of the houses of Allah, reciting the Book of Allah and studying it together, tranquillity
descends upon them, mercy envelops them, the angels surround them, and Allah
mentions them among those with Him." This was narrated by Ahmad, Muslim, and
others, and I have authenticated it in my book Sahih Abi Dawud (no. 1308). It seems
the author added two ahadith into one.

180
 [KITAB AL-’ULUW] NARRATION 85

َّ ‫}وَلَه ُ م َنْ في‬

{‫السم َاو َات و َا ْل َأرْض وَم َنْ عنْدَه ُ لا يَسْتَكْبر ُونَ ع َنْ عبَاد َته‬

{To Him belongs whoever is in the heavens and the earth. And
those who are with Him are not prevented by arrogance from His
worship} [21:19].

And in Sahih Muslim, from Abu Huraira (may Allah be pleased with
him), he said: The Messenger of Allah ‫ ﷺ‬said: "Adam and Musa argued
with each other before their Rabb", and he mentioned the rest of the
hadith.73

NARRATION 85

Abu Musa al-Ashʿari (May Allah be pleased with him) reported:

َّ ‫ال ْكُر ْس ُّي مَوْضِ ُع الْقَدَم َي ْن وَلَه ُ أَ طيط ك َأَ طيط‬

‫الرحْل‬

"The Kursi is the place of the [divine] Feet74, and it has a creaking
sound like the creaking sound of a saddle."

73
I say, It has many chains of transmission; Ibn Abi ʿAsim cited a large group of them
in As-Sunnah and even dedicated a special chapter to it. However, in most of them,
the specific wording relevant to this context namely, his saying: "with their Rabb" does
not appear. See hadith no. 156, and hadiths 137–160 in my Takhrij As-Sunnah.
74
I say, its chain is authentic and Mawquf. Abdullah in "Al-Sunnah" (p. 71), Abu al-
Shaykh in "Al-ʿAẓamah" (2/42), and Abu Jaʿfar ibn Abi Shaybah in "Al-ʿArsh" (Q 114/1-
2. All its narrators are trustworthy and well-known. Al-Kawthari (known for his
deviation from Ahl al-Sunnah) weakened it in his commentary on "Al-Asma’ wa al-
Sifat" (p. 404), claiming that in its chain is ʿAmarah ibn ʿUmayr, saying: "Al-Bukhari
mentioned him in 'Al-Duʿafa’.'" I say, this is what he said, and it is a pure error. I do not
know whether it was accidental or deliberate, for we have experienced from this man
deceptive arguments resembling lies or rather, lies themselves, as clarified by the
‘Allama Al-Yamani in his great refutation titled "Al-Tankil bima fi Ta’nib al-Kawthari
min al-Abatil." I say this because ʿAmarah ibn ʿUmayr is unanimously agreed to be a

181
 [KITAB AL-’ULUW] NARRATION 86

Narrated by al-Bayhaqi in "al-Asmaʾ wa’l-Sifat" The Ateet (creaking)

is never to be considered among Allah’s attributes. Rather, it is like the
shaking of the ʿArsh at Saʿd ibn Muʿadh’s death or the splitting of the
heavens on Judgment Day. Allah is far above us attributing such to
Him. Moreover, the term Ateet isn’t established in authentic texts.

NARRATION 86

Hadith of Abu Dharr al-Ghifari, who said: The Messenger of Allah (‫)ﷺ‬
said:

َ ‫ِإ َّن الآيَتَي ْن منْ آخر سورة البقرة أوتيتهن من‬

‫تح ْتَ الْعَر ْش ل َ ْم يُؤْتَهُم َا ن َبي قبلي‬

"Indeed, the last two Ayaat of Surah al-Baqarah were given to me

from beneath the Throne. No prophet before me was given them."

Its narrators are trustworthy. 75

NARRATION 87

The hadith of ʿUqbah ibn ʿAmir, who said: The Messenger of Allah (‫)ﷺ‬
said:

‫فإن الله أعطانيهما من تحت العرش‬.... ‫من قرأ بالآيتين من آخر سورة البقرة‬

"Whoever recites the last two Ayaat of Surah al-Baqarah... Indeed,

trustworthy Tabiʿi, and the two Shaykhs included his narrations in their "Sahihs." Hafiz
said: "Trustworthy, reliable." Such a man cannot be unknown to someone like Al-
Kawthari. He is not in "Al-Duʿafa’" of Al-Bukhari as he claimed; rather, it mentions
ʿAmarah ibn Jawayn, who is matruk! O Allah, forgive us.
75
They were narrated by Ahmad and others with two good chains, as I clarified in "Al-
Sahihah" (1482).

182
 [KITAB AL-’ULUW] NARRATION 88

Allah gave them to me from beneath the Throne."

Its chain is sound. 76

NARRATION 88

The hadith of Abu Hurayrah (in marfu’ form):

‫ أو وضع عنه أظله الله تحت عرشه يوم لا ظل إلا ظله‬،ً ‫من أنظر معسرا‬
"Whoever grants respite to a debtor in hardship or waives it from him,
Allah will shade him under His Throne on the Day when there is no
shade except His."

Its chain is sound. 77

NARRATION 89

The narration of Ali, who said:

‫ ثم يكسى النبي صلى الله عليه وسلم "حلة "حبرة وهو عن يمين العرش‬،‫أول من يكسى إبراهيم قبطيتين‬

"The first to be clothed will be Ibrahim with two garments, then the
Prophet (peace be upon him) will be clothed with a robe of fine silk
while he is at the right side of the Throne."

This is mawquf. 78

76
Read previous footnote.
77
Narrated by Ahmad and Al-Tirmidhi with a sahih chain, as in "Takhrij al-Targhib"
(2/37).
78
I say, its chain is sahih. It is mentioned in the original work (p. 85) from the hadith

183
 [KITAB AL-’ULUW] NARRATION 90

NARRATION 90

The hadith of Abu Qatadah: I heard the Prophet say:

‫م َنْ ترك لغريمه أو تجاوز عنه كان في ظل العرش يوم القيامة‬

"Whoever forgives a debtor or waives the debt from him will be under
the shade of the Throne on the Day of Judgment." 79

NARRATION 91

The narration of ʿAmr al-Bikali80 from ʿAbdullah ibn ʿAmr, who said:

of Sufyan al-Thawri from ʿAmr ibn Qays from al-Minhal ibn ʿAmr from ʿAbdullah ibn
al-Harith from him. Ibn al-Mubarak narrated it in "Al-Zuhd" (p. 105-106, No. 364, copy
of Nuʿaym ibn al-Mubarak). Muhammad ibn ʿAbdullah ibn al-Zubayr also followed
Sufyan in narrating it. It was also narrated by Abu Yaʿla in his "Musnad" (1/165-166)
and Al-Bayhaqi in "Al-Asma’" (p. 395) through two other chains from Sufyan. I say:
This chain is sahih according to Muslim’s standards. Al-Hafiẓ mentioned in "Al-Fath"
(11/332): "This narration was reported by Ibn al-Mubarak in 'Al-Zuhd' in a shortened,
mawquf form, while Abu Yaʿla narrated it in a longer, marfuʿ form." I say: I did not find
it in Abu Yaʿla’s "Musnad" except in this shortened, mawquf form. Later, Al-Bayhaqi
narrated it from Ibn ʿAbbas in a marfuʿ form with similar wording. I say, its narrators
are trustworthy except for Abu Qilabah al-Raqashi (ʿAbd al-Malik ibn Muhammad).
Hafiz said in "Al-Taqrib": "Saduq but made mistakes after settling in Baghdad." There
is a supporting narration from Ibn Masʿud in marfuʿ form with similar wording,
narrated by Ahmad (1/398). Its narrators are trustworthy and used by Muslim, except
for Saʿid ibn Zayd (brother of Hammad ibn Zayd), about whom Hafiz said: "Saduq but
had some errors." It is also supported by al-Saʿq ibn Hazan in Al-Darimi (2/325).
These two marfuʿ narrations support the mawquf hadith, indicating it has the ruling
of marfuʿ. Allah knows best. Another supporting narration comes from ʿAbdullah ibn
Salam in Al-Hakim (4/568-569), authenticated by him and Al-Dhahabi.
79
I say: Its chain is authentic. Narrated by Ahmad and others, and it appears in "Al-
Targhib" (2/37).
80
With a kasrah on the baʾ and a light kaf, referring to the tribe of Bikal (a branch of

184
 [KITAB AL-’ULUW] NARRATION 92

‫الحرام حرام إلى العرش‬

"What is forbidden remains forbidden up to the Throne." (i.e., its

prohibition is divinely ordained). 81

NARRATION 92

The narration of ʿAbdullah ibn ʿAmr, who said:

‫العرش مطوق بحية والوحي ينزل في السلاسل‬

"The Throne is encircled by a snake, and revelation descends

through chains." 82

[Translator’s note: This is a narration from the people of book, see

‘Isaiah 6:1-2’, the word “Seraph” in the verse refers to a serpent
(poisonous snake). This is also mentioned in 20th chapter of ‘Book of
Enoch’]

NARRATION 93

Ibn ʿAbbas said,

Himyar). This ʿAmr is most likely a Companion, kunya Abu Uthman. Al-ʿIjli and Abu
Zurʿah al-Dimashqi listed him among trustworthy Tabiʿin. And Allah knows best.
Ahmad (1/399) narrated another marfuʿ hadith from him via Ibn Masʿud.
81
I say, Its chain is hasan. Hafiz mentioned this narration in the biography of Al-Bikali
in "Al-Isabah," saying: "We narrated it in 'Al-Nashraniyyat.'"
82
I say, its chain is authentic. Abu al-Shaykh narrated it in "Al-ʿAzamah" (33/1-2):
Muhammad ibn al-ʿAbbas → Muhammad ibn al-Muthanna → Muʿadh ibn Hisham
→ my father → Qatadah → Kathir ibn Abi Kathir → AbuʿIyad (ʿAmr ibn al-Aswad) →
ʿAbdullah ibn ʿAmr ibn al-ʿAs. Later, I saw it in "Al-Sunnah" (p. 150) with the same
chain.

185
 [KITAB AL-’ULUW] NARRATION 94

‫صوْت الحديد‬
َ ‫ك‬
َ ‫صوْت ًا‬
َ ُ ‫حي ُ سَمع َت ال ْم َلائك َة‬
ْ َ ‫ل ال ْو‬
َ َ ‫ِإذ َا نَز‬

"When revelation descends, the angels hear a sound like the

clanging of iron."

And he mentioned the rest of the narration.83

NARRATION 94

Ibn ʿAbbas:

‫الله ُ إلى السماء‬

َّ ‫ل‬ُ ‫ث َُّم يَن ْز‬- ُ‫ فيسمعه الأَحْ يَاء ُ و َال َأمْوَات‬-ُ ‫الساع َة‬
َّ ُ ‫أَ تَتْكُم‬: ‫الساع َة‬
َّ ‫يُنَادي م ُنَادٍ بَيْنَ يَد َي‬
‫الدنيا‬

"A caller will announce before the Hour: 'The Hour has come!' (heard
by the living and the dead) then Allah will descend to the lowest
heaven."

The hadith was narrated by Ibn al-Mubarak with trustworthy

narrators.84

NARRATION 95

The hadith of Zayd ibn Aslam:

ُ‫أَ ك َلَه َا الذئ ْب‬: ُ ‫ل لَه‬

ُ ‫تَق ُو‬: َ ‫ن ع ُم َر‬ َ ‫ قَا‬،‫ليس ها هنا ر َُّبهَا‬: ‫ه َلْ من جزرة؟ فقال‬: ‫ل‬
ُ ْ ‫ل اب‬ ٍ ‫ن عُم َر َ بر‬
َ ‫َاع فَق َا‬ ُ ْ ‫م ََّر اب‬.

83
I say, its narrators are trustworthy. Al-Darimi (p. 14) and ʿAbdullah ibn Ahmad (p.
63) narrated it through another chain from him with reliable narrators, so it is
established from him. Abu al-Shaykh also narrated it in "Al-ʿAzamah" (28/1) from Al-
Mubarak in a marfuʿ form with similar wording.
84
I say, the author cited it from Ibn al-Mubarak → Sulayman al-Taymi→ Abu Nadrah
→ Ibn ʿAbbas. This chain is authentic by Muslim’s standards.

186
 [KITAB AL-’ULUW] NARRATION 96

‫اللهُ؟ و َاشْ تَر َى‬

َّ ‫ن‬ َ ‫أَ ن َا و ََّالله أَ ح َُّق أَ ْن أَ ق ُو‬: َ ‫ن ع ُم َر‬
َ ْ ‫أَ ي‬: ‫ل‬ ُ ْ ‫ل اب‬
َ ‫اللهُ؟ فَق َا‬
َّ ‫ن‬َ ْ ‫ف َأَ ي‬: ‫ل‬ َّ ‫ل ف َر َف َ َع ر َأْ سَه ُ ِإلَى‬
َ ‫السم َاء و َقَا‬ َ ‫قَا‬
َّ
‫وأعطاه الغنم‬. ُ ‫ف َأَ عْتَق َه‬. َ ‫الراعي َ و َالْغ َنَم‬

“Ibn ʿUmar passed by a shepherd and asked, "Do you have a sheep
to sell?" The shepherd replied, "Its owner isn’t here." Ibn ʿUmar said,
"Tell him a wolf ate it." The shepherd then raised his head to the sky
and said, "Then where is Allah?" Ibn ʿUmar exclaimed, "By Allah, I am
more deserving to say, ‘Where is Allah?!’" He bought the shepherd
and the sheep, freed him, and gave him the flock.”85

NARRATION 96

The narration of ʿAbdullah ibn Salam:

ُّ ‫ وقدر فيها أقواتها يَو ْم‬،‫سب ْ َع أَ رْضينَ يَوْم َ ال َأح َد و َالاث ْنَي ْن‬
‫الثلاث َاء‬ َ ‫ق‬
َ َ ‫ فَخَل‬،‫ق ال َأرْض‬
َ ْ ‫الله ُ خ َل‬
َّ َ‫بَد َأ‬
‫السم َاء فَخل ََقَه َُّن في يَوْم َي ْن‬
َّ ‫و َال َأرْبَع َاء و َاسْ ت َو َى ِإلَى‬

"Allah began creation with the earth, creating seven earths on

Sunday and Monday. He apportioned their provisions on Tuesday
and Wednesday, then rose to the heavens and created them in two
days."

Its chain is authentic. 86

85
The author cited it in the original through Abu Musʿab al-Zuhri→ ʿAbdullah ibn al-
Harith al-Jumahi→ Zayd ibn Aslam. I say: This chain is good. Its narrators are
trustworthy and used by Al-Bukhariand Muslim, except for ʿAbdullah ibn al-Harith al-
Jumahi (Al-Hatibi), who is "saduq" as in "Al-Taqrib."
86
The author said this, but Ibn Mandah narrated it in "Al-Tawhid" (Q 27/1) with a chain:
Al-Hasan ibn Yusuf at-Taʾifi in Egypt informed us: Ibrahim ibn Marzuq narrated to us:
ʿUthman ibn ʿUmar narrated to us. Al-ʿIraqi accused al-Taraʾifi; refer to Lisan al-
Mizan.

187
 [KITAB AL-’ULUW] NARRATION 97

MENTION OF WHAT HAS BEEN TRANSMITTED TO US

FROM THE TABIʿIN REGARDING THE ISSUE OF ʿULUW

NARRATION 97

Kaʿb al-Ahbar said, Allah said in the Torah:

‫ لا يخفى علي‬،‫ أدبر أمور عبادي‬،‫ وأنا على عرشي‬،‫ وعرشي فوق جميع خلقي‬،‫أنا الله فوق عبادي‬
‫شيء في السماء ولا في الأرض‬

"I am Allah, above My servants. My Throne is above all creation. I am

upon My Throne, managing My servants’ affairs. Nothing in heaven
or earth is hidden from Me."

Its narrators are trustworthy.87

NARRATION 98

Masruq would say when narrating from ʿA’ishah:

‫ المبرأة من فوق سبع سموات‬،‫ حبيبة حبيب الله‬،‫حدثتني الصديقة بنت الصديق‬

"The truthful one (as-Siddiqah), daughter of the truthful one (as-

Siddiq), beloved of the Beloved of Allah, the one declared innocent
from above the seven heavens, narrated to me."

Its chain is authentic.

87
The author cited it through Abu Safwan al-Umawi→ Yusuf ibn Yazid → Al-Zuhri→
Ibn al-Musayyib → Kaʿb. This chain is authentic if the link to Abu Safwan is authentic.
Abu al-Shaykh narrated it in "Al-ʿAzamah" (39/2) through Nuʿaym ibn Hammad (a
weak narrator), but the author’s certainty in "Al-Arbaʿin fi Sifaat Rabb al-ʿAlameen"
suggests Nuʿaym wasn’t alone. Ibn al-Qayyim in his "Juyush" (p. 102) said: "Narrated
by Abu al-Shaykh and Ibn Battah with an authentic chain," supporting this.

188
 [KITAB AL-’ULUW] NARRATION 99

NARRATION 99

ʿUbayd ibn ʿUmayr said:

‫من يسألني فأعطه؟ من يستغفرني فأغفر له؟‬: ‫ينزل الرب عز وجل شطر الليل إلى السماء الدنيا فيقول‬
‫حتى إذا كان الفجر صعد الرب عز وجل‬

"The Rabb (Mighty and Majestic) descends during the middle of the
night to the lowest heaven and says: ‘Who will ask Me so I may give
him? Who will seek forgiveness from Me so I may forgive him?’ Until
fajr when the rabb ascends”.

Narrated by ʿAbdullah ibn Imam Ahmad in "Al-Radd ʿala al-

Jahmiyyah."

NARRATION 100

Shurayh ibn ʿUbayd would say:

‫ بيدك الملك والمل كوت‬،‫ سبحانك ذا الج بروت‬،‫ وصعد إليك وقار التقديس‬،‫ارتفع إليك ثغاء التسبيح‬
‫والمفاتيح والمقادير‬

"The bleating of glorification ascends to You, and the solemnity of

sanctification ascends to You. Glory be to You, O Possessor of Might!
In Your Hand is the dominion and the realm, and the keys and
decrees."

Its chain is authentic. 88

NARRATION 101

88
It was narrated by Abu ash-Shaykh in his book "Al-ʿAzamah" (1/19), and Ibn al-
Qayyim said on page 105: “with a sahih chain of narration.”

189
 [KITAB AL-’ULUW] NARRATION 102

Kaʿb said:

‫ل الْعَر ْش كَد َوي‬ َ ‫ لَه َُّن د َوي‬،ُ ‫ و ََّالله ُ أَ كْ بَر‬،ُ‫الله‬

َ ْ‫حو‬ َّ ‫ و َلا ِإلَه َ ِإلا‬،‫ و َا ْلحم َْد ُ َّلله‬،‫الله‬
َّ َ‫سبْح َان‬
ُ
‫يُذَكرْنَ بصَاحبه َّن‬،‫النحْل‬
َّ

"The words ‘Subhanallah, al-hamdulillah, la ilaha illallah, Allahu

akbar’: these words have a buzzing sound around the Throne like the
buzzing of bees. They mention the one who said them [in the world]."

NARRATION 102

Kaʿb also said:

‫ يذكر بصاحبه‬،‫إن للكلام الطيب حول العرش لدو يا كدوي النحل‬

"Good words have a humming sound around the Throne like the
buzzing of bees, and they mention their speaker."

Both are authentically reported from Kaʿb al-Ahbar. 89

NARRATION 103

Abu Qilabah said that when Allah sent Adam down, He said:

‫ و يصلى عنده كما يصلى عند عرشي‬،‫"يا آدم إني مهبط معك بيتا ً يطاف حوله كما يطاف حول عرشي‬
‫ حتى بوأه‬،‫ يأتونه فلا يعرفون موضعه‬،‫ فكانت الأنبياء تحجه‬،‫فلم يزل كذلك حتى كان الطوفان رفع‬
‫الله تعالى لإبراهيم عليه السلام‬

"O Adam, I am sending down with you a House (Kaʿbah) to be circled

just as My Throne is circled, and prayers will be offered there just as

89
Both of them were narrated by Abu Jaʿfar Ibn Abi Shaybah in his book “al-ʿArsh” (Q
162/2) with two authentic chains.

190
 [KITAB AL-’ULUW] NARRATION 104

prayers are offered around My Throne, it remained in that state until

the time of the Flood, when it was raised [to heaven]. The prophets
would perform pilgrimage to it, coming to it without knowing its exact
location until Allah showed Ibrahim (peace be upon him) its site.”

This is authentically proven from Abu Qilabah, and where is the like of
Abu Qilabah in virtue and nobility? He fled from being appointed as a
judge in Iraq and sought refuge in Syria!

NARRATION 104

Hakim ibn Jabir said:

‫ وكتب‬،‫غرس الجنة بيده وخلق آدم بيده‬: ‫أخبرت أن ربكم عز وجل لم يمس بيده إلا ثلاثة أشياء‬
‫التوراة بيده‬.

"I was told that your Rabb only touched three things with His Hand:
He planted the Garden [of Eden] with His Hand, He created Adam
with His Hand, and He wrote the Torah with His Hand." 90

NARRATION 105

Hadith of Abu Dharr that the prophet ‫ ﷺ‬said:

‫ي‬
ِ ِ ‫ش عَلَى الِْكر ْس‬
ِ ْ ‫ و َف َضْ ل الْعَر‬،‫ض فَلاة‬ َ ‫ي ِإلا‬
ِ ‫كحل ََق َة ملْق َاة ب ِأَ ْر‬ َّ ‫ي َا أَ ب َا ذ َر م َا‬
ِ ِ ‫السم َوَات عِنْدَ الِْكر ْس‬

90
I say: Al-Aajurri narrated it in "Al-Shariʿah" (p. 303) with an authentic chain.
ʿAbdullah narrated a similar version in "Al-Sunnah" (p. 68) without the mention of
"touching" or "planting Paradise." The author also authenticated it in "Al-Arbaʿin" (Q
179/2). A full version from ʿIkrimah has a weak chain, but similar narrations exist from
Khalid ibn Maʿdan and Maysarah (in Al-Darimi, p. 35) with trustworthy chains. Anas
also narrated it from Kaʿb with an authentic chain, as did Al-Aajurri.

191
 [KITAB AL-’ULUW] NARRATION 106

ِ ‫ل الْف َلاة ِ عَلَى الْحل ََقَة‬

ِ ْ‫كف َض‬
َ

"O Abu Dharr! The heavens compared to the Kursi are nothing but
like a ring thrown in a vast desert, and the greatness of the Arsh over
the Kursi is like the greatness of that desert over the ring."

Ibrahim [in the chain] isn’t worth anything, and he was considered
trustworthy by some.91

NARRATION 106

When Aisha was on her deathbed Ibn Abbas entered upon her and
said:

ْ‫الله ب َر َاءَتَكِ م ِن‬

َّ ‫ل‬َ َ ‫ و َأَ ن ْز‬،‫الله ِ صلى الله عليه وَس ََّلم َ و َل َ ْم يَكنْ يح ِب ِإلا طَيِبًا‬
َّ ‫ل‬ِ ‫ْت أَ ح ََّب نِس َاء ِ ر َسو‬
ِ ‫"كن‬
. "‫سب ِْع سَم َو َات‬ َ ‫ق‬ِ ْ‫فَو‬

“You were the most beloved woman to the messenger of Allah ‫ ﷺ‬and
he doesn’t love expect that which is good, and Allah declared your
innocence from above the seven heavens.”

Uthman al-Darimi narrated it in ‘Ar-Rad Ala Bishr ibn giyath al-Marisi.

(p.105).92

NARRATION 107

Narration of Qatadah:

91
I say, however he wasn’t alone in narrating it, and therefore I recorded it in Al-
Sahiha (p109)
92
P.105, printed by ‘Ansar al-Sunnah’ in Egypt. It was also recorded in ‘Ar Rad ala al-
Jahmiyyah’, p.27–28, printed by ‘Al-Maktab Al-Islami’. Its chain of narration is
authentic according to the conditions of Muslim.

192
 [KITAB AL-’ULUW] NARRATION 108.

‫ فكيف لنا أن نعرف رضاك من‬،‫ ونحن في الأرض‬،‫ يارب أنت في السماء‬:‫"قالت بنو إسرائيل‬
. "‫ وإذا غضبت استعملت عليكم شراركم‬،‫ إذا رضيت عنكم استعملت عليكم خياركم‬:‫غضبك؟ قال‬

“The Bani israel said: O Rabb, you are in the heavens and we’re on
the earth, So how can we know your pleasure from your anger? He
said “when I’m pleased, I'll have the best of you rule over you and
when I’m angry I'll have the most evil of you rule over you”.

This is established from Qatadah, One of the major hadith scholars 93

NARRATION 108.

The hadith of Salim ibn Abi al-Ja‘d [explaining the ayah]: “Indeed,
your Rabb is ever watchful” (89:14), he said:

. "‫ وجسر عليه الرب عز وجل‬،‫ وجسر عليه الرحم‬،‫ جسر عليه الأمانة‬،‫"وراء الصراط جسور‬

“Behind the Siraat (the Bridge over Hell) are bridges: a bridge upon
which is trust, a bridge upon which is kinship ties, and a bridge upon
which is the Rabb, the Mighty and Majestic.”

Narrated by Al-Assaal with a Sahih chain. 94

93
I say, it was recorded by Al-Darimi in the two works mentioned earlier (pages 106
and 28), and its chain of narration is hasan.
94
I say, Al-Bayhaqi cited it in "Al-Asma’" (p. 432) from the narration of Abu Fazzarah,
Salim ibn Abi Al-Ja'd. Abu Fazzarah is trustworthy, and his name is Rashid ibn Kaysan.
Then Al-Bayhaqi attributed it with a full chain through his teacher, Al-Hakim (and this
is found in "Al-Mustadrak" (2/523)) from Al-A’mash, from Salim ibn Abi Al-Ja'd, from
Abdullah regarding it. And he said: “This statemet is Mawquf at ‘Abdullah; it was said
that he is Ibn Mas‘ud (may Allah be pleased with him). If so, then the report is mursal
(i.e. disconnected), there is a gap between him and Salim ibn Abi al-Ja‘d.” I say: So,
it is weak as a report from Ibn Mas‘ud, but Sahih from Salim. The responsibility for it
lies with the author (may Allah have mercy on him), since he did not present its full
chain for us to verify it. As for Al-Hakim, he said after it: “Its chain is authentic!”, and
the author agreed with him.

193
 [KITAB AL-’ULUW] NARRATION 109

NARRATION 109

A hadith in ‘Al-Hilyah’ with an authentic chain95 from Malik ibn Dinar,

that he used to say:

. "‫ اسمعوا إلى قول الصادق من فوق عرشه‬:‫ ثم يقول‬،‫ فيقرأ‬،‫خذوا‬

“Take it,” then he would recite (the Qur’an), then say: “Listen to the
words of the Truthful One from above His Arsh.”

NARRATION 101

The hadith of Mujahid regarding the Ayah: {and drew him near}
(19:52), he said:

‫ فما زال يقرب موسى حتى كان بينه وبينه‬،‫بين السماء السابعة وبين العرش سبعون ألف حجاب‬
‫ رب أرني أنظر إليك‬:‫ فلما رأى مكانه وسمع صر يف القلم قال‬،‫حجاب‬

“Between the seven heavens and the throne is 70,000 veils. Musa
didn’t stop drawing closer until there was one veil between him and

95
That is what Ibn Qayyim said in agreement with him (page 105) and there is
something questionable in it, as in Al-Hilyah (2/358) through two chains from Sayyar,
who narrated from Jaʿfar, who said: I heard Malik ibn Dinar regarding it. I say: Sayyar,
the narrator from Jaʿfar (he is Ibn Sulayman al-Dabiʿi) and he is Ibn Hatim al-ʿAnizi,
Abu Salamah al-Basri. And he is, as Hafiz said in "Al-Taqrib": "Saduq, but he has
mistakes." The author also mentioned him in "Al-Mizan" and said: “Acceptable in
hadith, declared trustworthy by Ibn Hibban. ʿUbayd Allah al-Qawariri said: He had no
intellect; he used to be with me in the shop. He was asked: Do you accuse him [of
lying]? He said: No. Al-Hakim said: Sayyar was the ascetic of his time; Ahmad ibn
Hanbal narrated extensively from him. Al-Azdi said: He has munkar narrations.”
Added in ‘Tahdhib’: “Abu Ahmad al-Hakim said: There are some munkar reports in
his narration. Al-ʿUqayli said: His hadiths are munkar; Ibn al-Madini declared him
weak.” I say: So, someone like him does not have a sound chain of narration, and
perhaps the claim that it is hasan involves some leniency. However, there is no harm
in that (in sha ’Allah) when it comes to reports that are not marfuʿ. And Allah knows
best

194
 [KITAB AL-’ULUW] NARRATION 111

Allah. So when he saw his place and heard the pen creaking, he said,
“My Rabb show me yourself so I may look at you”.

This is established from Mujahid, The imam of tafsir. It was reported

by al-Bayhaqi in his book ‘al-Asma’ wa al-Sifaat’. 96

NARRATION 111

From Sufyan he said:

‫ش اسْ ت َو َى} كيف استوى؟‬ َّ { ‫كنت عند ربيعة بن أبي عبد الرحمن فسأله رجل فقال‬
ِ ْ ‫الرحْم َن عَلَى الْعَر‬
‫ الاستواء غير مجهول والِكيف غير معقول "والإيمان به واجب والسؤال عنه بدعة‬:‫فقال‬

“I was with Rabiʿah ibn Abi ʿAbd al-Rahman when a man asked him,
regarding the ayah: {The Most Merciful rose over the Throne} [20:5],
“How did He rise?” So he replied: “The rising is not unknown, the
modality is beyond comprehension, belief in it is obligatory, and
asking about it is an innovation”.

In another authentic wording from [Sufyan] Ibn ʿUyaynah, who said:

‫ الاستواء غير مجهول والِكيف غير معقول ومن الله الرسالة وعلى‬:‫سئل ربيعة كيف استوى؟ فقال‬
‫الرسول البلاغ وعلينا التصديق‬

“Rab’iah was asked: ‘How did He rise?’ He replied: ‘The rising is not
unknown, and the how is beyond comprehension. The message is

96
(P. 402), it was also narrated by Abu al-Shaykh in his book ‘al-‘Azamah’, vol. 2, p. 49
and vol. 1, p. 55 [referring to] the photocopied edition of al-Maktab al-Islami. Its chain
of narration is authentic, all of its narrators are trustworthy. However, it was criticized
by al-Kawthari the Jahmi in his commentary on ‘al-Asma’ by casting doubt upon
Raoh ibn ʿUbadah (and he is trustworthy and relied upon in the two Sahih collections)
and [he also casted doubt on] Shibl ibn ʿAbad, who is trustworthy and one of the
narrators of al-Bukhari. When he criticized him, he merely said: ‘Qadari’! So is that
even a valid criticism?!”

195
 [KITAB AL-’ULUW] NARRATION 112

from Allah, the delivery is upon the Messenger, and upon us is

affirmation.”97

NARRATION 112

Hamad ibn Zayd said he heard Ayyub al-Sakhtiyani say regarding the
mu’tazliah:

‫ ليس في السماء شيء‬:‫إنما مدار القوم على أن يقولوا‬

“The essence of the matter with these people is that they say there is
nothing in the heavens.”

This narration has a chain of transmission as clear as the sun in its

clarity, and as firm as a pillar in its reliability, he was from the master
of the people of Basra and their scholar.

NARRATION 113
The narration of Muqatil ibn Hayyan from al-Dahhak regarding the
saying of Allah, the Exalted: “No three people converse privately
except that He is the fourth of them…” [58: 7] He said:

‫ هو فوق العرش‬: ‫ وفي لفظ‬، ‫ هو فوق العرش وعلمه معهم‬:‫ وفي لفظ‬،‫هو على عرشه وعلمه معهم‬
‫وعلمه معهم أين ما كانوا‬

“He is upon His Throne, and His knowledge is with them.” In another
wording: “He is above the Throne, and His knowledge is with them.”

97
The Author narrated it on page 98 with his connected chain to Sufyan (namely,
Sufyan al-Thawri), and it is authentic. It was also narrated by al-Lalaka’i in “Sharh
Usul Iʿtiqad Ahl al-Sunnah” (1/92) through another chain from Ibn ʿUyaynah, who
said: Rabiʿah was asked… etc. Shaykh al-Islam Ibn Taymiyyah said in al-Hamawiyyah
(p. 80): It was narrated by al-Khallal with a chain of narrators, all of whom are
trustworthy imams.

196
 [KITAB AL-’ULUW] NARRATION 114

And in another wording: “He is above the Throne, and His knowledge
is with them wherever they may be.”

It was reported by Abu Ahmad al-ʿAssaal, Abu ʿAbdullah ibn Battah,

and Abu ʿUmar ibn ʿAbd al-Barr with good chains of narration98. And
Muqatil is a trustworthy and leading scholar.

NARRATION 114

From Sadaqah who said: I heard Sulayman al-Taymi say:

‫لو سئلت أين الله ؟ لقلت في السماء‬

“If I were asked: Where is Allah? I would say: In the heavens.99

Sulayman was from the imams of Basra in terms of his knowledge

and work.

NARRATION 115

Abd al-Rahman ibn Muhammad ibn Habib ibn Abi Habib narrated
from his father, from his grandfather, who said:

‫شهدت خالد بن عبد الله القسري و خطبهم بواسط فقال “يا أيها الناس ضحوا تقبل الله منكم فإني‬
‫مضح بالجعد بن درهم فإنه زعم أن الله لم يتخذ إبراهيم خليلاو لم يكلم موسى تكليما سبحانه وتعالى‬
‫عما يقول الجعد علوا كبيراثم نزل فذبحه‬

98
I say: It was also reported by al-Lalaka’I (vol. 2, p. 92) and others, as will come
under number (128).
99
I say: It was reported by al-Lalaka’I (2/92), and this Sadaqah is Ibn al-Muntasir, Abu
Shuʿbah al-Shaʿbani. Abu Zurʿah said about him: “There is no problem with him” as
stated in al-Jarh wa al-Taʿdil (1/2/434), and the rest of the narrators are trustworthy.
Al-Bukhari also reported it in a Mu’allaq form in khalq af’aal al ibaad.

197
 [KITAB AL-’ULUW] NARRATION 116

“I witnessed Khalid ibn ʿAbdullah al-Qasri while he was delivering a

sermon to the people in Wasit. He said: ‘O people, offer your sacrifice
(may Allah accept it from you) for I am sacrificing al-Jaʿd ibn
Dirham. For he claims that Allah did not take Ibrahim as a close
friend (Khalil), and that He did not speak to Musa. Exalted is Allah and
far above what al-Jaʿd says, a great exaltation.’ Then he descended
(from the pulpit) and slaughtered him.” 100

(Translator’s note: Ja’d ibn dirham was the teacher of Jahm ibn
Safwan, the founder of the Jahmiyyah sect).

I say: The Jahmiyyah and the Muʿtazilah say this, and they distort the
text of the Revelation concerning this. They claimed that our Rabb is
free from such things.

NARRATION 116

From al-Sari ibn Yahya, who said:

‫ فإني مضح بالجعد‬،‫ انصرفوا إلى ضحاياكم تقبل الله منكم‬:‫خطبنا خالد القسري وقال‬

“Khalid al-Qasri gave us a sermon and said: ‘Go to your sacrifices

(may Allah accept from you) for I am sacrificing al-Jaʿd.’”

I say: it was also reported by al-Bukhari in Khalq Afʿal al-ʿIbad (p. 69 – Hind edition),
100

and by al-Darimi in al-Radd ʿala al-Jahmiyyah (p. 113.7–114). Its narrators are
trustworthy except for ʿAbd al-Rahman ibn Muhammad ibn Habib, his father, and his
grandfather. The author said in al-Mizan: ‘These individuals are unknown.’ I say: But it
is strengthened by the report that follows it, for its chain of narration is better than
the former. Perhaps that is why the scholars affirmed this story with certainty. The
author said in the biography of al-Jaʿd in al-Mizan, and Hafiz followed him in al-Lisan:
‘He is counted among the Tabiʿin. He was an astray innovator, He claimed that Allah
did not take Ibrahim as a close friend, and that He did not speak to Musa. So he was
killed for that in Iraq on the Day of Sacrifice, and the story is famous.’

198
 [KITAB AL-’ULUW] 1- ABU HANIFA (D. 150 AH)

And he mentioned the story. 101

A MENTION OF WHAT THE IMAMS SAID AT THE

EMERGENCE OF AL-JAHM AND HIS DOCTRINE.

BIOGRAPHY 1 - ABU HANIFA, THE SCHOLAR OF IRAQ,

MAY ALLAH HAVE MERCY ON HIM (80-150 AH)

NARRATION 117

Nuʿaym ibn Hammad said: I heard that Nuh al-Jamiʿ said:

،‫ إذ جاءته امرأة من "ترمذ" كانت تجالس جهما ً فدخلت الِكوفة‬،‫كنت عند أبي حنيفة أول ما ظهر‬
‫ إن ها هنا رجلا ً قد نظر في‬:‫فأظنني أقل ما رأيت عليها عشرة آلاف نفس "تدعو إلى رأيها" فقيل لها‬
‫ أنت الذي تعلم الناس المسائل وقد تركت دينك؟ أين‬:‫ فقالت‬،‫ فأتته‬،‫ أبو حنيفة فأتيه‬:‫المعقول يقال له‬
‫ إن الله‬:ً ‫ ثم خرج إلينا وقد وضع كتابا‬،‫ ثم مكث سبعة أيام لا يجيبها‬،‫إلهك الذي تعبده؟ فسكت عنها‬
‫ هو كما‬:‫ "وهو معكم" قال‬:‫ أرأيت قول الله عز وجل‬:‫ فقال له رجل‬،‫عز وجل في السماء دون الأرض‬
‫ إني معك وأنت غائب عنه‬:‫تكتب إلى الرجل‬

“I was with Abu Hanifah at the time when [the doctrine of Jahm] first
appeared, when a woman from Tirmidh came to him (she used to
attend the gatherings of Jahm) and she entered Kufah. I think I saw
no fewer than ten thousand people following her, calling to her view.
It was said to her: ‘There is a man here who has studied the logic, and
he is called Abu Hanifah, go to him.’ So she came to him and said:

101
The author said: “I read in Kitab al-Radd ʿala al-Jahmiyyah by ʿAbd al-Rahman ibn
Abi Hatim al-Razi, the author of many works: ʿIsa ibn AbiʿImran al-Ramli narrated to
us, saying: Ayyub ibn Suwayd narrated to us, from al-Sari ibn Yahya…’” I say: “This
chain’s narrators are all trustworthy except for this ʿIsa. Ibn Abi Hatim said about him
in al-Jarh wa al-Taʿdil (3/1/284)… “I wrote from him in Ramla but when my father
examined his Ahadith he said: His Ahadith indicate that he is not reliable. So I
refrained from narrating from him”. I say: Perhaps he narrated this story from him
because it is not a marfu hadith. And Allah knows best.

199
 [KITAB AL-’ULUW] 1- ABU HANIFA (D. 150 AH)

‘Are you the one teaching people religious issues, yet you have left
your religion? Where is the God you worship?’ He remained silent and
did not respond to her for seven days. Then he came out to us with a
book: ‘Indeed, Allah (the Almighty) is in the heavens, not on the
earth.’ A man said to him: ‘What do you say about the statement of
Allah, the Exalted: “And He is with you”?’ He replied: ‘It is like when you
write to a man saying: “I am with you,” even though you are not
present with him.’”

Narrated by al-Bayhaqi in his book “Al-Sifaat”. Abu Hanifah (May

Allah have mercy on him) was correct in what he negated about
Allah, Mighty and Majestic, regarding being on the earth; and he was
also correct in what he mentioned concerning the explanation of the
ayah; and he followed the unequivocal textual evidence that Allah
(Exalted is He) is above the heaven.” 102

NARRATION 118

And it has reached us from Abu Mutiʿ al-Hakam ibn ʿAbd Allah al-
Balkhi, the author of al-Fiqh al-Akbar, that he said:

‫ لأن الله تعالى‬،‫ قد كفر‬:‫ فقال‬.‫ لا أعرف ربي في السماء أو في الأرض‬:‫سألت أبا حنيفة عمن يقول‬
،‫ أقول على العرش استوى‬:‫ إنه يقول‬:‫ فقلت‬.‫ش اسْ ت َو َى} وعرشه فوق سماواته‬ َّ { :‫يقول‬
ِ ْ ‫الرحْم َن عَلَى الْعَر‬
.‫ إذا أنكر أنه في السماء فقد كفر‬:‫ قال‬.‫ولِكن قال لا يدري العرش في السماء أو في الأرض‬

“I asked Abu Hanifah about someone who says: ‘I do not know

102
I say: The apparent of what the author (may Allah pardon us and him) quoted
from al-Bayhaqi is that he remained silent regarding the chain of narration of this
story. But that is not the case, for he alluded to its weakness at the end of his
statement when he said: ‘If the story attributed to him is authentic.’” I said: And how
could it be authentic, when its narrator is Nuh al-Jamiʿ, who is accused of fabricating
reports, some even said: ‘He collected everything except truthfulness.’ And Nuʿaym
ibn Hammad is weak; some even accused him. It was incumbent upon the author to
clarify this and not leave any room for a spiteful enemy to exploit it and attack him,
as al-Kawthari did in Takmilat al-Radd ʿala Nooniyyah Ibn al-Qayyim, p. 179.

200
 [KITAB AL-’ULUW] 1- ABU HANIFA (D. 150 AH)

whether my Rabb is in the heaven or on the earth.’ He replied: ‘He has

disbelieved, for Allah the Exalted says: “The Most Merciful rose over
the Throne” [20:5], and His Throne is above His heavens.’ So I said:
‘He says: I affirm that He rose over the Throne, but I do not know
whether the Throne is in heaven or on earth.’ He said: ‘If he denies
that He is in the heaven, then he has disbelieved.’”

Narrated by the author of al-Faruq. 103

103
I say: This Abu Mutiʿ is one of the prominent companions of Abu Hanifah and
among their jurists. The author said in al-Mizan: ‘He was well-versed in opinion (ra’y),
a notable scholar of great status, but extremely weak in preserving narrations. Ibn
al-Mubarak held him in high esteem and venerated him for his piety and knowledge.
Ibn Maʿin said: “He is nothing,” and…’” I say: In the author’s statement ‘the author of
al-Fiqh al-Akbar’ there is a strong indication that the book al-Fiqh al-Akbar is not
actually by Imam Abu Hanifah (may Allah have mercy on him) contrary to what is
widely claimed among the Hanafis. It has been published in multiple editions
attributed to him, and explained by various Hanafi scholars, among them Abu
Mansur al-Maturidi, to whom most Hanafis ascribe themselves in matters of creed.
The majority of them are inclined toward ta’wil. You will find that Abu Mansur
interpreted Abu Hanifah’s statement (mentioned in the book and in al-Fiqh al-Akbar)
in a way that distorts the meaning of Abu Hanifah’s words and removes him from the
path of the Salaf in avoiding ta’wil. In his interpretation of his statement (may Allah
have mercy on him) ‘he has disbelieved’ (p. 19, Egypt edition) he said: “because such
a statement suggests that He Allah has a place and thus he would be a mushrik.” But
[al-Maturidi] paid no attention to the rest of Abu Hanifah’s words, which invalidate
such an interpretation, namely his statement, may Allah have mercy on him: ‘For
Allah the Exalted says: The Most Merciful rose over the Throne [Qur’an 20:5].’” I say:
This clearly indicates that the reason for his disbelief was his denial of what this ayah
explicitly affirms, Allah’s rising over His Throne not because it implies that Allah has a
place (may He be exalted far above that). And as we mentioned, the commentator
on al-Tahawiyyah (may Allah have mercy on him) said, after mentioning the
narration of Abu Muti‘ al-Balkhi (p. 323, maktabah islami, 4th edition): “And no
attention should be paid to those who deny this among those who affiliate
themselves with the madhhab of Abu Hanifah, for various groups, such as the
Mu‘tazilah and others, have claimed affiliation with him while opposing him in many
of his beliefs. Similarly, there are those who ascribe themselves to Malik, al-Shafi‘i,
and Ahmad yet oppose them in some of their beliefs. The story of Abu Yusuf seeking
the repentance of Bishr al-Marisi (when he denied that Allah, the Mighty and Majestic,

201
 [KITAB AL-’ULUW] 2- IBN JURAYJ (D. 150 AH)

NARRATION 119

I heard the honorable Judge, Imam Taj al-Din 'Abd al-Khaliq ibn
'Alwan say: I heard Imam Abu Muhammad 'Abd Allah ibn Ahmad al-
Maqdisi, author of "al-Muqni'" (may Allah have mercy on his soul and
make Paradise his abode) say: "It reached me that Abu Hanifa (may
Allah have mercy on him) said:

.‫السم َاء ِ فقد كفر‬

َّ ‫الله ِ ع ََّز وَج ََّل فِي‬
َّ ‫من أنكر أن‬

“Whoever denies that Allah (the Mighty and Majestic) is in the

heaven has committed disbelief.”

BIO 2 -IBN JURAYJ, THE SHEIKH OF THE HARAM AND

MUFTI OF HIJAZ(D .150AH)

NARRATION 120

It was narrated by Abu Hatim ar-Razi from Al-Ansari from ibn urayj
that he said:

‫كان عرشه على الماء قبل أن يخلق‬

“Allah’s throne was above the water before he created the

creation.”

is above the Throne) is well known, and it was narrated by ‘Abd al-Rahman ibn Abi
Hatim and others”. I say: The story will appear shortly in the book under the biography
[No. 24] of Abu Yusuf, if Allah wills. It contains evidence that the early companions of
Abu Hanifa were upon the way of the Salaf in believing in Allah's rising above His
creation. This lends some strength to the narrations attributed to Imam Abu Hanifa.
Among them is the explicit statement of Imam Abu Ja'far al-Tahawi al-Hanafi in his
creed that Allah, the Exalted, is independent of the 'Arsh and everything beneath it,
encompassing all things and being above them.

202
 [KITAB AL-’ULUW] 3- AL-AWZA’I (D. 157 AH)

3 - AL-AWZA'I, ABU AMR ABDUR RAHMAN IBN AMR,

THE SCHOLAR OF PEOPLE OF SHAM IN HIS TIME(D.
157AH)

NARRATION 121

Abu' Abd Allah al-Hakim reported from al-Awza'I who said:

‫ ونؤمن بما وردت به السنة من‬،‫ إن الله عز وجل فوق عرشه‬:‫ نقول‬-‫والتابعون متوافرون‬- ‫كنا‬
.‫صفاته‬

"We and the Tabi'un are in complete agreement that: 'Allah is above
His Throne,' and we affirm all His Attributes as transmitted through
authentic Sunnah.'"

Recorded by al-Bayhaqi in his work 'al-Asma' wa al-Sifat' (P. 408). 104

NARRATION 122

Abu Ishaq al-Tha‘labi, the scholar of tafsir reported:

.‫ هو على عرشه كما وصف نفسه‬:‫ {ث َّم اسْ ت َو َى عَلَى الْعَر ْش} فقال‬:‫سئل الأوزاعي عن قوله تعالى‬

“Al-Awza‘i was asked about the saying of Allah, the Exalted: {Then He
rose over the Throne} (7:54), so he replied: ‘He is upon His Throne as
He has described Himself.’”

104
Ibn Taymiyyah said in “Al-ʿAqeedah al-Hamawiyyah” (p. 431, vol. 1 of Majmuʿat ar-
Rasaʾil al-Kubra): “Its chain of narration is sahih.” Ibn al-Qayyim followed him in this
judgment in “Al-Juyush al-Islamiyyah” (p. 43). And the author of the Mukhtasar said:
“Its narrators are trustworthy Imams.”

203
 [KITAB AL-’ULUW] 4- AL-MUQATIL IBN HAYYAN (D. 150 AH)

NARRATION 123

Al-Walid ibn Muslim asked Imam Abu ʿAmr al-Awzaʿi about the
ahadith concerning the attributes so he said:

.‫أمروها كما جاءت‬

“Pass (i.e affirm) them as they have come.”

And from the sayings of this Imam:

.‫ وإياك وآراء الرجال وإن زخرفوه لك بالقول‬،‫عليك بآثار من سلف وإن رفضك الناس‬

“Hold fast to the narrations of those who came before, even if the
people abandon you. And beware of the opinions of men, even if they
beautify them for you with their speech.” 105

4 -MUQATIL IBN HAYYAN, SCHOLAR OF KHURASAN (D.

BEBFORE 150 AH)

NARRATION 124

Abdullah ibn Ahmad ibn Hanbal narrated in his book “As-Sunnah”,

from his father, from Nuh ibn Maymun, from Bukayr ibn Maʿruf, from
Muqatil ibn Hayyan regarding the saying of Allah, the Exalted: {There
is no private conversation among three but that He is their fourth} [58:
7]. He said:

.‫ وعلمه معهم‬،‫هو على عرشه‬

105
I say: Al-Aajurri narrated it in “Al-Shariʿah” (no. 102) with a sahih chain.

204
 [KITAB AL-’ULUW] 5 - IMAM SUFYAN AL-THAWRI (D. 161 AH)

“He is upon His Throne, and His knowledge is with them.” 106

NARRATION 125

Al-Bayhaqi narrated with his chain from Muqatil ibn Hayyan, who
said:

،‫ والآخر بعد كل شيء‬،‫ {هو َ ا ْلأ ََّول و َالْآخِر} هو الأول قبل كل شيء‬:‫بلغنا والله أعلم في قوله تعالى‬
.‫ وإنما قربه بعلمه وهو فوق عرشه‬،‫ والباطن أقرب من كل شيء‬،‫والظاهر فوق كل شيء‬

“It has reached us (and Allah knows best) regarding His saying, the
Exalted: {He is the First and the Last} (57:3) - He is the First before
everything, and the Last after everything; al-zahir: Above everything;
and al-Batin: Closer than everything. His nearness is by His
knowledge, while He is above His Throne.”107

This Muqatil is a trustworthy Imam, a contemporary of al-Awzaʿi. He

is not ibn Sulayman, that one was an innovator and not trustworthy.

5 - SUFYAN AL THAWRI, THE SCHOLAR OF HIS TIME(97-

161 AH)

106
I say: Its chain of narration is hasan. It is found in “As-Sunnah” (p. 71), and it was
also narrated by Abu Dawud in “Masail” (no. 263) from Imam Ahmad, and by al-
Lalakaʾi (1/92/2), and al-Bayhaqi (pp. 430–431). And in another narration from him:
From Muqatil ibn Hayyan from al-Dahhak. This is the narration of al-Aajurri(p. 289).
The author said: “This is established from Muqatil.” And it has previously appeared in
the book (p. 99) through other narrators.

I say: In the chain of al-Bayhaqi (p. 430–431), there is Ismaʿil ibn Qutaybah. Ibn Abi
107

Hatim mentioned him with a narration from Abu Saʿid al-Ashajj only, and he did not
mention any criticism or praise. He was also narrated from by Abu Muhammad ʿAbd
Allah ibn Muhammad ibn Musa al-Kaʿbi, the one who transmitted this narration from
him and he is among the teachers of al-Hakim.

205
 [KITAB AL-’ULUW] 5 - IMAM SUFYAN AL-THAWRI (D. 161 AH)

NARRATION 126

More than one person narrated from Maʿdan (about whom Ibn al-
Mubarak said: “He is one of the abdaal”) who said:

[Translator’s note: All the Ahadith regarding “Abdaal” are either

weak or fabricated. As for who “Abdaal” are, it’s referred to pious
people who follow the Qur’an and Sunnah and with their Du’a and
sincerity the Earth is protected, the word will be repeated in Biography
77 of Imam Abu Zur’ah Ar-Razi (Narration 253)]

‫ علمه‬:‫ن م َا كن ْتم ْ} قال‬

َ ْ ‫ {و َهو َ مَع َك ْم أَ ي‬:‫سألت سفيان الثوري عن قوله عز وجل‬

“I asked Sufyan al-Thawri about the statement of the Almighty: {And

He is with you wherever you are} (57:4), and he replied: ‘[It means]
His knowledge.’” 108

And al-Walid reported from him that he said regarding the Ahadith
about the divine attributes:

‫أمروها كما جاءت‬

“Let them pass as they have come.”

NARRATION 127

Al-Layth ibn Yahya al-Bukhari narrated: Ibrahim ibn al-Ashʿath told

me, from Muʾammal ibn Ismaʿil, from Sufyan al-Thawri, who said:

108
This was reported by ʿAbdullah ibn Ahmad (p. 72), al-Aajurri (p. 289), and al-
Lalakaʾi (1/92/2). As for this Maʿdan, I do not know who he is, although he is described
as al-ʿabid in the narration of al-Bayhaqi and Allah knows best. In al-Aajurri’s version,
it says: “Khalid ibn Maʿdan!” but that is a typographical error, since Khalid ibn Maʿdan
was a Tabiʿi! The author said in his Mukhtasar: “This narration is established from
Maʿdan.”

206
 [KITAB AL-’ULUW] 6 - IMAM MALIK (D. 179 AH)

‫ القرآن مخلوق فهو كافر‬:‫من قال‬

“Whoever says: ‘The Qur’an is created’ is a disbeliever.” 109

This unparalleled Imam in his time transmitted a great number of the

ahadith concerning the Divine Attributes. His stance regarding them
was: affirmation, letting them pass as they have come, and refraining
from interpreting them outside the apparent meaning. May Allah
have mercy on him.

NARRATION 128

Shuʿayb ibn Harb said: I said to Sufyan, “narrate to me something

from the Sunnah (i.e. Aqeedah).” He replied:

،‫ والإيمان قول وعمل‬،‫ من قال غير هذا فهو كافر‬،‫ منه بدأ وإليه يعود‬،‫القرآن كلام الله غير مخلوق‬
‫ويزيد وينقص‬

“The Qur’an is the speech of Allah, uncreated. From Him it began, and
to Him it will return. Whoever says otherwise is a disbeliever. Faith
(iman) is speech and action; it increases and decreases.”

And he mentioned a long section thereafter.

6 - MALIK, IMAM OF DAR AL-HIJRAH (93-179H)

NARRATION 129

Ishaq ibn ʿIsa al-Tabbaʿ said: Malik said:

I say: I did not find a biography for al-Layth ibn Yahya al-Bukhari. As for Muʾammal
109

ibn Ismaʿil, he is trustworthy but has a horrible memory. Ibrahim was declared
reliable by Ibn Hibban and al-Hakim but was criticized by Abu Hatim.

207
 [KITAB AL-’ULUW] 6 - IMAM MALIK (D. 179 AH)

.‫كلما جاءنا رجل أجدل من رجل تركنا ما نزل به جبرائيل على محمد صلى الله عليه وسلم لجدله‬

“Every time a man comes to us who is more argumentative than the

one before, should we then abandon what Jibril brought down to
Muhammad ‫ ﷺ‬because of his argumentation?” 110

NARRATION 130

Abdullah ibn Ahmad ibn Hanbal narrated in al-Radd ʿala al-

Jahmiyyah: My father told me and he mentioned the chain of
transmission from Abdullah ibn Nafiʿ, who said: Malik ibn Anas said:

.‫ لا يخلو منه شيء‬،‫ وعلمه في كل مكان‬،‫الله في السماء‬

“Allah is in the heaven, and His knowledge is in every place; nothing

is devoid of it.” 111

NARRATION 131

Al-Bayhaqi transmitted with an authentic chain from Abu al-Rabiʿ al-

I say: Ibn ʿAbd al-Barr narrated it in al-Jamiʿ (2/95) with similar wording, and it was
110

also reported by al-Harawi in Dhamm al-Kalam (5/94/1) through al-Tabbaʿ. Its chain
of narration is Sahih.
111
I say: This was narrated by ʿAbdullah in al-Sunnah (p. 5), as well as Abu Dawud in
al-Masa’il (p. 263), al-Aajurri (p. 289), and al-Lalaka’I (vol. 1, p. 92, no. 2), and its chain
is authentic. Imam Ahmad used it as evidence in a narration reported by al-Aajurri.
As for al-Kawthari’s statement in his introduction to al-Asmaʾ, where he said: “In it is
ʿAbdullah ibn Nafiʿ al-Asamm, who reports munkar narrations from Malik”, this is
either a fabrication or a deceit on his part. None of the imams of criticism ever
criticized him with that statement. Rather, regarding his narrations from Malik
specifically, they said: ‘He was the most knowledgeable of people about Malik’s
opinion and hadith.’ You may refer to al-Tahdhib if you wish. As for describing him as
“al-Asamm”, this is clearly a mistake, he is actually al-Saʾigh.

208
 [KITAB AL-’ULUW] 6 - IMAM MALIK (D. 179 AH)

Rushdini112 from Ibn Wahb, who said:

‫ش اسْ ت َو َى} كيف استوى؟‬ َّ { ‫ يا أبا عبد الله‬:‫كنت عند مالك فدخل رجل فقال‬
ِ ْ ‫الرحْم َن عَلَى الْعَر‬
،‫ الرحمن على العرش استوى كما وصف نفسه‬:‫ ثم رفع رأسه فقال‬،‫فأطرق مالك وأخذته الرحضاء‬
.‫ أخرجوه‬،‫ وأنت صاحب بدعة‬،‫ وكيف عنه مرفوع‬،‫ولا يقال كيف‬

“I was with Malik, when a man entered and said: ‘O Aba ʿAbdillah,
{The Most Merciful rose over the Throne}(20:5), how did He rise?’
Malik lowered his head and sweat began to pour from him. Then he
raised his head and said: ‘The Most Merciful rose over the Throne as
He described Himself. It is not to be asked how. The “how” is unknown
to us. You are an innovator, take him out!’”.

NARRATION 132

Yahya ibn Yahya al-Taymi, Ja'far ibn 'Abd Allah, and a group of
scholars narrated, saying:

‫ فما رأيت‬:‫ش اسْ ت َو َى} كيف استوى؟ قال‬ َّ { ‫ يا أبا عبد الله‬:‫جاء رجل إلى مالك فقال‬
ِ ْ ‫الرحْم َن عَلَى الْعَر‬
‫ فسري عن‬،‫ وعلاه الرحضاء "يعني العرق" وأطرق القوم‬،‫مالكا ًوجد من شيء كموجدته من مقالته‬
،‫ والسؤال عنه بدعة‬،‫ والإيمان به واجب‬،‫ والاستواء منه غير مجهول‬،‫ الِكيف غير معقول‬:‫مالك وقال‬
.‫ وأمر به فأخرج‬،ً ‫وإني أخاف أن تكون ضالا‬

“A man came to Malik and said: “O Aba ‘Abdillah, {The Most Merciful
rose over the Throne}, how did He rise?” He (the narrator) said: “I
never saw Malik so infuriated by anything as he was by this question.
He began to sweat, and the people around him lowered their gaze.

112
I say: I did not find a biography for him, and he is Ibn Rushdin ibn Sa‘d, as appears
in the chain of transmission reported by al-Bayhaqi. Then al-Bayhaqi narrated it
through another chain from Malik with the same wording. Thus, when combined,
these two chains strengthen the report's attribution to him. Its reliability is further
reinforced by what follows. Perhaps this is why the author (may Allah have mercy on
him) confirmed it, as will be shown later.

209
 [KITAB AL-’ULUW] 6 - IMAM MALIK (D. 179 AH)

Then Malik calmed down and said: ‘The how is inconceivable, the
rising is not unknown, belief in it is obligatory, and asking about it is
an innovation. I fear that you are misguided.’ Then he ordered that
the man be kicked out.” 113

It is authentically reported from Malik, and something similar has

already been mentioned from Rabiʿah, Malik’s teacher. It is the
unanimous view of Ahl al-Sunnah that: the modality (how-ness) of
the istiwa’ (rising) is beyond our comprehension, rather, we are
ignorant of it, while His rising is known, as He has informed of it in His
Book, and that it is in a manner befitting Him. We do not delve deeply
or claim knowledge of it, nor do we explore its implications, whether
in negation or affirmation. Rather, we remain silent and stop where
the Salaf stopped. And we know that had there been a
reinterpretation for it, the Companions and the Tabiʿun would have
hastened to explain it. It would not have been acceptable for them to
affirm it, pass it on, and remain silent about it. And we are certain,
along with all of this, that Allah (exalted is His majesty) has no equal
in His attributes, nor in His rising over the Throne, nor in His
descending. Glorified and exalted is He far above what the
wrongdoers say.

NARRATION 133

The jurist Abu Thawr al-Kalbi said: I heard al-Shafiʿi say:

‫ فاذهب إلى‬،‫ أما إني على بينة من ديني وأما أنت فشاك‬:‫كان مالك إذا جاءه بعض أهل الأهواء قال‬

113
It was reported by al-Darimi in ‘al-Radd ʿala al-Jahmiyyah’ (p. 33) and al-Lalaka’I
(1/92/1) with the wording mentioned. As for the version attributed to him by the
author of ‘Furqan al-Qur’an bayna Sifat al-Khaliq wa-Sifat al-Akwan’ (p. 16), which
says: ‘al-istiwā’ is mentioned,’, I have not found it in his work, nor have I seen anyone
else mention it besides the one referred to. And although he is trustworthy, he leaned
toward this version because it supports his intent of negating the meaning of istiwā’
and suggesting that Malik considered it to be known [in a metaphorical sense].

210
 [KITAB AL-’ULUW] 6 - IMAM MALIK (D. 179 AH)

.‫شاك مثلك فخاصمه‬

“Whenever someone from the people of desires came to Malik, he

would say: ‘As for me, I am upon clear evidence regarding my
religion. But as for you, you are doubtful. So go to someone who is
doubtful like yourself and argue with him.’”

NARRATION 134

Al-Walid ibn Muslim said:

‫سألت الأوزاعي ومالك بن أنس وسفيان الثوري والليث بن سعد عن الأحاديث التي فيها الصفات؟‬
‫ أمروها كما جاءت بلا تفسير‬:‫فكلهم قالوا لي‬

“I asked al-Awzaʿi, Malik ibn Anas, Sufyan al-Thawri, and al-Layth ibn
Saʿd about the Ahadith that mention divine attributes, and all of
them said to me: ‘Pass (i.e. affirm) them as they came, without
tafsir.’”

It was narrated by a group from al-Haytham ibn Kharijah.114

[Translator’s note: As for the statement “without tafsir” what’s

intended is “without tafsir of the how-ness”, It is astonishing that we
have those who use such narrations as evidence that the meaning of
Allah’s attributes mentioned in the Quran and sunnah aren’t known.
How can it be said that Allah revealed a book of clear guidance,
commanded his slaves to ponder upon it, however revealed it with
Ayaat they wouldn’t understand? Anyone who has studied the
foundations of al-Asma was sifaat would understand what is meant

I say: Its chain of narration is authentic; all its narrators are trustworthy. The author
114

also authenticated it in al-Arbaʿin in the following biography, with his chain to al-
Daraqutni, who narrates it through his chain from al-Haytham. It was also reported
from him by Ibn Mandah in al-Tawhid ( 96/2) and by al-Sabuni in ʿAqidat al-Salaf
(1/120, al-Maniriyyah edition).

211
 [KITAB AL-’ULUW] 6 - IMAM MALIK (D. 179 AH)

by such a statement however I fear that isn’t the case with every one
reading this book therefore If Allah wills we will address this doubt
right now with three evidences, Firstly what proves our claim that the
Salaf did affirm a meaning for the attributes is the statement of
Mujahid ibn jabr (May Allah have mercy on him), The imam of tafsir
from the tabi’in who informed us in his well-known narration that he
went over the entire Qur’an front to back with ibn abbas (May Allah
be pleased with him) and had him explain every ayah within! (Refer
to Taqrib Al Tadmuriyyah of Shaykh al-Uthaymeen – Chapter -Our
knowledge of what Allah has informed us of himself) How can it be
argued the meaning of certain Ayaat aren’t known and if such is the
case then what was Ibn Abbas teaching him? Rather, under the ayah
“but none grasps their full meaning except Allah. As for those well-
grounded in knowledge, they say, ‘We believe in this it is all from our
Rabb’. But none will be mindful except people of reason” (3-7) Ibn
Abbas himself is reported to have said “‫“ – ”أنا من يعرفون تأو يله‬I am from
those who know its interpretation” – (See tafsir at tabari, under Ayah
3-7), Thirdly the imams who narrated such narrations themselves
understood them to be related to leaving the how-ness to Allah, not
negating the meaning. For example, in Kitab as-Sifaat of imam al-
Daraqutni. After narrating the Hadith of Allah’s foot he says and I
quote “If it’s said ‘How did he place his foot and how does he laugh?
We say ‘This isn’t to be explained and we haven’t heard anyone give
tafsir to it’” (Narration 219 in this book) So whoever understands their
statement “without tafsir” to mean other than “without giving tafsir of
the howness” is dangerously mistaken, ignorant of the context of such
narrations and In opposition to the early understanding of the early
scholars of Hadith who actually narrated these narrations!].

NARRATION 135

Ibn Abi Uways said he heard Malik saying:

‫ وليس من الله شيء مخلوق‬،‫ وكلام الله منه‬،‫القرآن كلام الله‬

212
 [KITAB AL-’ULUW] 7 - IMAM LAYTH (D. 175 AH)

“The Quran is the speech of Allah and the speech of Allah is from him,
And there is nothing from Allah that’s created.” 115

NARRATION 136

Maymun ibn Yahya Al-bakri said, Malik said:

.‫ فإن تاب وإلا ضربت عنقه‬،‫ القرآن مخلوق يستتاب‬:‫من قال‬

"Whoever says 'The Qur'an is created' must be demanded to repent.

If he repents, [he is spared]; otherwise, his neck must be struck." 116

7 - LAYTH IBN SA'D, THE SCHOLAR OF EGPYT (D. 175

AH)

NARRATION 137

The author narrated with his chain from al-Walid, who said:

‫سألت الأوزاعي والليث ابن سعد ومالكا ًوالثوري عن هذه الأحاديث التي فيها الرؤ ية وغير ذلك؟‬
.‫ امضها بلا كيف‬:‫فقالوا‬

115
I say: It was narrated by ʿAbd Allah in al-Sunnah (p. 24–25), and its narrators are
trustworthy except for Abu Bakr: Ahmad ibn Muhammad al-ʿAmri, whom I do not
know. And this report was also stated by Ahmad, as reported by Abu Dawud in al-
Masaʾil (p. 263) from him. The Ashʿaris interpreted it by saying: “The Qur’an is the
speech of Allah in the sense that He created it in the Preserved Tablet (al-Lawh al-
Mahfuz)”! See al-Bajuri’s marginal notes on al-Jawharah (p. 44–45).

I say: Its chain of narration has no issue. As for Maymun ibn Yahya al-Bakri, Ibn Abi
116

Hatim said in al-Jarh wa al-Taʿdil (4/1/240) from his father: “Shaykh”. The rest of the
narrators are trustworthy. It was also narrated by ʿAbdullah ibn Ahmad in al-Sunnah
(p. 5) through another route from Malik, with the wording: “… he is to be beaten and
imprisoned until he repents.” And its chain is authentic.

213
 [KITAB AL-’ULUW] 8 – SALAM IBN ABI MUTI’ (D. 164 AH)

“I asked al-Awzaʿi, al-Layth ibn Saʿd, Malik, and al-Thawri about

these Ahadith that mention the ru’yah (i.e. seeing Allah) and other
such matters, and they said: ‘Let them pass on without asking
how.’”117

8 - SALAM IBN ABI MUTI’, FROM THE IMAMS OF BASRA

(D. 164 AH)

NARRATION 138

Abu Zurʿah al-Razi said: Hudbah ibn Khalid narrated to us:

‫ والله ما في الحديث شيء إلا وفي‬،‫ و يلِكم ما تنكرون هذا الأمر‬:‫سمعت سلام بن أبي مطيع يقول‬
‫ تَعْل َم م َا فِي ن َ ْفس ِي‬، ‫الله ن َ ْفسَه‬ َّ ‫ ِإ َّن‬:‫ قول الله تعالى‬،‫القرآن ما هو أثبت منه‬
َّ ‫ و َيح َذِركم‬، ‫الله َ سَم ِيع بَصِ ير‬
َ َ ‫ م َا م َنَع‬،ِ ‫َالسم َاو َات م َ ْطو َِّيات بِيمَِينِه‬
َ‫ك أَ ْن تَسْجد‬ َّ ‫ و و‬، ‫ش‬
ِ ْ ‫ و ث َّم اسْ ت َو َى عَلَى الْعَر‬، ‫ك‬
َ ‫س‬
ِ ‫و َلا أَ ع ْل َم م َا فِي ن َ ْف‬
َّ َ ‫ وَك ََّلم‬، ‫لم َِا خَلَقْت بيَِد ََّي‬
‫ فما زال في ذا من العصر إلى‬:‫ يا موسى إنني أنا الله قال‬، ‫الله موس َى تَكْلِيم ًا‬
.‫المغرب‬

“I heard Salam ibn Abi Mutiʿ say: ‘Woe to you! Why do you deny this
matter? By Allah, there is nothing in the hadith except that there is
something in the Qur’an more firmly established than it. The

I say: A similar narration has already been mentioned with the wording: “Let them
117

pass as they came.” Ibn Taymiyyah said in al-Hamawiyyah: “Their statement (may
Allah be pleased with them) ‘Let them pass as they came’ is a refutation of the
negators (muʿattilah), and their statement ‘without asking how’ is a refutation of the
anthropomorphists (mumathilal).” And Ibn al-Qayyim said in al-Juyush al-
Islamiyyah (p. 77): “What the Salaf meant by saying ‘without asking how’ was the
rejection of ta’wil, for it is takyif (delving into the how-ness), which the people of taʾwil
claim. For they are the ones who affirm a modality that opposes the reality and thus
fall into three grave errors: Negating the true reality. Delving into the how-ness
through interpretation. And nullifying the Rabb’s attribute which He affirmed for
Himself. As for the people of affirmation (ahl al-ithbat), none of them delve into the
how-ness of what Allah has affirmed for Himself…” The remainder of his statement
appears to have some textual corruption or omission.

214
 [KITAB AL-’ULUW] 9 – HAMMAD IBN SALAMAH (D. 167 AH)

statement of Allah, the Exalted: {Indeed, Allah is All-Hearing, All-

Seeing} [31: 28], {Allah warns you of Himself} [3: 28], {You know what
is in myself, and I do not know what is in Yourself} [5: 116], {Then He
rose over the Throne} [7: 54], {The heavens will be rolled up in His
Right Hand} [39: 67], {What prevented you from prostrating to that
which I created with My Two Hands} [38: 75], {And Allah spoke to
Musa directly} [4: 164], and {O Musa, indeed I am Allah} [28: 30].’ He
remained speaking about this from ʿAsr until Maghrib.”118

9 - HAMMAD IBN SALAMAH, THE IMAM OF THE PEOPLE

OF BASRA (D. 167 AH)

May Allah have mercy on him, he was one of the Imams of the
Sunnah, devoted to spreading the ahadith of the divine attributes, a
leader in both knowledge and action.

NARRATION 139

Abd al-ʿAziz ibn al-Mughirah narrated: Hammad ibn Salamah

narrated to us the hadith about the Descent of the Rabb (Glorified
and Exalted be He), and he said:

.‫من رأيتموه ينكر هذا فاتهموه‬

“Whoever you see denying this, then accuse him [of deviance].”119

The author mentioned it through the chain of Abu Zurʿah al-Razi, who said: Hudbah
118

ibn Khalid narrated to us, saying: I heard Salam ibn Abi Mutiʿ. I say: This chain is
authentic
119
I say: ʿAbd al-ʿAziz ibn al-Mughirah is AbuʿAbd al-Rahman al-Saffar al-Minqari, He
is truthful.

215
 ‫]‪[KITAB AL-’ULUW‬‬ ‫)‪10 – ABDUL AZIZ IBN AL-MAJISHUN (D. 164 AH‬‬

‫‪10 - ʿABD AL-ʿAZIZ IBN AL-MAJISHUN, THE MUFTI OF‬‬

‫‪MADINAH AND ITS SCHOLAR, ALONGSIDE MALIK (D. 164‬‬
‫)‪H‬‬

‫‪NARRATION 140‬‬

‫‪It is authentically reported from Ibn al-Majishun that he was asked‬‬

‫‪about what the Jahmiyyah denied, and he replied:‬‬

‫أما بعد‪ ،‬فقد فهمت ما سألت عنه فيما تتايعت الجهمية في صفة الرب العظيم الذي فاقت عظمته ‪:‬‬
‫الوصف والتقدير‪ ،‬وكلت الألسن عن تفسير صفته‪ ،‬وانحسرت العقول دون معرفة قدره‪ ،‬فلم تجد‬
‫العقول مساغًا فرجعت خاسئة حسيرة‪ ،‬وإنما ُّأمروا بالنظر والتفكر فيما خلق‪ ،‬وإنما يقال "كيف" لمن‬
‫لم يكن مرة ثم كان‪ ،‬أما من لا يحول‪ ،‬ولا يزول‪ ،‬ولم يزل‪ ،‬وليس له مثل‪ ،‬فإنه لا يعلم كيف هو‬
‫إلا هو‪ .‬فالدليل على عجز العقول عن تحقيق صفته‪ ،‬عجزها عن تحقيق صفة أصغر خلقه‪ ،‬لا تكاد تراه‬
‫صغرًا يحول ويزول‪ ،‬ولا ي ُرى له بصر ولا سمع‪ ،‬فاعرف غناك عن تكلف صفة ما لم يصف الرب‬
‫من نفسه‪ ،‬بعجزك عن معرفة قدر ما وصف منها‪ ،‬فإذا لم تعرف قدر ما وصف‪ ،‬فما تكلفك علم ما لم‬
‫يصف؟ هل تستدل بذلك على شيء من طاعته‪ ،‬أو تنزجر به عن شيء من معصيته؟ فأما الذي جحد‬
‫ما وصف الرب به نفسه تعمقًا وتكلفًا‪ ،‬فقد استهوته الشياطين في الأرض حيران‪ ،‬فعمي عن البين‬
‫‪،‬بالخفي‪ ،‬ولم يزل يملي له الشيطان حتى جحد قوله تعالى‪} :‬وُجُوه يَوْم َئذٍ ن َاضر َة‪ِ ،‬إلَى ر َبهَا ن َاظر َة{‬
‫فقال‪ :‬لا ي ُرى يوم القيامة‪ ،‬وقد قال المسلمون لنبيهم صلى الله عليه وسلم‪ :‬هل نرى ربنا يا رسول الله؟‬
‫فقال‪" :‬هل تضارون في رؤ ية الشمس؟" الحديث‪ .‬وقال رسول الله صلى الله عليه وسلم‪" :‬لا تمتلئ‬
‫‪:‬النار حتى يضع الجبار فيها قدمه‪ ،‬فتقول‪ :‬قط! قط! ويزوي بعضها إلى بعض"‪ .‬وقال لثابت بن قيس‬
‫لقد ضحك الله مما فعلت بضيفك البارحة"‬

‫‪“As for what follows: I have understood what you asked regarding the‬‬
‫‪matter in which the Jahmiyyah have persisted concerning the‬‬
‫‪attribute of the Almighty Rabb, whose greatness surpasses all‬‬
‫‪description and estimation, and whose attributes the tongues fall‬‬
‫‪short of explaining. And minds are too limited to comprehend His‬‬
‫‪true nature, so they found no way forward and returned humbled‬‬
‫‪and exhausted. They were only commanded to observe and reflect‬‬

‫‪216‬‬
 [KITAB AL-’ULUW] 10 – ABDUL AZIZ IBN AL-MAJISHUN (D. 164 AH)

upon what He created. As for the question ‘How?’, it is only asked

about one who was once non-existent and then came into being. But
as for the One who hasn’t changed nor ceased, who has always
existed, and has no equal, none knows how He is except Himself.

The proof of the mind’s inability to grasp His attributes is its

failure to fully comprehend the attribute of even the smallest of His
creations, something barely visible, that changes and perishes, with
no visible sight or hearing. So recognize your sufficiency in not
burdening yourself with trying to describe that which the Rabb did
not describe of Himself, due to your inability to comprehend the
extent of what He did describe. If you cannot grasp what He has
described, then why burden yourself with trying to know what He did
not describe? Does such knowledge help you obey Him in any way,
or deter you from any disobedience to Him?

As for the one who denied what Allah has described Himself
with, trying too hard to explain things beyond his reach, he was
misled by devils, left confused and lost. He ignored the clear truth by
chasing after unclear ideas, and Shaytan kept fooling him until he
even denied Allah’s words in the Quran: {‫ ِإلَى ر َبهَا ن َاظر َة‬،‫}وُجُوه يَوْم َئذٍ ن َاضر َة‬
{Some faces that Day will be radiant, looking at their Rabb} [75:22–
23]. He claims: ‘He will not be seen on the Day of Judgment.’ Yet the
Muslims said to their Prophet ‫ﷺ‬: ‘Will we see our Rabb, O Messenger
of Allah?’ So he replied: ‘Do you have any difficulty seeing the sun?’,
and so on, in the well-known hadith. 120

And the Messenger of Allah ‫ ﷺ‬said: ‘Hellfire will not be filled

until the Almighty places His foot in it, and it will say: “Enough!
Enough!” and some parts of it will draw in upon others.’121 And he said

This was narrated by al-Bukhari and Muslim in their Sahihs from the narration of
120

Abu Hurayrah and others. It is also cited in “As-Sunnah” by Ibn Abi ‘Asim through
multiple chains (443–458).
121
This hadith was narrated by al-Bukhari and Muslim and others from Abu Hurayrah,
and it is also cited in “As-Sunnah” (525).

217
 [KITAB AL-’ULUW] 11 – HAFIZ HAMMAD IBN ZAYD (D. 179 AH)

to Thabit ibn Qays: ‘Allah laughed at what you did with your guest
last night.’ 122

And he mentioned a lengthy discussion on this meaning. It was

narrated by Abu Bakr al-Athram. Abd al-‘Aziz was one of the oceans
of knowledge in the Hijaz. Once in Madinah, an announcement was
made by order of [Caliph] al-Mansur: ‘None shall give fatwa to the
people except Malik and Abd al-‘Aziz ibn al-Majishun.’

11 - HAMMAD IBN ZAYD, AL-BASRI, THE HAFIZ, ONE OF

THE EMINENT FIGURES (98–179 AH)

He and Malik died in the same year.

NARRATION 141

Sulaiman ibn Harb said: I heard Hammad ibn Zayd say:

.‫ يعني الجهمية‬.‫إنما يدورون على أن يقولوا ليس في السماء إله‬

“They go around saying: There is no God in the heaven”, meaning

the Jahmiyyah. 123

I say: The position of the Salaf, the Imams of the Sunnah (rather, even
the Companions, Allah, His Messenger, and the believers) is that Allah
(the Mighty and Majestic) is in the heaven, that Allah is above the

A similar narration was recorded by al-Bukhari from Abu Hurayrah with the
122

wording: “Allah laughed tonight” or “was amazed…”. Ibn Abi ‘Asim also recorded it in
“As-Sunnah” (570). Muslim also narrated it, but without mentioning Allah’s laughter.
None of the versions mention Thabit ibn Qays. In Sahih Muslim, it is attributed to Abu
Talhah, a man from the Ansar. See also Fath al-Bari (7/90–91).
123
The author mentioned it through the narration of Hafiz Ibn Abi Hatim al-Razi in
“Kitab al-Radd ʿala al-Jahmiyyah”: Sulayman ibn Harb narrated it. I say: It was also
reported by ʿAbdullah ibn Ahmad in “al-Sunnah” (pp. 9–10) through two other chains
from Sulayman.

218
 [KITAB AL-’ULUW] 11 – HAFIZ HAMMAD IBN ZAYD (D. 179 AH)

Throne, that Allah is above His heavens, and that He descends to the
lowest heaven. Their proof for this is the texts [from the Qur’an and
Sunnah] and the reports [of the Salaf].

And the position of the Jahmiyyah is: That Allah (Blessed &
Exalted) is everywhere. Exalted is Allah above what they say! Rather,
He is with us wherever we are by His knowledge.

And the position of the later Mutakallimeen is: That Allah, the
Exalted, is not in the heaven, nor upon the Throne, nor above the
heavens, nor on the earth; not inside the creation, nor outside it; He is
neither separate from His creation nor connected to it! And they said:
All of these things are attributes of bodies, and Allah (the Exalted) is
far above being a body!

Ahlus-Sunnah wal-Athar responded: We do not delve into

such matters; rather, we say what we have mentioned while following
the texts. And even if you claim otherwise… we do not adopt your view
for these negations are the attributes of nonexistence. Exalted is Allah,
Glorious is His Majesty, above nonexistence. Rather, He exists, distinct
from His creation, described with what He described Himself with that
He is above the Throne, without [asking] how.

Hammad ibn Zayd was to the Iraqis like Malik ibn Anas was to
the people of Hijaz in stature and knowledge.

NARRATION 142

And from Abu al-Nuʿman ʿArim, who said, Hammad ibn Zayd said:

.‫القرآن كلام الله أنزله جبرائيل من عند رب العالمين‬

The Qur’an is the speech of Allah; Jibril brought it down from the
Rabb of the Worlds.

219
 [KITAB AL-’ULUW] 12 – IMAM IBN ABI LAYLA & IMAM JA’FAR

Narrated by the son of Imam Ahmad ibn Hanbal in “al-Sunnah.” 124

12 - IBN ABI LAYLA, THE JUDGE AND SCHOLAR OF

KUFAH, DIED EARLY (148 AH)

NARRATION 143

From Ahmad ibn Yunus:

.‫ فاستتابه ابن أبي ليلى كما استتاب النصارى‬،‫ رجل‬:‫أول من قال القرآن مخلوق‬

“The first one to say that ‘the Qur’an is created’ was a man, and Ibn
Abi Layla asked him to repent, just as the Christians are asked to
repent.” 125

Ibn Abi Layla was one of the vessels of knowledge in the Qur’an, fiqh,
and hadith. However, others are more reliable in hadith than him.
Some scholars use him as evidence (i.e., accept his narrations), and
he was of the same generation as Imam Abu Hanifah.

13 - JAʿFAR AL-SADIQ, THE LEADER OF THE ʿALAWIS IN

HIS TIME AND ONE OF THE IMAMS OF HIJAZ. HE DID NOT
MEET THE COMPANIONS. (D. 148 AH)

NARRATION 144

From Mu‘awiyah ibn ‘Ammar, who said: Ja‘far ibn Muhammad was

124
I say: He stated (p. 25): I was informed from Abu al-Nuʿman about it.
125
The author mentioned it from Ibn Abi Hatim, who said: Al-Husayn ibn al-Hasan
narrated to us: I heard Ahmad ibn Yunus.I say: This chain is authentic.

220
 [KITAB AL-’ULUW] 14 – SALAM. THE QARI (D. 171 AH)

asked about the Qur’an, so he said:

.‫ ولِكنه كلام الله عز وجل‬،‫ليس بخالق ولا مخلوق‬

"It is neither the Creator nor the created, but it is the speech of Allah,
the Mighty and Majestic." 126

14 - SALAM, THE RECITER OF BASRAH (D. 171 AH)

NARRATION 145

From ʿAffan ibn Muslim, who said:

‫ أليس هذا ورق وزاج فهو‬:‫كنت عند سلام أبي المنذر قارئ أهل البصرة فأتاه رجل بمصحف فقال‬

The author mentioned it through the narration of Abu Zurʿah al-Razi, who said:
126

Suwayd ibn Saʿid narrated to us from Muʿawiyah ibn ʿAmmar. And al-Bayhaqi also
reported it in “al-Asmaʾ wa al-Sifaat” (p. 246) through the chain of Abu Zurʿah. I say:
This chain is upon the conditions of Muslim, though there is weakness in Suwayd ibn
Saʿid, who was al-Hadathani. But he was followed by Maʿbad ibn Rashid Abu ʿAbd
al-Rahman, from Muʿawiyah ibn ʿAmmar al-Duhni, with the same narration. It was
reported by al-Bukhari in “al-Afʿaal” (p. 72), Abu Dawud in “al-Masaʾil” (p. 265), Ibn
Ahmad in “al-Sunnah” (p. 23), al-Darimi in “al-Radd ʿala al-Marisi” (p. 116), and Ibn
Abi Hatim as cited in “Minhaj al-Sunnah” (2/187–188), and al-Bayhaqi, who said: It is
authentic from him. I say: As for Maʿbad, Ahmad said: Nothing wrong with him. And
Abu Dawud said (regarding this narration) from al-Hasan ibn al-Sabbah al-Bazzar:
Maʿbad Abu ʿAbd al-Rahman narrated to us, he is trustworthy. So the narration is
authentically established from Jaʿfar ibn Muhammad. In fact, Ibn Taymiyyah said in
“Minhaj al-Sunnah” (2/181) that it is: Mustafid from him. And it was also narrated by
Yunus ibn Bukayr, from Jaʿfar ibn Muhammad, from his father, from ʿAli ibn al-Husayn
[Zayn al-ʿAbideen], who said: and he mentioned it. It was also reported by ʿAbdullah
ibn Ahmad, and from him by al-Bayhaqi in “al-Asmaʾ wa al-Sifaat” (p. 246), through
ʿAbdullah ibn ʿAyash al-Washaʾ, from Yunus, with this chain. And Abdullah said:
Muhammad ibn al-Husayn, the slave of al-Nadr, Abu ʿAbdillah, said: I saw ʿAbdullah
ibn ʿAbbas (he was our neighbor) and he was among the upright and trustworthy.” I
say: Ibn Abi Hatim mentioned him in “al-Jarh wa al-Taʿdil” (2/2/116), but he did not
mention any criticism or praise regarding him. As for Yunus ibn Bukayr, he is truthful
but makes mistakes, as mentioned in al-Taqrib.

221
 [KITAB AL-’ULUW] 15 – SHAREEK AL-QADI (D. 178 AH)

.‫ قم يا زنديق‬:‫مخلوق؟ فقال له سلام‬

“I was with Salam Abu al-Mundhir, the reciter of the people of Basrah.
A man came to him with a mushaf (copy of the Qur’an) and said: ‘Is
this not paper and ink? So it is created?’ So Salam said to him: ‘Get
up, O zindeeq (heretic)!’” 127

[Translator’s note: From what’s apparent Salam abu al-Mundhir

either called him a heretic due to a hatred of discussing such matters
due to the ongoing on fitnah regarding the Quran, or the man had a
different intent with the question. Regardless as for the paper and ink
then nobody denies that this is created and Allah knows best].

15 -SHAREEK THE QADI, ONE OF THE PROMINENT

FIGURES (D. 177 OR 178 AH)

NARRATION 146

ʿAbbad ibn al-ʿAwwam said: Shareek ibn ʿAbd Allah came to us about
fifty years ago. So we said to him: O Abu ʿAbd Allah, among us are a
group of the Muʿtazilah who deny these hadiths: ‘That Allah descends
to the lowest heaven,’ and ‘That the people of Paradise will see their
Rabb.’ So Sharik narrated to me about ten Ahadith regarding this, and
then he said:

!‫ فهم عمن أخذوا؟‬،‫أما نحن فأخذنا ديننا عن أبناء التابعين عن الصحابة‬

“As for us, we took our religion from the sons of the Tabiʿin, who took

127
The author mentioned it from Abu Hatim al-Razi, who said: Yaʿqub ibn Yusuf ibn
al-Jarud narrated to me from ʿAffan ibn Muslim. I say, this is an authentic chain from
Salam. ʿAffan is trustworthy and one of the narrators of the Two Shaykhs (al-Bukhari
and Muslim). As for Yaʿqub ibn Yusuf, who is al-Dashtaki, Ibn Abi Hatim said in “al-
Jarh wa al-Taʿdil” (4/2/217): “My father narrated from him, and when asked about
him, he said: He is truthful.”

222
 [KITAB AL-’ULUW] 16 – IBN ISHAQ (D. 150 AH)

it from the Companions. So from whom did they (i.e., the Muʿtazilah)
take theirs?!”128

16 - MUHAMMAD IBN ISHAQ, THE IMAM OF THE PEOPLE

OF THE MAGHAZI. (D. 150 AH)

NARRATION 147

Salamah ibn Al-Fadl said: Ibn Ishaq narrated to us, saying:

،‫ وعلى العرش ذو الجلال والإكرام‬،‫كان الله تعالى كما وصف نفسه إذ ليس إلا الماء عليه العرش‬
‫ الدائم الذي‬،‫ فليس شيء دونه‬،‫ الباطن لإحاطته بخلقه‬،‫ فليس شيء فوقه‬،‫الظاهر في علوه على خلقه‬
‫ ثم‬،‫ ثم دحا الأرض‬،‫ ثم سمك السموات السبع من دخان‬،‫ فكان أول ما خلق النور والظلمة‬،‫لا يبيد‬
‫ ففرغ من خلق السموات والأرض في ستة‬،‫ وأكمل خلقهن في يومين‬،‫استوى إلى السماء فحبكهن‬
.‫ ثم استوى بعد على عرشه‬،‫أيام‬

"Allah the Exalted was as He described Himself, when there was

nothing but water, upon which was the Throne, and upon the Throne
was the Possessor of Majesty and Honor. He is Az-Zahir in His rising
above His creation, so there is nothing above Him. And He is Al-Batin
in His encompassing of His creation, so there is nothing beneath Him.
He is Ad-Da’im, the One who does not perish. The first thing He
created was light and darkness. Then He solidified the seven

128
The author mentioned it through the chain of Muhammad ibn Ishaq al-Saghani,
who said: Salam ibn Qadim narrated to us, from Musa ibn Dawud, from ʿAbbad ibn
al-ʿAwwam. I say: This is an authentic chain; all of its narrators are trustworthy and
are from the narrators of Muslim, except Salam ibn Qadim, whom al-Khateeb
declared trustworthy in “al-Tarikh” (9/145). This is a valuable benefit not mentioned
in “Lisan al-Mizan”, so it should be added to it. Ibn Mandah also narrated it in “al-
Tawhid” (97/1) through another route from ʿAbbad, with similar content. His wording
was: “And what is it that they deny?! The one who brought these [Ahadith] is the same
one who brought the prayer and the Sunnah from the Messenger of Allah ‫ﷺ‬.” And its
chain is also authentic.

223
 [KITAB AL-’ULUW] 17 – MIS’AR IBN KIDAAM (D. 153 OR 155 AH)

heavens from smoke. Then He spread out the earth. Then He turned
to the heavens and perfected them, completing their creation in two
days. Thus, He finished creating the heavens and the earth in six
days. Then, after that, He established Himself upon the Throne." 129

17 - MIS‘AR IBN KIDAAM, ONE OF THE IMAMS [D. 153 OR

155 AH].

NARRATION 148

Yahya ibn Ma’een said: I witnessed Zakariya ibn ‘Adi asking Wakee’,
So he said: O Abu Sufyan these Ahadith such as the Hadith of the Kursi,
the place of the two feet and similar to that? He said:

.‫ لا يفسرون منها شيئا‬،‫كان إسماعيل بن أبي خالد والثوري ومسعر يروون هذه الأحاديث‬

“Ismail ibn Abi Khalid, Al-Thawri, and Mis'ar used to narrate these
hadiths without explaining anything from them (i.e. without
explaining how-ness).” 130

129
I say: Salamah ibn al fadl has weakness.

I say: The author narrated it through his chain from Yahya and it is authentic. The
130

meaning of his statement, ‘without explaining anything from them’ is that they do
not engage in taʾwil nor divert its meaning away from its apparent sense.

224
 [KITAB AL-’ULUW] 18 – JABIR AL-DABBI (D. 188 AH)

ANOTHER GENERATION THAT CAME AFTER THOSE

WHO PRECEDED.

18 - JARIR AL-DABBI, THE HADITH SCHOLAR OF RAYY

(D. 117-188 AH).

NARRATION 149

Yahya ibn al Mughirah said: I heard Jarir ibn Abd al-Hamid say:

.‫ ليس في السماء إله‬:‫ وإنما يحاولون أن يقولوا‬،‫كلام الجهمية أوله عسل وآخره سم‬

“The speech of the Jahmiyyah is like honey at first but poison at the
end, for they seek only to say: ‘There is no god in the heavens.’” 131

A similar statement has been previously reported from Hammad ibn

Zayd.

19 - ABDULLAH IBN AL-MUBARAK, SHAYKH AL ISLAM

(118–181 AH)

NARRATION 150

Authentically reported from Ali ibn al-Hasan ibn Shaqeeq who said:

: ‫ ولا‬،‫ في السماء السابعة على عرشه‬:‫ كيف نعرف ربنا عز وجل؟ قال‬:‫قلت لعبد الله بن المبارك‬
‫ هكذا هو عندنا‬:‫ فقال‬،‫ فقيل هذا لأحمد بن حنبل‬.‫ أنه هاهنا في الأرض‬:‫نقول كما تقول الجهمية‬

131
The author said: Abu Harun Muhammad ibn Khalid narrated to us: Yahya ibn al-
Mughirah narrated to us... I say: This is a good chain. Yahya ibn al-Mughirah is
trustworthy, and the same applies to Abu Harun as mentioned in {Al-Jarh wa al-
Taʿdil'} (3/2/245).

225
 [KITAB AL-’ULUW] 19 – ABDULLAH IBN AL-MUBARAK (D. 181 AH)

“I asked Abdullah ibn al-Mubarak: How do we know our Rabb, the

Almighty? ‘He replied: He is above the seventh heaven, upon His
Throne,' and we do not say as the Jahmiyyah say that He is here on
earth132. It was said to Ahmad ibn Hanbal, so he replied: This is exactly
what we affirm.”

In another narration from the author from him he said:

،‫ على السماء السابعة على عرشه‬:‫ كيف ينبغي لنا أن نعرف ربنا عز وجل؟ قال‬:‫سألت ابن المبارك‬
‫ أنه هاهنا في الأرض‬:‫ولا نقول كما تقول الجهمية‬

“I asked Ibn al-Mubarak: How can we truly know our Rabb, the
Almighty?' He replied: Above the seventh heaven upon His Throne,
and we do not say as the Jahmiyyah say that He is here on earth.”

NARRATION 151

Aflah ibn Muhammad said:

‫ وأنا أشد الناس كراهة‬:‫ فقال‬،‫ عنى صفة الرب تبارك وتعالى‬،‫ إني أكره الصفة‬:‫قلت لابن المبارك‬
.‫ وإذا جاءت الآثار بشيء جسرنا عليه‬،‫ ولِكن إذا نطق الكتاب بشيء قلنا به‬،‫لذلك‬

“I said to Ibn al-Mubarak: 'I dislike discussing the attributes, meaning

the attributes of the Rabb, Blessed and Exalted be He.' He replied: ‘I
am the one who dislikes that most of all people. But when the Book
affirms something, we affirm it. And when the narrations convey

This was recorded by al-Darimi in his book {Ar-Rad ala’l Marisi} on pages 24 and
132

103 and in {Ar Rad ala’l Jahmiyyah} on page 50 and by Abdullah ibn Ahmad on pages
7, 25, 35, and 72 through various chains from Ibn Shaqeeq. The narration is authentic
as the author {may Allah have mercy on him} stated here and he said in his
summary. This is authentically established from Ibn al-Mubarak and Ahmad may
Allah be pleased with them. Ibn Taymiyyah also authenticated it in {al-
Hamawiyyah} and Ibn al-Qayyim did so in his book {Juyush} on page 44 and
elsewhere on page 84 he said It has been authentically reported from him with a
reliability nearing tawatur.

226
 [KITAB AL-’ULUW] 20 – AL-FUDAYL IBN IYAD (D. 187 AH)

something, we accept it.’”133

NARRATION 152

And ‘Abdullah ibn Ahmad narrated in Al-Radd ‘ala al-Jahmiyyah (p.

7) with his chain from Ibn al-Mubarak that a man said to him: ‘O Aba
‘Abd al-Rahman, I fear Allah because of how often I oppose the
Jahmiyyah.’ He replied:

‫ فإنهم يزعمون أن إلهك الذي في السماء ليس بشيء‬،‫لا تخف‬

“Do not fear, for they claim that your God (the One in the heavens) is
nothing!"134

20 - AL-FUDAYL IBN ʿIYAD, SHAYKH OF THE HARAM (D.

187 AH)

NARRATION 153

Ibn Abi Hatim said: Muhammad ibn al-Fadl ibn Musa narrated to us,
Abu Muhammad al-Marwazi narrated to us:

‫ ومن‬،‫ "من زعم أن القرآن محدث فقد كفر‬:‫سمعت الحارث بن عمير وهو مع فضيل بن عياض يقول‬
.‫ صدقت‬:‫زعم أنه ليس من علم الله فهو زنديق" فقال فضيل‬

133
I say: I do not know Aflah ibn Muhammad. This report was narrated by Al-Lalaka'I
(1/97/2) and Al-Bayhaqi as cited in Al-Hamawiyyah, where he said: 'Ibn al-Mubarak
intended that we dislike initiating descriptions of Allah based on our own opinions
until it comes from the Book and authentic narrations.

I say: He cited it in {As-Sunnah} (p. 7) from Ahmad ibn Nasr ibn Malik, who said: A
134

man informed me from Ibn al-Mubarak. Its narrators are trustworthy except for the
man who was not named.

227
 [KITAB AL-’ULUW] 21 – HUSHAYM IBN BASHIR (D. 183 AH)

“I heard al-Harith ibn Umayr while he was with al-Fudayl ibn Iyad
say, ‘Whoever claims that the Qur’an is created has disbelieved, and
whoever claims that it is not from the knowledge of Allah is a heretic’,
so al-Fudayl said you have spoken the truth.”135

21 - HUSHAYM IBN BASHIR, THE SCHOLAR OF THE

PEOPLE OF BAGHDAD (D. 183 AH)

NARRATION 154

Abu Hatim al-Razi narrated: Muhammad ibn Yahya ibn Abi

Sumaynah reported to us, saying:

‫ فإن‬،‫ اقرأ عليه آخر الحشر‬:‫ فقال‬،‫ "إن" القرآن مخلوق‬:‫ إن لنا إماما ً يقول‬:‫جاء رجل إلى هشيم فقال‬
‫زعم أنه مخلوق فقدرت أن تضرب عنقه فاضرب عنقه‬

“A man came to Hushaym and said: “We have an imam who says
the Qur’an is created.” Hushaym replied: “Recite to him the end of
Surah al-Hashr. If he claims it is created (and you are able to strike
his neck) then strike his neck!”
Similarly, Ahmad ibn Yunus reported: I heard Ibn al-Mubarak say:

.‫ فهو كافر‬،‫الله لا ِإلَه َ ِإ َّلا أَ ن َا فَاعْب ْدنِي} مخلوق‬

َّ ‫ { ِإ َّننِي أَ ن َا‬:‫من قال‬

“Whoever says, ‘}‫الله لا ِإلَه َ ِإ َّلا أَ ن َا فَاعْب ْدنِي‬

َّ ‫{{إ َّننِي أَ ن َا‬Indeed,
ِ I am Allah, there is no
deity ‘worthy of worship’ except Me, so worship Me} (20:14) is

The author said: Muhammad ibn al-Fadl ibn Musa narrated to us, Abu Muhammad
135

al-Marwazi narrated to us. I say: This is an authentic chain, and its narrators are
trustworthy. As for Abu Muhammad al-Marwazi, his name is ‘Abd al-‘Aziz ibn Abi
Razmah: Ghazwan al-Yashkuri, their freed slave. Muhammad ibn al-Fadl ibn Musa is
Abu Bakr al-Qastalani, and he is reliable as stated by Ibn Abi Hatim (4/1/60)

228
 [KITAB AL-’ULUW] 22 – HUH AL-JAMI’ (D. 173 AH)

created,’ is a disbeliever.””136

22 - NUH AL-JAMIʿ, THE JURIST OF KHORASAN (D. 173

AH)

NARRATION 155

Hafiz Ahmad ibn Saʿid al-Darimi said: I heard my father say, I heard
Abu Ismah Nuh ibn Abi Maryam may Allah have mercy on him and a
man asked him: ‘Is Allah (Exalted and Mighty) in the heaven?’ So he
narrated the hadith of the Prophet (‫ )ﷺ‬when he asked the slave girl,
‘Where is Allah?’ She replied, ‘In the heaven.’ He then said, ‘Free her, for
she is a believer.’” Then he said:

.ِ ‫السم َاء‬
َّ ‫الله َ عز وجل فِي‬
َّ ‫س ََّماه َا النبي صلى الله عليه وسلم مؤْم ِن َة أَ ْن ع َرَف َْت أَ َّن‬

“The Prophet (‫ )ﷺ‬called her a believer because she knew that Allah
(Exalted is He) is in the heaven.

This narration was reported by Abdullah ibn Ahmad ibn Hanbal in his
book {as-Sunnah}, from Ahmad. 137

136
I say: Its chain of narration is good.
137
I say: This Nuh is accused [of lying], as previously mentioned [p. 134]. The author
cited him only to reference his knowledge and juristic insight especially since he was
a Hanafi not for the validity of his hadith or narrations. As for Ahmad ibn Sa’eed al-
Darimi he is among the teachers of the two Shaykhs [Bukhari and Muslim], He is not
Uthman ibn Sa’eed al-Darimi the author of ar-Radd ala al-Marisi and ar-Radd ala
al-Jahmiyyah nor Abdullah ibn Abdur rahman compiler of Sunan known as Musnad
ad-Darimi. But his father Sa’eed ibn Sakhr al-Darimi Ibn Abi Hatim said in al-Jarh
wat-Tadeel 2/1/34 about his father that he is ‘unknown’. I say: His mention was
dropped from the printed version of "As-Sunnah" (p. 71).

229
 [KITAB AL-’ULUW] 23 – ABBAS IBN AL-AWWAM (D. 185 AH)

23 - ‘ABBAD IBN AL-‘AWWAM, THE HADITH SCHOLAR

OF WASIT [D. 185 AH]

NARRATION 156

Abbad ibn al-‘Awwam said:

‫ أرى أن لا‬،‫ ليس في السماء شيء‬:‫كلمت بشرا ً المريسي وأصحابه فرأيت آخر كلامهم ينتهي أن يقولوا‬
‫يناكحوا ولا يوارثوا‬

“I spoke with Bishr al-Marisi and his companions, and I found that
the conclusion of their discourse was: ‘There is nothing in the
heaven.’ I hold the view that they should neither be married nor
inherit”. 138

24 – THE QADI ABU YUSUF (MAY ALLAH HAVE MERCY

ON HIM) DIED IN THE YEAR 182 AH.

NARRATION 157

It’s authentically reported from Abu Yusuf (May Allah have mercy on
him) that he said:

‫ ومن تتبع غريب الحديث‬،‫ ومن طلب المال بالِكيمياء أفلس‬،‫من طلب الدين بالكلام تزندق‬

138
I say: Abdullah reported it in {as-Sunnah} page 13 and 32 through Yahya ibn Ismail
al-Wasiti who was narrated from by a group of trustworthy narrators though he
himself was not declared reliable he said I heard Abbad ibn al-Awwam and he
mentioned the narration without the words “I see that they should not be married or
inherited from” this part is only found in {as-Sunnah} page 25 from Abdur Rahman
ibn Mahdi who said there is no group among the people of desires worse than the
followers of Jahm their speech revolves around saying (there is nothing in the
heaven) by Allah I believe they should neither be married nor inherited from.

230
 [KITAB AL-’ULUW] 24 – ABU YUSUF (D. 182 AH)

.‫كذب‬

“Whoever seeks knowledge of the religion through [Ilm] al-Kalam

becomes a heretic. Whoever seeks wealth through alchemy goes
bankrupt. And whoever seeks Ghareeb hadith becomes a liar.”139

[Translator’s note: Ghareeb Ahadith are often considered

questionable; however, their authenticity depends on the chain. Any
Hadith that meets the criteria for authenticity will be considered
Sahih, even if it is classified as Ghareeb.]

NARRATION 158

Bashar ibn Musa al-Khuffaf said:

‫ تنهاني عن الكلام وبشر المريسي وعلي‬:‫جاء بشر بن الوليد الِكندي إلى القاضي أبي يوسف فقال له‬
‫ فانتهوا‬،‫ علي بهم‬:‫ فقال أبو يوسف‬،‫ الله في كل مكان‬:‫ يقولون‬:‫ قال‬:‫ وما يقولون‬:‫الأحول يتكلمون! قال‬
‫ لولا أن‬:-‫ونظر إلى الشيخ‬- ‫ فقال أبو يوسف‬،‫ فجيء بعلي الأحول وبالآخر شيخ‬،‫إليهم وقد قام بشر‬
.‫ وضرب الأحول وطوف به‬،‫فيك موضع أدب لأوجعتك فأمر به إلى الحبس‬

“Bishr ibn al-Walid al-Kindi came to the Qadhi Abu Yusuf and said to
him: You forbid me from engaging in Kalam, while Bishr al-Marisi and
Ali-Ahwal are speaking about these issues! Abu Yusuf asked: “And
what are they saying?” He replied: “They say that Allah is in every
place.” So Abu Yusuf said: “Bring them to me.” When they went to
them, Bishr had already left, but they brought Ali al-Ahwal and
another older man. Abu Yusuf looked at the old man and said: If you
didn’t appear to be a man of some manners, I would have had you

139
It was reported by al-Harawi in his book (Dhamm al-Kalam) (6/104/1) through two
different chains from Imam Abu Yusuf. Ibn Taymiyyah also firmly attributed this
statement to him in his treatise al-Jawab al-Fasil, found in the manuscripts of al-
Maktab al-Islami. Al-Harawi also reported a similar statement from Imam Malik in
the same book (5/94/2).

231
 [KITAB AL-’ULUW] 24 – ABU YUSUF (D. 182 AH)

beaten severely. Then he ordered for him to be imprisoned, and ʿAli

al-Ahwal was beaten and paraded around the streets.”140

NARRATION 159

Ali ibn al-Hasan al-Karraʿi said: Abu Yusuf said:

.‫ القرآن مخلوق فهو كافر‬:‫ فاتفق رأينا على أن من قال‬،‫ناظرت أبا حنيفة ستة أشهر‬

“I debated with Abu Hanifa for six months, and we both agreed that
anyone who says the Qur’an is created is a disbeliever.”141

The author mentioned it through the narration of Ibn Abi hatim: Hasan ibn Ali ibn
140

Mihran narrated to us, saying: ‘Bashshar ibn Musa al-Khuffaf narrated to us. I say: This
Basshar is weak and makes many mistakes.
141
He mentioned it through the narration of the hafiz Ibn Abi Hatim: He said, Ahmad
ibn Muhammad ibn Muslim narrated to us, saying: ‘ʿAli ibn al-Hasan al-Karra’i
narrated to us. I say: This chain is good. As for ʿAli ibn al-Hasan, he appears to be ʿAli
ibn al-Hasan al-Bazzaz al-Tamimi al-Razi, known as Karraʿ. He narrated from Malik
ibn Anas, Hammad ibn Zayd, and others of their rank. He was narrated from by Abu
Hatim and Abu Zurʿah, and they said: “There was nothing wrong with him,” as
mentioned in al-Jarh wa al-Taʿdil (3/1/180). As for Ahmad ibn Muhammad, it appears
he is Ahmad ibn Yazid ibn Muslim al-Ansari al-Atrabulusi, known as Ibn Abi al-Hanajir.
Ibn Abi Hatim said (1/1/73): We wrote from him, and he is saduq. And I found another
chain for it from Abu Yusuf, reported by al-Bayhaqi in {Al-Asma} (p. 251), from
Abdullah ibn Ahmad ibn Abd al-Rahman ibn Abdullah ad-Dashtaki, who said: I heard
my father say: I heard Abu Yusuf the Qadhi say, then he mentioned it. And he said:
Abu Abdullah meaning al-Hakim said: All the narrators of this report are trustworthy.
Then he reported from the route of Muhammad ibn Sabiq, who said: I asked Abu
Yusuf: Did Abu Hanifah use to say that the Qur’an is created? He said: Allah forbid!
Nor do I say it. And al-Khatib reported in At-Tarikh (13/377) the narration of the book
through the route of Muhammad ibn Shuja‘a al-Thalji, who narrated it to us from
Muhammad ibn Sama‘ah from Abu Yusuf. but its chain of narration is worthless; this
al-Thalji is matruk, as stated in At-Taqrib. So, reliance is upon the previously
mentioned chains. As for what al-Khatib narrated (13/379) through the chain of Sa‘id
ibn Muslim al-Bahili, who said: We said to Abu Yusuf, “Why do you not narrate to us
from Abu Hanifah?” He said: “What would you do with him? He died, on the day he

232
 [KITAB AL-’ULUW] 24 – ABU YUSUF (D. 182 AH)

died, saying: ‘The Qur’an is created.’” I say: There is doubt regarding its authenticity
from Abu Yusuf, because this al-Bahili is not known as a narrator, and thus he was
overlooked and not mentioned in the books of narrators. Even Ibn Abi Hatim did not
mention him in his book, despite his comprehensiveness and wide coverage.
Perhaps the reason for this is what al-Khatib hinted at the end of his biography (9/74)
He was originally from Basra, but had settled in Khurasan, and the ruler appointed
him to some work in Marw. He came to Baghdad and narrated there, and he narrated
from Muhammad ibn Ziyad ibn al-A‘rabi, the linguist. He was knowledgeable in
hadith and Arabic, but he would not make himself readily available to the people.
However, in At-Tarikh, there are several other reports that Abu Hanifah used to say:
“The Qur’an is created.” But I carefully examined some of them and found that they
are not free from flaws, and perhaps the rest are likewise especially since al-Khatib
narrated from Imam Ahmad that he said: “It has not been authentically established
with us that Abu Hanifah used to say: ‘The Qur’an is created.” I say: And this is what
we assume of Imam Abu Hanifah, may Allah have mercy on him. And if something
contrary to that is authentically reported from him, perhaps it was before his debate
with Abu Yusuf, as stated in the established narration from him in the book. After
debating with him (for some reason the debate continued for six months) he
ultimately agreed with him that the Qur’an is uncreated, and that whoever says “the
Qur’an is created” is a disbeliever. This, in fact, is among the many evidences of the
virtue of Abu Hanifah for he was not overtaken by pride, nor did he arrogantly refuse
to follow his student Abu Yusuf when it became clear to him that the truth was with
him. May Allah have mercy on him and be pleased with him. However, what is truly
regrettable is that many of his followers, especially the later ones, misinterpreted his
statement in a way that effectively negates his original position. They explain it away
by interpreting it as referring to ‘internal speech' (al-kalam al-nafsi), As was
previously pointed out, I believe. So here is Shaykh al-Kawthari, The flag-bearer of the
Khalaf and of slander against the Salaf commenting on the debate between Abu
Yusuf and Abu Hanifah. After mentioning the various views regarding the Speech of
Allah, he labels the Ahl al-hadith as “Hashwiyyah” for saying that the Speech of Allah
is with letters and sound, and claims that their disagreement carries no weight! He
said: “So the dispute remained between us and the Muʿtazilah, and in reality, it goes
back to affirming or denying the concept of internal speech, and whether the Qur’an
is that or is it composed of letters, which is tangible speech, meaning that which is
audible. There is no disagreement between us regarding the occurrence of audible
speech, nor between them regarding the eternality of internal speech if it were to be
established. The debate and discussion over whether internal speech exists and
whether it is the Qur’an is what we should understand from the reported six-month
debate between Abu Hanifah and Abu Yusuf, after which they concluded that
whoever says the Qur’an is created is a disbeliever”. And thus, al-Kawthari aligned
himself with the Muʿtazilah in denying that the Qur’an is the speech of Allah, the

233
 [KITAB AL-’ULUW] 24 – ABU YUSUF (D. 182 AH)

NARRATION 160

Bashshar al-Khuffaf said; I heard Abu Yusuf say:

‫ ففرض منابذته‬،‫من قال القرآن مخلوق‬

“Whoever claims that the Qur’an is created, it is obligatory to oppose

him.”142

Blessed and Exalted, but he did so through trickery and evasiveness, as is the case
with others like him who outwardly portray themselves as being from Ahl al-Sunnah
wal-Jamaʿah!! Yet what their hearts conceal is even greater. They claim that the
Qur’an is “inner speech”, which is not audible. Therefore, when they are asked: Who
first spoke the Qur’an in audible form? and who heard it from Him first?, they cannot
provide a clear answer. The reality is that those who negate the speech of Allah
(exalted is He) are effectively saying that the Qur’an is not the speech of Allah. And if
that is so, then whether the first to utter it aloud was Jibril or Muhammad (peace be
upon them), their view ultimately aligns with that of the disbelievers of Quraysh,
about whom Allah said in the Qur’an: “This is nothing but the speech of a human
being” [74:25]. Even if they do not explicitly say it is the speech of a human being,
they inevitably assert that it is the speech of Jibril or another of the creation. Thus,
they share in the underlying aim of the disbelievers’ statement, namely, that the
Qur’an is not from the speech of Allah, the Exalted. So Allah is the One from whom
help is sought against this misguidance, to which many of the later generations have
fallen. And this is a punishment from Allah upon them for turning away from the path
of the Salaf and the Ahl al-Hadith. May Allah gather us in their company and cause
us to die upon their creed. Waki‘ ibn al-Jarrah said: Do not take lightly their statement:
‘The Qur’an is created,’ for it is one of the worst of their sayings. They are, in reality,
leading to denial. It was narrated by al-Bukhari in {Af’al al-‘Ibad} (p. 71) and al-
Bayhaqi. Al-Bayhaqi commented on this in p. 254. “We have narrated something
similar to this from many other scholars and jurists of the cities, may Allah be pleased
with them. No opposing opinion has been proven to us from anyone among the
companions and their successors, may Allah be pleased with them all.”
142
I say: Bashshar is weak as mentioned earlier.

234
 [KITAB AL-’ULUW] 25 – ABDULLAH IBN IDREES (D. 192 AH)

25 - ABDULLAH IBN IDREES, ONE OF THE PROMINENT

FIGURES (D. 192 AH)

NARRATION 161

Abu Hatim al-Razi said: al-Hasan ibn al-Sabbah narrated to us, who
said:

،‫ لا‬:‫ من النصاري؟ قيل‬:‫ قال‬.‫ القرآن مخلوق‬:‫ إن قبلنا قوما ً يقولون‬:‫سئل عبد الله بن إدريس فقيل له‬
‫ ما هم‬:‫ قال‬.‫ من المسلمين‬:‫ ممن؟ قيل‬:‫ قال‬،‫ لا‬:‫ من المجوس؟ قيل‬:‫ قال‬،‫ لا‬:‫ فمن اليهود؟ قيل‬:‫قال‬
‫ والرحيم لا‬،‫ والرحمن لا يكون مخلوقا‬،‫ فالله لا يكون مخلوقا‬،‫ بسم الله الرحمن الرحيم‬:‫ ثم قال‬،‫بمسلمين‬
‫ هؤلاء زنادقة‬،‫يكون مخلوقا‬

“Abdullah ibn Idris was asked, ‘There are people who say that the
Qur’an is created.’ He replied, ‘Are they Christians?’ It was said, ‘No.’
He then asked, ‘Are they Jews?’ It was said, ‘No.’ He asked, ‘Are they
Zoroastrians?’ It was said, ‘No.’ He then asked, ‘Who are they?’ It was
said, ‘They are Muslims.’ He responded, ‘They are not Muslims’ Then
he said‫ بسم الله الرحمن الرحيم‬: {In the name of Allah, the Most Merciful, the
Most Compassionate.} ‘Allah’ cannot be created, ‘the Most Merciful’
cannot be created, ‘the Most Compassionate’ cannot be created.
These are heretics.”143

NARRATION 162

I say: Its chain is sahih and it has another chain of narration, which the author refers
143

to later. It was narrated by Abdullah ibn Ahmad in {Al-Sunnah} (p. 8). Ahmad ibn
Ibrahim narrated to me: Yahya ibn Yusuf al-Zami narrated to me, saying: ‘I was
present with Abdullah ibn Idris when a man said to him, “O Abu Muhammad! There
are people among us who say that the Qur’an is created.” He asked, “Are they Jews?”
He said, “No”… and so on.’ I say: Its chain is sahih. Its narrators are the narrators of
Sahih. Ahmad ibn Ibrahim is al-Durqi, the Hafiz. He was corroborated by Muhammad
ibn Abd Abu Ja’far al-Baghdadi, who narrated it in Bukhari’s ‘Khalq al-Afaal’ (p. 69,
Indian edition).

235
 [KITAB AL-’ULUW] 26 – MUHAMMAD AL-SHAYBANI (D. 189 AH)

A similar report has been narrated with another chain of transmission

from Ibn Idris al-Awdi, the imam, who was without equal in his time
and of great status.

26 - MUHAMMAD IBN AL-HASAN, THE JURIST OF IRAQ

(131–189 AH)

NARRATION 163

Ahmad ibn al-Qasim ibn ‘Atiyyah said: I heard Abu Sulayman al-
Juzjani say: I heard Muhammad ibn al-Hasan say:

.‫ ولا أستفتى إلا أمرت بالإعادة‬،‫ القرآن مخلوق‬:‫والله لا أصلي خلف من يقول‬

“By Allah, I will not pray behind anyone who says the Qur’an is
created, and I do not give a fatwa without ordering that the prayer
be repeated.”144

NARRATION 164

The author also narrated with his chain from ʿAmr ibn Wahb:

‫ ونحو‬-‫أن الله يهبط إلى السماء الدنيا‬- ‫سمعت شداد بن حكيم يذكر عن محمد بن الحسن في الأحاديث‬
‫ ولا نفسرها‬،‫ ونؤمن بها‬،‫ فنحن نرويها‬،‫ "أن هذه الأحاديث" قد روتها الثقات‬،‫هذا من الأحاديث‬

“I heard Shaddad ibn Hakim report from Muhammad ibn al-Hasan

regarding the Ahadith, such as ‘that Allah descends to the lowest
heaven’ and other similar Ahadith that ‘these Ahadith have been
transmitted by trustworthy narrators, so we narrate them, believe in
them, and do not explain them (i.e. meaning their how-ness as we

144
I say: I do not know who Abu Sulayman al-Juzjani is.

236
 [KITAB AL-’ULUW] 26 – MUHAMMAD AL-SHAYBANI (D. 189 AH)

already clarified earlier).’”145

NARRATION 165

Abu al-Qasim Hibat Allah al-Lalaka’i, Shaykh Muwaffaq al-Din al-

Maqdisi, and others transmitted with their chain from ʿAbd Allah ibn
Abi Hanifah al-Dabusi, who said: I heard Muhammad ibn al-Hasan
say:

ْ‫اتفق الفقهاء كلهم من المشرق إلى المغرب على الإيمان بالقرآن والأحاديث التي جاء بها الثقات ع َن‬
َّ ‫الله ِ صَلَّى‬
‫ فمن فسر‬،‫الله عليه وسلم في صفة الرب عز وجل من غير تفسير ولا وصف ولا تشبيه‬ َّ ‫ل‬ِ ‫ر َسو‬
،‫شيئا ً من ذلك فقد خرج مما كان عليه النبي صلى الله عليه وسلم وفارق الجماعة "فإنهم لم ينفوا ولم يفسروا‬
‫ فمن قال بقول جهم فقد فارق الجماعة" لأنه وصفه بصفة‬،‫ولِكن آمنوا بما في الكتاب والسنة ثم سكتوا‬
.‫لا شيء‬

“All the jurists, from East to West, have agreed on belief in the Qur’an
and the hadiths that have been transmitted by trustworthy narrators
from the Messenger of Allah ‫ ﷺ‬regarding the attributes of the Rabb,
the Mighty and Majestic, without tafsir (i.e. explanation of modality),
description, or resemblance. Whoever reinterprets any of that has
departed from what the Prophet (peace be upon him) was upon and
has separated from the community (al-jamaʿah). For they neither
denied nor explained but believed in what is in the Book and the
Sunnah, and then remained silent. Whoever speaks with the
statement of Jahm has left al-jamaʿah, because he described Him
with an attribute of nonexistence.”

145
I say: Al-Lalaka’I recorded it in “al-Sunnah” ( 98/1), and the author transmitted it
from him through his chain. As for ʿAmr ibn Wahb: if he is at-Ta’ifi, then he is unknown;
and if he is the Qurashi, then Ibn Abi Hatim said (3/1/266) from his father: He is
contradictory in Hadith.

237
 [KITAB AL-’ULUW] 27 – BUKAYR IBN JA’FAR AL-SULAMI

27 - BUKAYR IBN JA‘FAR AL-SULAMI, ONE OF THE

SCHOLARS OF JURJAN

NARRATION 166

Abu Ahmad ibn ʿAdi said: “I hope there is no problem with him.” Then
he narrated with his chain from Ibrahim ibn Musa, who said:

،‫ جروا برجله‬:‫ كيف؟ فقال بكير‬،‫ الله على عرشه‬:‫كنت عند بكير بن جعفر "فجاء رجل فقال‬
.‫فجروه‬

“I was with Bukayr ibn Jaʿfar when a man came and said, ‘Allah is
over the Throne, how [is that]? So Bukayr said, ‘Drag him by his leg’,
and they dragged him.”146

28 - BISHR IBN ‘UMAR AL-ZAHRANI THE HAFIZ (D. 207

AH)

NARRATION 167

‘Abd Allah ibn Shirawayh said: I heard Ishaq ibn Rahawayh, who
informed us from Bishr ibn ʿUmar, who said:

.‫ش اسْ ت َو َى" على العرش ارتفع‬ َّ " :‫سمعت غير واحد من المفسرين يقولون‬
ِ ْ ‫الرحْم َن عَلَى الْعَر‬

“I heard more than one of Mufassirs saying: {The Most Merciful rose
over the Throne} (20:5), meaning ‘He rose (irtafaʿa) over the

I say: Ibn Adi recorded it in the biography of this Bukayr in al-Kamil, and he said: I
146

hope there is nothing wrong with him. The author (may Allah have mercy on him)
also cited it through his chain. Ibn ʿAdi said (Q 37/2): Muhammad ibn Umar told me,
he said: I heard Muhammad ibn Yusuf al-Istarabadhi say: I heard Ibrahim ibn Musa
say and then he mentioned it. I say: As for this ibn Umar, I do not know who he is.

238
 [KITAB AL-’ULUW] 29 – IMAM YAHYA IBN SA’ID AL-QATTAN (D. 198 AH)

Throne.’” 147

29 - YAHYA AL-QATTAN THE MASTER OF HUFFAZ (120–

198 AH).

NARRATION 168

Abu Hatim al-Razi said: ‘Abbas al-‘Anbari narrated to me, [saying]: I

heard Abu al-Walid al-Tayalisi report that Yahya ibn Sa‘id said:

!‫ يقولون هذا مخلوق؟‬،}‫ {قلْ هو َ الل َه أَ ح َد‬:ِِ‫كيف ب‬

“How can they say, {Say: He is Allah, the One} (112:1) is created?!”148

30 - MANSUR BIN AMMAR, THE ADMONISHER OF HIS

TIME.

NARRATION 169

From Salmuwayh ibn Asim the judge of Hajar, who said: Bishr al-Marisi
wrote to Mansur ibn ʿAmmar asking him about the saying of Allah the
Exalted: {The Most Merciful rose over the Throne} (20:5) how did He
rise? So he wrote back to him:

147
I say: This is an authentic chain, continuous with trustworthy memorizers. Indeed,
Ishaq ibn Rahawayh is a trustworthy and well-known Hafiz, a contemporary of Imam
Ahmad And ʿAbdullah ibn Shirawayh is also a trustworthy hafiz. He is ʿAbdullah ibn
Muhammad ibn ʿAbd al-Rahman ibn Shirawayh ibn Asad al-Qurashi al-Muttalibi al-
Nisaburi. It was said about him in Shadharat al-Dhahab (2/246): One of the
trustworthy narrators, he heard from Ishaq ibn Rahawayh and Ahmad ibn Mani' and
others of their rank. He authored several works and was trustworthy.
148
Al-Bukhari cited it in his work {Af,al al-Ibad} (p. 69-70) through Abu al-Walid.

239
 [KITAB AL-’ULUW] 30 – MANSUR BIN AMMAR

،‫ والإيمان بجملة ذلك واجب‬،‫ ومسألتك عن ذلك بدعة‬،‫ والجواب فيه تكلف‬،‫استواؤه غير محدود‬
. }ِ ‫ن فِي قلو بِه ِ ْم ز َي ْغ فَي ََّتب ِعونَ م َا تَش َابَه َ مِن ْه ابْتِغ َاء َ الْفِت ْنَة ِ و َاب ْتِغ َاء َ ت َأْ وِ يلِه‬
َ ‫ {ف َأَ َّما الَّذ ِي‬:‫قال الله تعالى‬

“His rising is not limited, and answering about it is an overstep [into

what is beyond us], and your question about it is an innovation.
Believing in its general meaning is obligatory. Allah the Exalted said:
{Those with deviant hearts follow the unclear Ayaat seeking ˹to
spread˺ doubt through their ˹false˺ interpretations} (3:7).” 149

Mansur ibn ʿAmmar was held as a prime example in delivering

admonitions and softening hearts. On one occasion, he led the
people in the prayer for rain, and they were granted rain. Al-Layth ibn
Saʿd gave him a female servant and one thousand dinars.

I say: Al-Khatib narrated it in the biography of Mansur in Tarikh Baghdad (13/75–

149

76), through the chain of Abu ʿAli al-Husayn ibn al-Qasim al-Kawkabi, who said: Jarir
ibn Ahmad ibn Abi Du’ad Abu Malik narrated to us, who said: Salmuwayh ibn ʿAsim
the judge of Hajar, who also served as judge in the Jazirah and Sham narrated to me,
and he mentioned the story. I say: This chain is weak. Regarding this Al-Kawkabi, Hafiz
Ibn Hajar stated in {Lisan al-Mizan}. “A well-known reporter, I have found in his reports
many rejected reports, despite their good chains..”. Then he narrated a report about
two men, one of them being Ibn Jurayj, sat in the Prophet's Mosque (peace be upon
him), meaning one of them did. When someone objected to them, Ibn Jurayj said:
'We are in a garden from the gardens of Paradise, and in Paradise is whatever the
souls desire!’ The Hafiz said: “So he mentioned an astonishing story, far from being
authentic and what testifies to its falsehood is that…” I say: As for those above him [in
the chain], I did not recognize them. Refer to Tarikh Ibn ʿAsakir regarding Salmuwayh
ibn ʿAsim. ʿAbdullah narrated in al-Sunnah (p. 24): ʿUthman ibn AbiShaybah narrated
to us saying: “I was with Sufyan ibn ʿUyaynah, Myself and Abu Bakr and Abu
Muhammad, meaning his two brothers, ʿAbdullah and Qasim. Mansur ibn ʿAmmar
asked him regarding the issue ‘Is the Qur’an created?’ Sufyan rejected the question,
became angry, and his anger intensified. Sufyan said to him: ‘I think you are a devil. I
think you are a devil, rather, you are a devil.’ It was said to him: ‘O Abu Muhammad,
he is a man of Sunnah, and he…’ But Sufyan refused and rejected the very question
he had asked”. I say: Perhaps al-ʿUqayli’s statement about Mansur “he had a
tendency toward Jahmism” was due to this story. But it is not hidden that merely
asking about the Qur’an (whether it is created) does not necessarily mean the
questioner affirms that belief. It’s possible he held the opposite view and only asked
to gain more knowledge from the one being asked. And Allah knows best.

240
 [KITAB AL-’ULUW] 31 – ABU NU’AYM AL-BALKHI

31 - ABU NUʿAYM AL-BALKHI: I DO NOT KNOW HIM.

NARRATION 170

Yahya ibn Ayyub said: Abu Nuʿaym al-Balkhi narrated to us that he

had met Jahm and:

‫ لقد كان‬:‫ فقلت له‬.‫ ووقع فيه‬،‫ فإذا هو قد صيح به ونذر‬،‫كان لجهم صاحب يكرمه و يقدمه على غيره‬
‫ فلما أتى على هذه‬،‫ بينا هو يقرأ "طه" والمصحف في حجره‬،‫ إنه قد جاء منه ما لا يحتمل‬:‫ فقال‬،‫يكرمك‬
،‫ لو وجدت السبيل إلى أن أحكها من المصحف لفعلت‬:‫ش اسْ ت َو َى} قال‬ َّ { ‫الآية‬
ِ ْ ‫الرحْم َن عَلَى الْعَر‬
"‫ ما أظرف محمدا حين قالها! ثم بينا هو يقرأ "طسم‬:‫ ثم إنه بينا هو يقرأ آية إذ قال‬،‫فاحتملت هذه‬
‫ أي شيء هذا؟‬:‫ فدفع المصحف بيديه ورجليه وقال‬،‫ والمصحف في حجره إذ مر بذكر موسى‬،‫القصص‬
"‫ "وذكره فلم يتم ذكره‬،‫ذكره هنا فلم يتم ذكره‬

“Jahm had a companion whom he would honor and prefer over

others. Then one day, I found him denouncing Jahm and criticizing
him. So I asked him, but he used to honor you? He replied: Indeed, but
he has done things that cannot be tolerated. One day, while he was
reading Surah Ta-Ha with the Qur’an in his lap, he came to the Ayah:
{The Most Merciful rose over the Throne} [20:5], and he said, ‘If I could
find a way to erase this Ayah from the Qur’an, I would!’ I tolerated
that. Then, while he was reading another Ayah, he said: ‘How clever
Muhammad ‫ ﷺ‬was when he said that!’ And again, when he was
reading Ta-seen-meem (Surah al-Qasas) and came across the
mention of Musa, he pushed the Qur’an away with his hands and
feet, saying: ‘What is this? He mentioned him here but did not
complete his story! He mentioned him [again later], but [again] did
not complete his story!’”

I remembered… Abu Nu’aym is Shuja’ ibn Abi Nasr al-Muqri, one of the
prominent companions of Abu ʿAmr ibn al-ʿAlaʾ. It was narrated by

241
 [KITAB AL-’ULUW] 32 – ABU MU’ADH AL-BALKHI

ʿAbdullah ibn Ahmad al-Saghani from Yahya ibn Ayyub. 150

32 - ABU MU’ADH AL-BALKHI, THE JURIST.

NARRATION 171

Ibn Abi Hatim said: Zakariya ibn Dawud ibn Bakr narrated to us: I heard
Abu Qudamah al-Sarakhsi say: I heard Abu Muʿadh Khalid ibn
Sulayman in Farghanah say:

‫ فكلم‬،‫ ولم يكن له علم ولا مجالسة لأهل العلم‬،‫ وكان فصيح اللسان‬،‫كان جهم على معبر ترمذ‬
‫ ثم خرج إليهم‬،‫ فدخل البيت لا يخرج منه‬،‫ صف لنا ربك عز وجل الذي تعبده‬:‫ فقالوا له‬،‫السمينة‬
:‫ فقال أبو معاذ‬،‫ ولا يخلو منه شيء‬،‫ وفي كل شيء‬،‫ هو هذا الهواء مع كل شيء‬:‫ فقال‬،‫بعد أيام‬
.‫ بل الله جل جلاله على العرش كما وصف نفسه‬،‫كذب عدو الله‬

“Jahm was at the crossing of Tirmidh. He was eloquent in speech but

had no knowledge nor kept company with the people of knowledge.
He spoke to Sumaniyyah and they asked him, ‘Describe to us your
Rabb, the Almighty, whom you worship.’ So he entered his house and
did not come out for days. Then, after some time, he emerged and
said, ‘He is this air, with everything, in everything, and nothing is
devoid of Him.’ Abu Mu‘adh responded, ‘The enemy of Allah has lied!
Rather, Allah, majestic and exalted, is upon the Throne, as He has

150
I say: It was cited through the route of Ibn Abi Hatim: ʿAbdullah ibn Muhammad ibn
al-Fadl al-Asadi narrated to us, saying: Yahya ibn Ayyub narrated to us. I say: It was
cited through the route of Ibn Abi Hatim: ʿAbdullah ibn Muhammad ibn al-Fadl al-
Asadi narrated to us, saying: Yahya ibn Ayyub narrated to us. I say this is an authentic
isnad. Al-Bukhari also recorded it in Khalq Afʿal al-ʿIbad (p. 71): Abu Jaʿfar
(Muhammad ibn ʿAbdullah) narrated to me, saying: Yahya ibn Ayyub narrated to me,
with the same wording. And this isnad is also authentic; its narrators are those found
in the Sahih. Abu Jaʿfar is Muhammad ibn ʿAbdullah ibn al-Mubarak al-Mukharrami.
And Abdullah also narrated it, as the author will mention later, and it is in Al-Sunnah
(page 30), and its chain of transmission is also authentic.

242
 [KITAB AL-’ULUW] 33 – IMAM SUFYAN IBN UYAYNAH (D. 198 AH)

described Himself.’”151

33 - SUFYAN IBN ‘UYAYNAH, ONE OF THE NOTABLE

IMAMS (107-198 AH)

NARRATION 172

Ibn Abi Hatim said: Muhammad ibn al-Fadl ibn Musa narrated to us,
saying: Muhammad ibn Mansur al-Makalli al-Jawwaz narrated to us,
saying:

‫ كلام الله منه خرج وإليه‬:‫ يا أبا محمد ما تقول في القرآن؟ فقال‬:‫ وسأله رجل‬،‫رأيت سفيان بن عيينة‬
.‫يعود‬

“I saw Sufyan and a man asked him: ‘What do you say about the
Quran?’ He replied: It is the speech of Allah, From him it came and to
him it returns.” 152

NARRATION 173

Abu Bakr al-Khallal said: Harb al-Karmani narrated to us, he said:

Ishaq ibn Rahawayh narrated to us from Sufyan from ʿAmr ibn Dinar,
who said:

151
I say: Its chain is Sahih. Abu Qudamah al-Sarakhsi is trustworthy and a memorizer;
his name is ʿUbayd Allah ibn Saʿid al-Yashkuri al-Sarakhsi. Zakariya ibn Dawud ibn
Bakr is also trustworthy and is documented in al-Jarh wa al-Taʿdil (1/2/602). He was
followed up by Ibn Khuzaymah, who narrated it through his chain and it was recorded
by al-Bayhaqi in al-Asmaʾ wa al-Sifaat (pp. 427–428).

I say: Its chain is authentic. Al-Jawwaz is trustworthy and one of the shaykhs of al-
152

Nasaʾi, and Ibn Musa has already been mentioned. This statement was also heard
by al-Darimi (al-Radd ʿala al-Jahmiyyah, p. 100) from Ishaq from Sufyan. Al-Bayhaqi
also narrated it (p. 245) through Muhammad ibn Ishaq ibn Rahawayh from his father
and from other routes as well from Ibn ʿUyaynah.

243
 [KITAB AL-’ULUW] 33 – IMAM SUFYAN IBN UYAYNAH (D. 198 AH)

َّ ‫الله ِ صَلَّى‬
،‫ الله خالق‬:‫الله عليه وسلم فمن دونهم يقولون‬ َّ ‫ل‬ِ ‫اب ر َسو‬
ِ َ ‫صح‬
ْ َ‫أدركت الناس منذ سبعين سنة أ‬
.‫ فإنه كلام الله منه خرج وإليه يعود‬،‫وما سواه مخلوق إلا القرآن‬

“I met the people seventy years ago, the Companions of the

Messenger of Allah ‫ ﷺ‬and those after them and they used to say:
Allah is the Creator, and everything besides Him is created, except
for the Qur’an it is the Speech of Allah, from Him it came and to Him
it shall return.”153

And this has been mass-transmitted from Ibn ‘Uyaynah. 154

NARRATION 174

Abu Bakr al-Saghani said: Luwayn narrated to us, saying:

‫ حق "على" ما سمعناها ممن نثق به‬:‫ هذه الأحاديث التي تروى في الرؤ ية؟ قال‬:‫قيل لابن عيينة‬
.‫ونرضاه‬

“Someone asked Ibn 'Uyaynah about the hadiths concerning seeing

[Allah]. He said: It is true, based on what we have heard from those

I say: Its chain of narration is Sahih, consecutively narrated by reliable scholars. Al-
153

Bukhari said in the beginning of ‘Khalq al-Afʿal’: ‘Al-Hakam ibn al-Tabari narrated to
me, he said: Sufyan ibn ‘Uyaynah said: I met our elders seventy years ago, among
them Amr ibn Dinar, who said: The Qur’an is the speech of Allah, not created.’ And its
chain is good.
154
I say: Refer to {Masa’il Abi Dawud} (p. 265) and ‘Al-Sunnah’ by Abdullah ibn Ahmad,
Page 7, 24, and he narrated on p.31, saying: “I heard Sawwar ibn ʿAbdillah al-Qadi say:
I heard my brother, Abd al-Rahman ibn Sawwar ibn ʿAbdillah the Judge, say: ’I was
with Ibn ‘Uyaynah when the people jumped on Bishr al-Marisi and beat him, saying:
“Jahmi!” Sufyan said to him: “O little one! O little one! Did you not hear Allah say: To
Him belongs the creation and the command} (7:54)? Allah has told us that creation
is different from the command.” It was said to Sawwar : What did Bishr say?’ He
replied: He remained silent, he had no response.’ I say: Sawwar is trustworthy and one
of the narrators listed in Tahdhib. As for his brother, ʿAbd al-Rahman, I did not find a
biography for him in the sources currently available to me.

244
 [KITAB AL-’ULUW] 33 – IMAM SUFYAN IBN UYAYNAH (D. 198 AH)

we trust and are pleased with.” 155

NARRATION 175

Ahmad ibn Ibrahim al-Dawraqi said: Ahmad ibn Nasr narrated to

me, saying:

،‫ د َ ْعنِي أَ تَن ََّفس‬:‫ل‬

َ ‫ فَجَعَل ْت أَ لِ ح عَلَيْه ِ فِي ال ْمَسْأَ لَة ِ فَق َا‬،ِ ‫ن عيَي ْن َة َ و َأَ ن َا فِي مَنْزِلِه ِ بَعْدَ الْع َتَمَة‬
َ ْ ‫سَأَ ل ْت سفْيَانَ ب‬
،‫ات عَلَى أصْ بع‬ َّ ‫الله َ يَحْم ِل‬
ِ َ ‫السم َو‬ َّ ‫ "أَ َّن‬:َ ‫النب ِ ِي صَلَّى الله عليه وَس ََّلم‬
َّ ‫ن‬ِ َ ‫الله ِ ع‬
َّ ِ‫ْف حَدِيث عَبْد‬
َ ‫كي‬
َ :‫ف َقل ْت‬
‫ق" وَحَدِيث " ِإ َّن‬
ِ ‫الله َ يَعْجَب أَ ْو يَضْ ح َك م َِّمنْ ي َ ْذكره فِي ال َأسْ وَا‬
َّ ‫و َال َأ ْرضِينَ عَلَى أصْ بع" وَحَدِيث "أَ َّن‬
‫ و َنح َدِث بِهَا بِلا‬،‫ هي كما جاء نق ِر بِهَا‬:‫قلوبَ ال ْع ِبَادِ بَيْنَ أصبعين من أصابع الرحمن" فقال سفيان‬
.‫كيف‬

“I asked Sufyan ibn Uyaynah while I was at his house late night, and
I kept pressing him with the question until he said, “Let me catch my
breath!” I said to him, What do you say about the hadith of Abdullah
from the Prophet ‫ﷺ‬: ‘Indeed, Allah carries the heavens on one finger
and the earths on one finger,’156 and the hadith: ‘Indeed, Allah is
amazed or laughs at the one who remembers Him in the
marketplaces,’ 157
and the hadith: Indeed, the hearts of the servants
are between two fingers from the fingers of the Most Merciful?158 So
Sufyan said: They are as they have come. We affirm them and

155
I say its chain of narration is Authentic.
156
Agreed upon from the hadith of Ibn Mas‘ud, and it is cited in my Takhrij of the book
As-Sunnah by Ibn Abi ‘Asim, no. 541.
157
This is how it appears in all the manuscripts, but perhaps there is something
wrong, for I do not know of any hadith that mentions markets in this context. There
are several Ahadith on this topic cited in As-Sunnah. 554–557, and one of them was
already mentioned in biography 10.
158
Reported by Muslim and others from the hadith of Ibn ‘Amr, and it has many
corroborating reports which I have cited in the aforementioned book. 219–229.

245
 [KITAB AL-’ULUW] 34 – IMAM ABU BAKR IBN AYYASH (D. 194 AH)

narrate them without [imagining] ‘how’.”159

34 - ABU BAKR IBN ‘AYYASH, THIS IS THE IMAM, (D. 194

AH)

NARRATION 176

The Hafiz, Abu Hatim al-Razi said: I heard ‘Ali ibn Salih al-Anmati say:
I heard Abu Bakr ibn ‘Ayyash say:

.‫ منه بدأ وإليه يعود‬،‫ وألقاه جبرائيل إلى محمد صلى الله عليه وسلم‬،‫القرآن كلام الله ألقاه إلى جبرائيل‬

“The Qur’an is the speech of Allah. He conveyed it to Jibril, and Jibril

conveyed it to Muhammad ‫ﷺ‬. From Him it came, and to Him it
returns.”160

NARRATION 177

Imam Abu Dawud said: Hamzah ibn Sa‘id al-Marwazi narrated to us;

159
I say: Its chain of narration is authentic.
160
I say: Its chain is authentic. ‘Ali ibn Salih al-Anmati is saduq, even though al-
Dhahabi criticized him over a hadith he transmitted with a sound chain, attributed to
‘A’ishah in marfu‘ form: “The leaders of the Caliphate after me are Abu Bakr and
‘Umar.” However, Hafiz responded to this in Lisan al-Mizan saying: “In Ibn Hibban’s
Thiqat: ‘‘Ali ibn Salih. He narrated from ‘Ubayd Allah ibn Idris. The people of Iraq
narrated from him. He is sound in hadith. This is undoubtedly referring to al-Anmati,
so caution is required when the author weakens someone before him. Therefore, one
should verify those whom the author weakened before him and examine those below
the subject of the biography. I say: I am inclined to believe that he is the one
mentioned in al-Jarh wa al-Ta‘dil (3/191): “‘Ali ibn Salih ibn Wasim al-Jawsuqi al-Razi.
He narrated from Ibn Abi Fudayk and others… and was narrated from by Yahya ibn
‘Abdak al-Qazwini and my father. He is saduq. My father was asked about him, and
he said: saduq.’” He was narrated from by Abu Hatim, just as he narrated from al-
Anmati, so it is indeed him. And Allah knows best.

246
 [KITAB AL-’ULUW] 34 – IMAM ABU BAKR IBN AYYASH (D. 194 AH)

he said: I asked Abu Bakr ibn ‘Ayyash, and he said:

.‫من زعم أن القرآن مخلوق فهو عندنا كافر زنديق‬

“Whoever claims that the Qur’an is created is, in our view, a

disbelieving heretic”. 161

NARRATION 178

Yahya al-Hammani said: Abu Bakr ibn ‘Ayyash narrated to me:

.ً ‫ فاستقيت منها دلوا ً لبنا ً وعسلا‬،‫جئت ليلة إلى زمزم‬

“One night, I went to Zamzam, and I drew a bucket filled with milk and
honey.”

NARRATION 179

Abu Hashim al-Rifa‘i said: I heard Abu Bakr say:

:‫ والمجبور‬،‫ فابن آدم‬:‫ والمخبور‬،‫ البهائم‬:‫ فالمعذور‬،‫ ومثبور‬،‫ ومجبور‬،‫ ومخبور‬،‫ معذور‬،‫الخلق أربعة‬
.‫ إبليس‬:‫ والمثبور‬،‫الملائكة‬

“Creation is of four types: Ma‘dhur (excused) – the animals, Makhbur

(Informed) – the children of Adam, Majbur (compelled) – the angels,
Mathbur (doomed) – Iblees.”

[Translator’s note: Perhaps what’s intended by “Majbur” is the fact

that the Angels have no desire to sin, as for the common claim that
they have no free will then from what’s apparent this is not correct
and there are many evidences to indicate this. Such as the Angels

161
I say: It was recorded by Abu Dawud in al-Masa’il, page 267, and its chain of
narration is good.

247
 [KITAB AL-’ULUW] 35 – HAFIZ ALI IBN ASIM (D. 201 AH)

questioning Allah regarding the creation of Adam (2:30) or likewise

the fact that they argued amongst themselves in the hadith of the
man who killed 99 (Sahih al-Bukhari 3470), The fact the Angel of
death said to Allah after being punched by Musa ‘I would have dealt
with him harshly’ – Indicating the ability to act upon choice as
mentioned in the narration 10, along with the other indications in the
sunnah and Allah knows best].

35 - ALI IBN ‘ASIM, THE MUHADDITH OF WASIT (108–

201 AH)

NARRATION 180

Yahya ibn ‘Ali ibn ‘Asim said:

‫ إنه‬:‫ وما له؟ قلت‬:‫ مثل هذا يدخل عليك؟ قال‬.‫ يا أبة‬:‫ فقلت له‬،‫كنت عند أبي فاستأذن عليه المريسي‬
‫ فما رأيت اشتد عليه مثل ما اشتد‬.‫ وكلاما ً ذكرته‬،‫ ويزعم أن الله معه في الأرض‬،‫ القرآن مخلوق‬:‫يقول‬
.‫ وأن القرآن مخلوق‬،‫في أن الله معه في الأرض‬

“I was with my father when [Bishr] al-Marisi sought permission to

enter. I said to him: ‘O my father! A man like this enters upon you?’ He
replied, ‘What about him?’ I said, ‘He says the Qur’an is created, and
he claims that Allah is with us on earth,’ and I mentioned other such
statements. I never saw him become as angry as he did over the
claim that Allah is with us on earth and that the Qur’an is created.”162

NARRATION 181

162
I say: I do not recognize Yahya ibn ’Ali ibn ’Asim, and he was not mentioned among
those who narrated from his father, ’Ali ibn ’Asim.

248
 [KITAB AL-’ULUW] 36 – IMAM YAZID IBN HARUN (D. 206 AH)

‘Ali ibn ‘Asim said:

.‫ فرجعت من رحلتي وقد كتبت مائة ألف حديث‬،‫رحلت فأعطاني أبي مائة ألف درهم‬

“I travelled, and my father gave me one hundred thousand dirhams.

When I returned from my journey, I had written one hundred
thousand Ahadith.”

He was among the oceans of knowledge; he lived for ninety-four

years, but lenient in Hadith.

36 - YAZID IBN HARUN, SHEIKH AL-ISLAM (D. 206 AH)

NARRATION 182

Shadh ibn Yahya said: I heard Yazid ibn Harun being asked: Who are
the Jahmiyyah? He said:

.‫من زعم أن الرحمن على العرش استوى على خلاف ما يقر في قلوب العامة فهو جهمي‬

“Whoever claims that ‘The Most Merciful rose over the Throne’ (20:5)
in a way different from what settles in the hearts of the common
people, then he is a Jahmi.” 163

The word 'yaqir' (settles) is shortened, and by 'the common people',

he means the majority of the Muslim community and its scholars.
What settled in their hearts from the Ayah is what the wording itself

163
I say: It was recorded by ʿAbdullah ibn Ahmad in al-Sunnah (p. 11–12), and the
author mentioned it through his transmission, although he referred to it here and
elsewhere in his book al-Radd ʿala al-Jahmiyyah. ʿAbdullah said: “ʿAbbas ibn ʿAbd
al-ʿAzim al-ʿAnbari narrated to me, who said: Shadh ibn Yahya narrated to us.” It was
also recorded by Abu Dawud in al-Masaʾil (p. 268): “Ahmad ibn Sinan narrated to us,
who said: I heard Shadh ibn Yahya.” I say: This chain is good. Shadh ibn Yahya was
narrated from by a group of trustworthy narrators, and Ahmad mentioned him
positively. Al-Bukhari also quoted this report in Afʿal al-ʿIbad with a definitive
expression (sighah al-jazm), saying: “Yazid ibn Harun warned against the
Jahmiyyah, saying…” and then he mentioned the report.

249
 [KITAB AL-’ULUW] 37 – SA’ID IBN AMIR AL-DUBA’I (D. 208 AH)

indicates, along with their certainty that the One who rose over the
Throne is unlike anything else.

This is what became firmly rooted in their sound fitrah and

healthy intellects. If it had a meaning other than that, they would have
spoken it and they would not have neglected it.

And if any one of them had interpreted istiwaʾ (rising above) in

another way, people’s efforts would have focused on preserving and
transmitting it. And had it been transmitted, it would have become
well known.

As for the rare case where among the ignorant and foolish
there might be someone who understands from istiwaʾ something
implying deficiency or resemblance, likening the unseen to the seen,
or the Creator to the creation then this is unusual. Whoever says such
a thing is to be rebuked and taught.

But I do not think that any of the general public truly holds that in their
heart. And Allah knows best.

37 - SAʿID IBN ʿAMIR AL-DUBAʿI, THE SCHOLAR OF

BASRA (122–208 AH)

NARRATION 183

Abd al-Rahman ibn Abi Hatim said: My father narrated to us, saying:
I was told about Saʿid ibn ʿAmir al-Dubaʿi that he mentioned the
Jahmiyyah and said:

‫ على أن‬،‫ وأهل الأديان مع المسلمين‬،‫ قد اجتمع اليهود والنصارى‬،‫هم شر قولا ً من اليهود والنصاري‬
.‫ ليس على شيء‬:‫ وقالوا هم‬.‫الله عز وجل على العرش‬

“They are more evil in speech than the Jews and Christians. The
Jews, Christians, and the followers of all religions (along with the

250
 [KITAB AL-’ULUW] 38 – IMAM WAKI’ IBN AL-JARRAH (D. 197 AH)

Muslims) have agreed that Allah (the Mighty and Majestic) is above
the Throne. But they say: He is not upon anything.

38 - WAKIʿ IBN AL-JARRAH, THE SCHOLAR OF KUFA

(127–197 AH)

NARRATION 184

Ahmad ibn Hanbal (may Allah be pleased with him) said:

‫حدثنا وكيع عن إسرائيل بحديث "إذا جلس الرب جل جلاله على الِكرسي" فاقشعر رجل عند‬
.‫ أدركنا الأعمش والثوري يحدثون بهذه الأحاديث ولا ينكرونها‬:‫ فغضب وكيع وقال‬،‫وكيع‬

“Wakiʿ narrated to us from Isra’il a hadith: ‘When the Rabb (Glorified

and Exalted be He) sits on the Kursi.’” A man shuddered upon hearing
this in the presence of Wakiʿ, so Wakiʿ became angry and said: ‘We
met al-Aʿmash and al-Thawri, and they used to narrate these
ahadith and did not reject them.’”

This was narrated by Abu Hatim from Ahmad.164

NARRATION 185

164
I say: Rather, this was narrated by ʿAbdullah in al-Sunnah (p. 70) from his father
Ahmad. As for the hadith of Isra’il mentioned earlier, it is not authentic, for it is mawquf
(and not attributed to the Prophet), Isra’il narrates it from AbuI shaq, from ʿAbdullah
ibn Khalifah, from ʿUmar, who said something similar. It was recorded by al-Darimi in
al-Radd ʿala al-Marisi (p. 74). And it was also recorded by ʿAbdullah ibn Ahmad (p.
70): My father narrated to me, saying: ʿAbd al-Rahman narrated to us from Sufyan
from Abu Ishaq, with the wording of the book. The rest of it reads: “A creaking sound
was heard from him, like the creaking of a new saddle.” I say: This chain of narration
is weak. As for ʿAbd Allah ibn Khalifah, the author said in al-Mizan: “He is hardly
known.”

251
 [KITAB AL-’ULUW] 38 – IMAM WAKI’ IBN AL-JARRAH (D. 197 AH)

Yahya ibn Yahya al-Tamimi said, I heard Waki’ say:

‫ ومن لم يشهد أنه منزل غير مخلوق فهو كافر‬،‫من شك أن القرآن كلام الله يعني غير مخلوق فهو كافر‬
.‫بالإجماع‬

“Whoever doubts that the Qur’an is the speech of Allah (meaning

that it is uncreated) is a disbeliever. And whoever does not affirm
that it is revealed and uncreated is a disbeliever by consensus.”165

NARRATION 186

Ahmad al-Dawraqi said: I heard Wakiʿ say:

‫ يعني مثل حديث "يحمل‬،‫ ولا لم كذا‬،‫ كيف كذا‬:‫ ولا نقول‬،‫نسلم هذه الأحاديث كما جاءت‬
. "‫السموات على إصبع" و "قلب ابن آدم بين أصبعين من أصابع الرحمن‬

“We accept these hadiths as they have come, and we do not say:
“How is this?” or “Why is this?”, meaning, such as the hadith: “He
carries the heavens on a finger” and “The hearts of the children of
Adam is between two fingers of the fingers of the Most Merciful.”” 166

165
I say: Al-Tamimi was mentioned by Ibn al-ʿImad under the deaths of the year 226
AH. He said: “Shaykh of Khurasan, Imam Yahya ibn Yahya ibn Bakr al-Tamimi al-
Nisaburi. Ibn Rahawayh said: “I have not seen anyone like Yahya ibn Yahya, and I do
not think he ever saw anyone like himself. He died while being the imam of the people
of the world”. I say: So the chain of narration is absolutely authentic. And a group of
others have also narrated it briefly. It was narrated by ʿAbdullah (p. 25), Abu Dawud
(p. 266), and al-Bayhaqi (pp. 249–250).
166
I say: It was recorded by ʿAbdullah (p. 55); Ahmad ibn Ibrahim narrated it to me
through him. And this is an authentic isnad. The two hadiths referred to in this
narration were previously sourced under narration no. 174.

252
 [KITAB AL-’ULUW] 39 – IMAM ABDUR RAHMAN BIN MAHDI (D. 198 AH)

39 - ‘ABD AL-RAHMAN IBN MAHDI, THE IMAM (125–

198H)

NARRATION 187

Several narrators reported with a sound chain from ‘Abd al-Rahman,

regarding whom ‘Ali ibn al-Madini said: "The Hafiz of the Ummah. If I
were to swear between the Rukn (i.e. Corner of the Ka‘bah) and the
Maqam (I.e. Station of Ibrahim), I would swear that I have never seen
anyone more knowledgeable than Ibn Mahdi", who said:

‫ فإن‬،‫ أرى أن يستتابوا‬،‫ وأن يكون على العرش‬،‫إن الجهمية أرادوا أن ينفوا أن يكون الله كلم موسى‬
.‫تابوا وإلا ضربت أعناقهم‬

"The Jahmiyyah sought to deny that Allah spoke to Musa and that
He is above the Throne. I believe they should be asked to repent; if
they repent, well and good, otherwise their necks should be struck."
167

40 - WAHB IBN JARIR, FROM THE IMAMS OF BASRAH

(D. 206 AH)

NARRATION 188

Muhammad ibn Hammad said: I heard Wahb ibn Jarir saying:

‫ ما هو إلا‬،‫ وما هو إلا من وحي إبليس‬،‫ فإنهم يحاولون أنه ليس شيء في السماء‬،‫إياكم ورأي جهم‬
.‫الِكفر‬

"Beware of the opinion of Jahm, for they try to claim that there is

167
This was reported briefly by ‘Abdullah (p. 10–11) through multiple chains. Ibn al-
Qayyim also authenticated it in his Juyush (p. 84).

253
 [KITAB AL-’ULUW] 40 – WAHB IBN JARIR & 41 – AL-ASMA’I

nothing in the heavens, and it is nothing but the whisperings of Iblees

and it is nothing but disbelief." 168

41 - AL-ASMA‘I, THE SCHOLAR OF HIS TIME

NARRATION 189

It reached us that he said:

‫ هي‬:‫ قال الأصمعي‬.‫ محدود على محدود‬:‫ فقالت‬،‫ الله على عرشه‬،‫ فقال رجل عندها‬،‫قدمت امرأة جهم‬
.‫كافرة بهذه المقالة‬

"The wife of Jahm came, and a man near her said, 'Allah is above His
Throne.' She replied, 'One confined limited thing upon another’”.

Al-Asma‘i said: 'She is a disbeliever due to this statement.'"

168
The author cited it with his chain: "I read to Bilal al-Habashi, who informed us from
Ibn Rawaj, who reported from al-Silafi, who reported from Makki al-Sallar, who
reported from Abu Bakr al-Hiyri, who reported from Hajib ibn Ahmad, who reported
from Muhammad ibn Hammad, who said: [...]" I say: This chain contains a narrator I
do not recognize. Bilal al-Habashi is the great commander Abu al-Khayr al-Mughithi
al-Tawashi al-Habashi al-Salihi. Ibn al-‘Imad mentioned him in the deaths of the
year 699 AH and said: "He narrated from ‘Abd al-Wahhab ibn Rawaj. He died after
the defeat at Ramlah while in his nineties." He did not mention any authentication for
him. Ibn Rawaj was the Muhaddith, Rashid al-Din Abu Muhammad ʿAbd al-Wahhab
ibn Zafir ibn ʿAli ibn Fatuh al-Iskandarani al-Maliki. He was born in 554 AH, and he
heard many narrations from al-Silafi and others, transcribed extensively, compiled
al-Arbaʿin, and was known for his piety, jurisprudence, and humility. He died in 648
AH, as mentioned in al-Shadharat (5/242). And Al-Silafiwas a renowned hafiz. I found
no biography for Makki al-Sallar. And Abu Bakr al-Hiyri was the judge Ahmad ibn al-
Hasan ibn Ahmad al-Harashi, the judge of Naysabur. He was virtuous, immensely
knowledgeable, and among the teachers of al-Hakim and al-Bayhaqi. He died in 421
AH. Those above him in the chain are trustworthy (thiqat). Ibn al-Qayyim
authenticated this report in his Juyush (p. 85) and said: "Hafiz Muhammad ibn
ʿUthman narrated it in his treatise on the Sunnah."

254
 [KITAB AL-’ULUW] 42 – IMAM AL-KHALIL IBN AHMAD (D. 160 AH)

42- AL-KHALIL IBN AHMAD, THE IMAM OF THE ARABIC

LANGUAGE (D. AFTER 160 AH)

NARRATION 190

Muhammad ibn al-Husayn reported to us from al-Mu‘afi ibn

Zakariyya, who reported from Muhammad ibn Abi al-Azhar, who
reported from al-Zubayr ibn Bakkar, who reported from al-Nadr ibn
Shumayl:

-‫وكان على سطح‬- ‫ أتيت أبا ربيعة الأعرابي وكان من أعلم من رأيت‬:‫حدثني الخليل بن أحمد قال‬
.‫ ارتفعوا‬:‫ فقال لنا شيخ عنده يقول لِكم‬،‫ فلم ندر ما قال‬،‫ استووا‬:‫ فقال‬،‫فلما رأيناه أشرنا إليه بالسلام‬
ِ َ ‫السم َاء ِ و‬
. }‫هي َ دخ َان‬ َّ ‫ {ث َّم اسْ ت َو َى ِإلَى‬:‫ هذا من قَوْلِه ِ تَع َالَى‬:‫قال الخليل‬

“Al-Khalil ibn Ahmad narrated to me that I came to Abu Rabi‘ah al-

A‘rabi while he was on a rooftop. And he was one of the most
knowledgeable people I had seen. When we saw him, we gestured to
him with a greeting. He said, 'Istawu (rise),' but we did not
understand what he meant. An elder near him said to us, 'He is telling
you to rise up.' Al-Khalil said: 'This is from the saying of Allah: Then He
rose over (istawa) the heaven while it was smoke (41:11).'" 169

43 - AL-FARRA’, THE IMAM OF THE ARABIC LANGUAGE

(D. 207 AH)

169
I say, the author cited his chain: "Ahmad ibn Abi al-Khayr reported to me from
Yahya ibn Bush, from Abu al-Muʿizz ibn Kadash, from Muhammad ibn al-Husayn..." I
say: I do not recognize Muhammad ibn Abi al-Azhar or Muhammad ibn al-Husayn,
nor Yahya ibn Bush. Ahmad ibn Abi al-Khayr is Abu al-ʿAbbas Ahmad ibn Ab ial-
Khayr: Salamah ibn Ibrahim al-Dimashqi al-Haddad, as in Muʿjam al-Musannif al-
Latif (204/2). His biography is in al-Shadharat under the year 678 AH.

255
 [KITAB AL-’ULUW] 43 – AL-FARRA’ & 44 – AL-KHURAYBI

NARRATION 191

Muhammad ibn al-Jahm said: Yahya ibn Ziyad al-Farra’ narrated to

us, he said:

ِ ‫ك ل ِ َّلرج‬
: ‫ ك َانَ قَاعِدًا فَاسْ ت َو َى‬:‫ل‬ َ َ ‫ و َهو‬.َ‫ صَعِد‬: "‫ل اب ْن ع ََّباس فِي "ثم استوى إلى السماء‬
َ ِ ‫كقَوْل‬ َ ‫و َق َ ْد قَا‬
.‫ و َكل فِي ك َلا ِم الْع َر َِب ج َائ ِز‬-‫ وَك َانَ قَائِمًا فَاسْ ت َو َى قَاعِدًا‬-‫قَائِمًا‬

"Ibn ‘Abbas explained istawa as ‘ascended.’ In Arabic, it’s like saying

a man ‘rose from sitting to standing’ or ‘settled from standing to
sitting.’ All are linguistically valid."

Recorded by al-Bayhaqi in Kitab al-Sifat.170

44 - AL-KHURAYBI (ONE OF THE IMAMS OF HADITH,

126–213 AH)

NARRATION 192

Ali ibn al-Rabiʿ al-Bazzar said:

‫ سألت عبد الله بن داود‬:‫ يا أبا نصر هل سمعت في القرآن شيئاً؟ فقال‬:‫أتيت بشر بن الحارث فقلت‬
.!‫ أمخلوق هذا؟ معاذ الله‬:‫الله الَّذ ِي لا ِإلَه َ ِإ َّلا هو َ} فقال‬
َّ َ ‫ {هو‬:‫الخريبي عنه فقرأ علي آخر الحشر‬

"I asked Bishr ibn al-Harith, ‘Have you heard anything about the
Qurʾan?’ He replied, ‘I asked ʿAbdullah ibn Dawud al-Khuraybi, and
he recited to me the end of Surah al-Hashr: {He is Allah, besides
Whom there is none worthy of worship} (59:22–24), then exclaimed:

I say, the chain to al-Farraʾ has no issue. Muhammad ibn al-Jahm is Ibn Harun al-
170

Samari al-Basri. Hafiz mentioned him in Lisan al-Mizan with narrations from
trustworthy huffaaz and said: "I know of no criticism against him." Al-Dhahabi in al-
Mushtabih called him "well-known." The rest of the narrators are trustworthy. The
report is in al-Bayhaqi (p. 412–413).

256
 [KITAB AL-’ULUW] 45 – ABDULLAH IBN ABI JA’FAR AL-RAZI

‘Is this created? Refuge is with Allah!’"171

NARRATION 193

Abdullah ibn Muhammad ibn Asmaʾ reported that al-Khuraybi said:

:‫ فأخذني إنسان من ورائي فهزني وقال‬،‫بينا أنا أمشي بعبادان وأنا أحدث نفسي في ذكر خلق القرآن‬
.‫ فالتفت فلم أر َ أحدًا‬،‫ فإن كلام الله غير مخلوق‬،‫يا ابن داود اثبت‬

"While I was walking in ʿAbbadan, pondering upon the mention of the

creation of the Qurʾan, someone grabbed me from behind, shook
me, and said: 'O son of Dawud, be firm! Allah's speech is not created!'
I turned around but saw no one." 172

45 -ʿABDULLAH IBN ABI JAʿFAR AL-RAZI

NARRATION 194

Salih ibn al-Darees reported:

،‫ لا‬:‫ فرأيته يضرب بالنعل على رأسه و يقول‬،‫جعل عبد الله يضرب رأس قرابة له يرى برأي جهم‬
.‫ش اسْ ت َو َى} بائن من خلقه‬ َّ { :‫حتى تقول‬
ِ ْ ‫الرحْم َن عَلَى الْعَر‬

"ʿAbdullah would strike the head of a relative who held Jahmi views.

171
I say, the chain is weak. ʿAl iibn Abi al-Rabiʿ, al-Khatib said in Tarikh Baghdad
(11/426): "He heard from Bishr ibn al-Harith and was narrated from by Ahmad ibn al-
Hasan al-Muqri, known as ‘Dabees’." I say: Dabees was mentioned by al-Khatib
(4/88): "His hadith are rejected. I read in al-Daraqutni’s handwriting: ‘He is not
trustworthy.’"

I say, Ibn Asmaʾ is a trustworthy narrator from the two Shaykhs (al-Bukhari and
172

Muslim). If the chain to him is authentic, then the report is authentic, though I haven't
found it yet.

257
 [KITAB AL-’ULUW] 46 – AL-NADR AL-MARWAZI (D. 203)

I saw him hitting him with a sandal, saying: 'No! [I won’t stop] Not
until you say: "The Most Merciful rose over the Throne (20:5), distinct
from His creation!"'"173

46 - AL-NADR IBN MUHAMMAD AL-MARWAZI (D. 203

AH)

NARRATION 195

Ali Ibn Al Hassan ibn shaqeeq narrated he heard Al-Nadr ibn

Muhammad saying:

َ ‫] فقد‬14 :‫الله لا ِإلَه َ ِإ َّلا أَ ن َا فَاعْب ْدنِي} [طه‬

َ ‫كف َر‬ َّ ‫ ِ{إ َّننِي أَ ن َا‬:‫م َن قال هذه الآية مخلوقة‬

"Whoever says this Ayah: {It is truly I. I am Allah! There is no god

˹worthy of worship in truth except Me.' (20:14)} is created has
disbelieved."174

173
I say, the author cited it through Muhammad ibn Yahya al-Dhuhli→ Salih ibn al-
Darees. This chain is acceptable. Ibn Abi Hatim mentioned Salih (2/1/406-7) and he
said: "Muhammad ibn Ayyub narrated from him." He did not mention any criticism or
praise about him. Al-Dhuhali also narrated from him, as shown in this report.
174
It was narrated through the transmission of Ahmad ibn Ibrahim al-Dawraqi, who
said: ‘ʿAli ibn al-Hasan ibn Shaqiq narrated to us.’ I say: This chain is Sahih, and its
narrators are trustworthy. It was also recorded by ʿAbd Allah ibn Ahmad in al-Sunnah
(p. 6–7) through two chains from Abu al-Wazir Muhammad ibn Aʿyan, who said: I
heard al-Nadr ibn Muhammad narrate it, and he added: “I went to ʿAbd Allah ibn al-
Mubarak and informed him. He said: Abu Muhammad has spoken the truth, may
Allah forgive him. Allah would never command us to worship something created.”
And its chain is Sahih. It was also recorded by Abu Dawud (p. 267) via one of the two
chains. A statement like that of Ibn al-Mubarak was mentioned by al-Bukhari in al-
Afʿal (p. 70–71), from Sulayman ibn Dawud al-Hashimi, who said: “Whoever says that
the Qur’an is created is a disbeliever. If the Qur’an were created, as they claim, then
why is Pharaoh more deserving of eternal punishment in Hell for saying: ‘I am your

258
 [KITAB AL-’ULUW] 46 – AL-NADR AL-MARWAZI (D. 203)

The ruling of takfir (declaring disbelief) for those claiming the Qurʾan
is created was affirmed by all Imams of the salaf across eras:

1. Malik & al-Thawri's era

2. Ibn al-Mubarak & Wakiʿ's era
3. Al-Shafiʿi, ʿAffan & al-Qaʿnabi's era
4. Ahmad ibn Hanbal & ʿAli al-Madini's era
5. Al-Bukhari & Abu Zurʿah's era
6. Ibn Nasr, al-Nasaʾi, Ibn Jarir & Ibn Khuzaymah's era

And in those times, people were either saying that: “The Qur'an is the
speech of Allah, His revelation, and His sending down, uncreated175”.

Rabb Most High’? (79:24) They claim this statement is created and yet the One who
said: ‘Indeed, I am Allah. There is no god but Me, so worship Me,’ (20:14) this too was
claimed by Pharaoh! Then why is Pharaoh more worthy of punishment than this,
when both according to them are created?” AbuʿUbayd was informed of this, and he
found it excellent and was impressed by it.
175
I say, the earliest among the Salaf, whose name is explicitly mentioned to have
stated this, is ʿAmr ibn Dinar, as previously mentioned in (...) [narration 173]. He died
in the year 126 AH. As for the Companions, I have not seen any clear and authentic
text from any of them (except for the general statement of ʿAmr ibn Dinar mentioned
earlier in the book) and I believe it was expressed in general terms. What has been
authentically reported from them is their saying that the Qur’an is the Speech of Allah,
even if they did not say, “Uncreated,” because there was no need to do so at that
time. Imam Ahmad (may Allah have mercy on him) pointed to this when he was
asked: “Is it permissible for a man to say, ‘The Speech of Allah,’ and then remain
silent?” He said: “And why would he remain silent? Were it not for what the people
have fallen into, silence would have sufficed. But now that they have spoken about
these matters, why should one not speak as well?!” So, Hafiz Ibn ʿAdi said: "It is not
known that the Companions (may Allah be pleased with them) delved into
[philosophical debates about] the Qur'an." Al-Bayhaqi commented on this in Al-
Asmaʾ wa al-Sifat (p. 244), saying: "I say: What he meant is that in the first and second
generations, no one ever claimed that the Qur'an is created, so there was no need to
deny such a thing. Thus, nothing is authentically reported from them using the
phrase ‘not created.’ However, it is established that they attributed the Qur'an to Allah
and glorified it as the Speech of Allah Most High." As for what al-Bayhaqi narrated (p.
247) from Ibn al-Madini regarding the narration of Jaʿfar al-Sadiq (No. 144), where
he said: "It is neither Creator nor created" He (al-Bayhaqi) said: "I do not know of
anyone who spoke these words in an earlier time than this. I say: That is according to

259
 [KITAB AL-’ULUW] 46 – AL-NADR AL-MARWAZI (D. 203)

Or “It is the speech of Allah and His revelation but created”. They cited
as evidence the Ayah: ‫جعَل ۡنََٰه قر ۡءََٰن ًا ع َرَ ب ّٗيِا‬
َ ‫" ِإ َّنا‬Indeed, we have made it an
Arabic Qur'an" [43: 3] and said: "That which is 'made' (maj‘ul) can only
be created."176
Caliph al-Maʾmun (a Mutakallim who had Greek works
translated) forced people to adopt the "created Qurʾan" doctrine, and
he threatened and intimidated them. Many people responded to him,
either out of desire or fear. However, some refused to comply, among
them were Abu Mus-hir, the scholar of Damascus; Nuʿaym ibn

what he was aware of, since ʿAmr ibn Dinar is earlier than Jaʿfar, as is known from
their biographies. Moreover, a similar statement has been reported from ʿAli ibn al-
Husayn Zayn al-ʿAbideen, as mentioned earlier in biography No. 13 [in footnote 126]
and he passed away in the year 93 AH. So his death was earlier than both, though
the chain of transmission to him is weak, as previously mentioned.

I say, this claim is clearly false, so much so that perhaps the author did not even
176

bother to refute it. However, in this commentary, it is necessary for us to point out
some of the Ayaat used by the Ahl al-Hadith as evidence for its falsehood. They
summarized their position as follows: the word "jaʿala" (made) does not always mean
"created" whenever it is mentioned, nor in every context in which it appears. For
example, Allah says: { َ‫جع َل ْنَا فِي ذر َِّيتِه ِ ٱلنب َّوة َ و َٱل ِْكِتََٰب‬
َ َ ‫( }وَو َهَب ْنَا لَه ِإ ْسحَاقَ و َيَعْقوبَ و‬29:27), here, it certainly
does not mean creation. Indeed, Allah has attributed this word even to some created
beings, as in the story of Yusuf, peace be upon him: {ِ ‫ل أَ خِيه‬
ِ ْ‫ٱلسق َاي َة َ فِى رَح‬
ِ ‫ل‬ َ َ ‫جع‬
َ } (12:70) "He
placed the [king’s] cup in his brother’s bag." Likewise, He said about the polytheists:
{‫ن ِإنَـثًا‬ َّ ‫ن ه ْم عِب َـد‬
ِ ‫ٱلرحْم َـ‬ َ ‫جع َلوا ۟ ٱل ْمَل َٰٓـئِك َة َ ٱلَّذ ِي‬
َ َ ‫( }و‬43:19) "And they made the angels, who are servants of
the Most Merciful, females," does this mean the polytheists created the angels?!
Exalted is Allah far above the interpretations of the innovators regarding His speech.
So once this is clarified, it becomes necessary to interpret the mentioned word in light
of the context in which it appears. If His saying, {‫جع َل ْن َـه قر ْءَان ًا ع َرَ ب ًّيِا‬
َ ‫}إ َّنا‬
ِ (43:3) "We made it an
Arabic Qur’an," is undoubtedly referring to the Qur’an, and the Qur’an is undoubtedly
part of His speech, and His speech is one of His attributes (and all of His attributes
are eternal, uncreated, just like His Essence), then it is impermissible to interpret this
word in a way that contradicts these firmly established truths. They said: The
meaning, therefore, is that since Allah (Exalted is He) knows all languages and is able
to speak in any of them whenever He wills, then if He wills, He speaks as He did with
the Torah and the Injeel, which were in Hebrew and from His speech. That is because
He sent each messenger in the language of his people so that he might clarify the
message for them, as He stated in His Book. Thus, the meaning of His saying “We
made it” is: We rendered it from one language into another, not that We created it.
Refer to Al-Radd ‘ala al-Marisi, p. 123–124.

260
 [KITAB AL-’ULUW] 46 – AL-NADR AL-MARWAZI (D. 203)

Hammad, the scholar of Egypt; al-Buwayti, the jurist of Egypt; ʿAffan,

the Muhaddith of Iraq; and Ahmad ibn Hanbal, the Imam, along with
others. They were imprisoned until al-Maʾmun died and buried in
Tarsus. He was succeeded by his brother al-Muʿtasim, who continued
testing people. His judge Ahmad ibn Abi Duʾad shouldered the
burden of this trial. They severely beat Imam Ahmad, yet he refused
to comply with them. They debated with him, and many harsh events
took place. Whoever wishes to properly contemplate and understand
what truly happened should refer to the books of history. Otherwise,
let him stay in his house and spare people his evil, remaining silent
with forbearance or speaking with knowledge, for every situation has
its proper statement, and every battlefield has its men. Indeed, part
of knowledge is to say regarding what you don't know: "Allah and His
Messenger know best."

261
 [KITAB AL-’ULUW] 47 – IMAM AL-SHAFI’I (D. 204 AH)

THE GENERATION OF AL-SHAFIʿI AND AHMAD (MAY

ALLAH BE PLEASED WITH THEM).

47 - AL-SHAFIʿI (150–204 AH)

NARRATION 196

Shaykh al-Islam Abu al-Hasan al-Hakari and Hafiz Abu Muhammad

al-Maqdisi narrated with their chains to Abu Thawr and Abu Shu‘ayb,
both of whom reported from Imam Muhammad ibn Idris al-Shafi‘i, the
defender of Hadith (may Allah have mercy on him), who said:

‫ الإقرار بشهادة‬،‫ مثل سفيان ومالك وغيرهما‬،‫ ورأيت عليها الذين رأيتهم‬،‫القول في السنة التي أنا عليها‬
،‫ يقرب من خلقه كيف شاء‬،‫ وأن الله على عرشه في سمائه‬،‫ وأن محمدا ً رسول الله‬،‫أن لا إله إلا الله‬
‫و ينزل إلى السماء الدنيا كيف شاء‬

"The statement regarding the Sunnah (i.e. Aqidah) which I am and

those who I have met are upon (such as Sufyan, Malik, and others)
is the affirmation of the testimony that there is none worthy of
worship in truth but Allah, that Muhammad is the Messenger of Allah,
and that Allah is upon His Throne in His heaven, drawing near to His
creation as He wills, and descending to the lowest heaven as He
wills..." (and he mentioned the rest of the creed).

NARRATION 197

And with his chain which I do not recognize from al-Husayn ibn
Hisham al-Baladi, who said: "This is the will of al-Shafi‘i, in which he
testifies that there is no deity worship of worship but Allah..." (and he
mentioned the will at length) And in it:

‫القرآن غير مخلوق و أن الله يرى في الآخرة عيانا و يسمعون كلامه و أنه فوق العرش‬

262
 [KITAB AL-’ULUW] 47 – IMAM AL-SHAFI’I (D. 204 AH)

“The Quran is uncreated, And Allah will be seen in the hereafter with
the eyes and his speech will be heard and he is above the Throne”.

The chains for these two are extremely weak.

NARRATION 198

Al-Hakim said: I heard al-Asamm say: I heard al-Rabi‘ say:

ً ‫ إذا رويت حديثا‬:‫ تأخذ بهذا يا أبا عبد الله؟ فقال‬:‫سمعت الشافعي وقد روى حديثا ً فقال له رجل‬
َّ ‫الله ِ صَلَّى‬
.‫الله عليه وسلم فلم آخذ به فأشهدكم أن عقلي قد ذهب‬ َّ ‫ل‬ِ ‫"صحيحا" ع َنْ ر َسو‬

“I heard al-Shafi‘I narrate a hadith, and a man asked him ‘Do you act
upon this, O Abu Abdillah?’ He replied, ‘If I narrate an authentic hadith
from the Messenger of Allah (peace be upon him) and do not act
upon it, then I call you all to witness that my mind has gone!’"177

NARRATION 199

From Ibn Khuzaymah and others178: I heard Yunus say that al-Shafi‘I
said:

.‫لا يقال للأصيل لم ولا كيف‬

"One should not ask ‘why?’ or ‘how?’ regarding the fundamental

I say, it was also reported by Ibn Abi Hatim in "Adaab al-Shafiʿi wa Manaqibuh" (p.
177

93): "Al-Rabiʿ ibn Sulayman al-Maradi narrated it to us." This is a sahih isnad. Others
have also reported it, as you will find in my book "Sifat al-Salah" (p. 33 – Fifth Edition).
178
I say: Among them is Ibn Abi Hatim in al-Adab (p. 233), who added in his narration
from Yunus from al-Shafiʿi: "The question ‘why?’ is only asked about subsidiary
matters. If the Qiyas to the foundational principle is valid, then it stands as proof."
Note: Qiyas in al-Shafiʿi’s view is only permissible in cases of necessity, as mentioned
in several sources cited in the margins of al-Adab. This is the most balanced and
cautious position on qiyas in my opinion.

263
 [KITAB AL-’ULUW] 47 – IMAM AL-SHAFI’I (D. 204 AH)

matters."

NARRATION 200

Abu Thawr and others said: We heard al-Shafiʿi say:

.‫ما ارتدى أحد بالكلام فأفلح‬

"No one has ever wrapped himself in [ilm] al-kalam and

prospered." 179

NARRATION 201

Al-Rabiʿ said: I heard al-Shafiʿi say:

.‫ و يورث الضغائن‬،‫المراء في الدين يقسي القلب‬

"Argumentation in religion hardens the heart and breeds grudges."

NARRATION 202

Yunus ibn ʿAbd al-Aʿla reported: I heard al-Shafiʿi say:

.‫لله تعالى أسماء وصفات لا يسع أحدا ً قامت عليه الحجة ردها‬

"Allah the Almighty has names and attributes that no one upon
whom the evidence has been established can deny.”

The author added in Al-Mukhtasar:

179
I say: This was reported by Ibn Abi Hatim in al-Adab (p. 185) and Abu Nuʿaym in
Hilyat al-Awliyaʾ (9/111–112).

264
 [KITAB AL-’ULUW] 47 – IMAM AL-SHAFI’I (D. 204 AH)

‫ لأن علم ذلك لا‬،‫ فأما قبل ثبوت الحجة عليه فمعذور بالجهل‬،‫فإن خالف بعد ثبوت الحجة عليه فهو كافر‬
‫ْس‬
َ ‫ ويثبت هذه الصفات وينفي عنها التشبيه كما نفى عن نفسه" لَي‬،‫ ولا بالرو ية والفكر‬،‫يدرك بالعقل‬
َّ َ ‫كَمِثْلِه ِ شَيْء و َهو‬
‫السمِيع البصير‬

“If someone opposes [these names and attributes] after the

evidence has been established against him, then he is a disbeliever.
However, before the evidence is established, he is excused due to
ignorance, because knowledge of this cannot be attained through
reason or contemplation. One must affirm these attributes while
negating any resemblance, just as He has negated it about
Himself: ‘There is nothing like Him, and He is the All-Hearing, the All-
Seeing.’ (42:11)'."180

NARRATION 203

Ibn Abi Hatim said: I heard al-Rabiʿ ibn Sulayman say: I heard al-
Shafiʿi say:

‫ ومن حلف بالِكعبة‬،‫ لأن اسم الله غير مخلوق‬،‫من حلف باسم من أسماء الله فحنث فعليه الِكفارة‬
.‫وبالصفا والمروة فليس عليه كفارة لأنها مخلوقة‬

"Whoever swears by one of the names of Allah and then breaks the
oath, a kaffarah (expiation) is due upon him, because the name of
Allah is not created. But whoever swears by the Kaʿbah, or by al-Safa
and al-Marwah, then no kaffarah is upon him, because they are

It is added in al-Mukhtasar: "If someone opposes after the proof is established

180

against him, he is a disbeliever. But before the proof is established, he is excused due
to ignorance, because this knowledge cannot be attained by reason or reflection. We
affirm these attributes while negating any resemblance, just as Allah negated it for
Himself: ‘There is nothing like unto Him, and He is the All-Hearing, the All-Seeing.’" This
was narrated by al-Hakari and others with a chain full of trustworthy narrators. Ibn
al-Qayyim cited it in full in al-Juyush al-Islamiyyah (p. 59) from ʿAbd al-Rahman ibn
Abi Hatim.

265
 [KITAB AL-’ULUW] 48 – IMAM AL-QA’NABI (D. 221 AH)

created" 181

I say: It is widely transmitted that al-Shafiʿi condemned kalam and its

proponents. He strictly adhered to textual evidence in both
foundational and subsidiary matters. He died in Rajab 204 AH in Egypt
at the age of 54.

48 - AL-QAʿNABI: THAT WAS THE IMAM. (D. 221 AH)

NARRATION 204

Banan ibn Ahmad said: We were with al-Qaʿnabi (may Allah have
mercy on him) when he heard a man from the Jahmiyyah say, "The
Most Merciful has taken control (istawla) of the Throne." Al-Qaʿnabi
replied:

.‫من لا يوقن أن الرحمن على العرش استوى كما يقر في قلوب العامة فهو جهمي‬

"Whoever does not firmly believe that the Most Merciful is

established rose over the Throne as is firmly believed in the hearts of
the common people is a Jahmi."

This was reported by ʿAbd al-ʿAziz al-Quhayti182 in his works. By

"common people," he means the general body of scholars, as we
explained in the biography [36] of Yazid ibn Harun, the Imam of Wasit.
Al-Qaʿnabi was indeed among the guiding Imams, so much so that
some huffaaz elevated his status above even Imam Malik. He died in
221 AH at over 80 years old and was the oldest teacher of Muslim [ibn
al-Hajjaj] outright.

181
In al-Adaab (p. 193). Abu Nuʿaym also narrated it in Hilyat al-Awliyaʾ (9/112–113)
through Zakariyya al-Saji, who said: I heard al-Rabiʿ report this.
182
This is how it appears in the printed edition, while the manuscript has "al-ʿAjili." In
any case, I am unfamiliar with this ʿAbd al-ʿAziz. Later, I saw it in al-Mukhtasar as "al-
Quhayti," matching the printed version. Banan ibn Ahmad is reliable, and his
biography is in Tarikh Baghdad (7/100).

266
 [KITAB AL-’ULUW] 49 – IMAM ‘AFFAN IBN MUSLIM (D. 219 AH)

49 – ‘AFFAN: ONE OF THE LEADING FIGURES OF THE

SUNNAH (D. AFTER 219 AH)

NARRATION 205

Ibn Abi Hatim said: Yahya ibn Zakariyya ibn ʿIsa narrated to us: Yahya
ibn Abi Bakr al-Sammas told me:

‫ إنه كتب أن‬:‫ لما امتحنه في القرآن فقال‬.‫سمعت عفان بن مسلم بعدما جاء من دار إسحاق بن إبراهيم‬
‫ ير ِيدونَ أَ ْن يب َدِلوا‬،‫ أعوذ بالله من الشيطان الرجيم‬:‫ فقلت‬.‫أدر أرزاقك إن أجبت إلى خلق القرآن‬
‫ أمخلوق هذا؟ أدركت شعبة وحماد بن‬،‫ قل هو الله أحد‬،‫الله" لا ِإلَه َ ِإلا هو َ الحي القيوم‬
َّ " ‫ك َلام َ الله‬
‫ {و َفِي‬:‫ قلت‬.‫ إذن نقطع أرزاقك‬:‫ قال‬.‫ القرآن كلام الله ليس مخلوقا‬:‫سلمة وأصحاب الحسن يقولون‬
. }َ‫السم َاء ِ رِزْقك ْم وَم َا توع َدون‬
َّ

“I heard ʿAffan ibn Muslim after he returned from the house of Ishaq
ibn Ibrahim183, who had tested him about the Quran. He said: "It was
written: 'Your stipend (i.e. salary) will be resumed if you affirm that
َّ ‫ن‬
the Quran is created.' So I said: '‫الشيْطَان الرَّجيم‬ َ ‫الله م‬
َّ ‫( أَ ع ُوذ ُ ب‬I seek refuge in
Allah from Satan the accursed!) {‫الله‬
َّ َ ‫( }ي ُر يد ُونَ أَ ْن يُب َدلُوا ك َلَام‬They want to
alter the words of Allah) [48:15]. {ُ ‫الله ُ ل َا ِإلَٰه َ ِإ َّلا ه ُو َ الْح َ ُّي الْق َُّيوم‬
َّ } (Allah, there is
none worthy of worship except Him, the Ever-Living, the Sustainer of
existence) [2:255]. {‫الله ُ أَ ح َد‬
َّ َ ‫( }ق ُلْ ه ُو‬Say, ‘He is Allah, the One’) [112:1] Is
this created? I met Shuʿbah, Hammad ibn Salamah, and the
companions of al-Hasan, all saying: The Quran is Allah’s speech,
uncreated!’" He (Ishaq ibn Ibrahim) said: "Then we will cut off your
َّ ‫" }و َفي‬And in the heaven is your
stipend." I replied: {َ‫ٱلسم َا ء رزْقُك ُ ْم وَم َا تُوعَد ُون‬

The Ameer mentioned here is Ishaq ibn Ibrahim ibn Musʿab al-Khuzaʿi, a cousin of
183

Tahir ibn al-Husayn. He governed Baghdad for more than twenty years and died at
the end of the year 235 AH, as recorded in al-Shadharat.

267
 [KITAB AL-’ULUW] 50 – IMAM ‘ASIM IBN ‘ALI (D. 221 AH)

provision and what you are promised." [51:22]”184

It was said: His stipend had been one thousand dirhams per month,
yet he abandoned it for the sake of Allah Almighty. He passed away
in the year 219 AH.

50 - ʿASIM IBN ʿALI, TEACHER OF AL-BUKHARI (D. 221

AH)

NARRATION 206

It was narrated from ʿAsim ibn ʿAli al-Wasiti that he said:

ً ‫ناظرت جهما ً فتبين من كلامه أنه لا يؤمن أن في السماء ربا‬

“I debated Jahm [Ibn Safwan], and it became clear from his words
that he did not believe that there is a Rabb in the heaven.”

I say: ʿAsim was a hafiz, a vessel of knowledge, and truthful. He

narrated from Shuʿbah, Ibn Abi Dh’ib, and many others. Al-Khateeb
stated in his biography that the caliph al-Muʿtasim once sent
someone to estimate the number of people attending ʿAsim’s
gathering at al-Rusafah Grand Mosque. He would sit on the rooftop,
while the massive crowd filled the courtyard and beyond. Once the
gathering grew so large that he repeated: “Haddathana al-Layth ibn
Saʿd” 14 times, and people couldn’t hear him due to the crowd’s size.
The reciter, Harun (Haroon), would climb a palm tree to relay the
narration. They estimated the crowd to be 120,000.

I say, I do not currently know who Yahya ibn Abi Bakr al-Samsar is. However, he
184

was corroborated by others, as will be shown. As for Yahya ibn Zakariyya ibn ʿIsa, he
is al-Marwazi, Abu Zakariyya, and he is truthful and trustworthy, as stated by Ibn Abi
Hatim (4/2/146). This narration was also reported by al-Khateeb in the biography of
ʿAffan from Tarikh Baghdad (12/270–271), through the route of Hanbal ibn Ishaq, from
ʿAffan, though without the words: “I met Shuʿbah... [who said]: The Qur’an is the
speech of Allah, not created.” And it’s chain it’s strong.

268
 [KITAB AL-’ULUW] 51 – IMAM AL-HUMAYDI (D. 219 AH)

Yahya ibn Maʿin said: "ʿAsim ibn ʿAli is the master of the Muslims." I
say: He died the same year as al-Qaʿnabi.

51 - AL-HUMAYDI (ʿABD ALLAH IBN AL-ZUBAYR) (D.

219H)

NARRATION 207

The author narrated with his chain from ʿAbd al-Ghaffar ibn
Muhammad → AbuʿAli al-Sawwan → Bishr ibn Musa → al-Humaydi,
who said:

ِ ‫الله‬
َّ ‫ت الْيَهود ي َد‬
ِ َ ‫ {و َقَال‬:‫ وما نطق به القرآن والحديث مثل‬: "‫ "فذكر أشياء ثم قال‬.‫أصول السنة عندنا‬
،‫َالسم َاو َات م َ ْطو َِّيات بِيمَِينِه ِ} وما أشبه هذا من القرآن والحديث‬
َّ ‫ت أَ يْدِيه ِ ْم} ومثل قوله " {و‬
ْ ‫مَغْلولَة غ َّل‬
}‫ش اسْ ت َو َى‬ َّ { :‫ ونقف على ما وقف عليه القرآن والسنة ونقول‬،‫لا نزيد فيه ولا نفسره‬
ِ ْ ‫الرحْم َن عَلَى الْعَر‬
.‫ومن زعم هذا فهو مبطل جهمي‬

“The fundamentals of the Sunnah according to us…” (then he listed

matters and then said): “And whatever the Qur’an and hadith state,
such as: { ‫الله ِ مَغْلولَة‬ ِ َ ‫‘{ }و َقَال‬The Jews say, "Allah’s hand is tied." May
َّ ‫ت الْيَهود ي َد‬
their hands be tied} (5:64), and {ِ ‫َالسم َاو َات م َ ْطو َِّيات بِيمَِينِه‬
َّ ‫{ }و‬The heavens will
be folded in His right hand} (39:67), and other such Ayaat and
hadith, we neither add to them nor give tafsir to them (i.e. meaning
explaining the how). We stop where the Qur’an and Sunnah stopped
ِ ْ ‫}الرحْمََٰن عَلَى الْعَر‬
and say: {‫ش اسْ ت َو َى‬ َّ {The Most Merciful rose over the Throne}
َٰ
(20:5). Whoever denies this is a Jahmi and a nullifier.”185

185
I say, ʿAbd al-Ghaffar ibn Muhammad is Abu Tahir al-Muʾaddib, with a biography
in Tarikh al-Khatib (11/116), where it is said: “I wrote from him, and I heard Abu ʿAbd
Allah al-Suri criticize him and mention things that weaken him.” I say: He may have
been corroborated, since Ibn Taymiyyah also affirmed this narration in his Mufassal
al-Iʿtiqad (p.6). And Allah knows best.

269
 [KITAB AL-’ULUW] 52 – IMAM YAHYA IBN YAHYA (D. 226 AH)

Abu Bakr ʿAbd Allah ibn al-Zubayr al-Qurashi al-Asadi al-Humaydi

was the Mufti of Makkah and its leading scholar after his teacher
Sufyan ibn ʿUyaynah. Al-Bukhari and other major scholars narrated
from him. He died in 219 AH.

52 - THE SCHOLAR OF THE EAST, YAHYA IBN YAHYA AL-

NAYSABURI (D. 226 AH)

NARRATION 208

Ibn Mundah said: Muhammad ibn Yaʿqub al-Shaybani→ Muhammad

ibn ʿAmr ibn al-Nadr → Yahya ibn Yahya said:

:‫ش اسْ ت َو َى} ؟ فأطرق ثم قال‬ َّ { ‫ يا أبا عبد الله‬:‫كنت عند مالك فجاءه رجل فقال‬
ِ ْ ‫الرحْم َن عَلَى الْعَر‬
.‫ والسؤال عنه بدعة‬،‫ والإيمان به واجب‬،‫ والِكيف غير معقول‬،‫الاستواء غير مجهول‬

“I was with Malik when a man came and asked, ‘O AbuʿAbd

Allah, {The Most Merciful rose over the Throne} (20:5), how?’ Malik
lowered his head, then replied: ‘The rising (istiwa') is known, its how
is not comprehensible, belief in it is obligatory, and questioning
about it is an innovation.’” 186

NARRATION 209

Ibn Abi Hatim → Muslim ibn al-Hajjaj → Yahya ibn Yahya said:

186
I say: All narrators are trustworthy except for Ibn al-Nadr, whom I do not recognize.
Muhammad ibn Yaʿqub al-Shaybani is Ibn al-Akhram, a hadith scholar of Naysabur
and teacher of al-Hakim, died in 344 AH. Ibn Mundah is Muhammad ibn Ishaq, the
famous hadith scholar.

270
 [KITAB AL-’ULUW] 53 – HISHAM IBN ‘UBAYD ALLAH AL-RAZI (D. 221 AH)

.‫من زعم أن من القرآن من أوله إلى آخره آية مخلوقة فهو كافر‬

‘Whoever claims that even one Ayah of the Qur’an, from beginning
to end, is created, is a disbeliever.’”

Yahya ibn Yahya was the pinnacle of precision, piety, and status in
Naysabur. Few like him were seen. He narrated from Malik, Kharijah
ibn Musʿab, and other major figures. He died in 226 AH.

53 - THE SCHOLAR OF RAYY, HISHAM IBN ʿUBAYD

ALLAH AL-RAZI (D 221 AH)

NARRATION 210

Ibn Abi Hatim → ʿAli ibn al-Hasan ibn Yazid al-Sulami→ my father:

:‫فقال له‬- ‫وحبس رجلا في التجهم "فتاب" فجئ به إليه ليمتحنه‬- ‫سمعت هشام بن عبيد الله الرازي‬
‫ ردوه فإنه لم يتب‬:‫ فقال‬.‫ لا أدري ما بائن من خلقه‬:‫أتشهد أن الله على عرشه بائن من خلقه؟ فقال‬
.‫بعد‬

“I heard Hisham ibn ʿUbayd Allah al-Razi who had imprisoned a man
due to Jahmi beliefs. The man repented and was brought back for
testing. Hisham asked him: ‘Do you testify that Allah is on His Throne,
distinct from His creation?’ He replied: ‘I don’t know what “distinct
from His creation” is.’ Hisham then said: ‘Return him [to prison], for
he has not repented yet.’”187

Hisham ibn ʿUbayd Allah was a top jurist of Abu Hanifah’s school, a
student of Muhammad ibn al-Hasan, highly revered and respected
in his town. He died in 221 AH.

I say, I do not recognize ʿAli ibn al-Hasan ibn Yazid or his father. They are not
187

mentioned in al-Jarh wa al-Taʿdil. This narration is also found via al-Harawi in

Dhamm al-Kalam (Q 120/1).

271
 [KITAB AL-’ULUW] 54 – ‘ABDUL AZIZ IBN AL-MAJISHUN (D. 214 AH)

NARRATION 211

Ibn Abi Hatim → Abu Harun Muhammad ibn Khalaf al-Jazzar188 → I

heard Hisham ibn ʿUbayd Allah say:

}‫ {م َا ي َأْ ت ِيه ِ ْم م ِنْ ذِكْر م ِنْ ر َبِه ِ ْم محْدَث‬:‫ أليس الله تعالى يقول‬:‫ فقال له رجل‬،‫القرآن كلام الله غير مخلوق‬
.‫ محدث إلينا وليس عند الله بمحدث‬:‫؟ فقال‬

“The Qur’an is the uncreated speech of Allah.” A man responded:

“Doesn’t Allah say: }‫{ {م َا ي َأْ ت ِيه ِ ْم م ِنْ ذِك ْر م ِنْ ر َبِه ِ ْم محْد َث‬No reminder comes to
them from their Rabb but it is newly revealed}?” Hisham replied: “It is
newly revealed to us, not to Allah.”

I say, because it is from His knowledge, and His knowledge is eternal.

He taught it to His servants. Allah says: }َ‫ ع ََّلم َ ال ْقر ْآن‬،‫{الرحْم َن‬
َّ {The Most
Merciful taught the Qur’an} (55: 1-2). Just as a reciter teaches 100 or
200 people the same Qur’an and they memorize it, yet nothing
separates from him, like a lamp lighting other lamps without itself
changing.

54 - THE JURIST OF MADINAH, ʿABD AL-MALIK IBN AL-

MAJISHUN (D. 214 AH)

NARRATION 212

Ibn Abi Hatim said: Yahya ibn Zakariyya ibn ʿIsa narrated to us: Harun
ibn Musa al-Farwi said:

In the printed edition it says “al-Jazzar”, in the manuscript “al-Jazzaz”. In al-Jarh

188

wa al-Taʿdil (3/2/245), Muhammad ibn Khalid Abu Harun al-Kharraz al-Razi is

mentioned as: “I wrote from him along with my father and Abu Zurʿah. He is
trustworthy.” I say: Most likely this is the same person, and the printed version “Khalaf”
is a mistake for “Khalid”. And Allah knows best.

272
 [KITAB AL-’ULUW] 55 – IBN MUS’AB AL-‘ABID (D. 228 AH)

‫ فأنكر‬،‫ جاء نفر إلى عبد الملك بن الماجشون وكلموه‬،‫ما سمعت الكلام في القرآن إلا سنة تسع ومائتين‬
‫ لو أخذت‬:‫الله أَ ح َد} أهذا مخلوق؟ ثم قال‬
َّ َ ‫ {قلْ هو‬:‫ فكان في بعض ما كلمهم به أن قال‬،‫ذلك عليهم‬
.‫بشرا المريسي لضربت عنقه‬

“I never heard any discussion on the Qur’an [being created] until the
year 209 AH, when a group came to ʿAbd al-Malik ibn al-Majishun
and spoke to him about it. He condemned them and said, among
other things: }‫الله أَ ح َد‬
َّ َ ‫{{قلْ هو‬Say: He is Allah, the One} (112:1), is this
created? Then he said: ‘If I could seize Bishr al-Marisi, I would have
had his neck struck!’”189

ʿAbd al-Malik was among the most esteemed students of Malik. His
father, ʿAbd al-ʿAziz ibn al-Majishun, used to issue legal rulings
alongside Malik during the reign of al-Mahdi. ʿAbd al-Malik died in 214
AH.

55 - MUHAMMAD IBN MUSʿAB AL-ʿABID, SHAYKH OF

BAGHDAD (D. 228 AH)

NARRATION 213
Abu al-Hasan Muhammad ibn al-ʿAttar said: I heard Muhammad ibn
Musʿab al-ʿAbid say:

‫ فوق سبع‬،‫ أشهد أنك فوق العرش‬،‫ فهو كافر بوجهك‬،‫من زعم أنك لا تتكلم ولا ترى في الآخرة‬
.‫ ليس كما تقول أعداء الله الزنادقة‬،‫سموات‬

“Whoever claims that You [O Allah] will neither speak nor be seen in
the Hereafter, is a disbeliever in You. I testify that You are above the
Throne, above the seven heavens, not as the enemies of Allah, the

I say: Its chain is authentic. Ibn ʿIsa was mentioned by Ibn Abi Hatim (4/2/146): “I
189

wrote from him with my father; he is truthful and trustworthy.” Al-Farwi is mentioned
in Tahdhib.

273
 [KITAB AL-’ULUW] 56 – SUNAID AL-MUSAYSI (D. 226 AH)

heretics, say.”

This was narrated by ʿAbdullah ibn Ahmad190, then by Abu al-Hasan

al-Daraqutni.

NARRATION 214

Al-Marruzi said: I heard Abu ʿAbdullah al-Khaffaf say:

.‫ نعم يقعده "معه" على العرش‬:‫ك مَق َام ًا مَح ْمود ًا} قال‬
َ ‫ك ر َب‬
َ َ ‫سمعت ابن مصعب وتلا {ع َس َى أَ ْن يَبْع َث‬

“I heard Ibn Musʿab recite the Ayah: {‫ك مَق َام ًا مَح ْمود ًا‬
َ ‫ك ر َب‬
َ َ ‫{ }ع َس َى أَ ْن يَبْع َث‬It may
be that your Rabb will raise you to a praised station} (17:79), and he
said: ‘Yes, He will seat him with Him on the Throne.’”

Imam Ahmad mentioned Muhammad ibn Musʿab and said: “I have

written from him; what a man he was!” As for the claim that our
Prophet will sit on the Throne, there is no sound text affirming this, only
extremely weak hadith in that regard.

56 - SUNAID IBN DAWUD AL-MUSAYSI (D. 226 AH)

NARRATION 215

Abu Hatim al-Razi said: Abu ʿImran al-Tarsusi narrated to us:

190
In "Al-Sunnah" (p.34), and al-Khatib also narrated it in "Tarikh" (3/280) through al-
Daraqutni. Then Ibn Saʿd narrated that he said: “Muhammad ibn Musʿab,also known
as Abu Jaʿfar, was a reciter of the Book of Allah. He had heard Ahadith and attended
scholarly gatherings. He was trustworthy, In sha Allah. He died in Baghdad in 228 AH.”
I say: This is a different person than Muhammad ibn Musʿab al-Qarqasani.
Muhammad ibn al-ʿAttar was also documented by al-Khatib (3/203–204), and
ʿAbdullah ibn Ahmad declared him trustworthy. The chain is authentic, and the
author confirmed its authenticity in his Mukhtasar.

274
 [KITAB AL-’ULUW] 57 – IMAM NU’AYM IBN HAMMAD (D. 228 AH)

.‫ نعم‬:‫ هو عز وجل على عرشه بائن من خلقه؟ قال‬:‫قلت لسنيد بن داود‬

“I said to Sunaid ibn Dawud: ‘Is He (Allah), Exalted, above His Throne
and separate from His creation?’ He said: ‘Yes.’”

I have seen a large tafsir (exegesis) by him, all with full isnads
(chains). His approach to divine attributes was that of the Salaf. He
died in 226 AH.

57 - NUʿAYM IBN HAMMAD AL-KHUZAʿI (146–228 AH)

NARRATION 216

Muhammad ibn Makhlad al-ʿAttar narrated from al-Ramadi:

‫ ألا‬،‫ بعلمه‬،‫ معناه أنه لا يخفى عليه خافية‬:‫ {هو َ مَع َكم} قال‬:‫سألت نعيم بن حماد عن قول الله تعالى‬
‫نج ْو َى ثَلاثَة ِإ َّلا هو َ ر َاب ِعه ْم ٱ ْل َأرْض م َا يَكُونُ من َّنج ْو َى ثلََـثَة ٍ ِإ َّلا ه ُو َ ر َابعُه ُ ْم‬ َ ْ‫ترى قوله {م َا يَكون م ِن‬
ٰ
‫ن م َا ك َانُوا ث َُّم يُنَبئُه ُم‬ َ ‫وَل َا خَمْسَة ٍ ِإ َّلا ه ُو َ سَادسُه ُ ْم وَل َا أَ دْنَى ٰ من ذَٰل‬
َ ْ ‫ك وَل َا أَ كْ ثَر َ ِإ َّلا ه ُو َ مَعَه ُ ْم أَ ي‬
{ .‫ٱلله َ بك ُل شَىْء ٍ عَليم‬َّ ‫بمَا ع َملُوا يَوْم َ ٱل ْقي َـم َة ۚ ِإ َّن‬

“I asked Nuʿaym ibn Hammad about the Ayah: {He is with you}
(57:4), He said: “It means that nothing is hidden from Him in His
knowledge. Don’t you see His saying:

َ ‫ك وَل َا أَ كْ ثَر‬ َ ‫م َا يَكُونُ من َّنج ْو َى ثلََـثَة ٍ ِإ َّلا ه ُو َ ر َابعُه ُ ْم وَل َا خَمْسَة ٍ ِإ َّلا ه ُو َ سَادسُه ُ ْم وَل َا أَ دْنَى ٰ من ذَٰل‬
ٰ
ٍ
‫ٱلله َ بك ُل ش َىْء عَليم‬ َّ َّ َ ْ ‫ِإ َّلا ه ُو َ مَعَه ُ ْم أَ ي‬
َّ ‫ن م َا ك َانُوا ث ُم يُنَبئُه ُم بمَا ع َملُوا يَوْم َ ٱل ْقي َـم َة ۚ ِإن‬

{There is no secret conversation of three except He is the fourth of

them. If five, He is their sixth. Whether fewer or more, He is with
them wherever they may be. Then, on the Day of Judgment, He will
inform them of what they have done. Surely Allah has ˹perfect˺

275
 [KITAB AL-’ULUW] 57 – IMAM NU’AYM IBN HAMMAD (D. 228 AH)

knowledge of all things.}? (58:7)”191

NARRATION 217

From Muhammad ibn Ismaʿil al-Tirmidhi: I heard Nuʿaym ibn

Hammad say:

‫ وليس ما وصف به نفسه ولا‬،‫ ومن أنكر ما وصف به نفسه فقد كفر‬،‫من شبه الله بخلقه فقد كفر‬
.ً ‫رسوله تشبيها‬

“Whoever likens Allah to His creation has disbelieved, and whoever

denies what Allah has described Himself with has disbelieved. What
He described Himself or His Messenger described Him with is not
considered drawing similarities to the creation (tashbih).”192

Nuʿaym ibn Hammad was a vessel of knowledge. He was subjected

to the trial of the Qur’an being created so he was imprisoned until his
death (may Allah have mercy on him) in the year 229 AH193 at the age
of eighty. Al-Bukhari narrated from him.194

I say, Al-Ramadi is Ahmad ibn Mansur al-Baghdadi, thiqah and hafiz. Muhammad
191

ibn Mukhlad al-ʿAttar, also thiqah and ma’mun, and his biography is recorded in
Tarikh Baghdad (3/310-311). So the chain is authentic.
192
I say, The author narrated it with a chain of transmission as follows: Abu al-Fidaʾ
ibn al-Farraʾ informed us, who was informed by Ibn Qudamah, who was informed by
Muhammad ibn ʿAbd al-Baqi, who was informed by Ibn Khayrun and Abu al-Hasan
ibn Ayyub, who both said: AbuʿAli Shadhan informed us, who was informed by Ibn
Ziyad al-Qattan, who said: Muhammad ibn Ismaʿil al-Tirmidhi narrated to us... I say:
And this is an authentic isnad; its narrators are trustworthy and well-known. The
author also said in his Mukhtasar, following this statement of Nuʿaym and the one
before it: “Both statements are authentically reported from him.”
193
I say, this is the view of Abu al-Qasim al-Baghawi and Ibn ʿAdi, but the correct view
is that it was in the eighth year, as I mentioned alongside the biography, as stated in
al-Tahdhib.
194
Meaning [he appears] in his Sahih, but only when narrated alongside others, just

276
 [KITAB AL-’ULUW] 58 – BISHR AL-HAFI (D. 227 AH)

58 - BISHR AL-HAFI, THE ASCETIC OF HIS TIME (151–

227H)

He has [book on] creed that was transmitted by Ibn Battah in his book
Al-Ibanah and others. Among these beliefs were:

‫ وأنه يقول و يخلق‬،‫ وأنه عالم بكل مكان‬،‫والإيمان بأن الله على عرشه استوى كما شاء‬
.‫فقوله "كن" ليس بمخلوق‬

“Belief that Allah rose over His Throne, He rose as He willed, that He
has knowledge of everything everywhere, that He speaks and
creates, and that His saying "Be" is not a created thing.”

NARRATION 218

Abbas ibn Dahqaan said:

‫ فرأيته قد دخل قبة فصلى‬،ً ‫ فبكرت يوما‬.‫ إذا شئت‬:‫ قال‬،‫ أحب أن أخلو معك‬:‫قلت لبشر بن الحارث‬
،‫ اللهم إنك تعلم فوق عرشك أن الذل أحب إلي من الشرف‬.‫ فسمعته يقول في سجوده‬،‫أربع ركعات‬
‫ اللهم إنك تعلم فوق عرشك أني لا أوثر‬،‫اللهم إنك تعلم فوق عرشك أن الفقر أحب إلي من الغنى‬
‫ أنت تعلم أني لو أعلم أن هذا ها هنا‬:‫ فلما سمعني قال‬،‫ فلما سمعته أخذني الشهيق والبكاء‬.ً ‫على حبك شيئا‬
.‫لم أتكلم‬

“I said to Bishr bin al-Harith: I would love to be alone with you. He said:
‘Whenever you wish.’ One morning I came early and saw him enter a
tent and pray four units. I heard him saying in his prostration:

‘O Allah, You know above Your Throne that humiliation is more

beloved to me than honor. O Allah, You know above Your Throne that

as he has a creed narrated by Ibn Battah in his book al-Ibanah and others. The
author explicitly stated this in his Mizan, because several scholars have weakened
his memory. Therefore, the Hafiz said in al-Taqrib: "Saduq, but makes many mistakes."

277
 [KITAB AL-’ULUW] 59 – IMAM ABU ‘UBAID (D. 224 AH)

poverty is more beloved to me than wealth. O Allah, You know above

Your Throne that I prefer nothing over Your love.’

When I heard that, I was overcome by weeping and sobbing. When

he heard me, he said: ‘You know that if I had known this, I would not
have spoken.’"195

Bishr ibn al-Harith, may Allah have mercy on him, died in the year 229
AH.

59 – ABU ʿUBAYD AL-QASIM IBN SALLAAM (150–224

AH)

NARRATION 219

From Abu al-Hasan al-Daraqutni: Muhammad ibn Makhlad narrated

to us, from al-ʿAbbas al-Duri, who said:

‫ وضحك‬،‫ وموضع القدمين‬،‫ والِكرسي‬،‫ وذكر الباب الذي يروى فيه حديث الرؤ ية‬،‫سمعت أبا عبيد‬
:‫ كيف وضع قدمه وكيف يضحك؟ قلنا‬:‫ ولِكن إذا قيل لنا‬،‫ فقال‬، "‫ وحديث "أين كان ربنا‬،‫ربنا‬
.‫لا نفسر هذا ولا سمعنا أحدا ً يفسره‬

“I heard AbuʿUbayd discussing the chapter containing Ahadith

about the vision [of Allah by the believers on the day of judgement],
the Kursi, the place of the Feet, Allah's laughter, and the hadith
‘Where was our Rabb?’196

195
The author narrated it with his chain from ʿAbbas ibn Dahqan, but I found no
biography for him.
196
I say: The hadith about the vision was mentioned in Biography (10). The hadith
about the place of the Feet is a mawquf narration and was mentioned under

278
 [KITAB AL-’ULUW] 60 – IMAM AHMAD IBN NASR (D. 231 AH)

He said: ‘But if we are asked: how did He place His Foot or how does
He laugh? We say: We do not explain this, nor have we heard anyone
explain it.’”

AbuʿUbayd was among the imams of ijtihad, a master of Arabic. It is

enough that Ishaq ibn Rahawayh said: “Allah loves fairness, Abu
ʿUbayd is more knowledgeable than me, al-Shafiʿi, and Ahmad.”

He died in the year 224 AH and authored ‘Gharib al-Hadith’. He

did not engage in interpreting reports of Divine attributes; rather, he
held that such matters are not to be interpreted beyond the linguistic
context of Arabic. And Allah knows best.

60 - AHMAD IBN NASR AL-KHUZAʿI, THE MARTYR (D.

231 AH)

NARRATION 220

Ibrahim al-Harbi authentically reported:

‫ وسئل عن القرآن؟‬.‫ علم الله معنا وهو على عرشه‬:‫فقال‬- ‫ وسئل عن علم الله؟‬-‫قال أحمد بن نصر‬

Narration numbers (45) and (85). The hadith about Allah’s laughter came at the end
of biography (10), and I explained that Ibn Mandah's narration clarifies it as "the
laughter of our Rabb at the despair of His servants…" and so on. As for the hadith
“Where was our Rabb?”, its authenticity is questionable. It revolves around Wakiʿ ibn
Hudus (or ʿUdus), He is unknown, no one narrates from him except Yaʿla ibn ʿAtaʾ.
Thus, the author said in al-Mizan: “Unknown.” Yet, the author had listed it earlier in the
original manuscript under hadith number (4) saying: “Reported by al-Tirmidhi and
Ibn Majah, and its isnad is hasan!” Such a statement is refuted for the reasons
mentioned, so take heed. This narration was also transmitted by the author through
al-Daraqutni, and its isnad is authentic, as he affirmed in his Mukhtasar. Ibn Mandah
also narrated it in al-Tawhid (Q 96/2) through another chain via al-Duri. Ibn
Taymiyyah said in al-Hamawiyyah: “Al-Bayhaqi and others narrated it through
authentic chains.”

279
 [KITAB AL-’ULUW] 61 – WIFE OF IMAM MAKKI BIN IBRAHIM

.‫ لا‬:‫ أمخلوق؟ قال‬:‫ فقيل له‬،‫ كلام الله‬:‫فقال‬

“Ahmad ibn Nasr was asked about Allah’s knowledge, and he

replied: ‘Allah’s knowledge is with us, and He is upon His Throne.’ He
was asked about the Qur’an, and he said: ‘It is the speech of Allah.’
They said: ‘Is it created?” He replied: ‘No.’”

61 - THE WIFE OF MAKKI

NARRATION 221

Ahmad ibn ʿAli al-Abbar narrated to us: Muhammad ibn ʿAbd al-
Rahman al-Balkhi197 said:

‫ هذا زوجك الذي يحدث‬،‫ يا أم إبراهيم‬:‫ دخلت امرأة جهم على زوجتي فقالت‬.‫قال مكي بن إبراهيم‬
.‫ وكانت بادية الأسنان‬:‫ قال‬.‫ نجره الذي نجر أسنانك‬:‫ من نجره؟ قالت‬،‫عن العرش‬

“Makki bin Ibrahim said, the wife of Jahm [ibn Safwan] entered upon
my wife and said, ‘O Umm Ibrahim, is this your husband who speaks
about the Throne? Who carved it' My wife replied: 'The same one who
carved your teeth!', He said “She had large protruding teeth”.

62 - QUTAYBAH IBN SAʿID, SHAYKH OF KHURASAN

(150–240 AH)

NARRATION 222

This is how it is in the print and manuscript. I believe it to be an error. The correct
197

name is Muhammad ibn ʿAmr al-Balkhi, who is listed among the narrators from Makki
ibn Ibrahim. He is Abu ʿAbd Allah al-Sawwaq, a reliable narrator from al-Bukhari’s
shaykhs, just like Makki himself. Al-Abbar was a trustworthy hafiz, as stated by al-
Khatib (4/306).

280
 [KITAB AL-’ULUW] 62 – IMAM QUTAYBAH & 63 – ABU MA’MAR AL-QATI’I

Abu Ahmad al-Hakim and Abu Bakr al-Naqqash the mufassir both
narrated: Abu al-ʿAbbas al-Sarraj said: I heard Qutaybah ibn Saʿid
say:

‫ كما قال جل‬،‫ نعرف ربنا في السماء السابعة على عرشه‬:‫هذا قول الأئمة في الإسلام والسنة والجماعة‬
. }‫ش اسْ ت َو َى‬ َّ { ‫جلاله‬
ِ ْ ‫الرحْم َن عَلَى الْعَر‬

“This is the statement of the imams of Islam, the Sunnah, and the
jama’ah: We know our Rabb is in the seventh heaven upon His
Throne, as He said: }‫ش اسْ ت َو َى‬ َّ {The Most Merciful rose above
ِ ْ ‫{الرحْم َن عَلَى الْعَر‬
the Throne} (20:5).”

Similarly, Musa ibn Harun narrated that Qutaybah said:

.‫نعرف ربنا في السماء السابعة على عرشه‬

“We know our Rabb is in the seventh heaven upon His Throne.”

So this Qutayba, in his leadership and reliability, has transmitted the

consensus on the issue. He met Malik, al-Layth, Hammad ibn Zayd,
and other great scholars, lived a long life, and had huffaz crowding at
his door. He once said to a man: 'Stay with us this winter so that I may
transmit to you from five individuals one hundred thousand hadiths.'

He died in the year 240 AH.

63 - ABU MAʿMAR AL-QATI‘I, THE HAFIZ (D. 236 AH)

NARRATION 223

Ibn Abi Hatim reported in his compilation from Yahya ibn Zakariyya

281
 [KITAB AL-’ULUW] 64 – IMAM YAHYA IBN MA’IN (D. 233 AH)

ibn ‘Isa, from Abu Shu‘ayb Salih al-Harawi198, from Abu Ma‘mar Isma‘il
ibn Ibrahim, who said:

‫ أنه ليس في السماء إله‬:‫آخر كلام الجهمية‬

"The final statement of the Jahmiyya is that there is no deity in the

heavens."

Abu Ma‘mar was among the teachers of al-Bukhari and Muslim. Al-
Bukhari also narrated from a man who heard from him. He died in 236
AH and was one of the Imams of the Sunnah. His confidence in this
doctrine was such that he would say: "If my mule were to speak, it
would say it follows the Sunnah."

64 - YAHYA IBN MA‘IN, MASTER OF HUFFAZ (D. 233 AH)

NARRATION 224

Al-Najjad narrated to us from Ja‘far ibn Abi‘ Uthman al-Tayalisi199,

from Yahya ibn Ma‘in, who said:

‫ كيف صعد‬: "‫ وكيف ينزل؟ فقل "له‬:‫إذا قال لك الجهمي‬

"If a Jahmi asks you: ‘How does He descend?’ Reply: ‘How did He
ascend?’"

I say, The "how" (kayf) in both cases is negated regarding Allah, the
mind cannot comprehend it. Yahya ibn Ma‘in needs no introduction;

198
I say, Among his contemporaries were: Salih ibn Ziyad al-Muqri’ al-Raqqi, Abu
Shu‘ayb and Salih ibn Mubashshir al-Sayrafi, Abu Shu‘ayb, Both were saduq, and Abu
Hatim al-Razi recorded narrations from them, as cited in his son’s book (2/1/404, 416).
The rest of the narrators in this chain are trustworthy.
199
I say, I do not recognize this Ja‘far. As for al-Najjad, he is Ahmad ibn Salman, Abu
Bakr al-Faqih, a trustworthy hafiz who died in 348 AH.

282
 [KITAB AL-’ULUW] 65 – IMAM ‘ALI IBN AL-MADEENI (D. 234 AH)

he was the standard-bearer of Hadith. He died in the Madina of the

Prophet in 233 AH.

65 - ‘ALI IBN AL-MADEENI, IMAM OF THE

MUHADDITHEEN (D. 234 AH)

NARRATION 225

Muhammad ibn Ibrahim reported from Nafi‘, from al-Hasan ibn

Muhammad ibn al-Harith, who said:

‫ وأن الله عز‬،‫ يؤمنون بالرؤ ية وبالكلام‬:‫ ما قول أهل الجماعة؟ قال‬:‫سئل علي بن المديني وأنا أسمع‬
َ ‫نج ْو َى ثَلاثَة ِإ َّلا هو‬
َ ْ‫ {م َا يَكون م ِن‬:‫ فسئل عن قوله تعالى‬.‫وجل فوق السموات على عرشه استوى‬
َّ ‫ اقرأ ما قبله {أَ ل َ ْم تَر َ أَ َّن‬:‫ر َاب ِعهمْ} فقال‬
}‫الله َ يَعْلَم‬

"I heard ‘Ali ibn al-Madini being asked: ‘What is the belief of Ahl al-
Jama‘ah?’ He replied: ‘They believe in the ru’yah (i.e. meaning -
Seeing Allah in the hereafter), in [Allah’s] Speech, and that Allah
(Exalted and Majestic) is above the heavens, Risen above His
Throne’" When questioned about Allah’s words: {There is no secret
counsel of three but He is their fourth} (58:7), he said: "Read what
precedes it: {Do you not see that Allah knows…?}’"200

Al-Bukhari relied heavily on him in Sahih al-Bukhari and said: “I never

felt small except in the presence of Ibn al-Madini." He died in Dhu al-
Qa‘da, 234 AH.

200
I say, I do not recognize Ibn al-Harith or Nafi‘. The author cited this through the
chain of Shaykh al-Islam Abu Isma‘il al-Harawi.

283
 [KITAB AL-’ULUW] 66 – IMAM AHMAD IBN HANBAL (D. 241 AH)

66 - AHMAD IBN HANBAL, SHAYKH AL-ISLAM, MAY

ALLAH HAVE MERCY ON HIM, BLESS HIS RESTING PLACE,
AND MAKE PARADISE HIS ABODE. (164–241 AH)

What is transmitted from this Imam in this regard is good, abundant,

and blessed. He is the bearer of the banner of the Sunnah and the
one who remained patient in the trial. It is attested that he is among
the people of Paradise. It has been mass-transmitted from him that
he: Declared takfir on those who said the Qur’an was created.
Affirmed the ru’yah of Allah, Divine Attributes, His Rising, and
Predestination. Prioritized Abu Bakr and ‘Umar [over everyone else].
Held that faith increases and decreases. Along with other creedal
matters of the religion, The explanation of such would be lengthy.

NARRATION 226

Yusuf ibn Musa al-Qattan (Shaykh of Abu Bakr al-Khallaal) reported:

‫ وقدرته وعلمه بكل مكان؟‬،‫ الله فوق السماء السابعة على عرشه بائن من خلقه‬:‫قيل لأبي عبد الله‬
‫ نعم هو على عرشه ولا يخلو شيء من علمه‬:‫قال‬.

"Abu ‘Abdullah [Ahmad ibn Hanbal] was asked: ‘Is Allah above the
seventh heaven, upon His Throne, distinct from His creation, while His
knowledge and power are everywhere?’ He replied: ‘Yes, He is upon
His Throne, and nothing is absent from His knowledge.’"201

Narrated by al-Khallal in al-Sunnah.

NARRATION 227

Abu Talib Ahmad ibn Talib ibn Ahmad Hamid reported: "I asked
Ahmad ibn Hanbal about a man who said, ‘Allah is with us,’ and cited:

201
Al-Qattan was thiqah, a teacher of al-Bukhari, and died in 253 AH.

284
 [KITAB AL-’ULUW] 66 – IMAM AHMAD IBN HANBAL (D. 241 AH)

{‫نج ْو َى ثَلاثَة ِإلا هو رابعهم‬

َ ْ‫‘ } م َا يَكون م ِن‬There is no secret counsel of three but He
is their fourth.’ Ahmad replied:

َّ ‫ قرأت عليه "أَ ل َ ْم تَر َ أَ َّن‬،‫ ويدعون أولها‬،‫ يأخذون بآخر الآية‬،‫قد تجهم هذا‬
،‫الله َ يعلم" ؟ فعلمه معهم‬
‫ فعلمه معهم‬. }ِ‫ل ال ْوَرِيد‬
ِ ْ ‫حب‬
َ ْ‫نح ْن أَ ق ْر َب ِإلَيْه ِ م ِن‬
َ َ ‫ {و َنَعْل َم م َا تو َسْ وِس بِه ِ نَفْسه و‬: "‫وقال في سورة "ق‬

‘This man has fallen into a Jahmi thought! They take the end of the
َّ ‫أَ ل َ ْم تَر َ أَ َّن‬
Ayah and ignore its beginning. Did you not recite to him: { َ ‫الله‬
‫" }يعلم‬Do you not see that Allah knows…?" His knowledge is with them.’

He similarly explained the ayah in Surah Qaf:

}ِ‫ل ال ْوَرِيد‬
ِ ْ ‫حب‬
َ ْ‫نح ْن أَ ق ْر َب ِإلَيْه ِ م ِن‬
َ َ ‫{و َنَعْل َم م َا تو َسْ وِس بِه ِ نَفْسه و‬

‘We know what his soul whispers, and We are closer to him than his
jugular vein’ (50:16). “Here, too, it refers to His knowledge.”202

NARRATION 228

Al-Marwazi said: I said to Abu ʿAbdillah (Imam Ahmad): A man says:

“I say as Allah says: {No private conversation of three takes place but
He is their fourth}” [58: 7], and I say this without going beyond it to
anything else.” Imam Ahmad said:

‫ فأول الآية يدل على أنه علمه‬،‫هذا كلام الجهمية بل علمه معهم‬.

“This is the speech of the Jahmiyyah. Rather, His knowledge is with

them, the beginning of the ayah indicates that it refers to His
knowledge.”

202
I say: Ahmad ibn Hamid al-Mishkani was a companion of Imam Ahmad. Al-Khatib
said (4/122): "He narrated unique rulings from Ahmad, who held him in high esteem.
He died in 244 AH”. I say: He is not Ahmad ibn Humayd al-Tarithithi, the shaykh of al-
Bukhari, who died in the year 226 AH.

285
 [KITAB AL-’ULUW] 66 – IMAM AHMAD IBN HANBAL (D. 241 AH)

Narrated by Ibn Battah in “al-Ibanah” through ʿUmar ibn Muhammad

Rajaʾ, from Muhammad ibn Dawud, from al-Marwazi.

NARRATION 229

Hanbal ibn Ishaq said: It was said to Abu ʿAbdillah: What is the
meaning of: {And He is with you} [57: 4]? He replied:

‫ وربنا على العرش بلا حدود ولا صفة‬،‫ علمه محيط بالكل‬، "‫"علمه‬

“His knowledge, His knowledge encompasses everything. And our

Rabb is above the Throne, without limits and without description.”

Reported by al-Lalakaʾi.

NARRATION 230

Al-Athram said:

‫ فأقبل‬،‫ حدث محدث وأنا عنده بحديث "يضع الرحمن فيها قدمة" وعنده غلام‬:‫قلت لأبي عبد الله‬
!‫ كما تقول الجهمية سواء‬،‫ انظر إليه‬:‫ فقال أبو عبد الله‬.ً ‫ إن لهذا تفسيرا‬:‫علي الغلام فقال‬

“I said to Abu ʿAbdillah: A hadith narrator, while I was present,

narrated the hadith: “The Most Merciful will place His foot in it (i.e., the
Fire),” and there was a boy present who said: “This has a [different]
interpretation.” So Abu ʿAbdillah said: Look at him, just like the
Jahmiyyah, exactly!”

NARRATION 231

Ibn Abi Hatim said: Salih ibn Ahmad ibn Hanbal narrated to us,

286
 [KITAB AL-’ULUW] 67 – IMAM ISHAQ IBN RAHAWAYH (D. 238 AH)

saying:

‫ ع ََّلم َ ال ْقر ْآنَ} فأخبر تعالى أن‬،‫الرحْم َن‬

َّ { :‫ قال تعالى‬:‫ يقول‬،‫سمعت أبي يحتج بأن القرآن غير مخلوق‬
.‫القرآن من علمه‬

“I heard my father (Ahmad) using this ayah as a proof that the Quran
is not created. He said: Allah the Exalted said: {The Most Merciful,
Taught the Quran} [55:1–2], so Allah informed us that it is from His
knowledge.”203

NARRATION 232

Yaʿqub al-Dawraqi said: Ahmad said to me:

.‫ يزعمون أن جبر يل إنما بشيء مخلوق‬،‫اللفظية إنما يدورون على كلام جهم‬

“The Lafziyyah are really just revolving around the words of Jahm,
They claim that Jibril only brought something created.”

67 - ISHAQ IBN RAHAWAYH, THE SCHOLAR OF

KHURASAN (166–238 AH)

NARRATION 233

Harb ibn Isma’il al-Kirmani said:

‫نج ْو َى ثَلاثَة ِإ َّلا‬

َ ْ‫ {م َا يَكون م ِن‬:‫ قوله تعالى‬:‫ قلت لإسحاق بن راهو يه‬:‫قال حرب بن إسماعيل الِكرماني‬
‫ وهو بائن من‬،‫ حيث ما كنت فهو أقرب إليك من حبل الوريد‬:‫هو َ ر َاب ِعه ْم} كيف نقول فيه؟ قال‬
‫ أعلى شيء في ذلك وأبينه‬:‫ ثم قال‬.‫ بائن من خلقه‬،‫ هو على عرشه‬:‫ ثم ذكر عن ابن المبارك قوله‬،‫خلقه‬

203
I say: ʿAbdullah ibn Ahmad narrated something similar from his father Ahmad in
the beginning of “Kitab al-Sunnah.”

287
 [KITAB AL-’ULUW] 67 – IMAM ISHAQ IBN RAHAWAYH (D. 238 AH)

. }‫ش اسْ ت َو َى‬ َّ { :‫قوله تعالى‬

ِ ْ ‫الرحْم َن عَلَى الْعَر‬

“I asked Ishaq ibn Rahawayh about the Ayah: {There is no private

conversation among three except that He is the fourth of them
(Qur’an 58:7)} how should we understand it? He replied: Wherever
you are, He is closer to you than your jugular vein, and He is separate
from His creation. Then he mentioned the saying of Ibn al-Mubarak,
‘He is above His Throne, separate from His creation.’ Then Ishaq said:
The highest and clearest statement on this is the Ayah: {The Most
Merciful rose over the Throne (Qur’an 20:5)}.

Narrated by al-khallal in his As-sunnah from Harb.204

NARRATION 234

Ahmad ibn Salamah said: I heard Ishaq ibn Rahawayh say:

‫ فسألني الأمير عن‬،‫يعني إبراهيم بن أبي صالح مجلس الأمير عبد الله بن طاهر‬- ‫جمعني وهذا المبتدع‬
‫ آمنت برب‬:‫ فقلت‬.‫ كفرت برب ينزل من سماء إلى سماء‬:‫ فقال ابن أبي صالح‬،‫أخبار النزول فسردتها‬
.‫يفعل ما يشاء‬

“I was gathered with this innovator (meaning Ibrahim ibn Abi

Salih205) in the gathering of the Emir Abdullah ibn Tahir. The Emir
asked me about the reports concerning [Allah’s] descent, so I

204
I say: It was also reported by al-Harawi in {Dhamm al-Kalam} (6/120/1) through
Harb with a similar wording. And Harb was a trustworthy, noble jurist. One of Imam
Ahmad’s companions who died in the year 280 AH.
205
I say: The name of Abu Salih is Hashim, as stated by al-Hakim. As for his son
Ibrahim, Abu al-Husayn, Muslim said: He was a Jahmi, and his hadith should not be
recorded. The Hafiz said in {Lisan al-Mizan}: Ishaq ibn Rahawayh declared him a liar
during a sitting with Abdullah ibn Tahir, I say: He likely meant this very story, although
it doesn’t explicitly contain a declaration of lying by Ishaq. Perhaps that occurred in
another version of the narration, as it was mentioned by al-Harawi (118/1-2) through
other routes.

288
 [KITAB AL-’ULUW] 67 – IMAM ISHAQ IBN RAHAWAYH (D. 238 AH)

narrated them. Then Ibn Abi Salih said: ‘I disbelieve in a Rabb who
descends from one heaven to another.’ So I said: I believe in a Rabb
who does whatever He wills.”

NARRATION 235

Al-Najjad said: Ahmad ibn Ali al-Abbaar narrated to us, who said: Ali
ibn Khushram narrated to us, who said: Ishaq said:

،‫ نعم‬:‫ ما هذه الأحاديث؟ تروون أن الله ينزل إلى السماء الدنيا؟ قلت‬:‫دخلت على ابن طاهر فقال‬
‫ يقدر أن ينزل من غير أن يخلو‬:‫ ينزل ويدع عرشه؟ فقلت‬:‫ فقال‬،‫رواها الثقات الذين يروون الأحكام‬
‫ فلم تتكلم في هذا؟‬:‫ قلت‬.‫ نعم‬:‫منه العرش؟ قال‬

“I entered upon Ibn Tahir, and he said: ‘What are these Ahadith? You
narrate that Allah descends to the lowest heaven?’ I said: Yes, they
were narrated by trustworthy transmitters who also narrate rulings.
He said: ‘He descends and leaves His Throne?’ I said: Can He descend
without the Throne becoming devoid of Him? He said: ‘Yes.’ I said:
Then why do you even speak about this?” 206

206
I say: Its chain of transmission is authentic, all its narrators are trustworthy. Al-
Bayhaqi also reported it (p. 451–452) through another route from Ishaq briefly. Ibn
Taymiyyah attributed it in Sharh Hadith al-Nuzul to Ibn Battah and declared it
authentic. The benefit in the statement of Ishaq (may Allah have mercy on him): “Can
He descend without the Throne becoming devoid of Him?”, is his indication that
Allah’s descent is not like the descent of created beings, and that He descends to the
lowest heaven without the Throne being devoid of Him, nor does the Throne become
above Him. This is impossible in the case of created beings, whose movement
necessitates vacating one place and occupying another. What Ishaq pointed to is
what has been narrated from the early generations of this Ummah and its scholars
that Allah remains above the Throne, and the Throne is never devoid of Him, even as
He draws near and descends to the lowest heaven. Sheikh al-Islam Ibn Taymiyyah
said: This is the correct view. Refer to the detailed discussion in his book {Sharh Hadith
an-Nuzool} (p. 42-59).

289
 [KITAB AL-’ULUW] 67 – IMAM ISHAQ IBN RAHAWAYH (D. 238 AH)

NARRATION 236

Abu Hamid ibn al-Sharqi said: I heard Hamdan al-Sulami and Abu
Dawud al-Khaffaaf say: We heard Ishaq say:

”‫ هذا الذي ترو يه "ينزل ربنا كل ليلة‬،‫ يا أبا يعقوب‬:‫قال لي ابن طاهر‬

“Ibn Tahir said to me: O Abu Ya'qub, this narration you transmit that
‘Our Rabb descends every night'?”207

NARRATION 237

Ibrahim bin Abi Talib said I heard Ahmad bin Saeed al-Rabati say:

‫ فقال له‬،‫ نعم‬،‫ فسئل عن حديث النزول أصحيح هو؟ قال‬،‫حضرت مجلس ابن طاهر وحضر إسحاق‬
‫ فقال‬،‫ أثبته فوق‬:‫ أثبته حتى أصف لك النزول! فقال الرجل‬:‫ كيف ينزل؟ فقال‬:‫بعض القواد‬
.‫ هذا يا أبا يعقوب يوم القيامة‬:‫ك و َال ْمَل َك ص ًَّفا ص ًَّفا} فقال ابن طاهر‬
َ ‫ {وَج َاء َ ر َب‬:‫ قال الله‬:‫إسحاق‬
‫ ومن يجئ يوم القيامة من يمنعه اليوم؟‬:‫فقال‬

“I attended Ibn Tahir's gathering where Ishaq was present. Someone

I say: Abu Hamid ibn al-Sharqi's name is Ahmad ibn Muhammad, a reliable hafiz
207

who died in 325 AH. However, I am not familiar with his teacher Hamdan al-Sulami,
nor his companion Abu Dawud al-Khaffaaf. At first glance, it occurred to me that this
might be Abu ‘Amr Ahmad ibn Nasr ibn Ibrahim al-Khaffaaf, the well-known hadith
scholar who died in 299 AH. Al-Sam’aani mentioned him under the entry in "al-
Khaffaaf," noting that he narrated from Ibn Rahawayh and that Abu Hamid ibn al-
Sharqi narrated from him. This led me to suspect that "Abu Dawud" in the original
work might be a corruption of "Abu ‘Amr." However, what prevents me from asserting
this with certainty is that shortly afterward, the same individual is referred to by the
same kunya Abu Dawud but with the name Sulayman ibn Dawud. The manuscript
here reads: "Dawud al-Khaffaaf Sulayman ibn Dawud," omitting the kunya prefix. This
made me doubt whether this al-Khaffaaf is indeed Ahmad ibn Nasr, the hadith
scholar. At the same time, I have not been able to identify who he might be. If anyone
has knowledge on this matter, let them kindly share it with us, and we will be grateful
to them.

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 [KITAB AL-’ULUW] 67 – IMAM ISHAQ IBN RAHAWAYH (D. 238 AH)

asked about the Hadith of Allah's descent, Is it authentic? He said Yes.

A commander asked How does He descend? Ishaq replied: First
affirm that He descends then I'll describe how. The man said I affirm
that He is above. Ishaq then recited Allah's ayah: {“and your Rabb
comes ˹to judge˺ with angels, rank upon rank" (89:22)}. Ibn Tahir
said: O Abu Ya’qub that's on Judgment Day. Ishaq responded: If He
comes on Judgment Day what prevents Him today?.” 208

NARRATION 238

Abu Bakr al-Khallal said: Al-Marrudhi informed us that Muhammad

ibn al-Sabah al-Naysaburi narrated to us, Abu Dawud al-Khaffaf
Sulayman ibn Dawud narrated to us, Ishaq ibn Rahawayh said:

ُ ٰ َ ‫﴿الرحْم‬
‫ و يعلم كل‬،‫ إجماع أهل العلم أنه فوق العرش استوى‬،﴾‫ن عَلَى الْعَر ْش اسْ ت َو َى‬ َّ : ‫قال الله تعالى‬
‫شيء في أسفل الأرض السابعة‬

“Allah the Exalted said: {The Most Merciful rose over the Throne}
(20:5) it is the consensus of the people of knowledge that He rose
above the Throne, and He knows everything in the lowest depths of
the seventh earth.”209

Listen, woe to you, to this great Imam, how he transmitted consensus

on this noble matter, just as Qutaybah [ibn Saʿid], mentioned earlier,
transmitted it in his time.

208
I say: This chain is authentic. Al-Rabati is trustworthy, among the teachers of Al-
Bukhari. He died in 246 AH. And Ibrahim ibn Abi Talib was a trustworthy hafiz who
died in the year 295 AH and this athar was also narrated by al Sabuni in ʿAqidat al-
Salaf 1/113 (al-Majmuʿah al -Muniriyyah)
209
I say: As for Muhammad ibn al-Sabah al-Naysaburi, I did not find a biographical
entry for him, and the same goes for Abu Dawud al-Khaffaf, though he was discussed
earlier.

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 [KITAB AL-’ULUW] 68 – IBN AL-A’RAABI THE LINGUIST (D. 231 AH)

NARRATION 239

Ibn Abi Hatim said: Ahmad ibn Salamah al-Naysaburi narrated to us,
saying: I heard Ishaq ibn Ibrahim al-Hanzali (may Allah be pleased
with him) say:

‫ فكيف يكون شيء خرج من الرب‬،‫ليس بين أهل العلم اختلاف أن القرآن كلام الله ليس بمخلوق‬
‫عز وجل مخلوقاً؟‬

“There is no disagreement among the people of knowledge that the

Qur’an is the speech of Allah, not created. So how could something
that came from the Rabb Exalted is He be created?”210

Ishaq was among the great imams of ijtihad and among the
foremost hadith masters. He died in the year 233 AH at a little over
seventy years old. No one like him was left behind in Khurasan.

68 - ABU ABDILLAH IBN AL-AʿRAABI, THE LINGUIST OF

HIS TIME (151–231 AH)

NARRATION 240

From Muhammad ibn Ahmad ibn al-Nadr ibn Bint Muʿawiyah ibn
ʿAmr who said:

‫ أتعرف في‬:‫ وذكر لنا أن ابن أبي دؤاد سأله‬،‫ وكان ليله أحسن ليل‬،‫كان أبو عبد الله الأعرابي جارنا‬
.‫ لا أعرفه‬:‫اللغة استوى بمعني استولى؟ فقال‬

“Abu Abdillah al-Aʿraabi was our neighbor, and his nights were the

210
I say: Its chain of transmission is sahih.

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 [KITAB AL-’ULUW] 68 – IBN AL-A’RAABI THE LINGUIST (D. 231 AH)

most beautiful of nights. He told us that Ibn Abi Du’ad 211 once asked
him: ‘Do you know of any usage in the Arabic language where istawa
means istawla’ (i.e., ‘to take control’ or ‘to conquer’?) He replied: I do
not know of any such usage.”212

NARRATION 241

From Niftawayh: Dawud ibn Ali narrated to us:

‫ش‬ َّ :‫ ما معنى قوله تعالى‬،‫ يا أبا عبد الله‬:‫ فقال‬،‫ فأتاه رجل‬،‫كنا عند ابن الأعرابي‬
ِ ْ ‫{الرحْم َن عَلَى ال ْعَر‬
:‫ فقال‬،‫ إنما معناه استولي‬،‫ ليس كذلك‬:‫ فقال الرجل‬،‫ هو على عرشه كما أخبر‬:‫اسْ ت َو َى} ؟ قال‬
،‫ ما يدر يك ما هذا؟ العرب لا تقول للرجل استولى على الشيء حتى يكون له فيه مضاد‬،‫اسكت‬
‫ الاستيلاء بعد‬:‫ ثم قال‬.‫ وهو على عرشه كما أخبر‬،‫ والله تعالى لا مضاد له‬،‫ استولى‬:‫ قيل‬،‫فأيهما غلب‬
‫ قال النابغة‬،‫المغالبة‬

“We were with Ibn al-Aʿraabi, and a man came to him213 and said: “O
Abu ‘Abd Allah, what is the meaning of the ayah: {The Most Merciful
rose over the Throne (20:5)}?” He replied: “He is upon His Throne just

He is Ahmad ibn Abi Du’ad (pronounced like Fu’ad) the well-known Jahmi judge.
211

Because of him, Imam Ahmad and the people of the Sunnah were subjected to trials,
beatings, and humiliation for refusing to say that the Qur’an is created. Later, Ibn Abi
Du’ad himself was afflicted in both body and wealth with what is mentioned in his
biography in al-Dhahabi’s al-Shadharat (2/93) and elsewhere. May Allah deal with
him as he deserves. He died in the year 240 AH.

I say: Its chain is hasan. Its narrators are trustworthy, except for Ahmad ibn
212

Muhammad ibn Musa al-Qurashi, about whom al-Dhahabi said: “Al-Barqani

considered him weak, while others strengthened him.” He has a biography in Tarikh
Baghdad (5/94–96). This report was cited by the author via al-Khatib al-Baghdadi
in Tarikh Baghdad (5/283) with the same chain from Ibn al-Nadr. His biography
appears in Tarikh Baghdad (1/364). It was also narrated by al-Lalakaʾi (1/92/1)
through this same path, and by al-Bayhaqi in al-Asmaʾ wa al-Sifat (p. 415) from Salih
ibn Muhammad from Ibn al-Aʿraabi with a similar report. Its chain is authentic. This
Salih is Abu ʿAli, nicknamed Jazrah, a trustworthy hafiz who died in 294 AH.
213
I say: It is likely that was Ahmad ibn Abi Du’ad, the Jahmi, as explicitly stated in the
earlier report.

293
 [KITAB AL-’ULUW] 69 – HAFIZ AL-NUFAYLI (D. 234 AH)

as He informed.” The man said: “It is not so; rather, it means that He
‘took control’ (istawla).” He responded: “Shut up! What do you know
about this? The Arabs do not say ‘istawla’ (took control) over
something unless there is someone opposing him in it. Then,
whichever of the two overcomes the other, it is said that he ‘istawla’
(took control or took over or dominated or conquered). But Allah has
no rival. He is upon His Throne as He informed.” Then he added:
“’Istila’ (taking control) comes after struggle.” Then he cited the line
of poetry by al-Nabighah:

‫ سبق الجواد إذا استولى على الأمد‬... ‫ألا لمثلك أو من أنت سابقه‬

Indeed, only someone like you or the one you outpace, can match
the speed of a horse when it overcomes (istawla) the finish line.”214

Ibn al-A‘rabi, may Allah have mercy on him, died in the year 231 AH.

69 - ABU JA‘FAR AL-NUFAYLI, THE SCHOLAR OF THE

JAZIRAH REGION (D. 234 AH)

NARRATION 242

Ibn Abi Hatim said: ‘Ali ibn al-Husayn ibn Mihran narrated to us:

‫ يا‬:‫ فقيل له‬،‫ فهو كافر‬،‫ "أن القرآن مخلوق‬:‫ من قال‬:‫سمعت أبا جعفر عبد الله بن محمد بن نفيل يقول‬

214
I say: The author narrated it with his chain through al-Khatib, who also recorded it
in his Tarikh, volume five, pages 283 to 284. It was also reported by al-Bayhaqi in al-
Asma wa al-Sifat, page 415, and by al-Lalaka’i in Sharh Usul I’tiqad Ahl al-Sunnah,
volume one, page 92, section one, through multiple chains from Niftawayh. And this
is a sound chain. Dawud ibn ‘Ali is Abu Sulayman al-Asbahani, the jurist and leading
figure of the Ẓahiri school. He is truthful, trustworthy, and virtuous. He died in the year
270 AH. Naftawiyah is Ibrahim ibn Muhammad ibn ‘Arafah, Abu Abd Allah al-‘Utuki,
the well-known grammarian. He is truthful and reliable. He passed away in the year
323 AH.

294
 [KITAB AL-’ULUW] 70 – IMAM AL-‘AYSHI (D. 228 AH)

‫ ما تقول‬،‫ بل كفر بالرب‬،‫ لا‬:‫ وكفر بالرب عز وجل؟ قال‬،‫ كفر نعمة‬:‫ الِكفر كفران‬،‫أبا جعفر‬
"‫الله الصمد "مخلوق؟ أليس كافرا ً هو؟‬
َّ ،‫الله أَ ح َد‬
َّ "‫فيمن يقول‬

“I heard Abu Ja‘far ‘Abd Allah ibn Muhammad ibn Nufayl say:
‘Whoever says that the Qur’an is created is a disbeliever.’ He was
asked: ‘O Abu Ja‘far, disbelief (kufr) is of two kinds: denial of
blessings (kufr ni‘mah), and disbelief in the Rabb, the Mighty and
Majestic. Which do you mean?’ He said: ‘No, rather it is disbelief in the
Rabb! What do you say about one who claims that: {Allah is One,
Allah the Self-Sufficient} (112:1-2) is created, is he not a
disbeliever?’”215

Al-Nufayli was one of the pillars of the religion. He was seen with
Ahmad ibn Hanbal, to the extent that Abu Dawud al-Sijistani said: I
have not seen a greater Hafiz than al-Nufayli. I say: He passed away
in the year 234 AH, having reached a venerable old age.

70 - AL-ʿAYSHI, FROM THE SCHOLARS OF BASRA, (D.

228 AH)

NARRATION 243

Abu Hatim al-Razi said: ʿAbd Allah ibn Muhammad ibn ʿAʾishah said:

َّ ‫ { ِإ َّننِي أَ ن َا‬:‫ يعني قوله تعالى‬،‫يستحيل في صفة الحكيم أن يخلق كلاما ً يدعي الربوبية‬
‫ "أنا‬:‫ وقوله‬، }‫الله‬

I say, the chain is authentic, for Ibn Mihran is ‘Ali ibn al-Husayn ibn al-Junayd al-
215

Razi, a trustworthy and great hafiz. He died in 291 AH. Ibn Abi Hatim said in his
biography in al-Jarh wa al-Ta‘dil (3/1/179): We wrote from him. He is truthful and
trustworthy. I say: I have not seen any of those who documented his biography
mention that his grandfather’s name was “Mihran.” So perhaps “Mihran” was the
name of his great-grandfather, and “al-Junayd” was the name of his closer
grandfather or vice versa. And Allah, the Exalted, knows best.

295
 [KITAB AL-’ULUW] 71 – HAFIZ HISHAM IBN ‘AMMAR (D. 245 AH)

"‫ربك‬

“It is impossible for the description of The Wise (i.e., Allah) to create
speech that claims Rububiyyah, meaning His statement, the Exalted:
{Indeed, I am Allah} (20:14), and His saying: {I am your Rabb.}
(20:12)”

Ibn ʿAʾishah died in the year 228 AH, at the age of over 80.

71 - HISHAM IBN ʿAMMAR, SCHOLAR OF AL-SHAM (D.

245 AH)

NARRATIONS 244

Abu al-Fadl Yaʿqub ibn Ishaq ibn Mahmud, the Hafiz said: ‘Abd Allah
ibn Muhammad ibn Mansur al-Bazzar narrated to us:

‫ القرآن كلام الله وليس‬:‫ فغضب وقال‬-‫وبلغه أن ناسا ً ينسبونه إلى اللفظية‬- ‫سمعت هشام بن عمار‬
‫ ما تقول فيمن‬:‫ فقيل له‬،‫ القرآن أو قدرة الله أو عزة الله مخلوقة فهو من الكافرين‬:‫ ومن قال‬،‫بمخلوق‬
َّ ‫الله‬
‫ هذا الذي‬:‫ ثم قال‬.‫الصم َد} إلى آخرها‬ َّ ،‫الله أَ ح َد‬
َّ َ ‫ {قلْ هو‬:‫ "لفظي بالقرآن مخلوق" ؟ فقال‬:‫قال‬
.‫قرأت كلام الله‬

“I heard Hisham ibn ʿAmmar when it reached him that some people
were attributing him to the ‘Lafziyyah’ view he became angry and
said: ‘The Qur’an is the Speech of Allah and is not created. Whoever
says that the Qur’an, or the Power of Allah, or the Might of Allah is
created then he is one of the disbelievers.’ He was then asked: ‘What
do you say about someone who says: “My recitation of the Qur’an is
created”?’ He replied [by reciting]: {Say: He Allah is One. Allah, The
self sufficent…} (112:1) to the end of the surah. Then he said: ‘This
which I recited is the Speech of Allah.’”

296
 [KITAB AL-’ULUW] 72 – DHUN-NOON (D. 245 AH)

[Translator’s note: Ibn battah described the lafziyyah and their

speech in his famous book al ibannah stating they would say
“The Qur'an that Allaah spoke with and said, that is the speech of
Allaah, not created, and as for that which we recite and read with our
tongues and which we write in our copies is not the Qur'an which is
the Kalaam of Allaah. This is only a hikaayah (quotation, narrative) of
that. So what we read is a hikaayah of that Qur'an with our own words
and our verbal is created”. End quote. In summary they would claim
“the utterance of the Quran is created” as a means to subtly spread
their vile repugnant belief that the Quran is created through vague
and ambiguous speech].

And this ʿAbd Allah is a well-known Harawi.216 Hisham was the scholar,
Qur’an reciter, muhaddith, mufti, and khateeb of Damascus. He lived
for over 90 years and died in the year 245 AH. He met Malik and heard
hadith from him.

72: DHU AL-NOON, THE SHAYKH AND PREACHER OF

EGYPT (D. 245 AH)

NARRATION 245

216
I say, he is likely the same person mentioned in al-Jarh wa al-Taʿdil (2/2/164): ‘ʿAbd
Allah ibn Muhammad al-Bazzar, known as Furaan, was a companion, close
associate, and confidant of Ahmad ibn Hanbal. He narrated from Ahmad ibn Hanbal.’
But al-Khatib (in Tarikh Baghdad, 10/79) mentioned that his grandfather’s name was
al-Muhajir, which differs from what is recorded here. In that source, the name
appears as Fawzan (with a zay instead of a ra’), and it is narrated from al-Daraqutni
that he said about him: He was a noble and esteemed man. Ahmad ibn Hanbal held
him in high regard. He died in the year 256 AH. I say, if he is someone else, then I have
not found anyone who has documented his biography. And Allah knows best. As for
Abu al-Fadl: Ya‘qub ibn Ishaq ibn Mahmud, the hafiz, I do not know him. The author
did not include him in Tadhkirat al-Huffaz, nor did Ibn ʿAbd al-Hadi mention him in
Tadhkirah.

297
 [KITAB AL-’ULUW] 73 – IMAM ABU THAWR (D. 240 AH)

ʿUmar ibn Bahr al-Asadi said: I heard Dhu al-Noon al-Misri (may Allah
have mercy on him) say:

‫ وناجاه على عرشه‬،‫ وحجب جلاله عن العيون‬،‫ وأنار لوجهه الظلمات‬،‫أشرق لنور وجهه السموات‬
.‫ألسنة الصدور‬

“By the light of His Face, the heavens were illuminated, and by His
Face, the darkness was lit. The majesty of His glory is veiled from the
eyes, and the tongues of hearts (i.e., inner speech and thoughts)
converse with Him upon His Throne.”217

This was narrated by Hafiz Abu al-Shaykh in his book al-ʿAzamah. Dhu
al-Noon died in the year 245 AH, and he was very elderly.

73 - ABU THAWR, ONE OF THE IMAMS OF IJTIHAD (D.

240 AH)

NARRATION 246

Ibn Abi Hatim said: Aʿyan ibn Zayd narrated to us: I heard Abu Thawr
Ibrahim ibn Khalid, the imam, say:

‫ ولا يكون الرجل صاحب سنة حتى يكون فيه ثلاث‬،‫من زعم أن القرآن مخلوق فهو كافر بالله‬
‫ و يترك قراءة حمزة‬،‫ يزيد وينقص‬،‫الإيمان قول وعمل‬: ‫ و يقول‬،‫القرآن ليس بمخلوق‬: ‫خصال يقول‬.

“Whoever claims that the Qur’an is created is a disbeliever in Allah.

And a man cannot be considered a follower of the Sunnah unless he
has three qualities: He affirms that the Qur’an is not created, He says
that faith is statement and action, and it increases and decreases,

217
I say: Umar ibn Bahr al-Asadi is unknown to me.

298
 [KITAB AL-’ULUW] 73 – IMAM ABU THAWR (D. 240 AH)

and he abandons the recitation of Hamzah.”218

Abu Thawr was one of the vessels of knowledge; Sufyan ibn ʿUyaynah
and other great scholars narrated from him. He died in the year 240
AH in Baghdad.

[Translator’s note: As for the recitation of Hamza some did criticise it

early on due to specific characteristics such as prolonged elongation,
however, his recitation is accepted and established by ijma’, Al-
Sakhawi said: ‘The people took him as an imam in recitation because
they knew the soundness of his recitation, and that it was taken from
the imams of the Qur’an, Those who were firmly established in its
transmission’ - Refer to Jamaal Al Quraah 2/471]

218
Its chain is good. As for Aʿyan ibn Zayd, Ibn Abi Hatim said in al-Jarh wa al-Taʿdil
(1/1/325): “ʿAli ibn al-Husayn ibn al-Junayd narrated from him, and I heard from him.
He is truthful.” Note: The Hamza mentioned at the end of this narration is Hamza ibn
Habib, Abu ‘Ammarah al-Kufi al-Zayyat, the teacher of al-Farra’ and one of the Seven
Imams of Recitation. The author stated in al-Mizan: "He reached the highest level in
truthfulness, piety, and righteousness. Ibn Ma‘in and others considered him
trustworthy, though al-Azdi and al-Saaji criticized his recitation, attributing to him
some disapproved practices. However, he was reliable in hadith, though not a master
in precision." I say: Consensus eventually settled on accepting Hamza’s recitation,
rejecting those who spoke against it. Some early scholars, like Yazid ibn Harun,
forbade his recitation, and Ibn Mahdi even said: "If I had authority over those who
recite like Hamza, I would punish them." Ahmad ibn Hanbal disliked it due to its
excessive elongation (madd), pauses (sakt), and modifications in pronunciation
(like imalah). Yet, Hamza’s recitation is vindicated by Imam Sufyan al-Thawri’s
testimony: "Hamza did not recite a single letter except with an authentic basis." He
passed away in 156 AH.

299
 [KITAB AL-’ULUW] 74 – IMAM AL-MUZANI (D. 264 AH)

ANOTHER GROUP, FROM THEM: AL-MUZANI, AL-DHULI,

AL-BUKHARI & ABU ZUR’AH.

74 – AL-MUZANI (175 – 264 AH)

NARRATION 247

Ahmad ibn Bakr al-Bazuri said: Al-Hasan ibn ʿAli al-Bazuri, the jurist,
narrated to me, and he said that ʿAli ibn ʿAbd Allah al-Halwani said: I
was in Tripoli (Western Libya), and my companions and I were
discussing the Sunnah, until we mentioned Abu Ibrahim al-Muzani,
may Allah have mercy on him. One of our companions said: ‘I heard
that he used to speak with regard to the Qur’an (i.e. possibly implying
createdness) and that he would pause (i.e., not take a clear stance).’
Another said: ‘I heard that he affirmed its createdness.’ Then others
joined us, and we decided to write to him to seek clarification. So we
wrote to him, and he replied to us:

‫ فإنك سألتني أن أوضح لك من السنة‬:‫ أما بعد‬،‫ ووفقنا وإياكم لموافقة الهدى‬،‫عصمنا الله وإياكم بالتقوى‬
‫ فقد شرحت‬،‫ وز يغ محدثات الضالين‬،‫ وتدرأ به عنك شبهة الأقاو يل‬،‫أمرا ً تصير نفسك على التمسك به‬
:ً‫لك منهاجا ً موضحا ً لم آل نفسي وإياك فيه نصحا‬

“May Allah protect us and you with piety and guide us and you to
conform with guidance. As for what follows: You have asked me to
clarify for you a matter from the Sunnah, by which you can commit
yourself to it, repel from yourself the doubts of false ideologies, and
avoid the innovations of the misguided. I have indeed laid out for you
a clear path and did not hold back in sincerity for myself and for you:

‫ جل عن‬،‫ ليس له صاحبة ولا ولد‬،‫ الواحد الصمد‬،‫ وعليه أثني‬،‫ وأولى من شكر‬،‫الحمد لله أحق ما بدئ‬
‫ فهو دان‬،‫ عال على عرشه‬،‫ المنيع الرفيع‬،‫ العليم الخبير‬،‫ السميع البصير‬،‫ فلا شبيه له ولا عديل‬،‫المثل‬
‫ وقدرة الله ونعته وصفاته كلمات‬،‫ ليس بمخلوق فيبيد‬،‫ ومن الله‬،‫ والقرآن كلام الله‬،‫بعلمه من خلقه‬
‫ جلت صفاته عن‬،‫ ولا كان ربنا ناقصا ً فيزيد‬،‫ ليست محدثات فتبيد‬،‫ دائمات أزليات‬،‫غير مخلوقات‬

300
 [KITAB AL-’ULUW] 74 – IMAM AL-MUZANI (D. 264 AH)

‫ بائن عن خلقه‬،‫ عال على عرشه‬،‫شبه المخلوقين‬

Praise be to Allah, the One most deserving of being the starting point
of all speech, and the One most deserving of gratitude. Upon Him is
my praise, the One, the Self-Sufficient, He has no spouse and no
child. Exalted is He above comparison, there is nothing like Him, and
no equal. He is the All-Hearing, the All-Seeing, the All-Knowing, the
All-Aware, the withholder, the elevator. He is above His Throne, yet He
is near to His creation through His knowledge. The Qur’an is the
Speech of Allah, and from Allah, it is not created, so it does not perish.
The Power of Allah, His Attributes, and His Descriptions are uncreated
words, Eternal and everlasting, not created such that they could
perish, and our Rabb was never deficient, then increased. His
Attributes are far above any resemblance to created beings. He is
exalted above His Throne, separate from his creation.”219

And he mentioned the rest of the creed.

NARRATION 248

On the authority of ʿAmr ibn Tamim al-Makki, who said: I heard

Muhammad ibn Ismaʿil al-Tirmidhi, who said:

‫ مثل أي شيء؟‬:‫ قلت‬.‫ لا يصح لأحد توحيد حتى يعلم أن الله على العرش بصفاته‬:‫سمعت المزني يقول‬
.‫ سميع بصير عليم قدير‬:‫قال‬

“I heard al-Muzani say: ‘No one’s affirmation of tawhid is valid until

he knows that Allah is upon the Throne with His attributes.’ I said: ‘Like
what?’ He said: ‘Hearing, Seeing, Knowledge, Power.’”

The author narrated it with his chain of transmission to Ahmad al-Bazuri as printed.
219

However, in the manuscript it appears as al-Yazuri (with a ya’). I do not know this
attribution, nor the individual referred to by it.

301
 [KITAB AL-’ULUW] 75 – IMAM AL-DHUHLI (D. 258 AH)

This was narrated by Ibn Mandah in his Tarikh220 Indeed, al-Muzani

was the jurist of Egypt in his time, and the noblest of al-Shafiʿi’s
students. He died in the year 264 AH, at the age of a little over 80 years.

75 - AL-DHUHLI (D. 258 AH)

NARRATION 249

Al-Hakim said: I read in the handwriting of Abu ʿAmr al-Mustahli:

Muhammad ibn Yahya was asked about the hadith of ʿAbd Allah ibn
Muʿawiyah from the Prophet ‫ﷺ‬: “The servant should know that Allah is
with him wherever he is.”221 He said:

.‫ والله على العرش‬،‫يريد أن الله علمه محيط بكل مكان‬

“It means that Allah’s knowledge encompasses every place, while

Allah is upon the Throne.”

NARRATION 250

Muhammad ibn Naʿim said: I heard Muhammad ibn Yahya al-Dhuhli

say:

‫ ولا نرى‬،‫ والقرآن كلام الله غير مخلوق بجميع جهاته وحيث تصرف‬،‫ يزيد وينقص‬،‫الإيمان قول وعمل‬
،‫تلي‬
ِ ‫ والم‬،‫المتلي‬
ِ ‫ وما أحدثوا من‬،‫الكلام فيما أحدثوا فتكلموا في الأصوات والأقلام والح بر والورق‬
‫ ومن زعم أن القرآن محدث فهو عندنا جهمي لا نشك فيه‬،‫ فكل هذا عندنا بدعة‬،‫والمقرى والمقري‬

220
I say: The author also traced this narration through his chain, in which appears
ʿAmr ibn Tamim al-Makki, whom I do not know.
221
This is part of the hadith of ʿAbd Allah ibn Muʿawiyah al-Ghadiri (may Allah be
pleased with him), which was narrated by al-Tabarani and others with a sahih chain,
as I clarified in al-Sahihah (no. 1046).

302
 [KITAB AL-’ULUW] 76 – IMAM AL-BUKHARI (D. 256 AH)

.‫ولا نمتري‬

“Faith (iman) is statement and action; it increases and decreases.

The Qur’an is the Speech of Allah, uncreated in all its aspects and
wherever it is directed. We do not engage in the innovations
introduced by others like discussions about voices and pens, ink and
paper, and those who introduced terms like the recited, the reciter,
the read, and the reader. All of this, in our view, is innovation (bidʿah).
Whoever claims that the Qur’an is created is, in our view, a Jahmi, we
have no doubt about him, nor do we hesitate.”222

Al-Dhuhli was the Imam of Khurasan after Ishaq, without dispute. He

was a respected leader of great status. He died in the year 258 AH.

76 - AL-BUKHARI, MAY ALLAH BE PLEASED WITH HIM

(194–256 AH)

NARRATION 251

Imam Abu ʿAbd Allah Muhammad ibn Ismaʿil said in the final section
of al-Jamiʿ al-Sahih in the Book ‘al-Rad Ala Jahmiyyah’,223 under the
chapter:

‫ وقال مجاهد في‬.‫ ارتفع‬:‫ استوى إلى السماء‬:‫ {وَك َانَ ع َْرشه عَلَى ال ْمَاء} قال أبو العالية‬:‫باب قوله تعالى‬
‫ "زوجني الله من فوق سبع‬:‫ وقالت زينب أم المؤمنين رضي الله عنها‬.‫"استوى" علا على العرش‬
. "‫سماوات‬

“Chapter regarding the statement of Allah: {And His Throne was

222
The author narrated this with his chain from this Muhammad ibn Naʿim, whom I
do not know.
223
This is how it appears in some manuscripts of al-Jamiʿ al-Sahih, while in others it
appears under “The Book of Tawhid” which is how it appears in the printed editions.

303
 [KITAB AL-’ULUW] 76 – IMAM AL-BUKHARI (D. 256 AH)

upon the water} (11:7): Abu al-ʿAliyah said, ‘He rose towards the
heaven’ means ‘He ascended’”224 And Mujahid said regarding
‘istawa’: ‘He rose above the Throne.’225 And Zaynab, the Mother of the
Believers (may Allah be pleased with her), said: ‘Allah married me off
from above the seven heavens.’”

Then he al-Bukhari gave chapter headings to most of what the

Jahmiyyah reject such as Allah’s ‘uluw, speech, hands, and eyes,
providing proof from Ayaat and hadith. Among them are Chapter: {To
Him ascends good speech (35:10)} Chapter: {What I created with My
Two Hands (38:75)} Chapter: {That you may be brought up under My
Eye (20:39)} Chapter: The Speech of the Rabb (Mighty and Majestic)
with the Prophets.

And other similar topics, which when considered by an

intelligent person, make clear from the way he titled these chapters
that the Jahmiyyah reject these attributes and distort the words from
their proper places. He also authored a separate book titled: “Kitab
Afʿal al-ʿIbad fi Mas’alah al-Qur’an”

He was a hafiz, a scholar, blazing with intelligence, extremely

pious and devout, great in status, and without equal. He died in the
year 256 AH, having met: Makki ibn Ibrahim in Khurasan, Abu ʿAsim in
Basrah, ʿUbayd Allah ibn Musa in Kufah, al-Muqri’ in Makkah, and al-
Firyabi in al-Sham. He lived 62 years.

224
Al-Tabari connected the narration in his Tafsir through the route of Abu Jaʿfar al-
Razi from him. I say: Abu Jaʿfar is weak in memory.
225
Al-Firyabi also connected it from Warqa’, from Ibn Abi Najih, from him. (Already
mentioned under footnote no. 35.)

304
 [KITAB AL-’ULUW] 77 – IMAM ABU ZUR’AH AL-RAZI (D. 264 AH)

77 - ABU ZURʿAH AL-RAZI (221 - 264 AH)226

NARRATION 252

Abu Ismaʿil al-Ansari, the author of ‘Dhamm al-Kalam wa Ahlihi’ said:

Abu Yaʿqub al-Qarraab informed us, who said: My grandfather
informed us, who said: I heard Abu al-Fadl ibn Ishaq,227 who said:
Muhammad ibn Ibrahim al-Asbahani narrated to me: I heard Abu
Zurʿah al-Razi, who was asked about the explanation of the ayah:
{The Most Merciful rose above the Throne} (20:5) and he became
angry and said:

.‫ من قال غير هذا فعليه لعنة الله‬،‫ وعلمه في كل مكان‬،‫ هو على عرشه‬،‫تفسيره كما تقرأ‬

“Its explanation is just as you recite it: He is upon His Throne, and His

226
He is the imam, hafiz of the time, ʿUbayd Allah ibn ʿAbd al-Karim al-Qurashi, their
affiliate Al razi. His biography is full of virtues and merits in the author’s Tadhkirat al-
Huffaz (2/124–125) — refer to it. He is not to be confused with Abu Zurʿah al-Razi al-
Saghir whose name was Ahmad ibn al-Husayn, who was also a precise and reliable
hafiz — see Tadhkirah (3/194).
227
I say: I do not know this Abu al-Fadl. As for Abu Yaʿqub al-Qarraab, his full name is
Ishaq ibn Abi Ishaq Ibrahim ibn Muhammad ibn ʿAbd al-Rahman al-Sarakhsi, then
al-Harawi. He was a hafiz, an imam, and he died in the year 429 AH. The grandfather
referred to here is his grandfather from his mother’s side, and he is the one the author
mentions among his teachers: And he is Muhammad ibn ʿUmar ibn Hafsawayh, I
found no biographical entry for him. He is not the same as Muhammad ibn ʿUmar ibn
Hafs al-Joorjeeri, who is mentioned in Akhbar Asbahaan (2/272) and al-Dhahabi’s
Shadharaat (2/328), as that person is of an earlier generation, having died in the year
330 AH. As for Muhammad ibn Ibrahim al-Asbahani, there are several individuals by
that name, all of whom are mentioned in Akhbar Asbahan by Abu Nuʿaym:
Muhammad ibn Ibrahim ibn Shabib al-ʿAssaal, Abu ʿAbd Allah who is a trustworthy
sheikh. He narrated from Ismaʿil ibn ʿAmr, and others. He died in the year 292 AH
Muhammad ibn Ibrahim ibn Saʿid ibn Mawandaad al-Thaqafi, Abu ʿAbd Allah al-
Washsha’ is a truthful shaykh. He narrated from Zayd ibn al-Huraysh, and others. He
died in the year 299 AH. Muhammad ibn Ibrahim ibn Nasr ibn Shabib al-Saffar, Abu
Bakr is trustworthy. He moved to Madinah, and died in the year 305 AH. He narrated
the Musnad of Harun al-Hammal. I say: Perhaps the person who narrated this report
is one of those trustworthy individuals.

305
 [KITAB AL-’ULUW] 77 – IMAM ABU ZUR’AH AL-RAZI (D. 264 AH)

knowledge is in every place. Whoever says other than this, upon him
is the curse of Allah.”

NARRATION 253

And it was narrated from ʿAbd al-Rahman ibn Abi Hatim who said: I
asked my father and Abu Zurʿah (may Allah have mercy on them
both) about the creed of Ahl al-Sunnah concerning the
fundamentals of the religion, and about what they had found the
scholars of all lands upon, and what they themselves believed
regarding that So they said:

‫ والقرآن‬،‫ يزيد وينقص‬،‫ فكان من مذاهبهم أن الإيمان قول وعمل‬،‫أدركنا العلماء في جميع الأمصار‬
‫ بائن‬،‫ وأن الله تعالى على عرشه‬،‫ والقدر خيره وشره من الله تعالى‬،‫كلام الله غير مخلوق بجميع جهاته‬
َ ‫ْس كَمِث ْلِه ِ شَيْء و َهو‬
َ ‫ لَي‬،ً ‫ أحاط بكل شيء علما‬،‫ وعلى لسان رسوله‬،‫ كما وصف نفسه في كتابه‬،‫من خلقه‬
َّ
.‫السمِيع الْب َصِ ير‬

“We found the scholars of all the cities upon the belief that: Iman is
speech and action, it increases and decreases; the Qur’an is the
speech of Allah, uncreated in all of its aspects; Qadar: its good and
evil is from Allah, the Most High; Allah (the Exalted) is over His Throne,
distinct from His creation, just as He described Himself in His Book
and upon the tongue of His Messenger, He encompasses everything
in knowledge. There is nothing like unto Him, and He is the All-
Hearing, the All-Seeing.”228

228
I say: This is authentically and firmly established from Abu Zurʿah and Abu Hatim
(may Allah have mercy on both) as it was cited here. The author narrated through
three chains from ʿAbd al-Rahman ibn Abi Hatim (may Allah have mercy on him),
one of which is through the route of Hibat Allah ibn al-Hasan al-Lalakaʾi. He included
this in his great book Sharh Usul al-Sunnah, where he said (1/47/1): Muhammad ibn
al-Muzaffar al-Muqriʾ informed us, who said: al-Husayn ibn Muhammad ibn Hubsh

306
 [KITAB AL-’ULUW] 78 – IMAM ABU HATIM AL-RAZI (D. 277 AH)

Abu Zurʿah was the Imam of the Ahl al-hadith in his time, to the extent
that Ahmad bin Hanbal said: “No one with stronger memory than Abu
Zurʿah has crossed the bridge of Baghdad.” He was among the
abdaal through whom the earth is preserved. He also said: “This
young man has memorized 700k Ahadith.”

I say: He was a leader in both knowledge and practice, and his

virtues were many. He died in the year 264 AH. Muslim narrated from
him in his Sahih.

78 - ABU HATIM AL-RAZI (D.277 AH)

NARRATION 254

Hafiz ʿAbd al-Rahman ibn Abi Hatim al-Razi said in his book ‘al-Radd
ʿala al-Jahmiyyah’:

‫ كان بالبصرة رجل وأنا مقيم في سنة‬:‫ فحدثني أبو زرعة قال‬،‫كان يحكى لنا أن هنا رجلا من قصة هذا‬

al-Muqriʾ narrated to us, who said: Abu Muhammad ʿAbd al-Rahman ibn Abi Hatim
narrated to us… I say: This is a good isnad. Muhammad ibn al-Muzaffar is ibn ʿAli ibn
Harb, Abu Bakr al-Muqriʾ al-Daynawari. Al-Khatib (3/265) said: “He lived in Baghdad
and narrated there from Abu Ishaq al-Muzakki al-Naysaburi and others, including
Abu ʿAli ibn Habash al-Daynawari. We wrote from him. He was a righteous, virtuous,
and trustworthy shaykh. He died in the year 415 AH.” And Husayn ibn Muhammad ibn
Habash al-Muqriʾ, he is Abu Ali al-Daynawari, a companion of Musa ibn Jarir al-
Raqqi. Ibn al-ʿImad mentioned him under the deaths of the year 373 AH, without
adding further information. It appears from the earlier biographical entry of Ibn al-
Muzaffar in Tarikh Baghdad that he entered Baghdad, if not being originally born
there, as Ibn al-Muzaffar narrated from him there. Yet al-Khatib did not include a
biographical entry for him in the book. And Allah knows best. However, he was not the
only one who narrated it; he was followed up in the transmission by ʿAli ibn ʿAbd al-
ʿAziz, who is al-Baghawi, and he is trustworthy and firm [in narration], and also by ʿAli
ibn Mardak, whom I do not know. This letter of Ibn Abi Hatim is preserved in al-Majmuʿ
(vol. 11) in the zahiriyyah Library, at the end of the book “Zuhd al-Thamaniyah min al-
Tabiʿin”, through the last two chains of narration. In it, it is mentioned that Ibn Mardak
was Bardaʿi. And Allah knows best.

307
 [KITAB AL-’ULUW] 78 – IMAM ABU HATIM AL-RAZI (D. 277 AH)

‫ إن لم يكن القرآن مخلوقا فمحا الله ما في‬:‫ثلاثين ومائتين فحدثني عثمان بن عمرو بن الضحاك عنه أنه قال‬
‫ "بسم الله الرحمن‬:‫ قل‬:‫ فنسي "القرآن" حتى كان يقال له‬،‫ و كان من قراء القرآن‬،‫صدري من القرآن‬
.‫ ولا يتكلم به‬،‫ معروف معروف‬:‫الرحيم" فيقول‬

“It was narrated to us that there was a man with a story related to
this. Abu Zurʿah told me: “There was a man in Basra while I was
residing there in the year 230 AH. ʿUthman ibn ʿAmr ibn al-Dahhak229
narrated to me from him that he said: If the Qur’an is not created
then may Allah erase what is in my chest from the Qur’an. He had
been one of the Qur’an reciters, but he forgot the Qur’an entirely to
the point that when he was told, Say: Bismillah al-Rahman al-Rahim,
he would reply: ‘It’s known, it’s known,’ but he could not utter it.”

Abu Zurʿah said: “They urged me to go see him, but I did not”.

NARRATION 255

Muhammad ibn Bashshar230 said:

‫ إن لم يكن القرآن مخلوقا‬:‫ فقال له رجل‬،‫ هو مخلوق‬:‫ و يقول‬،‫سمعت جارا ً كان لي وكان يقرئني القرآن‬
،‫ِيم‬ َّ ‫ن‬
ِ ‫الرح‬ ِ َ ‫الرحْم‬ ِ ‫ {ا ْلحم َ ْد ل َِّله ِ ر‬:‫ فأصبح وهو يقول‬،‫ نعم‬:‫فمحا الله كل آية من صدرك؟ قال‬
َّ ،َ‫َب الْع َالمَي ِن‬
.‫ "نعبد" لم يجر لسانه‬:‫ ِإ َّياك َ} فإذا أرد أن يقول‬،ِ‫ك يَو ْ ِم الدِين‬
ِ ِ ‫م َال‬

“I heard a neighbour of mine (who used to teach me Qur’an) saying:

I do not recognize him, unless ‘al-Dahhak’ is a distortion of ‘al-Kahhaal’. For in al-

229

Jarh waal-Taʿdil by Ibn Abi Hatim (3/1/162), it says: Uthman ibn Amr al-Basri al-
Kahhaal, a resident of Kufah, narrated from Mubarak ibn Fadalah and Muhammad
ibn Marwan al-ʿijli. My father and Abu Zurʿah narrated from him I say: So it is him, and
Abu Zurʿah would not narrate except from someone trustworthy. Therefore, the story
is authentic.

230
He is the one nicknamed “Bindaar”; he was trustworthy and one of the teachers of
al-Bukhari and Muslim.

308
 [KITAB AL-’ULUW] 78 – IMAM ABU HATIM AL-RAZI (D. 277 AH)

‘It is created.’ So a man said to him: ‘If the Qur’an is not created, then
may Allah erase every ayah from your heart?’ He replied: ‘Yes’ So he
woke up the next day, and when he would try to say:

}َ ‫ ِإ َّياك‬،ِ‫ك يَو ْ ِم الد ِين‬ َّ ‫ن‬

ِ ِ ‫ م َال‬،ِ‫الرحِيم‬ ِ ‫{ا ْلحم َ ْد ل َِّله ِ ر‬,
َّ ،َ‫َب الْع َالم َي ِن‬
ِ َ ‫الرحْم‬

when he came to say: naʿbudu, his tongue would not move.”

NARRATION 256

Hafiz Abu al-Qasim al-Tabari231 said: I found in the book of Abu Hatim
Muhammad ibn Idris ibn al-Mundhir al-Hanzali (from what was heard
directly from him) that he said:

، "‫مذهبنا واختيارنا اتباع رسول الله صلى الله عليه وسلم وأصحابه والتابعين من بعدهم "بإحسان‬
‫ ولزوم الكتاب‬،‫والتمسك بمذاهب أهل الأثر مثل الشافعي وأحمد وإسحاق وأبي عبيد رحمهم الله تعالى‬
َّ َ ‫ْس كَمِثْلِه ِ شَيْء و َهو‬
}‫السمِيع ال ْب َصِ ير‬ َ ‫ بائن من خلقه {لَي‬،‫ ونعتقد أن الله عز وجل على عرشه‬.‫والسنة‬

“Our madhhab (way) and our chosen stance is to follow the

Messenger of Allah ‫ﷺ‬, his Companions, and the Tabiʿin after them
with excellence and to adhere to the paths of the people of athar (i.e.
narrations), like al-Shafiʿi, Ahmad, Ishaq, and AbuʿUbayd (may Allah
have mercy on them all), and to hold fast to the Book and the
Sunnah. We believe that Allah, the Mighty and Majestic, is above His
Throne, distinct from His creation, {There is nothing like unto Him, and
He is the All-Hearing, the All-Seeing} (42:11).” And he said:

،‫ وبالشفاعة‬،‫ وبالمساءلة في القبر‬،‫ وبالحوض‬،‫ ونؤمن بعذاب القبر‬،‫واختيارنا أن الإيمان يزيد وينقص‬
‫ ونسمع ونطيع لمن ولاه الله‬،‫ ولا نقاتل في الفتنة‬،‫ ولا نسب أحدا ً منهم‬،‫ونترحم على جميع الصحابة‬
‫ ونؤمن بما صح بأن يخرج‬،‫ ودفع صدقات المواشي إليهم‬،‫ ونرى الصلاة والحج والجهاد مع الأئمة‬،‫أمرنا‬

231
He is Imam al-Lalakaʾi, the author of Sharh al-Sunnan. What the author has quoted
from him is in agreement with what is found in his book (1/48/1–2), except that it has
some abridgement, rearrangement, and reordering.

309
 [KITAB AL-’ULUW] 78 – IMAM ABU HATIM AL-RAZI (D. 277 AH)

‫قوم من النار من الموحدين بالشفاعة‬

“And our stance is that iman increases and decreases. We believe in

the punishment of the grave, in the Hawd (The Prophet’s fountain),
in the questioning in the grave, in the intercession, and we ask Allah’s
mercy upon all of the Companions. We do not criticize any of them,
nor do we fight during tribulations. We hear and obey the one whom
Allah has placed in charge of our affairs. We hold that prayer,
pilgrimage, and jihad are to be done with the rulers, and that zakat
of livestock is to be given to them. We believe in what has been
authentically reported that a group will come out of the Hellfire (from
among the people of tawhid) by intercession” Until he said:

‫ وعلامة‬،‫ أن يسموا أهل السنة مشبهة ونابتة‬:‫ وعلامة الجهمية‬،‫ الوقيعة في أهل الأثر‬:‫وعلامة أهل البدع‬
.‫ أن يسموا أهل الأثر حشوية‬:‫ وعلامة الزنادقة‬،‫ أن يسموا أهل السنة مج برة‬:‫القدر ية‬

“The sign of the people of innovation is attacking the people of

hadith. The sign of the Jahmiyyah is that they call Ahl al-Sunnah
‘anthropomorphists’ (mushabbihah) and ‘primitive’ (nabitah). The
sign of the Qadariyyah is that they call Ahl al-Sunnah
‘compulsionists’ (mujbirah). The sign of the heretics is that they call
the people of hadith ‘Hashwiyyah’.”232

Abu Hatim [al-Razi] was one of the eminent scholars and leading
Imams of the People of Hadith. He studied under Abu Nu'aym and al-
Ansari and scholars of their rank. He engaged in the critical
evaluation of narrators (al-Jarh wa'l-Ta'dil), authenticated and
identified weak narrations, and followed the same path as his
contemporary and relative, the great Hafidh Abu Zur'ah. Major
scholars like Abu Dawud narrated from him. He passed away in the

I say: As al-Kawthari does, his commentary and letters are filled with slander
232

against the Imams of hadith. He accuses them of tajsim, and labels them
mushabbihah Hashwiyyah. Yet, according to his student [Abu Ghuddah], “al-
Kawthari (!)” is the “proof, the allamah! See my introduction to Sharh al-Tahawiyyah,
4th edition, published by al-Maktab al-Islami.

310
 [KITAB AL-’ULUW] 79 – YAHYA IBN M’UADH & 80 – IMAM AHMAD IBN SINAN

year 277 AH.

79 - YAHYA IBN MUʿADH AL-RAZI, THE PREACHER OF

HIS TIME (D. 258 AH)

NARRATION 257

Abu Ismaʿil al-Ansari said in al-Faruq, with a chain to Muhammad ibn

Mahmud:233 I heard Yahya ibn Muʿadh say:

‫ لا يشذ عن هذه المقالة إلا جهمي يمزج‬،ً ‫ أحاط بكل شيء علما‬،‫إن الله على العرش بائن من خلقه‬
.‫الله بخلقه‬

“Allah is over the Throne, distinct from His creation. He encompasses

all things with His knowledge. No one deviates from this belief except
a Jahmi, who mixes Allah with His creation.”

80 - AHMAD IBN SINAN, THE MUHADDITH OF WASIT (D.

259 AH)

NARRATION 258

Ibn Abi Hatim said in ‘al-Radd ʿala al-Jahmiyyah’: Ahmad ibn Sinan
al-Wasiti narrated to us:

‫ عيسى بن مريم‬:‫ ثلاثة من الأنبياء مشبهة‬:‫ أنه قال‬-‫يعني القاضي أيام المحنة‬- ‫بلغني عن ابن أبي دؤاد‬
:‫ {تَعْل َم م َا فِي ن َ ْفس ِي و َلا أَ ع ْل َم م َا فِي ن َ ْفسِك} وموسى عليه السلام حيث قال‬:‫عليه السلام حيث قال‬
‫ هذا كفر صراح‬:‫ "إنكم ترون ربكم" قال‬:‫ك} ومحمد صلى الله عليه وسلم حيث قال‬
َ ْ ‫َب أَ رِنِي أَ ن ْظر ْ ِإلَي‬
ِ ‫{ر‬

233
I do not know him, and I could not come across the chain to him.

311
 [KITAB AL-’ULUW] 79 – YAHYA IBN M’UADH & 80 – IMAM AHMAD IBN SINAN

ً ‫ فتعالى الله عما يقول الجاحدون علوا ً كبيرا‬.‫أو التشبيه بهذا الاعتبار حق‬

“It reached me that Ibn Abi Duʾad, the judge during the time of the
trial said: “Three of the Prophets are mushabbihah (Those who liken
Allah to the creation): ʿIsa ibn Maryam (peace be upon him) when
he said: {You know what is in myself, and I do not know what is in
Yourself (5:116)}; Musa (peace be upon him) when he said: {My
Rabb, show Yourself to me so I may look at You} (7:143); and
Muhammad ‫ ﷺ‬when he said: ‘You will see your Rabb.’” He said: “This
is clear disbelief, or otherwise, tashbih in this sense is true.”234 Exalted
is Allah far above what the deniers say!”

And we have already mentioned the statement of Nuʿaym ibn

Hammad: “Whoever likens Allah to His creation has disbelieved.”
Ahmad ibn Sinan al-Qattan was a trustworthy hafiz, pious and from
the teachers of al-Bukhari and Muslim. He would not have
transmitted this statement from the atheist Ahmad ibn Abi Duʾad
without basis, he was the one who, during Imam Ahmad’s trial, stood
before al-Muʿtasim, saying: “O Commander of the Believers! This man
is astray and misguiding so kill him!” Ahmad ibn Sinan died in 258 AH,
aged a little over eighty.235

81 – THE RABBANI IMAM, MUHAMMAD IBN ASLAM AL-

TUSI (D. 242 AH)

234
I say: But the isnad is not sound up to Ibn Abi Duʾad, concerning what is mentioned
about him and Allah loves fairness, as He says: {And do not let the hatred of a people
prevent you from being just…} [5: 8]. Although al-Wasiti was trustworthy, he narrated
this an indirect report, and he did not name the one from whom it reached him, so
we cannot determine whether that person is trustworthy or not.
235
As stated in the sources, this is one of the views regarding his death but the correct
one is what we affirmed above, as Hafiz concluded in Tahdhib.

312
 [KITAB AL-’ULUW] 81 – MUHAMMAD AL-TUSI (D. 242 AH)

NARRATION 259 - 1

Al-Hakim said in his biography: Yahya al-ʿAnbari236 narrated to us,

who said: Ahmad ibn Salamah narrated to us: Muhammad ibn Aslam
said:

‫ ولم وهل أرجو الخ ير إلا ممن هو‬:‫ فقلت‬،‫ بلغني أنك ترفع رأسك إلى السماء‬:‫قال لي عبد الله بن طاهر‬
‫في السماء؟‬

“ʿAbd Allah ibn Tahir [the Emir] said to me: “I was told that you raise
your head to the sky.” So I said: “Why shouldn’t I? And who else do I
hope for good from except the One who is in the heaven?””

NARRATION 259 - 2

ʿAbd al-Rahman ibn Muhammad, the Hafiz said: ʿAbd Allah ibn
Muhammad ibn al-Fadl al-Saydawi narrated to us: I heard Ishaq ibn
Dawud al-Shaʿrani mention that a certain person presented to
Muhammad ibn Aslam al-Tusi some speech from those who spoke
about the Qur’an, so Muhammad said:

‫ ولا يتبدل‬،‫ ولا يتحول‬،‫ لا يتغير‬،‫القرآن كلام الله غير مخلوق أينما تلي وحيثما كتب‬

“The Qur’an is the speech of Allah, uncreated, wherever it is recited

and wherever it is written. It does not change, nor transform, nor

236
I say: It seems likely that he is Yahya ibn ʿAbd Allah ibn Muhammad ibn al-Walid
al-ʿAnbari, Abu Zakariyya al-Dhariʿ, a jurist and accountant for the legal authority.
Abu Nuʿaym said in Akhbar Isfahan (2/362): He died in the year 311 AH. He narrated
from ʿAbd Allah ibn ʿUmar, and Abi Masʿud wrote from him. I say: Ahmad ibn Salamah
is Ibn ʿAbd Allah, Abu al-Fadl al-Naysaburi. Ibn Abi Hatim said (1/1/54): “I wrote from
him in al-Ray; he came to us during my father’s lifetime, and my father wrote from
him. He died in the year 286 AH, and he was a hafiz, one of the elite narrators. He
authored a Sahih as Sahih Muslim, as noted in al-Shadharat. So the chain is good.

313
 [KITAB AL-’ULUW] 81 – MUHAMMAD AL-TUSI (D. 242 AH)

alter237.”

I say: By Allah, he has spoken the truth. For you may copy from one
mushaf (copy of the Qur’an) into a hundred others, yet that original
copy remains unchanged in itself. And you may teach the Qur’an to
a thousand souls, while what is in your own chest remains as it is, not
separating from you, nor changing. This is because the written Qur’an
is one, while the writings are many; and what is in your chest is one,
and what is in the hearts of other reciters is exactly the same as what
is in yours. And the recited Qur’an (though the reciters be man) is still
one, even though it consists of various surahs, Ayaat, and sections. It
is the speech of Allah, His revelation, and His composition. It is not, in
any way, our own speech. Yes, our speaking it, reciting it, and
articulating it are our own actions. Likewise, our writing it and uttering
it are from our own deeds. Allah the Exalted said:

}َ‫{و ََّالله خ َلَق َك ْم وَم َا تَعْم َلون‬

{And Allah created you and what you do} [37:96].

So, the recited Qur’an (when considered apart from our actions) is
the speech of Allah and uncreated. This is something the intellect can
grasp. And when the believers hear it in the Hereafter directly from
the Rabb of the Worlds, then both the recitation and the recited will
be uncreated. For this reason, Imam Ahmad said: “Whoever says: ‘My
recitation of the Qur’an is created (intending by that the Qur’an itself)

237
I say: Its chain of narration has no issue. This al-Shaʿrani is Ishaq ibn Dawud ibn
ʿIsa, Abu Yaʿqub al-Shaʿrani al-Marwazi. Al-Khatib mentioned him in Tarikh Baghdad
(6/374), narrating from Muhammad ibn Makhlad al-ʿAttar, and said: He died in the
year 261 AH. As for ʿAbd Allah ibn Muhammad ibn al-Fadl al-Saydawi it seems he is
the one mentioned in al-Jarh wa al-Taʿdil (2/2/163): “Abd Allah ibn Muhammad ibn
al-Fadl ibn al-Shaykh ibn ʿUmayrah al-Asadi, narrated from Khalid ibn Khaddash,
Dawud ibn ʿAmr, Musʿab ibn ʿAbd Allah al-Zubayri, Ahmad ibn Hanbal, Yahya ibn
Maʿin, and Muhriz ibn ʿAwn. I heard from him in Wasit and al-Ray, and both Abu Zurʿah
and my father wrote from him.He was asked about him and said: ‘Truthful.’”

314
 [KITAB AL-’ULUW] 81 – MUHAMMAD AL-TUSI (D. 242 AH)

then he is a Jahmi.”238 So reflect well on this for the matter is difficult.

And although what I have explained here is true, [Imam] Ahmad
(may Allah have mercy on him) and the scholars of the Salaf did not
permit such expressions. They avoided the Jahmiyyah and refrained
from entering into any speculative speech.

NARRATION 259 - 3

To the extent that Harb ibn Ismaʿil said:

238
This was also narrated by ʿAbd Allah ibn Ahmad in al-Sunnah (p. 29) from his
father with a similar wording. Al-Bayhaqi also transmitted it in al-Asmaʾ wa al-Sifat
(p. 266) with a sound chain and commented: “This was precisely preserved by his
son ʿAbd Allah, and his statement ‘intending by that the Qur’an itself’ clarifies the
intent. Others who reported from Imam Ahmad regarding the ‘lafz (recitation)’
misunderstood or neglected this distinction, to the point that they attributed to him
what he had clearly disavowed.” I say: But his statement “others neglected this” is
debatable. Because in reality, Imam Ahmad often spoke regarding such terms, and
even his son ʿAbd Allah transmitted such, as will be shown later in this book. Abu
Dawud likewise reported from him as I will soon explain. So is it fair to accuse them
of negligence? The truth is: Ahmad often made general statements. Many preserved
that from him. Occasionally, he added clarification to remove any misunderstanding
that might arise from the generality, such as implying that our recitation of the Qur’an
is not part of our actions, Which would contradict the established belief of Ahl al-
Sunnah, namely, that the actions of the servants (including their speech) are
created. This was clearly explained by Imam al-Bukharii in his book Khalq Afʿal al-
ʿIbad by definitive evidence from the Qur’an, the Sunnah, and statements of the Salaf.
So, Imam Ahmad, by offering that clarification, meant to show that he was not
referring to the reciter’s speech, which is created, but rather to the speech of Allah
itself, which is uncreated. And thus, Imam Ahmad agrees with his student al-Bukhari,
who made a clear distinction between the recitation (tilawah) and the recited
(matlu), as transmitted by al-Bayhaqi and others. He said: ‘Muslim ibn al-Hajjaj (may
Allah have mercy on him) also agreed with al-Bukhari on this clarification’. This is
what the author explained (may Allah have mercy on him) and he did so excellently.
He clarified the reason why Imam Ahmad, in most narrations from him, as well as
those who agreed with him, avoided using the detailed expression discussed earlier
(regarding the distinction between the recitation and the recited). To Allah belongs
the outcome of all affairs. Refer also to the words of Imam al-Juwayni in his treatise
on al-Istiwaʾ (p. 184) for it is important.

315
 [KITAB AL-’ULUW] 81 – MUHAMMAD AL-TUSI (D. 242 AH)

‫ لأني أحكيه؟‬،‫ القرآن ليس بمخلوق وقراءتي إياه مخلوقة‬:‫سمعت ابن راهو يه وسئل عن الرجل يقول‬
.‫ لا يقار على هذا حتى يدع‬،‫ هذا بدعة‬:‫فقال‬

“I heard Ibn Rahawayh being asked about a man who said: ‘The
Qur’an is not created, but my recitation of it is created, because I am
simply quoting (i.e. reciting) it.’ So he replied: ‘This is an innovation.
He is not to be left as he is until he repents.’”

I say: I suspect Ishaq took issue with his saying “because I am simply
quoting it”.

NARRATION 259 - 4

Indeed, the trustworthy hafiz, ʿAbd Allah the son of Imam Ahmad
(may Allah be pleased with him), said:

‫ والقرآن كلام الله ليس‬،‫ وألفاظنا بالقرآن مخلوقة‬،‫ التلاوة مخلوقة‬:‫ ما تقول في رجل قال‬:‫سألت أبي‬
‫جرْه ح ََّتى ي َ ْسم َ َع‬
ِ َ‫ن ال ْمشْرِكِينَ اسْ تَج َارَك َ ف َأ‬
َ ِ ‫ {و َِإ ْن أَ ح َد م‬:‫ قال الله تعالى‬،‫ هذا كلام الجهمية‬:‫بمخلوق؟ قال‬
‫ "إن هذه الصلاة لا يصلح فيها‬:‫ "حتى أبلغ كلام ربي" وقال‬:‫الله ِ} وقال النبي صلى الله عليه وسلم‬
َّ َ ‫ك َلام‬
.‫ مخلوق أو غير مخلوق‬:‫ أو يقال‬،‫شيء من كلام الناس" وكان أبي يكره أن يتكلم في اللفظ بشيء‬

“I asked my father: “What do you say about a man who says: ‘The
recitation is created and our words in the Qur’an are created but the
Qur’an is the uncreated speech of Allah?’” He replied: “This is the
speech of the Jahmiyyah. Allah said: {And if any of the polytheists
seeks your protection, then grant it to him until he hears the speech
of Allah} [9:6]. And the Prophet (peace be upon him) said: ‘Until I
convey the speech of my Rabb.’239 And he also said: ‘Verily, this

239
This is part of a hadith reported by Abu Dawud and others with a sound chain of
narration from Jabir. I have sourced it in al-Sahihah (no. 1947).

316
 [KITAB AL-’ULUW] 81 – MUHAMMAD AL-TUSI (D. 242 AH)

prayer is not the place for any human speech’”240 My father used to
dislike discussing anything related to the recitation whether by
saying it is created or not created.”241

I say: Imam Ahmad (may Allah be pleased with him) acted this way
to cut off the route [to misguidance]. Otherwise, the uttered is the
speech of Allah, while the uttering is from our own deeds.

[Translator’s note: What is reported and well known is that the

Jahmiyyah would use vague, ambiguous terminology and
statements in order to trick the masses into their deviation without
realising the reality and severity of their speech, This is what is being
referred to here and this is why many of the Salaf disliked discussing
such issues.]

Indeed, Muhammad ibn Aslam was among the nobility in

knowledge and in practice. He authored works, among them “al-
Arbaʿun”, 242 which we have heard. He died in the year 242 AH in Tus.

240
This is part of the famous hadith of Muʿawiyah ibn al-Hakam al-Sulami. Another
part of it was mentioned earlier in this book, along with references to where I traced
its sources.
241
This was mentioned by ʿAbd Allah ibn Ahmad in al-Sunnah (pp. 28–29), from his
father, but separated into parts. Abu Dawud also said in his Masaʾil (p. 271): Yaʿqub
ibn Ibrahim al-Dawraqi narrated to us that Ahmad ibn Muhammad ibn Hanbal said
to him: ‘The Lafziyyah are only circling around the doctrine of Jahm. They claim that
Jibreel came with something created, that created Jibreel brought it (i.e. a created
thing) to Muhammad (peace be upon him).’” Ahmad ibn Ibrahim narrated to us: He
said: I asked Ahmad ibn Hanbal: “What about those who say: ‘Our utterances of the
Qur’an are created’?” He replied: They are worse than the Jahmiyyah. Whoever
claims that has indeed claimed that Jibreel brought something created, and that
the Prophet ‫ ﷺ‬spoke something created.”
242
I say: There is a valuable manuscript of this [text] in the al-zahiriyyah Library,
written in the handwriting of Hafiz ʿAbd al-Ghanial-Maqdisi, from his narration from
Abu Tahir al-Silafi with his chain to al-Tusi. It is arranged by chapters.

317
 [KITAB AL-’ULUW] 82 – ABDUL WAHHAB AL-WARRAAQ (D. 250 AH)

82 -ABD AL-WAHHAB AL-WARRAAQ (D. 250 AH)

NARRATION 260

ʿAbd al-Wahhab ibn ʿAbd al-Hakam al-Warraaq narrated the

statement of Ibn ʿAbbas:

"‫آلاف نور و َهو َ فَوْقَ ذلك‬

ِ َ ‫سبْع َة‬ َّ ِ ‫السم َاء‬
َ ِ ‫السابِعَة ِ ِإلَى كرْسِيِه‬ َّ َ‫"ما بَيْن‬

“Between the seventh heaven and His Kursi are seven thousand
layers of light, and He is above that.” Then ʿAbd al-Wahhab said:

‫ وعلمه محيط بالدنيا‬،‫ إن الله عز وجل فوق العرش‬،‫من زعم أن الله ههنا فهو جهمي خبيث‬
‫والآخرة‬

“Whoever claims that Allah is here, he is a filthy Jahmi. Verily, Allah

the Mighty and Majestic is above the Throne, and His knowledge
encompasses the world and the Hereafter.”

Abd al-Wahhab was a trustworthy hafiz and held in high regard.

Among those who narrated from him were Abu Dawud, al-Nasaʾi, and
al-Tirmidhi. It was said to Imam Ahmad (may Allah be pleased with
him): “Whom should we ask after you?” He said: “Ask ʿAbd al-
Wahhab,” and he praised him. He died in the year 250 AH.

A zealous fool may claim, by his state if not his words: “This
Muhaddith is not at fault, nor are those like him. They were deceived
by their teachers, and their teachers were in turn deceived by what
the Tabiʿun stated on this issue. And the Tabiʿun were themselves
misled by the statements of Ibn ʿAbbas, Ibn Masʿud, and ʿAbdullah
ibn ʿAmr ibn al-ʿAs.”

So I say: yes, O ignorant one, cast away your vile statement,

and instead say: the Companions were “deceived” by the words of
the Truthful and Trustworthy one ‫ ﷺ‬when he said, ‘Set her free, for she
is a believer’, and when he said, ‘Our Rabb descends every night to
the lowest heaven.’ The Prophet ‫ ﷺ‬is the foundation of this [creed],

318
 [KITAB AL-’ULUW] 83 – IMAM HARB AL-KIRMANI (D. 270 AH)

and he conveyed it to his Ummah, building it upon what was revealed

to him from the speech of the Most Truthful of speakers:

}‫ش اسْ ت َو َى‬ َّ {

ِ ْ ‫الرحْم َن عَلَى الْعَر‬

{he Most Merciful rose over the Throne} (20:5), and His saying:

}‫{يَخَافونَ ر ََّبه ْم م ِنْ فَوْقِه ِم‬

{they fear their Rabb who is above them} (16:50)

And many other such Ayaat. It is also based on what Jibreel taught
him, and what he brought from the Rabb of the Worlds in the Sunnah,
and what all the Messengers conveyed to their nations in affirming
the attributes of the Rabb, Glorified and Exalted is He So praise be to
Allah for Islam and the Sunnah.

83 - HARB AL-KIRMANI (D.270 AH)

NARRATION 261

Abd al-Rahman ibn Muhammad al-Hanzali, the Hafiz said: Harb ibn
Ismaʿil al-Kirmani informed me in what he wrote to me:

‫ ولا يرى في‬،‫ وأن الله لم يكلم موسى‬،‫ وهم الذين يزعمون أن القرآن مخلوق‬،‫أن الجهمية أعداء الله‬
.‫ وليس على عرش ولا كرسي وهم كفار فاحذرهم‬،‫ ولا يعرف لله مكان‬،‫الآخرة‬

“The Jahmiyyah are the enemies of Allah. They are those who claim
that the Qur’an is created, that Allah did not speak to Musa, that He
will not be seen in the Hereafter, that Allah has no place, and that He
is not upon the Throne or the Kursi. They are disbelievers so beware
of them .“

Harb was among the vessels of knowledge. He studied under Ahmad

and Ishaq. He was the scholar of Kirman in his time, mentioned

319
 [KITAB AL-’ULUW] 84 – IMAM AL-DARIMI (D. 280 AH)

alongside al-Athram and al-Marwazi. Al-Khallal travelled to him and

narrated extensively from him. He died in the 270s AH.

84 - UTHMAN IBN SAʿID AL-DARIMI, THE HAFIZ (D. 280

AH)

NARRATION 262

Uthman al-Darimi said in his book ‘al-Naqd ʿala Bishr al-Marisi’ a

large volume which we heard from Abu Hafs ibn al-Qawwaas:

،‫ أن الله تعالى فوق عرشه‬:ً ‫ وقال أيضا‬.‫ فوق سماواته‬،‫قد اتفقت الكلمة من المسلمين أن الله فوق عرشه‬
.‫ ولا يحجبهم عنه شيء‬،‫ لا تخفى عليه خافية من خلقه‬،‫ويسمع من فوق العرش‬

“The consensus of the Muslims is that Allah is above His Throne,

above His heavens… Allah the Exalted is above His Throne, and He
hears from above the Throne. Nothing of His creation is hidden from
Him, and nothing veils them from Him.”243

Abu al-Fadl [al-Farraab] said: We have not seen the like of ʿUthman
ibn Saʿid, and he has not seen the like of himself. He studied hadith
under Yahya ibn Maʿin and Ibn al-Madini, fiqh under al-Buwayti, and
Arabic literature under Ibn al-Aʿraabi thus excelling in all these
sciences.

I say: He met Muslim ibn Ibrahim, Saʿid ibn Abi Maryam, and
that generation. Yet in knowledge, he was not beneath Abu
Muhammad al-Darimi al-Samarqandi. He died after 280 AH in
Sijistan. In his book are strange debates with Al-Mareesi, he
excessively indulges in affirmations [of divine attributes], whereas
silence on such matters is closer to the methodology of the Salaf,

243
See Kitab al-Naqd, p. 25, 79, 82, 83.

320
 [KITAB AL-’ULUW] 88 – IMAM MUSLIM & OTHERS

both past and present.

85 - ABU MUHAMMAD AL-DARIMI, COMPILER OF THE

SUNAN (181–255 AH)

Abu Muhammad did not resort taʾwil; he believed in the attributes

and in ʿuluw during that time. He is the Hafiz, Abu Muhammad ʿAbd
Allah ibn ʿAbd al-Rahman al-Samarqandi al-Darimi, and his book
attests to this244.

86 - AHMAD IBN AL-FURRAAT AL-RAZI (D. 258 AH)

Ahmad ibn Al-Furraat Al-Razi, The well-known Hafiz Abu Mas’ud.

87 - ABU ISHAQ AL-JUZJANI (D. 259 AH)

Abu Ishaq Ibrahim ibn Yaʿqub al-Saʿdi al-Juzjani, the hafiz and author
of many works.

88 - IMAM MUSLIM (204–261 AH)

The Imam, the Hujjah (authority), Abu al-Husayn Muslim ibn al-Hajjaj,
compiler of al-Sahih.

244
Meaning his well-known book Sunan al-Darimi. Among its chapters at the end are:
“Regarding the Hour and the Descent of the Rabb, Exalted is He” And “The vision of
Allah, Exalted be He”

321
 [KITAB AL-’ULUW] SONS OF IMAM AHMAD & OTHERS

89 - QADI SALIH IBN IMAM AHMAD (201–290 AH)

The judge and imam Salih ibn Ahmad ibn Hanbal.

90 – HIS BROTHER, ABD ALLAH (213-290 AH)

And his brother, Hafiz Abu ʿAbd al-Rahman.

91 - THEIR COUSIN: HANBAL IBN ISHAQ (D. 273 AH)

And their cousin Hanbal ibn Ishaq, the hafiz.

92 - ABU UMAYYAH AL-TARASUSI (180–273 AH)

Hafiz Abu Umayyah Muhammad ibn Ibrahim al-Tarasusi, the

compiler of the Musnad.

93 – BAQIY IBN MAKHLAD (181–276 AH)

The Hafiz, the sheikh of Andalus, Baqiy ibn Makhlad al-Qurtubi, the
author of the Musnad and Tafsir.

94 - IMAM ISMAʿIL AL-QADI (199–282 AH)

The Imam of the Malikis, Ismaʿil ibn Ishaq al-Azdi al-Basri, the judge.

95 - HAFIZ YAʿQUB AL-FASAWI (D. 277 AH)

322
 [KITAB AL-’ULUW] 99 – IMAM IBN QUTAYBAH (D. 276 AH)

Hafiz Yaʿqub ibn Sufyan al-Farisi al-Fasawi.

96 - HAFIZ IBN ABI KHAYTHAMAH (185–279 AH)

The Hafiz Abu Bakr Ahmad ibn Abi Khaythamah.

97 – ABU ZURʿAH AL-DIMASHQI (D. 281 AH)

The Hafiz Abu Zurʿah al-Dimashqi.

98 - IBN NASR AL-MARWAZI (202–294 AH)

The Imam Muhammad ibn Nasr al-Marwazi.

99 - IBN QUTAYBAH (213–276 AH)

NARRATION 263

The knowledgeable Imam, Abu Muhammad ʿAbd Allah ibn Muslim

ibn Qutaybah al-Dinawari, the author of famous compilations, said in
his book ‘Ikhtilaf al-Hadith’:

،‫ يعلم ما هم عليه‬،‫ أنه معهم‬: }‫نج ْو َى ثَلاثَة ِإ َّلا هو َ ر َاب ِعه ْم‬
َ ْ‫ {م َا يَكون م ِن‬:‫نحن نقول في قول الله تعالى‬
،‫ يريد أنه لا يخفي علي تقصيرك‬،‫ احذر التقصير فإني معك‬:‫كما تقول الرجل وجهته إلى بلد شاسع‬
‫ش‬ َّ { :‫ إن الله سبحانه بكل مكان على الحلول فيه مع قوله‬:‫وكيف يسوغ لأحد أن يقول‬
ِ ْ ‫الرحْم َن عَلَى الْعَر‬
َّ ‫ { ِإلَيْه ِ يَصْ ع َد الْكَل ِم‬:‫اسْ ت َو َى} ومع قوله‬
‫الطي ِب} كيف يصعد إليه شيء هو معه؟! وكيف تعرج الملائكة‬
!‫والروح إليه وهي معه؟‬

“We say regarding the ayah of Allah the Exalted: {“No private

323
 [KITAB AL-’ULUW] 99 – IMAM IBN QUTAYBAH (D. 276 AH)

conversation takes place among three but He is their fourth” (58:7)}

that He is with them in the sense that He knows what they are doing,
just as you might say to a man heading to a faraway land: “Beware
of falling short, for I am with you,” meaning: “Your shortcomings will
not be hidden from me.” And how can it be permissible for anyone to
claim that Allah is in every place by literal indwelling (hulool), when
Allah says: {“The Most Merciful rose over the Throne”} (20:5) and {“To
Him ascends good speech”} (35:10) how can something ascend to
Him if He is already with it? And how do the angels and the Spirit
ascend to Him if He is with them?” He continued:

‫ لعلموا أن الله عز وجل هو‬،‫ولو أن هؤلاء رجعوا إلى فطرتهم وما ركبت عليه ذواتهم من معرفة الخالق‬
‫ أن الله في السماء‬:‫ والأمم كلها عجمها وعربها تقول‬،‫ وأن الأيدي ترفع بالدعاء إليه‬،‫ وهو الأعلى‬،‫العلي‬
.‫ما تركت على فطرها‬

“If only these people would return to their fitrah, and the instinctive
recognition of the Creator embedded in their very being, they would
know that Allah (Mighty and Majestic) is the Most High (al-ʿAli), the
Highest (al-Aʿla), and that hands are raised to Him in supplication.
All nations (whether Arab or non-Arab) say: “Allah is in the heaven”
(i.e., above), so long as their fitrah remains intact.” And He said:

‫ "إن أنتم غفرتم للناس فإن أباكم الذي في السماء‬:‫وفي الإنجيل أن المسيح عليه السلام قال للحوار يين‬
"‫ وأبوكم الذي في السماء هو يرزقهن‬،‫ انظروا إلى الطير فإنهن لا يزرعن ولا يحصدن‬،‫يغفر لِكم ظلمكم‬
.‫ومثل هذا في الشواهد كثير‬

“And in the Gospel, it is reported that the Messiah (ʿIsa, peace be

upon him) said to the disciples: “If you forgive people, then your
Father who is in heaven will forgive your sins. Look at the birds, they
neither sow nor reap, yet your Father who is in heaven provides for
them.” There are many similar examples in the testimonies.” 245

I say: His use of the word “your Father”, this was a common expression
used by ʿIsa and the disciples. In the Qur’an, in Surat al-Maʾidah, Allah

245
Mukhtalif al-Hadith, p. 344–347

324
 [KITAB AL-’ULUW] 100 – IMAM IBN ABI ‘ASIM (D. 287 AH)

says:

﴾‫الله ِ و َأَ ح َِّباؤه‬

َّ ‫نح ْن أَ ب ْنَاء‬ َّ ‫ت الْيَهود و‬
َ ‫َالنصَار َى‬ ِ َ ‫﴿و َقَال‬
َٰ

{The Jews and Christians say, “We are the sons of Allah and His
beloved.” (5:18)} So in their speech, “fatherhood” and “prophethood”
were not intended to mean literal begetting, but rather that He loves
them, nurtures them, and shows them compassion. This word
[“father”] was never used in the language of this Ummah, and it
should not be used now, for it has been abandoned. Rather, our Book
explicitly criticizes it, as in His saying:

َ ِ ‫الله ِ ذََٰل‬
﴾ْ‫ك قَوْلهم ب ِأَ ف ْوَاهِهِم‬ َّ ‫ت‬
َّ ‫النصَار َى ال ْمَسِيح اب ْن‬ ِ َ ‫﴿و َقَال‬

{The Christians say, ‘The Messiah is the son of Allah’ — that is merely
their statement from their mouths} [9:30]. So if it is true that ʿIsa
(peace be upon him) did utter that expression, then it has an
interpretation distinct from what Allah condemned. As for today, we
do not permit anyone to speak in such terms.

Ibn Qutaybah died in 276 AH.

100 – IBN ABI ‘ASIM (D. 287 AH)

NARRATION 264

The Hafiz, Imam, judge of Isfahan, and author of many works, Abu Bakr
Ahmad ibn ‘Amr ibn Abi ‘Asim al-Shaybani said:

،‫من الأخبار التي ذكرنا أنها توجب العلم‬- ‫ الذي فيه الأبواب‬. "‫كتاب "السنة الِكبير‬- ‫جميع ما في كتابنا‬
،‫ وترك تكلف الكلام في كيفيتها‬،‫ و يجب التسليم لها على ظاهرها‬،‫ وعدالة ناقليها‬،‫فنحن نؤمن بها لصحتها‬
.‫فذكر من ذلك النزول إلى السماء الدنيا والاستواء على العرش‬

"Everything in our book ‘Al-Sunan al-Kabeer’ with its chapters,

consists of narrations that necessitate definitive knowledge. We

325
 [KITAB AL-’ULUW] 101 – IMAM AL-TIRMIDHI (D. 279 AH)

believe in them because of their authenticity and the reliability of

their narrators. It is obligatory to accept them apparently and avoid
delving into how they are.”

Then he mentioned among these [the narrations of] Allah’s descent

to the lowest heaven and His rising over the Throne.

Atikah bint Abi Bakr heard these words from her father, and she
was a knowledgeable jurist. Her father was the leading Zahiri scholar
in Isfahan, just as Dawud ibn ‘Ali was their leader in Iraq. He narrated
from the students of Shu‘bah and Hammad ibn Salamah. Several of
his works have reached us. He died in the year 287 AH. He did not meet
his grandfather Abu ‘Asim al-Nabil but did meet his maternal
grandfather Musa ibn Isma‘il al-Tabudhaki.

101 – ABU ‘ISA AL-TIRMIDHI (209–279 AH)

NARRATION 265

Hafiz Abu ‘Isa mentioned in his Jami‘ when narrating the hadith of Abu
Hurayrah, which is a rejected report: “If you were to lower a rope to
the lowest earth, it would descend upon Allah”. He said:

‫ وهو على العرش كما وصف نفسه في كتابه‬،)‫ (أراد لهبط على علم الله‬:‫قال أهل العلم‬

“The scholars explained: ("It means ‘it would descend upon

the knowledge of Allah,’) for He is above the Throne as He described
Himself in His Book.”246

246
Al-Tirmidhi, in his Jami‘ (2/226), indicated the weakness of the hadith by saying:
“It is strange (ghareeb) hadith.” I say: The defect of this hadith is that it is narrated by
al-Hasan from Abu Hurayrah. Al-Hasan was a mudallis, and he narrated it using the
‘an‘anah. Scholars have differed over whether he even heard directly from Abu

326
 [KITAB AL-’ULUW] 101 – IMAM AL-TIRMIDHI (D. 279 AH)

NARRATION 266

Abu ‘Isa also said after narrating the hadith of Abu Hurayrah: “That
Allah accepts charity and takes it in His Right Hand and nurtures it…”

‫قال غير واحد من أهل العلم في هذا الحديث وما يشبهه من الصفات ونزول الرب تبارك وتعالى إلى‬
‫ كيف؟ هكذا روي عن‬:‫ ونؤمن به ولا نتوهم ولا نقول‬،‫ قد ثبتت الروايات في هذا‬:‫ قالوا‬،‫سماء الدنيا‬
.‫ أمروها بلا كيف‬:‫ أنهم قالوا في هذه الأحاديث‬،‫مالك وابن عيينة وابن المبارك‬

“Several people of knowledge said regarding this hadith and others

like it, such as the descent of the Rabb to the lowest heaven, that
these narrations are established and we believe in them. We do not
speculate, nor do we say “how?” It was narrated from Malik, Ibn
‘Uyaynah, and Ibn al-Mubarak that they said about such narrations:
“Pass them on without asking how.” He said:

‫ هذا‬:‫ وقالوا‬،‫ وأما الجهمية فأنكرت هذه الروايات‬،‫وهذا قول أهل العلم من أهل السنة والجماعة‬
‫ وإنما معنى اليد ههنا‬،‫ أن الله لم يخلق آدم بيده‬:‫ وقالوا‬.‫ وفسروها على غير ما فسر أهل العلم‬،‫تشبيه‬
.‫ فهذا تشبيه‬،‫ أو سمع كسمعي‬،‫ يد مثل يدي‬:‫ إنما يكون التشبيه إذا قال‬:‫القوة! قال إسحاق بن راهو يه‬
‫ فهذا لا يكون‬،‫ مثل‬:‫ ولا يقول‬،‫ كيف‬:‫ فلا يقول‬،‫ وبصر‬،‫ وسمع‬،‫ يد‬:‫وأما إذا قال كما قال الله‬
َّ َ ‫ْس كَمِثْلِه ِ شَيْء و َهو‬
. }‫السمِيع الْب َصِ ير‬ َ ‫ {لَي‬:‫ قال تعالى‬،‫تشبيها عنده‬

“And this is the position of the scholars from Ahl al-Sunnah wa-l-
Jama‘ah. As for the Jahmiyyah, they denied these narrations and
said, “This is tashbih,” and interpreted them contrary to how the
scholars of knowledge did. For example, they said that Allah did not
create Adam with His Hand, and that the meaning of “Hand” here is
power! Ishaq ibn Rahawayh said: “Tashbih only arises if one says: ‘A
hand like my hand,’ or ‘hearing like my hearing.’ That is tashbih. But

Hurayrah. This same narration was also reported by Ahmad (2/370), but Shaykh al-
Islam Ibn Taymiyyah said in al-Risalah al-‘Arshiyyah (p. 23), after stating the same
criticism about al-Hasan’s hearing from Abu Hurayrah: “However, it is supported by
the hadith of Abu Dharr which is marfu”. I say: I could not find that hadith from Abu
Dharr, nor did he attribute it to any specific source so we could check its chain of
transmission

327
 [KITAB AL-’ULUW] 102 – IMAM IBN MAJAH (D. 273 AH)

if one says as Allah said: Hand, hearing, seeing, and does not say
how, and does not liken them. So according to him, this does not
constitute tashbih. Allah says: {There is nothing like unto Him, and He
is the All-Hearing, the All-Seeing}.247

Abu ‘Isa [al-Tirmidhi], may Allah have mercy on him, died in Rajab
279 AH. He studied under the students of Hammad ibn Salamah and
Malik.

[Translator’s note: Pay attention O reader to the statement of the

imam, By Allah you will find in it a heavy refutation on people of
tafweed. Read his saying “As for the Jahmiyyah, they denied these
narrations and said, “This is tashbih,” and interpreted them contrary
to how the scholars of knowledge did”. What does this indicate? The
people of knowledge ie Abdullah ibn Mubarak, Imam malik, Sufyan
etc Did give affirm these narrations upon their apparent meanings
rather than merely reading them without understanding as ahlul
tafweed claim. Why did he not say “They interpreted them contrary
to the people of knowledge who didn’t affirm a meaning at all”?
Rather I say this is clear cut evidence those who say “The way of the
salaf was tafweed, Not ascribing any meaning not even the
apparent” are oppressors to themselves and others”].

102 – IBN MAJAH (209–273 AH)

NARRATION 276

Hafiz Abu ‘Abdullah Muhammad ibn Yazid al-Qazwini mentioned in

his Sunan in the “chapter on What the Jahmiyyah Denied.”248 He cited:

247
Jami‘ al-Tirmidhi (1/128–129): He said after the hadith: “A hasan sahih hadith.” I say:
It was also reported by al-Bukhari and Muslim and others. It is a marfu‘hadith from
Abu Hurayrah, may Allah be pleased with him, and was previously cited as Hadith
No. 11.
248
Sunan Ibn Majah (1/ 63 – 73)

328
 [KITAB AL-’ULUW] 103 – IMAM IBN ABI SHAYBAH (D. 297 AH)

The hadith of the Vision (ru’yah)249, The hadith of Abu Razeen250, The
hadith of Jabir: “While the people of Paradise are enjoying their bliss,
a light will shine upon them, and they will raise their heads, and
behold, the Rabb (the Mighty and Majestic) will appear to them from
above,”251, The hadith: “Allah will fold up the heavens in His Right
Hand,”252, The hadith of the wild Goats (al-Aw‘aal),253, The hadith:
“Indeed, Allah laughs at three kinds of people,”254 and other narrations
about the attributes. He did likewise in his tafsir, just like other hadith
scholars.

He died in Ramadan, 273 AH.

103 – [ABU JA‘FAR] IBN ABI SHAYBAH (D. 297 AH)

NARRATION 268

The hafiz, Abu Ja‘far Muhammad ibn ‘Uthman ibn Muhammad ibn Abi
Shaybah al-‘Absi, the Hafiz of Kufa in his time, though some have

249
177–179 from the hadith of Jarir ibn ‘Abd Allah, Abu Hurayrah, and Abu Sa‘id, and
they are also found in al-Bukhari and Muslim, as previously mentioned in the footnote
no. 56.
250
Hadith number 183 was fully cited earlier in the book on p. 19, but I have omitted it
from this abridgment because it does not meet the criteria we clarified in the
introduction.
251 I say: It is also weak, and I have explained its defect in Takhreej al-Tahawiyyah, p.
170.
252
Hadith numbers 192 and 198 are from the hadith of Abu Hurayrah (both of which
are found in al-Bukhari and Muslim) and from Ibn ‘Umar, which is found in Muslim. I
have sourced them in Takhreej Kitab al-Sunnah of Ibn Abi ‘Asim, pp. 546–549.
253
The author cited this hadith in his book on p. 49–50, but I have also omitted it due
to its weakness. The author himself hinted at that earlier in this abridgment under
report no. 85.
254
Number 200, and its chain is weak, as I clarified in al-Ahadith al-Da‘ifah, no. 3453.

329
 [KITAB AL-’ULUW] 104 – SAHL AL-TUSTARI (D. 283 AH)

criticized him, authored a book regarding the Arsh,255 in which he said:

:‫ وقالوا‬،‫ وأن يكون الله فوق‬،‫ وأنكروا العرش‬،‫ ليس بين الله وبين خلقه حجاب‬:‫ذكروا أن الجهمية يقولون‬
‫ ثم تواترت الأخبار أن الله تعالى خلق العرش‬،‫ ففسرت العلماء "وهو معكم" يعني علمه‬،‫إنه في كل مكان‬
.‫ بائنا ً منهم‬،‫ فهو فوق العرش متخلصا ً من خلقه‬،‫فاستوى عليه‬

“They mentioned that the Jahmiyyah say: ‘There is no barrier

between Allah and His creation,’ and they denied the Throne and that
Allah is above, claiming instead that He is in every place. The
scholars explained the ayah {And He is with you} (57:4) as referring
to His knowledge. Then, the reports were mass-transmitted that
Allah (the Exalted) created the Throne and rose over it, so He is above
the Throne, separate from His creation, distinct from them.”

Abu Ja‘far died in 297 AH. He met Ahmad ibn Yunus and his peers.

104 – SAHL AL-TUSTARI (203–283 AH)

NARRATION 269

Isma‘il ibn ‘Ali al-Ayli256 said: I heard Sahl ibn ‘Abd Allah in Basrah in
the year 280 AH say:

‫العقل وحده لا يدل على قديم أزلي فوق عرش محدث نصبه الحق دلالة وعلما ً لتهتدي القلوب به إليه‬
‫ فلا كيف لاستوائه‬،‫ ولم يكلفها علم ماهية هويته‬،‫ بما أثبت الحق فيها من نور الهداية‬:‫ أي‬،‫ولا تجاوزه‬
‫ كيف الاستواء لمن خلق الاستواء؟ وإنما عليه الرضى والتسليم لقول‬:‫ لأنه لا يجوز لمؤمن أن يقول‬،‫عليه‬
"‫ "إنه تعالى على العرش‬:‫النبي صلى الله عليه وسلم‬

“The intellect alone does not point to the existence of an eternal pre-

255
A manuscript copy of his book is preserved in al-Maktabah al-Zahiriyyah, listed
under no. 297 - Hadith.
256
I don’t know him.

330
 [KITAB AL-’ULUW] 104 – SAHL AL-TUSTARI (D. 283 AH)

existent being above a created Throne, which the Truth (Allah)

established as a sign and knowledge, by which the hearts may be
guided to Him, without transgressing beyond it. That is, the heart is
guided by the light of guidance placed in it by the Truth. He did not
obligate it to know the reality of His essence. Therefore, His rising the
Throne has no ‘how’, because it is impermissible for a believer to ask,
‘How is the istiwa’’ (rising) of the One who created istiwa’?257 Rather,
he must accept and submit to the Prophet’s saying, ‘Indeed, He (the
Exalted) is above the Throne.’ He said:

‫ فعند‬،‫ وترك الأثر وتأول القرآن بالهوى‬،‫وإنما سمي الزنديق زنديقا ً لأنه وزن دق الكلام بمخبول عقله‬
.‫ذلك لم يؤمن بأن الله على عرشه‬

“The zindeeq (heretic)) is called a zindeeq because he weighs subtle

speech with his defective intellect, leaving the [Prophetic] reports
and interpreting the Qur’an according to his desires. As a result, he
does not believe that Allah is above His Throne.”

NARRATION 270

Abu Nu‘aym the Hafiz said: I heard my father257/2 say: Abu Bakr al-
Jawrabi told us: I heard Sahl ibn ‘Abd Allah say:

Perhaps he meant by “second istiwa’” the istiwa’ (rising) of a created being,

257

whereas the istiwa’ of Allah over His Throne is an act attributed to Him, and His
attributes are just like His eternal essence. It is not permissible to say they are
created, as is obvious and well known.
257/2
An addition that was missing from the original sources, I have restored it from
hilyat al-Awliya’ by Abu Nuʿaym (10/190). AbU Bakr al-Jawrabi is Muhammed ibn
salih ibn Khalaf al-Baghdadi al-Jawrabi and it is also said: al-jawraabi. Al-Khatib
gave him a biographical entry (362) and said: ‘He was truthful’ The name of Abu
Nu‘aym’s father is ‘Abd Allah ibn Ahmad ibn Ishaq Abu Muhammad al-Asbahani. His
son mentioned him in Akhbar Asbahan (2/93–94), saying he was born in the year 281
AH and died in 365 AH. In Al Shadrahaat (3/50–51), it is stated that he travelled,
devoted himself to hadith, and narrated from Abu Khalifah al-Jumahi and his
contemporaries. His journey was around 300 AH.

331
 [KITAB AL-’ULUW] 105 – HAFIZ ABU MUSLIM AL-KAJJI (D. 292 AH)

.‫ وأداء الحقوق‬،‫ والتوبة‬،‫ وكف الأذى‬،‫ وأكل الحلال‬،‫ والاقتداء بالسنة‬،‫ التمسك بالقرآن‬:‫أصولنا‬

“Our fundamentals are: holding fast to the Qur’an, following the

Sunnah, eating only what is lawful, refraining from harming others,
repentance, and giving others their due rights.”

Sahl was the spiritual master (shaykh al-‘arifeen) of his time. He died
in Muharram, 283 AH, at the age of eighty. He met Dhu al-Noon al-
Misri and many others.

105 – ABU MUSLIM AL-KAJJI, THE HAFIZ (200–292 AH)

NARRATION 271

Abu Muhammad ibn Masi said: Abu Muslim al-Kajji told us:

‫ فساعة افتتحت الباب‬،‫ فدخلت‬،‫ لا‬:‫ أدخل أحد؟ قال‬:‫ فقلت للحمامي‬،ً ‫خرجت فإذا الحمام قد فتح سحرا‬
‫ ثم أنشأ يقول‬،‫ أسلم تسلم‬،‫ أبو مسلم‬:‫قال لي قائل‬

“I went out and found that the bathhouse had opened before dawn.
I asked the bathkeeper, ‘Has anyone entered?’ He replied, ‘No.’ So I
entered, and as soon as I opened the door, a voice said to me: ‘Abu
Muslim! Submit [to Allah] and you will be safe!’ Then he recited:

‫ وإما على نقمة تدفع‬... ‫لك الحمد إما على نعمة‬

‫ وتسمع من حديث لا تسمع‬... ‫نشاء فتفعل ما شئته‬

‘All praise is Yours, whether for a blessing Or for a trial You remove,

You will what You will and do as You please, And You hear speech
that others do not hear.’

‫ ذاك جني‬:‫ أليس زعمت أنه ليس في الحمام أحد؟ قال‬:‫ فقلت للحمامي‬،‫فبادرت وخرجت وأنا جزع‬

332
 [KITAB AL-’ULUW] 105 – HAFIZ ABU MUSLIM AL-KAJJI (D. 292 AH)

:‫ نعن وأنشدني‬:‫ هل عندك من شعره شيء؟ قال‬:‫ فقلت‬،‫يترايا لنا في كل حين وينشدنا‬

I rushed out in a panic and asked the bathkeeper, ‘Didn’t you say no
one was inside?’ He said, ‘That was a Jinn who appears to us from
time to time and recites poetry.’ I asked, ‘Do you have any of his
poetry memorized?’ He said, ‘Yes,’ and recited:

‫ كم تمادى وتكسب الذنب جهلا‬... ً ‫أيها المذنب المفرط مهلا‬

‫ سمج وهو يحسن الصنع فعلا‬... ‫كم وكم تسخط الجليل بفعل‬

‫ أرضي عنه من على العرش أم لا‬... ‫كيف تهدا جفون من ليس يدري‬

‘O you who persist in sin and exceed limits, take heed! How long will
you defy the Almighty in ignorant defiance?

How often do you displease the Majestic One with disgraceful acts,
While He continues to show you kindness through His actions?

How can one sleep peacefully, who does not know whether the One
above the Throne is pleased with him or not?’”258

The great Hafiz, the Musnid of his era, Abu Muslim Ibrahim ibn ‘Abd
Allah al-Basri al-Kajji, author of al-Sunan, died in 292 AH. He met Abu
‘Asim al-Ansari and lived a long life.

258
I say: The chain of this story to al-Kajji is authentic; its narrators are trustworthy.
The author transmitted it with his chain to al-Khatib, who recorded it in al-Tarikh
(6/122): “Abu Muhammad ‘Abd Allah ibn ‘Ali ibn Muhammad al-Qurashi narrated to
us: ‘Abd Allah ibn Ibrahim ibn Ayyub ibn Masi narrated it to us.”

333
 [KITAB AL-’ULUW] 106 – IMAM AL-SAAJI (D. 307 AH)

ANOTHER GENERATION, AFTER 300 AH

106 - ZAKARIYYA AL-SAAJI (D. 307 AH)

NARRATION 272

Imam Abu ʿAbd Allah Ibn Battah al-ʿUkbari, the author of al-Ibanah
al-Kubra on the Sunnah (which is four volumes) said: Abu al-Hasan
Ahmad ibn Zakariyya ibn Yahya al-Saji narrated to us. He said: My
father said:

‫القول في السنة التي رأيت عليها أصحابنا أهل الحديث الذي لقيناهم أن الله تعالى على عرشه في سمائه‬
.‫ وساق سائر الاعتقاد‬.‫يقرب من خلقه كيف شاء‬

“The belief upon which I saw our companions from among the
people of hadith (those whom we met) was that Allah (Exalted is
He) is upon His Throne in His Heaven, and He draws near to His
creation however He wills.”

Then he transmitted the rest of the creed. Al-Saji was the Sheikh of
Basra and its hafiz. Abu al-Hasan al-Ashʿari took the knowledge of
hadith and the views of Ahl al-Sunnah from him. He travelled to al-
Muzani and al-Rabiʿ and studied jurisprudence under them. He
authored the books “ilal al-Hadith” and “Ikhtilaf al-Fuqaha”. He met
Abu al-Rabiʿ al-Zahrani and his peers and lived into his 80s. He died
in the year 307 AH.

107 – MUHAMMAD IBN JARIR (224–310 AH)

NARRATION 273

Abu Saʿid al-Daynawari, the reader for Muhammad ibn Jarir, said, It
was read aloud to Abu Jaʿfar Muhammad ibn Jarir al-Tabari while I

334
 [KITAB AL-’ULUW] 107 – IMAM AL-TABARI (D. 310 AH)

was present, regarding his creed, and he said:

.‫ فمن تجاوز ذلك فقد خاب وخسر‬،‫وحسب امرئ أن يعلم أن ربه هو الذي على العرش استوى‬

“It is sufficient for a person to know that his Rabb is the One who
rose over the Throne. Whoever goes beyond that has indeed failed
and lost.”259

Al-Tabari’s Tafsir is full of narrations from the Salaf affirming [the

divine attributes]. He reported in his commentary on the Ayah: {Then
He rose to the heaven} from al-Rabiʿ ibn Anas that it means “He rose
up.” And in his commentary on {then He rose over the Throne} in all
the relevant places, he said: “He ascended and rose up.” He also
transmitted the statement of Mujahid, and then said:

“There is no sect in Islam that denies this, not even those who
believe that Allah is above the Throne, nor those who deny it,
like the Jahmiyyah and others.”

NARRATION 274

And Ibn Jarir said in his book al-Tabsir fi Maʿalim al-Din:

‫ وأن له يدين‬،‫ وذلك نحو إخباره عز وجل أنه سميع بصير‬،ً ‫القول فيما أدرك علمه من الصفات خبرا‬
‫ك} وأن له قدما ً بقول النبي صلى الله‬
َ ِ ‫ {و َيَبْقَى وَجْه ر َب‬:‫ن} وأن له وجها ً بقوله‬
ِ ‫ {بَلْ يَد َاه مَب ْسوطَتَا‬:‫بقوله‬
‫ "لقي الله وهو يضحك إليه" وأنه يهبط إلى‬:‫ "حتى يضع الرب فيها قدمه" وأنه يضحك بقوله‬:‫عليه وسلم‬

I say: The author narrated it with his chain from Abu Saʿid al-Daynawar, his full
259

name is ʿAmr ibn Muhammad ibn Yahya, as is found in the chain of the printed
edition of Ibn Jarir’s ʿAqidah from Bombay. I was not able to identify him, but he was
corroborated by al-Qadi Abu Bakr Ahmad ibn Kamil, who said: “Abu Jaʿfar
Muhammad ibn Jarir said: The first thing we begin with, regarding this topic, is the
speech of Allah, the Mighty and Majestic…” He then stated his creed, which included
the narration transmitted by al-Daynawari. This was narrated by al-Lalakaʾi in Sharh
Usul al-Sunnah (1/49/1) with a Sahih Isnad. Then I saw Ibn al-Qayyim in Juyush (p.
75) attribute it to Ibn Jarir in his book Sarih al-Sunnah.

335
 [KITAB AL-’ULUW] 107 – IMAM AL-TABARI (D. 310 AH)

:َ ‫الله عَلَيْه ِ وَس ََّلم‬

َّ ‫ وأن له إصبعا بقول رسوله صَلَّى‬،‫سماء الدنيا لخ بر رسول الله صلى الله عليه وسلم بذلك‬
‫"م َا من قلب إلا وهو بين أصبعين من أصابع الرحمن" فإن هذه المعاني التي وصفت ونظائرها مما وصف‬
‫ لا نكفر بالجهل بها أحدا ً إلا بعد انتهائها‬،‫ ما لا يثبت حقيقة علمه بالفكر والرو ية‬،‫"الله" به نفسه ورسوله‬
.‫إليه‬

“As for the discussion of those attributes whose knowledge we have

through transmitted reports, such as His (Exalted is He) informing us
that He is All-Hearing, All-Seeing, and that He has two hands by His
saying:

}‫ن‬
ِ ‫{بَلْ يَد َاه مَب ْسوطَتَا‬

{Rather, both His hands are outstretched} and that He has a face by
His saying:

}‫ك‬
َ ِ ‫{و َيَبْقَى وَجْه ر َب‬

{And the Face of your Rabb shall remain}, and that He has a foot
based on the Prophet’s (peace be upon him) statement: “Until the
Rabb places His foot in it” (i.e., in Hellfire), and that He laughs based
on the Prophet’s saying: “He met Allah and Allah laughed toward
him,” and that He descends to the heaven of the world according to
the report of the Messenger of Allah (peace be upon him), and that
He has a finger by the Prophet’s saying: “There is no heart except that
it is between two fingers from the fingers of the Most Merciful” These
meanings that have been described, and those like them that Allah
has described Himself with or His Messenger described Him with, the
reality of their knowledge cannot be attained through speculation or
rational reflection. We do not declare anyone a disbeliever for being
ignorant of them, except after they have been conveyed to him.”

This statement from Ibn Jarir was cited by Qadi Abu Yaʿla al-Hanbali
in his book “Ibtal al-Taʾwilat”. Al-Khateeb al-Baghdadi said:

“Ibn Jarir was one of the scholars whose views were authoritative
and whose opinions were relied upon. He had gathered a level of

336
 [KITAB AL-’ULUW] 107 – IMAM AL-TABARI (D. 310 AH)

knowledge unmatched by anyone in his era. He was an expert in

the Qurʾan, deeply insightful regarding its meanings, a jurist in
legal rulings, a scholar of the Sunnah and its transmission routes,
both authentic and weak, knowledgeable of abrogating and
abrogated texts, and well-versed in the statements of the
Companions and the Tabiʿin concerning rulings related to what is
lawful and unlawful. I heard ʿAli ibn ʿUbayd Allah al-Lughawi say:
“Muhammad ibn Jarir wrote forty pages every single day for forty
years.” And Ustadh Abu Hamid al-Isfaraʾini said: “If a man were to
travel all the way to China in order to acquire Ibn Jarir’s Tafsir, it
would not be too much.” or words to that effect.”

And the Imam of the a’immah, Ibn Khuzaymah, said: “I do not know
anyone on the face of the earth more knowledgeable than
Muhammad ibn Jarir.”

I say: He died in the year 310 AH, and he was around ninety
years old, may Allah have mercy on him. It is mentioned that he had
a slight inclination toward Shi’ism.

[Translator’s note: The claim that Imam at-Tabari had a slight

inclination toward Shi‘ism is incorrect. Imam adh-Dhahabi himself
stated in Siyar A‘lam al-Nubala (4/277): “He was accused of having a
slight inclination toward Shi‘ism, but we have seen nothing [from him]
except goodness.” There are several reasons behind this accusation,
all of which are baseless. For example, Hafiz Ibn Hajar mentioned in
Lisan al-Mizan (5/100): “He was accused of Shi‘ism because he
authenticated the hadith of Ghadir Khumm.” However, this
accusation is baseless, as even Imam Ahmad, who preceded him,
also authenticated the same hadith (see al-Sunnah by al-Khallal,
458–560), authenticating this hadith doesn’t make anyone shi’a. And
Allah knows best.]

337
 [KITAB AL-’ULUW] 108 – HAFIZ AL-BUSHANJI

108 – AL-BUSHANJI260, THE HAFIZ

NARRATION 275

Shaykh al-Islam al-Harawi said: Ibn al-ʿAali narrated to us, who said:
My grandfather Mansur narrated to us, who said: Ahmad ibn al-
Ashraf narrated to me, who said: Hammad ibn Hunnad al-Bushanji
narrated to us:

‫ وإيضاح منهاج العلماء وصفة السنة‬،‫ وما دلت عليه مذاهبهم فيه‬،‫هذا ما رأينا عليه أهل الأمصار‬
.‫ وعلمه وسلطانه وقدرته بكل مكان‬،‫ أن الله فوق السماء السابعة على عرشه بائن من خلقه‬،‫وأهلها‬

“This is what we saw the people of all lands upon, and what their
schools of thought indicate concerning it, and the clarification of the
scholars’ path and the description of the Sunnah and its people: that
Allah is above the seventh heaven, upon His Throne, distinct from His
creation, while His knowledge, dominion, and power are in every
place.”

109 – IBN KHUZAYMAH, THE IMAM OF THE IMAMS (223–

311 AH)

NARRATION 276

Al hafiz Abu ʿAbd Allah al-Hakim said: I heard Muhammad ibn Salih

260
I do not know him, and Al-Dhahabi did not mention him in his Tadhkirah, nor did
Al-Samʿani in Al-Ansab, nor Ibn ʿAbd al-Hadi in Al-Tadhkirah. It is possible that he is
Muhammad ibn Saʿid ibn Hanad Abu Ghanim al-Khuzaʿi al-Bushanji, whom Al-
Khatib mentioned (5/308), but he did not mention any criticism or praise of him. So
how can he be described as a hafiz?! He does not qualify for that. Yet, Ibn al-Qayyim
said in his Juyush: ‘The hafiz was one of the imams of hadith in his time.’ Thus, it
appears that this is mentioned in some historical books that have not reached us,
such as Al-Hakim’s Tarikh Naysabur. And Allah knows best.

338
 [KITAB AL-’ULUW] 109 – IMAM IBN KHUZAYMAH (D. 311 AH)

ibn Hani say he heard the Imam of the Imams, Abu Bakr Muhammad
ibn Ishaq ibn Khuzaymah say:

‫ فإن تاب‬،‫ فهو كافر يستتاب‬،‫ بائن من خلقه‬،‫من لم يقر بأن الله على عرشه استوى فوق سبع سمواته‬
.‫ وألقي على مزبلة لئلا يتأذى بر يحه أهل القبلة وأهل الذمة‬،‫وإلا ضربت عنقه‬

“Whoever does not believe that Allah is upon His Throne, having risen
above His seven heavens, distinct from His creation then he is a
disbeliever who must be called to repent. If he repents, [he is
spared]; otherwise, his neck is to be struck, and he is to be thrown on
a garbage heap so that neither the people of the Qiblah nor the
dhimmis are harmed by his smell.”261

Ibn Khuzaymah was a leading authority in hadith, a master in fiqh, a

strong advocate of the Sunnah, and from the most resolute affirmers
of the attributes. He held great status in Khurasan. He studied fiqh
under al-Muzani and heard hadith from ʿAli ibn Hajar and others of
his generation.

He died in the year 311 AH, and he was in his eighties, may Allah
have mercy on him, Ameen.

110 – IBN SURAYJ, THE JURIST OF IRAQ (249–306 AH)

NARRATION 277

Imam Abu al-Qasim Saʿd ibn ʿAli al-Zanjani262 said: “You (may Allah

261I say: This report was also transmitted by al-Harawi in Dhamm al-Kalam (6/124/2)
via another chain from Ibn Hani. And it appears that he is trustworthy, as Ibn
Taymiyyah authenticated the isnad of this narration in al-Hamawiyyah (p. 117).

He was a trustworthy and reliable hafiz, well-versed in the Sunnah. He composed

262

a well-known poem about it, the beginning of which is: ‫ ودع عنك رأيا‬... ‫تدبر كلم الله واتبع الخ بر‬
‫“ لا يلائمه األثر‬Reflect upon the words of Allah and follow the narration, and leave aside
any opinion that contradicts the transmitted narration.” He died in the year 471 AH,
and he has a good biography in Tadhkirat al-Huffaz and other works.

339
 [KITAB AL-’ULUW] 110 – IBN SURAYJ (D. 306 AH)

support you) asked for a clarification of what I hold to be the correct

doctrine of the Salaf and the righteous Khalaf regarding the
attributes. So I sought Allah’s guidance and responded with the
answer of the jurist Abu al-ʿAbbas Ahmad ibn ʿUmar ibn Surayj, who
had been asked about this. Abu Saʿid263 ʿAbd al-Wahid ibn
Muhammad al-Faqih mentioned, I heard one of our sheikhs say: Ibn
Surayj (may Allah have mercy on him) was asked about the
attributes of Allah, the Exalted. He said:

‫ وعلى الألباب أن تصف إلا ما وصف به‬،‫ وعلى الأوهام أن تحده‬،‫حرام على العقول أن تمثل الله‬
‫ وقد صح عن جميع أهل الديانة والسنة إلى زماننا أن جميع الآي‬،‫ أو على لسان رسوله‬،‫نفسه في كتابه‬
‫والأخبار الصادقة عن رسول الله صلى الله عليه وسلم يجب على المسلمين الإيمان بكل واحد منه كما‬
‫ {ه َلْ يَن ْظرونَ ِإ َّلا أَ ْن ي َأْ تِيَهم‬:‫ مثل قوله‬،‫ والجواب كفر وزندقة‬،‫ وأن السؤال عن معانيها بدعة‬،‫ورد‬
، }‫ك و َال ْمَل َك ص ًَّفا ص ًَّفا‬
َ ‫ {وَج َاء َ ر َب‬، }‫ش اسْ ت َو َى‬ َّ { :‫ وقوله‬، }‫ن الْغَم َا ِم‬
ِ ْ ‫الرحْم َن عَلَى الْعَر‬ َ ِ ‫الله فِي ظل َل م‬
َّ
،‫ وصعود الكلم الطيب إليه‬،‫ والبصر‬،‫ والسمع‬،‫ واليدين‬،‫ والنفس‬،‫ونظائرها ما نطق به القرآن كالفوقية‬
،‫اعتقادنا فيه وفي الآي المتشابهة أن نقبلها ولا نردها‬-:‫إلى أن قال‬- ،‫ والنزول‬،‫ والتعجب‬،‫والضحك‬
،‫ ولا نترجم عن صفاته بلغة غير العربية‬،‫ ولا نحملها على تشبيه المشبهين‬،‫ولا نتأولها بتأو يل المخالفين‬
‫ونسلم الخ بر الظاهر والآية لظاهر تنز يلها‬

“It is forbidden for the intellects to make analogies regarding Allah,

and for imaginations to set limits for Him, and for minds to describe
Him with anything other than what He has described Himself with in
His Book, or through the tongue of His Messenger. And it has been
authentically reported from all the people of religion and the Sunnah
up until our time that all the Ayaat and authentic reports from the
Messenger of Allah ‫ ﷺ‬must be believed in by the Muslims, every
single one of them, just as they have been transmitted.

263 In the manuscript, his name appears as Abu Saʿd, but this should be verified, as I
have not found a biography for ʿAbd al-Wahid in the biographical books currently
available to me. However, Tarikh Baghdad (11/11) mentions: “ʿAbd al-Wahid ibn
Muhammad ibn Muhammad ibn Ahmad, AbuSaʿid al-Maqburial-Naysaburi. He
came to Baghdad for Hajj and narrated there from Abu al-ʿAbbas al-Asamm. ʿAli ibn
Muhsin al-Tanukhi narrated from him.” He was not declared reliable or criticized. He
was alive in the year 388 AH, so it is possible he is the one intended, and Allah knows
best.

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 [KITAB AL-’ULUW] 110 – IBN SURAYJ (D. 306 AH)

Asking about their meanings is an innovation, and answering is

disbelief and heresy, such as His statement: {Are they waiting for
anything except that Allah should come to them in canopies of
clouds} [al-Baqarah: 210], and His statement: {The Most Merciful
rose over the Throne} [Ta-Ha: 5], and: {And your Rabb shall come,
and the angels, rank upon rank} [al-Fajr: 22], and others like them
which are mentioned in the Qur’an, such as the affirmation of His
aboveness. And [we affirm] the nafs, the two hands, hearing, sight,
the rising of the good words to Him, laughter, amazement, and
descent

Until he said:

“Our creed concerning these and the ambiguous Ayaat is that we

accept them and do not reject them, we do not interpret them with
the interpretation of the deviators, nor do we impose upon them the
likenesses of the mushabih, nor do we describe His attributes in a
language other than Arabic, and we submit to the apparent
narration and ayah according to their outward revelation.”

[Translator’s note: What’s intended by “their meanings” is false

interpretations which oppose the apparent meaning or descriptions
of the howness. Multiple evidence for this understanding have
already previously been presented so we won’t repeat however the
fact that he says we submit to the “Apparent” itself suffices].

Ibn Surayj was the pinnacle in knowledge of the [Shafiʿi] madhhab,

such that he was preferred over all the companions of al-Shafiʿi, even
over al-Muzani. Imam Abu Ishaq the author of al-Tanbih, said: I heard
Abu al-Hasan al-Sheerji say: “The index of Abu al-ʿAbbas’s works
contains over four hundred authored volumes.”

The great scholar Abu Hamid al-Isfaraʾini used to say: “We

follow Abu al-ʿAbbas in the outward aspects of jurisprudence, but not
in the fine details.”

I say: He studied under al-Zaʿfarani, al-Ramadi, and Saʿdan ibn

Nasr, and studied fiqh under Abu al-Qasim ibn Bashshar al-Anmaati,

341
 [KITAB AL-’ULUW] 111 – IMAM IBN ABI DAWUD (D. 316 AH)

the student of al-Muzani. He died in the year 306 AH – may Allah have
mercy on him

111 – ABU BAKR IBN ABI DAWUD, MUHADDITH OF

BAGHDAD (230–316 AH)

NARRATION 278

Ahmad ibn ʿAbd al-Hamid narrated to us: Muhammad ibn Qudamah

narrated to us in the year 618 AH, Fatimah bint ʿAli narrated to us, Ali
ibn Bayan narrated to us, al-Husayn ibn ʿAli al-Tanahiri narrated to
us, Abu Hafs ibn Shahin narrated to us, and he said: Our sheikh, Abu
Bakr ʿAbd Allah ibn Sulayman (i.e., Ibn Abi Dawud), composed this
poem and beautified it:

‫ ولا تك بدعيا ً لعلك تفلح‬... ‫تمسك بحبل الله واتبع الهدى‬

Hold tightly to the rope of Allah and the follow the guidance
and do not be an innovator, so that you might be successful.

‫ أتت عن رسول الله تنج وتربح‬... ‫ودن بكتاب الله والسنن التي‬

And practice your religion based on the Book of Allah and the
Sunnah which have come from the Messenger of Allah so you
will be saved and earn reward.

‫ بذلك دان الأتقياء وأفصحوا‬... ‫ غير مخلوق كلام مليكنا‬:‫وقل‬

And say: The Speech of our King is not created; such was the
religious position of the pious ones [before us] which they clearly
expressed.

‫ فإن كلام الله باللفظ يوضح‬... ‫ القرآن خلق قرأته‬:‫ولا تقل‬

342
 [KITAB AL-’ULUW] 111 – IMAM IBN ABI DAWUD (D. 316 AH)

And do not say that the recitation of the Qur’an is created,

Since the Speech of Allah is clarified through its recitation.

‫ كما البدر لا يخفى وربك أوضح‬... ‫ ينجلي الله للخلق جهرة‬:‫وقل‬

And say: Allah will make himself visible to the creation, openly, Just
as the full moon is not hard to see, and your Rabb [will be seen]
more clearly.

‫ وليس له شبه تعالى المسب َح‬... ‫وليس بمولود وليس بوالد‬

He is not born, nor does He beget and there is nothing like

Him, Exalted is the One glorified!

‫ بمصداق ما قلنا حديث مصرح‬... ‫وقد ينكر الجهمي هذا وعندنا‬

A Jahmi rejects this, but we have, in support of what we said,

an explicit Hadith.

‫ فقل مثل ما قد قال في ذاك تنجح‬... ‫رواه جرير عن مقال محمد‬

Jareer narrated it, from the words of Muhammad, so say what

he said about that, and you will be saved.

‫ بلا كيف جل الواحد المتمدح‬... ‫ ينزل الجبار في كل ليلة‬:‫وقل‬

And say: The Ever-Compelling descends each night, without

‘how’, magnificent is the One God and most worthy of praise.

‫ فتفرج أبواب السماء وتفتح‬... ‫إلي طبق الدنيا يمن بفضله‬

Down to the lowest heaven, granting bounties from His Grace

as the gates of the heavens are opened and spread widely.

‫ ومستمنح خيرا ً ورزقا ً فيمنح‬... ‫ ألا مستغفر يلق غافرا‬:‫يقول‬

He says: Is there anyone seeking forgiveness who would like to

343
 [KITAB AL-’ULUW] 111 – IMAM IBN ABI DAWUD (D. 316 AH)

meet a Forgiver? Or anyone seeking bounties of goodness

and provisions, so he could be given?

‫ ألا خاب قوم كذبوهم وقبحوا‬... ‫روى ذاك قوم لا يرد حديثهم‬

A group have reported this whose narrations are not to be

rejected, beware! Ruined are those who called them liars and
reviled them.

‫ وزيراه قدما ً ثم عثمان الأرجح‬... ‫ إن خير الناس بعد محمد‬:‫وقل‬

And say: Indeed the best of the people after Muhammad are
his two early ministers (i.e. Abu Bakr and Umar), and then
‘Uthmaan, according to the most correct position.

‫ علي حليف الخ ير بالخ ير ممنح‬... ‫ورابعهم خير البر ية بعدهم‬

And the fourth of them was the best of creation after them,
‘Ali, the companion of goodness, through goodness he was
successful.

‫على نجب الفردوس بالنور تسرح‬... ‫وإنهم والرهط لا ريب فيهم‬

Those are the people, those who we have no doubt about,

riding the noble mounts of Firdows, shining brightly and
roaming about.

‫ وعامر فهر والزبير الممدح‬... ‫سعيد وسعد وابن عوف وطلحة‬

Sa’eed, Sa’d, Ibn ‘Awf, Talhah, ‘Aamir of Fihr (i.e. Abu ubaidah),
and Zubayr the praiseworthy.

‫ ولا تك طعانا ً تعيب وتجرح‬... ‫وقل خير قول في الصحابة كلهم‬

And speak the best words about all the Companions, and do
not be a slanderer, disparaging and criticizing [them].

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 [KITAB AL-’ULUW] 111 – IMAM IBN ABI DAWUD (D. 316 AH)

‫وفي الفتح أي في الصحابة تمدح‬... ‫فقد نطق الوحي المبين بفضلهم‬

Since the clear Revelation has spoken of their excellence, and

in [surah] al-Fath are ayaat about the Companions, praising
them.

‫ دعامة عقد الدين والدين أفيح‬... ‫وبالقدر المقدور أيقن فإنه‬

And be certain of the Qadr, for indeed, it is the pillar of the religion’s
foundation and the religion is vast and clear.

‫ ولا الحوض والميزان إنك تنصح‬... ً ‫ولا تنكرن جهلا ً نكيرا ً ومنكرا‬

And do not ignorantly deny Nakeer and Munkar, nor the Hawd
and the Mizan, surely you are being advised sincerely.

‫ من الناس أجسادا ً من الفحم تطرح‬... ‫وقل يخرج الله العظيم بفضله‬

And say: Allah the Almighty will bring forth (by His grace) from the
people, bodies [reformed] like coal, [then] cast forth [to new life].

‫ كحبة حمل السيل إذ جاء يطفح‬... ‫على النهر في الفردوس تحيا بمائه‬

Into the river in Firdows, wherein they will regain life by its water, like
a seed carried by the flood when it overflows.

‫ وقل في عذاب حق موضح‬... ‫وأن رسول الله للخلق شافع‬

And surely, the Messenger of Allah will intercede for the creation.
And speak about the punishment [of the grave], that it is the truth,
made clear.

‫ فكلهم يعصي وذو العرش يصفح‬... ‫ولا تكفرن أهل الصلاة وإن عصوا‬

And do not make takfeer of those who pray, even if they

commit sins, since all of them commit sins, while the Owner of
the Throne forgives graciously.

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 [KITAB AL-’ULUW] 111 – IMAM IBN ABI DAWUD (D. 316 AH)

‫ مقال لمن يهواه يردى و يفضح‬... ‫ولا تعتقد رأي الخوارج إنه‬

Do not adopt the belief of the Kharijites, verily, it is the speech of one
led astray, doomed and disgraced.

‫ ألا إنما المرجي بالدين يمزح‬... ‫ولا تك مرجيا ً لعوبا ً بدينه‬

And do not be a Murji’, one who plays games with his religion,
surely, the Murji’ is joking about the religion (i.e. not taking it
seriously).

‫ وفعل على قول النبي مصرح‬... ‫ إنما الإيمان قول ونية‬:‫وقل‬

And say: faith consists of statements, intentions (i.e. belief in the

heart) and actions, according to the explicit statement of the
Prophet.

‫ بطاعته ينمى وفي الوزن يرجح‬... ‫وينقص طورا ً بالمعاصي وتارة‬

And it decreases sometimes, due to disobedience, and

sometimes, because of obedience it grows, and on the Mizan
it will outweigh [other things].

‫ فقول رسول الله أزكى وأشرح‬... ‫ودع عنك آراء الرجال وقولهم‬

And keep yourself from the opinions of people and their statements,
since the statement of the Messenger of Allah is purer and more
expansive.

‫ فتطعن في أهل الحديث وتقدح‬... ‫ولا تك من قوم تلهوا بدينهم‬

And do not be from those who play games with their religion,
attacking Ahl al-Hadith and reviling them.

‫ فأنت على خير تبيت وتصبح‬... ‫إذا ما اعتقدت الدهر يا صاح هذه‬

If you firmly believe in this all your life, O my companion, you will be

346
 [KITAB AL-’ULUW] 112 – ‘AMR IBN ‘UTHMAN AL-MAKKI (D. 297 AH)

upon goodness, night and morning.

This poem is mass-transmitted from its composer. It was narrated by

al ajurri, who also wrote a commentary on it, and by Abu ʿAbd Allah
Ibn Battah in al-Ibanah. Ibn Abi Dawud said:

‫ فمن قال غير ذلك فقد‬،‫هذا "قولي و" قول أبي وقول شيوخنا وقول العلماء ممن لم نرهم كما بلغنا عنهم‬
.‫كذب‬

“This is my statement, and the statement of my father, and the

statement of our sheikhs, and the statement of the scholars whom
we did not see them but whose words have reached us. Whoever
says otherwise has lied.”

Abu Bakr was one of the distinguished hadith masters. He was not
less than his father [Abu Dawud]. He authored many works, and he
rose to become the leader of the Hanbalis in Baghdad. He died in the
year 316 AH.

112 – ʿAMR IBN ʿUTHMAN AL-MAKKI, SHAYKH OF THE

SUFIS (?–297 AH)

NARRATION 279

He authored Adaab al-Murideen, in which he said under the chapter:

“The Ways in Which Shaytan Whispers to People”:

‫ فإنه يوسوس لهم في أمر الخالق ليفسد‬،‫"أما الوجه الذي يأتي به التائبين إذا امتنعوا عيه واعتصموا بالله‬
"‫عليهم أصول التوحيد‬

“As for the way he approaches the repentant when they resist him
and seek refuge in Allah, he whispers to them concerning the
Creator, in order to corrupt the foundations of their tawhid.”

347
 [KITAB AL-’ULUW] 113 – THA’LAT THE LINGUIST (D. 291 AH)

He continued with a long section until he said:

‫ وفي صفات الرب بالتمثيل والتشبيه أو بالجحد لها‬،‫"فهذا من أعظم ما يوسوس به في التوحيد بالتشكيك‬
‫ أو يتضعضع‬،‫ وأن يدخل عليهم مقاييس عظمة الرب بقدر عقولهم فيهلِكوا إن قبلوا‬،‫أو التعطيل‬
،‫ لا الشجرة‬،" ‫" أَ ن َا الله‬:‫ فهو عز وجل القائل‬،‫أركانهم إن لم يلحقوا بذلك إلى العلم وتحقيق المعرفة‬
‫ كلم موسى‬،‫ المستوي على عرشه" بعظمة جلاله دون كل مكان‬،‫ قبل أن يكون جائيا ً لا أمره‬،‫الجائي‬
‫ وخلق‬،‫ وأراه من آياته عظيما فسمع موسى كلام الله" يداه مبسوطتان "وهما غير نعمته وقدرته‬،ً ‫تكليما‬
. "‫آدم بيديه‬

“This is among the gravest of what Shaytan whispers concerning

tawhid, by means of casting doubts; and concerning the attributes
of the Rabb by way of likeness and resemblance, or by way of denial
or negation. He makes them measure Allah's greatness by their
limited intellects and so they perish if they accept them, or the pillars
of their faith are shaken if they do not return to knowledge and sound
understanding. For He (Exalted is He) is the One who said: ‘I am Allah,’
not the tree, the One who comes, who was existent before being a
comer, not His command. Risen over His Throne with the majesty of
His greatness, not confined by any placeHe spoke to Musa directly
and showed him great signs of His power, and Musa heard the
speech of Allah. His two hands are outstretched and they are other
than His blessings and power. He created Adam with His two hands.”

ʿAmr was a contemporary of al-Junayd, a man of great status. He

died shortly before or around the year 300 AH.

113 – THAʿLAB, IMAM OF THE ARABIC LANGUAGE (D. 291

AH)

NARRATION 280

The Hafiz, Abu al-Qasim al-Lalakaʾi said in his book al-Sunnah: I found

348
 [KITAB AL-’ULUW] 114 – ABU JA’FAR AL-TIRMIDHI (D. 295 AH)

in the handwriting of al-Daraqutni, from Ishaq al-Kadhi264, who said: I

heard Abu al-ʿAbbas Thaʿlab say:

ِ ْ ‫ و "اسْ ت َو َى عَلَى الْعَر‬.‫ أقبل‬: "‫ "ث َّم اسْ ت َو َى ِإلَى السماء‬.ً ‫ أقبل عليه وإن لم يكن معوجا‬: "‫"استوى‬
.‫ علا‬: "‫ش‬
‫ هذا الذي يعرف‬.‫ تشابها في فعلهما وإن لم تتشابه شخوصهما‬:‫ واستوى زيد وعمرو‬.‫ امتلأ‬:‫واستوى القمر‬
.‫من كلام العرب‬

“Istawa: means ‘he turned toward,’ even if the thing was not crooked.
‘Thumma istawa ila al-samaʾ’: means ‘He turned toward.’ ‘Istawa
ʿala al-ʿarsh’: means ‘He ascended.’ The moon ‘istawa’: means it
became full. ‘Zayd and ʿAmr istawa’: means they were alike in their
actions, even if their persons differed. This is what is known265 in the
speech of the Arabs.”

Abu al-ʿAbbas was one of the leading scholars of the Arabic

language. He authored many works and became widely renowned.

He died in the year 291 AH.

114 – ABU JAʿFAR AL-TIRMIDHI, THE JURIST (201–295

AH)

NARRATION 281

From Mansur ibn Muhammad ibn Mansur al-Qazzaz, who said: I heard

264 “Al-Kadhi” is a reference to Kadhah, a village near Baghdad. He is Ishaq ibn Ahmad
ibn Muhammad, Abu al-Husayn. Al-Khatib al-Baghdadi wrote his biography (6/440)
and said, “He was trustworthy. Ibn Razqawayh described him to us as a man of
asceticism. He died in the year 346 AH.” His narration is found in al-Lalakaʾi’s al-
Sunnah (1/92/1).

The original version reads: “naʿrif” (we know) in the plural first-person form. In the
265

manuscript, it appears as “biʿarf”, with the prefix dropped. The corrected form is what
is confirmed from al-Lalakaʾi’s version.

349
 [KITAB AL-’ULUW] 115 – ABU AL-‘ABBAS AL-SARRAAJ (D. 313 AH)

Abu al-Tayyib Ahmad, the father of Abu Hafs ibn Shaheen, say:

‫ فالنزول كيف هو يبقى فوقه‬،‫حضرت عند أبي جعفر الترمذي فسأله سائل عن حديث نزول الرب‬
.‫ والسؤال عنه بدعة‬،‫ واإليمان به واجب‬،‫ والكيف مجهول‬،‫ النزول معقول‬:‫علو؟ فقال‬

“I was present with Abu Jaʿfar al-Tirmidhi when someone asked him
about the hadith of the descent of the Rabb: “How can descent be,
while he remains above?” He replied: “The Descent is
comprehensible, its modality is unknown, belief in it is obligatory,
and asking about it is an innovation.”266
I say: The jurist of Baghdad and its leading scholar in his time spoke
the truth. Asking “how is descent?” is mental confusion. For questions
are asked about unusual or unfamiliar words in language, but
descent, speech, hearing, sight, knowledge, and rising are clear terms
to the listener. When such attributes are ascribed to the One “like
whom there is nothing,” the attribute follows the nature of the One
described, and the modality remains unknown to human beings.

Abu Jaʿfar al-Tirmidhi was among the oceans of knowledge and one
of the pious worshipers. He died in the year 295 AH.

115 – ABU AL-ʿABBAS AL-SARRAAJ (216–313 AH)

NARRATION 282

266 I say: The chain is authentic. The author cited it with his isnad to Abu Bakr al-Khatib,
who narrated it in al-Tarikh (1/365): Hasan ibn Abi Talib said: Abu al-Hasan Mansur
ibn Muhammad ibn Mansur al-Qazzaz narrated to us. All the narrators in this chain
are reliable and mentioned in the biographical works. Al-Hasan ibn Abi Talib is al-
Hasan ibn Muhammad ibn al-Hasan ibn ʿAli, Abu Muhammad al-Khallal, who died in
439 AH.

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 [KITAB AL-’ULUW] 115 – ABU AL-‘ABBAS AL-SARRAAJ (D. 313 AH)

From Abu al-Husayn al-Khaffaaf267, who said: Abu al-ʿAbbas al-Sarraj

dictated to us in the year 312 AH:

‫ "من‬:‫ فيقول‬،‫ و ينزل كل ليلة إلى السماء الدنيا‬،‫ و يضحك‬،‫من لم يقر و يؤمن بأن الله تعالى يعجب‬
‫ ولا يصلى عليه ولا يدفن في‬،‫ فإن تاب وإلا ضربت عنقه‬،‫ يستتاب‬،‫يسألني فأعطيه" فهو زنديق كافر‬
.‫مقابر المسلمين‬

“Whoever does not affirm and believe that Allah (Exalted is He)
shows amazement, and laughs, and descends every night to the
lowest heaven, and says: ‘Who will ask Me so I may grant him?’ then
he is a disbelieving heretic (zindiq). He is to be called to repentance;
if he repents, fine. Otherwise, his neck is to be struck, the funeral
prayer is not to be performed over him, and he is not to be buried in
the graveyards of the Muslims.”

267 His name is Ahmad ibn Muhammad ibn ‘Umar al-Khaffaaf al-Qantari, attributed
to a neighborhood in Naysabur called Ra’s al-Qantarah, as mentioned in Ansab al-
Sam‘ani. He was described as a devout ascetic. Abu al-Qasim al-Qushayri narrated
from him. In the entry on “al-Khaffaaf,” it is mentioned that he was a righteous sheikh
who engaged abundantly in worship. His hadith transmissions are sound, written in
his father’s handwriting, from Abu al-‘Abbas al-Sarraaj. He died at the age of 93 in
the year 394 AH. And Abu ‘Umar al-Mallihi, spelled with a haʾ appears in the original
version of al-Shadharaat, although the commentator mistakenly claimed it was with
a jeem based on al-Muʿjam. But this is an error, because al-Sam‘ani, after listing the
nisbah “al-Malliji” (with jim), clearly stated: “al-Mallihi” with a haʾ, and said that the
one most known by this nisbah is Abu ‘Umar ‘Abd al-Wahid ibn Ahmad ibn Abi al-
Qasim al-Mallihi al-Harawi from its people. He narrated from Abu al-Husayn al-
Khaffaaf and from Abu Hamid al-Naʿimi the book Sahih al-Bukhari, and from several
others. Ibn al-‘Imad said: “He died in the year 463 AH at the age of 96. He was a
righteous man. Muhyi al-Sunnah narrated abundantly from him,” referring to Imam
al-Baghawi in his book Sharh al-Sunnah and elsewhere. This narration was related
by the author of the book by way of ijazah, through his chain. He said: “Isma‘il ibn
Jawsaleen authorized us, and Ahmad ibn Tamim Hafiz narrated to us: ‘Abd al-Muʿizz
ibn Muhammad narrated to us: Muhammad ibn Ismaʿil narrated to us: Abu ‘Umar al-
Mallihi narrated to us…” This Muhammad ibn Ismaʿil appears to be Muhammad ibn
Muhammad al-Naysaburi al-Tiflisi, the Sufi and Qur’an reciter. Ibn al-‘Imad said: He
narrated from Hamzah al-Muhallabi, ʿAbd Allah ibn Yusuf al-Asbahani, and others.
He died in 483 AH.” I say: He was trustworthy, honest, and narrated many hadiths, as
noted in Ansab al-Samʿani, but I do not know who ʿAbd al-Muʿizz ibn Muhammad is.

351
 [KITAB AL-’ULUW] 116 – HAFIZ ABU ‘AWANAH (D. 316 AH)

I say: A person only becomes a disbeliever after he knows that the

Messenger ‫ ﷺ‬said that, and then he rejects it and does not believe in
it

Indeed, Abu al-‘Abbas Muhammad ibn Ishaq al-Thaqafi al-

Naysaburi al-Sarraaj was among the prominent hadith scholars. He
narrated extensively from Qutaybah and his peers. He compiled a
musnad organized by chapters, lived a long life, and died in the year
313 AH.

116 – HAFIZ ABU ʿAWANAH, THE COMPILER OF THE

SAHIH (D. 316 AH)

He was among the great huffaaz. He narrated from the students of

Sufyan ibn ʿUyaynah and Wakiʿ.

NARRATION 283

Al-Hakim said in his biography: I heard Yahya ibn Mansur al-Qadi268

say: I heard Abu ʿAwanah (may Allah have mercy on him) say:

‫ كلام‬:‫ ما قولك في القرآن؟ فقال‬:‫دخلت على "أبي" إبراهيم المزني في مرضه الذي مات فيه قلت له‬
‫ وكرهت الكلام فيه لأن‬،‫ لم يزل هذا قولي‬:‫ هلا قلت "هذا" قبل هذا؟ قال‬:‫ فقلت‬.‫الله غير مخلوق‬
.‫ يعني البحث والجدال في ذلك‬،‫الشافعي كان ينهانا عن الكلام فيه‬

“I entered upon Abu Ibrahim al-Muzani during his final illness, and I
said to him: “What is your position regarding the Qur’an?” He replied:
“The Qur’an is the speech of Allah, uncreated.” I said to him: “Why
didn’t you say this earlier?” He replied: “This has always been my
position, but I disliked speaking about it, because al-Shafiʿi used to
forbid us from discussing it, referring to argumentation and debating

268He was appointed as judge in Naysabur for over ten years. He narrated from ʿAli
ibn ʿAbd al-ʿAziz al-Baghawi, Ahmad ibn Salamah, and their contemporaries. He died
in 351 AH, as mentioned in al-Shadharat. [So] I say: The isnad is good.

352
 [KITAB AL-’ULUW] 117 – HAFIZ IBN SAA’ID (D. 318 AH)

about it.”

Abu ʿAwanah died in the year 316 AH.

117 – IBN SAAʿID, THE HAFIZ OF BAGHDAD (228–318 AH)

NARRATION 284

Hafiz Abu Bakr al-Aajurri reported in his book al-Shariʿah (which

consists of two volumes) from Imam Abu Muhammad Yahya ibn
Muhammad ibn Saʿid, who said regarding this virtue of the Prophet’s
seating on the Throne:

.‫ ولا نتكلم في حديث فيه فضيلة للنبي صلى الله عليه وسلم بشيء‬،‫لا ندفعها ولا نماري فيها‬

“We do not reject it, nor do we dispute over it. We do not speak
negatively about any narration that contains a virtue for the Prophet
(peace be upon him).269

269
I say: But the ḥadīth regarding this issue is weak, as the author previously clarified
at the end of biography no. 53. And the interpretation by some of the ayah: (“It may
be that your Rabb will raise you to a praised station”) to mean that the Prophet
(peace be upon him) will be seated on the Throne, contradicts what is found in the
Ṣaḥīḥayn and other books—that the “praised station” refers to the great intercession.
Thus, it is a cut-off interpretation not traceable to the Prophet (peace be upon him).
And even if it were proven mursal, it would not be a valid proof—let alone when it is
cut-off and only reported from a Tābiʿī! And my amazement does not cease at how
some earlier hadith scholars were so enthusiastic about this weak ḥadīth and this
rejected report—and how harsh they were toward those who rejected it, even
suspecting their creed! The author (may Allah have mercy on him) listed in the
original work the names of some of those scholars (pp. 124–126), and added more in
his abridgment (Mukhtaṣar). I see that he was somewhat taken by their status, as he
wavered between agreeing and disagreeing with them! For after quoting the
statement of Abū Bakr al-Najjād: “If someone swore three divorces that Allah will seat
Muḥammad (peace be upon him) on the Throne, I would say: You have spoken the
truth and fulfilled your oath.” “So observe—may Allah protect you from desires—how

353
 [KITAB AL-’ULUW] 118 – AL-TAHAWI, THE IMAM (D. 321 AH)

Ibn Saaʿid died in the year 318 AH at the age of 90. He was among the
leading imams in this field. He met the students of Malik and
Hammad ibn Zayd. He authored and compiled works.

118 – AL-TAHAWI, THE IMAM (239–321 AH)

NARRATION 285

The scholar of Egypt in his time, Imam Abu Jaʿfar Ahmad ibn

this hadith scholar’s extremism led him to obligate belief in a rejected report. And
today, people reject authentic reports affirming Allah’s highness, and some tyrants
even try to reject the ayah: (‘The Most Merciful rose above the Throne’).” So the author
(may Allah have mercy on him) is pointing out that the correct position lies between
the negating deniers and the excessive affirmers of that which is unauthenticated.
Yet still, you find him elsewhere (p. 143) returning to this rejected report, praising it,
and clearly stating that it represents a great virtue uniquely given to the leader of
mankind (peace and blessings be upon him), and he says: And it is unlikely that
Mujāhid would say such a thing except based on revelation!” I say: Assumimg that
were the case, then in this situation it would not amount to more than being like a
ḥadīth or at most equivalent to a mursal ḥadīth (a hadith with a missing link between
the Tabiʿī and the Prophet). But is a mursal hadith anything other than a category of
weak hadith according to the hadith scholars? So how can a virtue be established
based on it?—let alone a matter of creed, such as claiming that Allah, Exalted is He,
will seat His Prophet (peace and blessings be upon him) with Him on the Throne? So
whoever permits that—relying on this narration, which, at its very best, is equivalent
to a mursal hadith as we explained—must then logically accept every mursal hadith,
even if it contradicts the Sharīʿah, such as the story of the cranes (gharānīq). That
story has come through several mursal chains which are authentic up to their Tabiʿī
narrators, and those narrators explicitly stated that they trace it back to the Prophet
(peace and blessings be upon him), as I clarified in my dedicated treatise on the
topic, Naṣb al-Majānīq. So if the author—may Allah pardon us and him—justifies
accepting this report (of Mujāhid) on the basis that it is unlikely Mujāhid would say
such a thing except based on revelation, then let him also accept the story of the
cranes, on the basis that its narrators from the Tābiʿīn explicitly traced it to the
Prophet (peace be upon him)! In fact, accepting that story would be even more
justified, due to the explicit attribution to the Prophet and because it was narrated by
a group, unlike the solitary report from Mujāhid. In that lies a lesson for anyone who
will reflect

354
 [KITAB AL-’ULUW] 118 – AL-TAHAWI, THE IMAM (D. 321 AH)

Muhammad ibn Salamah al-Azdi al-Tahawi al-Hanafi (may Allah

have mercy on him), said in his famous creed:

:‫"ذكر بيان السنة والجماعة على مذهب فقهاء الملة أبي حنيفة وأبي يوسف وأبي محمد رضي الله عنهم‬

“This is a clarification of the creed of Ahl al-Sunnah wa al-Jamaʿah

upon the way of the jurists of the religion: Abu Hanifah, Abu Yusuf,
and Abu Muhammad (may Allah be pleased with them all):

‫ ما زال بصفاته قديما ً قبل‬،‫ ولا شيء مثله‬،‫ معتقدين أن الله واحد لا شر يك له‬،‫نقول في توحيد الله‬
‫ وصدقه المؤمنون على ذلك‬،ً ‫ وأنزله على نبيه وحيا‬،ً ‫ منه بدا بلا كيفية قولا‬،‫ وأن القرآن كلام الله‬،‫خلقه‬
‫ والرؤ ية‬،‫ فمن سمعه وزعم أنه كلام البشر فقد كفر‬،‫ ليس بمخلوق‬،‫ وأيقنوا أن كلام الله بالحقيقة‬،‫حقا‬
‫ وكل ما في ذلك من الصحيح عن رسول الله صلى الله عليه‬،‫لأهل الجنة حق بغير إطاحة ولا كيفية‬
‫ ولا نثبت قدم الإعلام إلا‬،‫ لا ندخل في ذلك متأولين بآرائنا‬،‫ ومعناه على ما أراد‬،‫وسلم فهو كما قال‬
‫ حجبه مرامه عن‬،‫ ولم يقنع بالتسليم فهمه‬،‫ فمن رام ما حظر عنه علمه‬،‫على ظهر التسليم والاستسلام‬
‫ زل ولم يصب التنز يه‬،‫ ومن لم يتوق النفي والتشبيه‬،‫ وصحيح الإيمان‬،‫خالص التوحيد‬

We say concerning the oneness of Allah, believing that Allah is One,

without any partner, and nothing resembles Him. He has always
been with His attributes, eternally, before He created His creation.
The Qur’an is the speech of Allah. It came from Him without modality,
as speech, and He revealed it to His Prophet as revelation. The
believers accepted that as truth and were certain that it is truly the
speech of Allah and not created. Whoever hears it and claims that it
is the speech of a human being has disbelieved. The vision of Allah
by the people of Paradise is true, without encompassing Him and
without modality. Everything authentically reported from the
Messenger of Allah ‫ ﷺ‬is as he said it, and its meaning is as he
intended. We do not engage in interpreting it based on our own
opinions, and we do not affirm anything in terms of creed unless
upon the basis of submission. Whoever seeks what is forbidden to
know, and is not content with submitting his understanding, will be
veiled from the clarity of tawhid and sound faith. And whoever does
not guard himself against negation and drawing similarities to the
creation will slip and fail to attain true transcendence for Allah.”

355
 [KITAB AL-’ULUW] 119 – NIFTAWAYH THE GRAMMARIAN (D. 323 AH)

Until he said:

"‫ وهو مستغن عن العرش وما دونه محيط بكل شيء وفوقه‬،‫والعرش والِكرسي حق كما بين في كتابه‬

“And the ʿArsh and the Kursi are true, as He made clear in His Book.
And He is independent of the Throne and whatever is beneath it. He
encompasses all things and is above them.”

Abu Ishaq mentioned in his book Tabaqat al-Fuqahaʾ that Abu Jaʿfar
al-Tahawi was the leading figure of the followers of Abu Hanifah in
Egypt. He took knowledge from Abu Jaʿfar ibn Abi ʿImran, and from
Abu Hazim the judge, and others.

I say: He also narrated from the students of Sufyan ibn

ʿUyaynah and Ibn Wahb. His writings are numerous and well known.
He died in the year 321 AH at the age of 83.

119 – NIFTAWAYH, THE SHAYKH OF THE ARABIC

LANGUAGE (243–323 AH)

NARRATION 286

The Imam Abu ʿAbd Allah Ibrahim ibn Muhammad ibn ʿArafah the
grammarian, known as Niftawayh, authored a book refuting the
Jahmiyyah. In it, he mentioned several matters including the saying
of Ibn al-Aʿrabi (previously mentioned), and then said:

‫ وهذا جهل‬:‫ قال‬.‫ سبحان ربي الأسفل‬:‫ يقول‬-‫لا رحمه الله‬- ‫ كان المريسي‬:‫وسمعت داود بن علي يقول‬
. }ِ ‫السم َاء‬
َّ ‫ {أَ أَ مِن ْتم ْ م َنْ فِي‬:‫ ورد لنص كتاب الله إذ يقول‬،‫من قائله‬

“I heard Dawud ibn ʿAli say: “Al-Marisi (may Allah not have mercy on
him) used to say: ‘Glory be to my Rabb the most low.’” He said: “This
is sheer ignorance on the part of the one who says it, and it is a denial

356
 [KITAB AL-’ULUW] 120 – ABU AL-HASAN AL-ASH’ARI (D. 324 AH)

of the clear text of the Book of Allah where He says:

}ِ ‫السم َاء‬
َّ ‫{أَ أَ مِن ْتم ْ م َنْ فِي‬

‘Do you feel secure from the One who is in the Heaven?’ (67:16)”

Niftawayh died in the year 323 AH.

120 – ABU AL-HASAN AL-ASHʿARI, THE AUTHOR OF

MANY WORKS (260–324 AH)

NARRATION 287

Imam Abu al-Hasan ʿAli ibn Ismaʿil ibn Abi Bishr al-Ashʿari al-Basri,
the mutakallim, said in his book Ikhtilaf al-Musalleen and Maqalaat
al-Islamiyyeen, after mentioning the sects of the Khawarij, Rawafid,
Jahmiyyah, and others:

‫ الإقرار بالله وملائكته وكتبه ورسله وبما جاء عن‬:‫ جملة قولهم‬.‫ذكر مقالة أهل السنة وأصحاب الحديث‬
‫ وأن الله على عرشه‬.ً ‫ لا يردون من ذلك شيئا‬،َ ‫الله عَلَيْه ِ وَس ََّلم‬
َّ ‫ وما رواه الثقات عن رسول الله صَلَّى‬،‫الله‬
‫ وأن أسماء‬. }‫ {لم َِا خ َلَقْت بيَِدَي‬:‫ش اسْ ت َو َى} وأن له يدين بلا كيف كما قال‬ َّ { :‫كما قال‬
ِ ْ ‫الرحْم َن عَلَى الْعَر‬
‫ {أَ نْزَلَه ب ِع ِل ْم ِه} {وَم َا تَحْم ِل‬:‫ وأقروا أن الله علما ً كما قال‬.‫الله لا يقال أنها غير الله كما قالت المعتزلة والخوارج‬
‫ لا‬:‫ وقالوا‬.‫ ولم ينفوا ذلك عن الله كما نفته المعتزلة‬،‫ وأثبتوا السمع والبصر‬. }ِ ‫م ِنْ أن ْث َى و َلا تَضَع ِإ َّلا ب ِع ِل ْمِه‬
َ‫ {وَم َا تَش َاءون‬:‫ وأن الأشياء تكون بمشيئته كما قال تعالى‬،‫يكون في الأرض من خير وشر إلا ما شاء الله‬
َّ َ ‫ِإ َّلا أَ ْن يَش َاء‬
}‫الله‬

“Mention of the view of Ahl al-Sunnah and the people of hadith: The
summary of their creed is: affirmation of belief in Allah, His angels,
His books, and His messengers, and in everything that has come
from Allah and has been reported by reliable transmitters from the
Messenger of Allah (peace be upon him). They do not reject any of
it. And that Allah is upon His Throne as He said:

357
 [KITAB AL-’ULUW] 120 – ABU AL-HASAN AL-ASH’ARI (D. 324 AH)

{‫ن عَلَى الْعَر ْش ٱسْ ت َو َى‬ َّ }

ُ ‫الرحْم َـ‬

‘The Most Merciful rose over the Throne’. (20:5)

And that He has two hands without asking how, as He said:

{‫}لمَا خ َلَقْتُ بيَد ََّي‬

‘for what I created with My two Hands’. (38:75)

And that the Names of Allah are not to be said to be other than Allah
Himself, as the Muʿtazilah and Khawarij say. They affirm that Allah
has knowledge, as He said:

{‫}أَ نزَلَه ُ بعل ْمه‬

‘He sent it down with His knowledge’, (4:166) and

َ َ ‫ل منْ ُّأنث َى وَل َا ت‬

{‫ض ُع ِإ َّلا بعل ْمه‬ ُ ‫}وَم َا تَحْم‬
ٰ
‘No female bears or gives birth except with His knowledge.’ (35:11)

They affirm hearing and sight for Allah, and do not deny them as the
Muʿtazilah did. They say: Nothing happens on earth, whether good or
evil, except by the will of Allah. Everything comes to be by His will, as
He said:

َّ َ ‫}وَم َا تَش َاءُونَ ِإ َّلا أَ ن يَش َاء‬

{ُ ‫الله‬

‘You do not will unless Allah wills’, (76:30)”

Up to where he said:

‫ و يصدقون بالأحاديث التي جاءت عن رسول الله صلى الله‬.‫ "أن" القرآن كلام الله غير مخلوق‬:‫و يقولون‬
‫ و يقرون أن الله‬.‫ هل من مستغفر" كما جاء في الحديث‬:‫ "إن الله ينزل إلى السماء الدنيا فيقول‬:‫عليه وسلم‬
:‫ قال‬،‫ك و َال ْمَل َك ص ًَّفا ص ًَّفا} وأن الله يقرب من خلقه كما يشاء‬
َ ‫ {وَج َاء َ ر َب‬:‫يجئ يوم القيامة كما قال‬
}ِ‫ل ال ْوَرِيد‬ِ ْ ‫حب‬
َ ْ‫نح ْن أَ ق ْر َب ِإلَيْه ِ م ِن‬
َ َ ‫{و‬

358
 [KITAB AL-’ULUW] 120 – ABU AL-HASAN AL-ASH’ARI (D. 324 AH)

“They say: The Qur’an is the Speech of Allah, not created. And they
believe in the Ahadith that came from the Messenger of Allah (peace
be upon him), such as: “Indeed, Allah descends to the lowest heaven
and says: ‘Is there anyone seeking forgiveness?’” as it came in the
hadith. And they affirm that Allah will come on the Day of Judgment,
as He said: ‘And your Rabb will come, and the angels in rows’. (89:22)
And that Allah draws near to His creation as He wills, as He said: ‘We
are closer to him than his jugular vein’, (50:16)”

Up to where he said:

‫ وما توفيقنا‬،‫ وبكل ما ذكرنا من قولهم نقول وإليه نذهب‬،‫فهذا جملة ما يأمرون به ويستعملونه ويرونه‬
‫إلا بالله‬

“This is the summary of what they command, practice, and believe.

We say what they say and follow it. Our success is only by Allah.”270

NARRATION 288

Al-Ashʿari also mentioned in this book, under the chapter titled “Is the
Creator (Exalted be He) in a place rather than another place, or not
in a place at all, or in every place?” He said:

‫ أنه ليس بجسم ولا يشبه‬:‫ قال أهل السنة أصحاب الحديث‬:‫ منها‬:‫اختلفوا في ذلك على سبع عشرة مقالة‬
‫ بل‬،‫ش اسْ ت َو َى} ولا نتقدم بين يدي الله بالقول‬ َّ {:‫ وأنه على العرش كما قال‬،‫الأشياء‬
ِ ْ ‫الرحْم َن عَلَى الْعَر‬
‫ "خلقت بيدي" وأنه ينزل إلى سماء الدنيا كما جاء في‬:‫ وأن له يدين كما قال‬،‫ استوى بلا كيف‬:‫نقول‬
‫الحديث‬

“They differed on this into seventeen views. Among them: Ahl al-
Sunnah (the people of hadith) said: He is not a body, nor does He
resemble things, and He is above the Throne as He said: (‘The Most
Merciful rose over the Throne’), (20:5) and we do not speak ahead of
Allah, but rather we say: He rose without modality, and that He has

270 Maqalaat al-Islamiyyeen, pages 290–297.

359
 [KITAB AL-’ULUW] 120 – ABU AL-HASAN AL-ASH’ARI (D. 324 AH)

two hands as He said: (‘I created with My two Hands’), (38:75) and
that He descends to the lowest heaven as the hadith mentions.”

Then he said:

}‫تجْرِي ب ِأَ عْين ِنَا‬

َ { :‫ وقوله‬،‫ وتأولوا اليد بمعنى النعمة‬،‫ بمعنى استولى‬،‫ استوى على عرشه‬:‫وقالت المعتزلة‬
‫ بعلمنا‬:‫أي‬

“The Muʿtazilah said: He ‘istawa over the Throne’ means He

conquered, and they interpreted ‘hand’ to mean ‘blessing,’ and His
saying: (‘sailing under Our eyes’) (54:14) to mean: ‘under Our
knowledge.’”271

[Translator’s note: The usage of the term “body” (jism) is an

innovation, Nowhere has this term been found in the Quran or sunnah
nor do we find it used by the imams of the salaf, In addition its
possible meanings are many so we must investigate the intent of the
one who uses it. By jism do you mean an essence with attributes?
Then yes this meaning is correct, Or do you mean Allah is composed
of dependant divisible parts that can be removed and attached? If
so, then we reject this. Shaykh Uthaymeen said in his Sharh of Al-
Aqeedah Al-Wasitiyyah regarding the term “The statement ‘Jism’ in
affirmation and negation is from what the mutakalimeen have
innovated, It is not found in the kitab or sunnah in terms of affirmation
or negation” End quote].

NARRATION 289

Abu al-Hasan al-Ashʿari also said in his book Jumal al-Maqalaat (a

copy of which I saw in the handwriting of the hadith scholar AbuʿAli
ibn Shadhan) similar words regarding the view of the people of
hadith. I left out quoting the full text to avoid lengthiness, but the

271 al-Maqalaat, p. 210–211, 218.

360
 ‫]‪[KITAB AL-’ULUW‬‬ ‫)‪120 – ABU AL-HASAN AL-ASH’ARI (D. 324 AH‬‬

‫‪meaning is the same.‬‬

‫‪NARRATION 290‬‬

‫‪Al-Ashʿari also said in his book al-Ibanah fi Usul al-Diyanah, in the‬‬

‫‪chapter on al-Istiwa:‬‬

‫فإن قال قائل‪ :‬ما تقولون في الاستواء؟ قيل "له"‪ :‬نقول إن الله مستو على عرشه كما قال‪َّ { :‬‬
‫الرحْم َن عَلَى‬
‫الله ِإلَي ْه} وقال حكاية عن فرعون‪:‬‬ ‫ش اسْ ت َو َى} وقال‪ِ { :‬إلَيْه ِ يَصْ ع َد الْكَل ِم َّ‬
‫الطي ِب} وقال‪{ :‬بَلْ ر َفَع َه َّ‬ ‫الْعَر ْ ِ‬
‫َات ف َأَ َّط ِلِِ َع ِإلَى ِإلَه ِ موس َى‬ ‫ن ل ِي صَرْح ًا لَعَل ِي أَ بْلغ ا ْل َأسْ بَابَ ‪ ،‬أَ سْ بَابَ َّ‬
‫السم َاو ِ‬ ‫ل فِرْعَوْن ي َا ه َام َان اب ْ ِ‬
‫{و َقَا َ‬
‫و َِإنِي ل َ َأظنه ك َاذِب ًا} فكذب موسى في قوله‪ :‬إن الله فوق السموات‪ .‬وقال عز وجل‪{ :‬أَ أَ مِن ْتم ْ م َنْ فِي‬
‫ْض} فالسموات فوقها العرش‪ ،‬فلما كان العرش فوق السموات‪ ،‬وكل ما‬ ‫ِف ب ِكم ا ْل َأر َ‬ ‫السم َاء ِ أَ ْن َ‬
‫يخْس َ‬ ‫َّ‬
‫السم َاء ِ} يعني جميع السموات‪ ،‬وإنما أراد العرش الذي‬ ‫علا فهو سماء‪ ،‬وليس إذا قال‪{ :‬أَ أَ مِن ْتم ْ م َنْ فِي َّ‬
‫ل الْقَم َر َ ف ِيه َِّن نور ًا} ولم يرد أنه يملؤهن‬
‫جع َ َ‬
‫هو أعلى السموات‪ ،‬ألا ترى أنه ذكر السموات فقال‪{ :‬و َ َ‬
‫جميعا‪" ،‬وأنه فيهن جميعا ً" قال‪ :‬ورأينا المسلمين جميعا ً يرفعون أيديهم ‪-‬إذا دعوا‪ -‬نحو السماء لأن الله‬
‫مستو على العرش الذي هو فوق السماوات‪ ،‬فلولا أن الله على العرش لم يرفعوا أيديهم نحو العرش‪ .‬وقد‬
‫قال قائلون من المعتزلة والجهمية والحرور ية‪ :‬أن معنى استوى‪ :‬استولى وملك وقهر‪ ،‬وأنه تعالى في كل‬
‫مكان‪ ،‬وجحدوا أن يكون على عرشه‪ ،‬كما قال أهل الحق‪ ،‬وذهبوا في الاستواء إلى القدرة‪ ،‬فلو كان كما‬
‫قالوا كان لا فرق‪ .‬بين العرش وبين الأرض السابعة لأنه قادر على كل شيء‪ ،‬والأرض شيء‪ ،‬فالله‬
‫قادر عليها وعلى الحشوش‪ ،‬وكذا لو كان مستو يا ً على العرش بمعنى الاستيلاء‪ ،‬لجاز أن يقال‪ :‬هو مستو‬
‫على الأشياء كلها ولم يجز عند أحد من المسلمين أن يقول‪ :‬أن الله مستو على الأخلية والحشوش‪ ،‬فبطل‬
‫أن يكون الاستواء "على العرش" ‪ :‬الاستيلاء‪.‬‬

‫‪“If someone says: What do you say regarding ‘istiwaʾ’? It is said to‬‬
‫‪him: “We say that Allah is above His Throne as He said:‬‬

‫ن عَلَى الْعَر ْش ٱسْ ت َو َى{‬ ‫‪َّ },‬‬

‫الرحْم َـ ُ‬

‫‪(‘The most merciful rose over the throne’) (20:5) and He said:‬‬

‫} ِإلَي ْه يَصْ عَد ُ الْك َلم ُ َّ‬

‫الطيبُ {‬

‫‪361‬‬
 [KITAB AL-’ULUW] 120 – ABU AL-HASAN AL-ASH’ARI (D. 324 AH)

(‘To Him ascends the good words’), (35:10) and He said:

َّ ُ ‫}بَل َّرفَع َه‬

{‫الله ُ ِإلَي ْه‬

(‘Rather, Allah raised him to Himself’), (4:158) and He quoted

Pharaoh saying:

َ‫ن ل ِي صَرۡح ٗا َّلعَل ِيٰٓ أَ بۡلغ ٱ ۡل َأسۡ بََٰب‬

ِ ۡ ‫ل فِرۡعَوۡن يََٰهََٰمََٰن ٱب‬
َ ‫و َقَا‬
‫ت ف َأَ َّط ِلِِ َع ِإل َٰٓى َٰ ِإلََٰه ِ موس َى و َِإنِي ل َ َأظنهۥ كََٰذِب ٗا‬
ِ َٰ َ ‫ٱلسمََٰو‬
َّ َ‫أَ سۡ بََٰب‬
َٰ
(‘O Haman, build me a tower that I may reach the ways, the ways of
the heavens, so I may look upon the God of Moses—and indeed, I
think he is a liar’) (40:36-37)

meaning that Pharaoh rejected Musa’s claim that Allah is above the
heavens. And He, the Most High, said:

َّ ‫}أَ أَ منتُم َّمن في‬

{‫ٱلسم َاء‬

(‘Do you feel secure from the One who is in the heaven?’). (67:16)

And the heavens are below the Throne, so when the Throne is above
the heavens and everything that is above is called ‘heaven’, then His
statement: {Who is in the heaven} does not mean within all the
heavens, but He meant the Throne, which is the highest of the
heavens. Don’t you see that He mentioned the heavens and said:

{‫ل ٱلْقَم َر َ فيه َّن نُور ًا‬

َ َ ‫جع‬
َ َ ‫}و‬

(‘And He made the moon a light in them’) (71:16)

yet He did not mean the moon fills all of them entirely or is in every
part of them. And we have seen all Muslims raise their hands towards
the heaven when they supplicate, because Allah is above the Throne
which is above the heavens. If Allah were not above the Throne, they
would not raise their hands toward it. And some among the
Muʿtazilah, Jahmiyyah, and Haruriyyah (i.e. Khawarij) claimed that
'istawa' means 'to conquer, dominate, and subdue,' asserting that

362
 [KITAB AL-’ULUW] 120 – ABU AL-HASAN AL-ASH’ARI (D. 324 AH)

Allah exists everywhere while denying His establishment above the

Throne (as affirmed by Ahl al-Haqq). They interpreted 'istawa' as
merely referring to His power.

Had their interpretation been valid, there would be no

distinction between the Throne and the seventh earth, since Allah
has power over all things, including the earth and even filthy places.
By their logic, one could say 'Allah is istawa (dominant) over all
things', yet no Muslim scholar permits saying 'Allah is istawa over
toilets and filth.' Thus, their definition of 'istawa' as mere 'dominance'
is decisively invalidated regarding the Throne."

He also cited other evidences from the Qur’an, Sunnah, and reason.272
The book al-Ibanah is among Abu al-Hasan’s most well-known
works. It was endorsed by Hafiz Ibn ʿAsakir, and its manuscript was
copied by Imam Muhiy al-Deen al-Nawawi himself.

NARRATION 291

Imam Abu Bakr ibn Furak transmitted the previously mentioned creed
from the people of hadith, quoting it from Abu al-Hasan al-Ashʿari, in
his book al-Maqalat wa al-Khilaf bayna al-Ashʿari wa Abi
Muhammad ʿAbd Allah ibn Saʿid ibn Kullaab al-Basri (by Ibn Furak).

Al-Ibanah, p. 34–37. I say: In al-Ashʿari’s words there is clear evidence refuting al-
272

Kawthari’s claim (in his commentary on Tabyin Kadhib al-Muftari, p. 28) that al-
Ibanah was written in the style of the mufawwidah (those who withhold from
specifying meaning), which he claimed was the way of the Salaf Because the text of
al-Ashʿari, as quoted by the author (may Allah have mercy on him) from al-Ibanah,
and as we indicated in its proper place, is explicit in assigning the intended meaning,
namely, that istiwaʾ means highness (ʿulu). So where is the supposed tafwid or
silence regarding the meaning, as al-Kawthari alleged? There is no doubt that his
claim (that this is the way of the Salaf) is also false, as anyone who has studied their
statements in the books of Usul al-Sunnah will know, which the author (may Allah
have mercy on him) compiled thoroughly in his book al-ʿUluw, and which I have
summarized for you in this abridgment, indicating what has authentic chains of
transmission, as you see.

363
 [KITAB AL-’ULUW] 120 – ABU AL-HASAN AL-ASH’ARI (D. 324 AH)

He said:

‫الفصل الأول في ذكر ما حكى أبو الحسن رضي الله عنه في كتاب "المقالات" من جمل مذاهب‬
.‫أصحاب الحديث وما أبان في آخره أنه يقول بجميع ذلك‬

“Chapter One: Mentioning what Abu al-Hasan (may Allah be

pleased with him) reported in his book al-Maqalaat of the general
doctrines of the people of hadith, and how he clarified at the end that
he affirms all of it.”

Then Ibn Furak presented the article in full as it appeared, and

concluded by saying:

‫فهذا تحقيق لك من ألفاظه أنه معتقد لهذه الأصول التي هي قواعد أصحاب الحديث وأساس‬
.‫توحيدهم‬

“This is clear proof from his own words that he believed in these
foundational principles, which are the principles of the people of
hadith and the foundation of their tawhid.”

The hafiz Abu al-‘Abbas Ahmad ibn Thabit al-Tarqi273 said, “I read the
book of Abu al-Hasan al-Ashʿari, titled al-Ibanah, and found therein
evidences affirming istiwaʾ. Among what he said is the following:

‫ لا والذي‬:‫ ومن حلفهم‬،‫ يا ساكن العرش‬:‫"ومن دعاء أهل الإسلام إذا هم رغبوا إلى الله يقولون‬
. "‫احتجب بسبع‬

“From the duʿaʾ of the Muslims, when they seek closeness to Allah,
they say: ‘O Resident of the Throne, and from their oaths: ‘No, by the
One who is veiled by seven [heavens].’”274

273
With a fatha on the Ta and a sukoon on the Raa, it is attribution to "Ṭarq," a village
in Iṣfahan. He died after the year 520 (AH).
274
al-Ibanah, pp. 35–36. I say: The phrase ‘O Resident of the Throne’ is questionable,
as I do not know of any authentic narration in which it is found.

364
 [KITAB AL-’ULUW] 120 – ABU AL-HASAN AL-ASH’ARI (D. 324 AH)

NARRATION 292

Ustadh Abu al-Qasim al-Qushayri (may Allah have mercy on him)

said, in his ‘Shikayah Ahl al-Sunnah’:

،‫ من قدرته‬،‫ وإثبات صفات الجلال لله‬،‫"ما نقموا من أبي الحسن الأشعري إلا أنه قال بإثبات القدر‬
".‫ وأن القرآن كلامه غير مخلوق‬،‫ ويده‬،‫ ووجهه‬،‫ وبصره‬،‫ وسمعه‬،‫ وحياته‬،‫وعلمه‬

“What they held against Abu al-Hasan al-Ashʿari was only that he
affirmed qadar and affirmed the attributes of majesty for Allah, His
power, His knowledge, His life, His hearing, His sight, His Face, His
Hand and that the Qur’an is His uncreated speech.”275

‫ مات الأشعري رحمه الله‬:‫ سمعت زاهر بن أحمد الفقيه يقول‬:‫سمعت أبا علي الدقاق يقول‬
،‫ فأدنيت إليه رأسي‬،‫ فكان يقول شيئا ً في حال نزعه "من داخل حلقه‬،‫ورأسه في حجري‬
‫ لعن الله المعتزلة موهوا ً ومخرقوا‬: "‫ فكان يقول‬،‫وأصغيت إلى ما كان يقرع سمعي‬

“I heard Abu ʿAli al-Daqqaaq say: I heard Zahir ibn Ahmad the jurist
say, “Al-Ashʿari (may Allah have mercy on him) died while his head
was in my lap. As he was dying, he began to say something from
deep in his throat. So I brought my head near him and listened
closely to what I could hear. And he was saying, ‘May Allah curse the
Muʿtazilah! Deceivers and corrupters!’”276

NARRATION 293

275
Tabyeen Kadhib al-Muftari, p. 111
276
al-Tabyeen, p. 148 and the addition is from there, the attribution of this curse at
the time of death was mistakenly ascribed by Ibn Qadi Shubha to Zahir ibn Ahmad,
as mentioned in his biography in Al-Shadharat (3/131). It is likely an error or oversight,
he may have intended to attribute it to Al-Ashari, but his gaze stopped at a narration
from him and thus ascribed it to him! This Zahir was one of the Imams of the Shafi'i
Madhhab. He died in the year 389 AH at the age of ninety-six.

365
 [KITAB AL-’ULUW] 120 – ABU AL-HASAN AL-ASH’ARI (D. 324 AH)

The Hafiz, Hujjah, Abu al-Qasim ibn ‘Asakir said in his book ‘Tabyeen
Kadhib al-Muftari fima Nusiba ila al-Ash‘ari’, “If Abu al-Hasan, may
Allah have mercy on him, was (just as has been described of him) of
sound creed, with an acceptable madhhab among the people of
knowledge and critique, agreeing with them in most of what the great
servants believed, and none critiqued his Madhhab277 but the
ignorant and obstinate, then it is necessary to narrate his creed
faithfully, so that his religious stance is known in truth. So listen to what
he mentioned in his book al-Ibanah, where he said:

،‫ الذي لا تبلغه صفات العبيد‬،‫ المتمجد بالتمجيد‬،‫ المتفرد بالتوحيد‬،‫"الحمد لله الواحد العزيز الماجد‬
.”... ‫وليس له مثل ولا نديد‬

“Praise be to Allah, the One, the Almighty, the Glorious, who is

uniquely singular in His oneness, supremely majestic in His glory;
whom the attributes of created beings cannot attain, and who has
no equal nor rival…”

In his preface, he refutes the Mu‘tazilah, Qadariyyah, Jahmiyyah, and

the Rafidah until he said:

‫ فعرفونا قولِكم‬،‫ قد أنكرتم قول المعتزلة والقدري والجهمية والحرور ية والرافضة والمرجئة‬:‫فإن قال قائل‬
‫ التمسك‬،‫ وديانتنا التي بها ندين‬،‫ قولنا الذي به نقول‬:‫ وديانتكم التي بها تدينون؟ قيل له‬،‫الذي تقولون‬
‫ ونحن بذلك‬،‫بكتاب الله وسنة نبيه صلى الله عليه وسلم وما روي عن الصحابة والتابعين وأئمة الحديث‬
‫ لأنه الإمام‬،‫ ولمن خالف قوله مجانبون‬،‫ وبما كان عليه أحمد بن حنبل نضر الله وجهه قائلون‬،‫معتصمون‬
‫ وقمع به‬،‫ وأوضح به المنهاج‬،‫ الذي أبان الله به الحق عند ظهور الضلال‬،‫ والرئيس الكامل‬،‫الفاضل‬
.‫ وعلى جميع أئمة المسلمين‬،‫ وكبير مفهم‬،‫ فرحمة الله من إمام مقدم‬،‫المبتدعين‬

“If someone says, You have denounced the sayings of the Mu‘tazilah,
the Qadariyyah, the Jahmiyyah, the Haruriyyah, the Rafidah, and the
Murji’ah. Then inform us of your view that you hold and the religion
to which you adhere? It will be said to him: Our view which we hold
and the religion to which we adhere is: holding fast to the Book of

277
Al-Tabyeen (p.152): [It says] ‘His creed’.

366
 [KITAB AL-’ULUW] 120 – ABU AL-HASAN AL-ASH’ARI (D. 324 AH)

Allah, and the Sunnah of His Prophet (peace be upon him), and what
has been transmitted from the companions and the Tabi‘in and the
Imams of Hadith. We adhere to that, and we say as Ahmad ibn
Hanbal (may Allah illuminate his face) used to say. And we distance
ourselves from those who oppose his position. For he was the
exemplary Imam and perfect leader through whom Allah
manifested the truth when misguidance became prevalent, clarified
the right path, and subdued the innovators. May Allah’s mercy be
upon this foremost Imam, of deep understanding, and upon all the
Imams of the Muslims.”

‫ ورواه الثقات عن رسول الله‬،‫ وما جاء من عند الله‬،‫ أن نقر بالله وملائكته وكتبه ورسله‬:‫وجملة قولنا‬
‫ وأن محمدا ً عبده‬،‫ وأن الله إله واحد فرد صمد لا إله غيره‬،ً ‫ لا نرد من ذلك شيئا‬،‫صلى الله عليه وسلم‬
‫ وأن الله‬،‫ وأن الله يبعث من في القبور‬،‫ وأن الساعة آتية لا ريب فيها‬،‫ وأن الجنة والنار حق‬،‫ورسوله‬
‫ {و َيَبْقَى وَجْه‬:‫ش اسْ ت َو َى} وأن له وجها ً كما قال‬ َّ { :‫تعالى مستو على عرشه كما قال‬
ِ ْ ‫الرحْم َن عَلَى الْعَر‬
}‫تجْرِي ب ِأَ عْين ِنَا‬
َ { :‫ {بَلْ يَد َاه مَب ْسوطَتَان} وأن له عينين بلا كيف كما قال‬:‫ر َب ِك} وأن له يدين كما قال‬
‫ وندين أن الله يرى بالأبصار يوم القيامة كما يرى القمر ليلة‬،ً ‫وأن من زعم أن اسم الله غيره كان ضالا‬
‫ يراه المؤمنون‬،‫البدر‬

“And the summary of our belief is: to affirm Allah, His angels, His
books, and His messengers, and what has come from Allah and what
the trustworthy narrators have transmitted from the Messenger of
Allah (peace be upon him); we do not reject anything of that. That
Allah is one, unique, eternal; there is no deity worthy of worship but
Him. That Muhammad is His slave and messenger. That Paradise
and Hellfire are true. That the Hour is coming without doubt. That
Allah will resurrect those in the graves. That Allah is above His Throne
as He said: {The Most Merciful rose over the Throne} (20:5). That He
has a face as He said: {And there will remain the Face of your Rabb}
(55:27). That He has two hands as He said: {Rather, both His hands
are outstretched} (5:64). That He has two eyes, without asking how,
as He said: {Sailing under Our eyes} (54:14). And whoever claims that
Allah’s name is other than him is misguided. And we believe that
Allah will be seen with the eyes on the Day of Judgment just as the
full moon is seen clearly; the believers will see Him…” Until he said:

367
 [KITAB AL-’ULUW] 120 – ABU AL-HASAN AL-ASH’ARI (D. 324 AH)

‫ وأنه يضع السموات والأرض على‬،‫ وأن القلوب بين إصبعين من أصابعه‬،‫وندين بأنه يقلب القلوب‬
،‫ كما جاء في الحديث‬،‫أصبع‬

“We believe that He turns hearts, that hearts are between two of His
fingers. That He places the heavens and the earth on a finger, as
mentioned in the hadith…” Until he said:

،‫ {ث َّم د َن َا فَتَدَلَّى‬:‫ل ال ْوَرِيد} وكما قال‬

ِ ْ ‫حب‬
َ ْ‫نح ْن أَ ق ْر َب ِإلَيْه ِ م ِن‬
َ َ ‫ {و‬:‫وأنه يقرب من خلقه كيف شاء كما قال‬
‫ وسنحتج لما‬،‫ ومجانبة أهل الأهواء‬،‫فَك َانَ قَابَ قَوْسَيْنِ أَ ْو أَ دْنَى} ونرى مفارفة كل داعية إلى بدعة‬
ً ‫ وشيئا ً شيئا‬،ً ‫ذكرناه من قولنا وما بقي "منه" بابا ً بابا‬

“And that He draws near to His creation however He wills, as He said:

{And We are closer to him than his jugular vein} (50:16), and as He
said: {Then he drew near and came closer, and was at a distance of
two bow-lengths or nearer} (53:8-9) And we believe in distancing
ourselves from every innovator who calls to innovation, and in
avoiding the people of desires. We will provide proof for all that we’ve
stated, section by section, issue by issue…”

Ibn ‘Asakir then said, “So reflect, may Allah have mercy on you, on this
belief, how clear and explicit it is. And acknowledge the virtue of this
Imam who clarified and explained it.”278

NARRATION 294

Hafiz Ibn ‘Asakir also said, Imam Abu al-Hasan said in his book al-
‘Umd fi al-Ru’yah:

‫ فيه فنون كثيرة من الصفات‬،‫"ألفنا كتابا ً كبيرا ً في الصفات تكلمنا فيه على أصناف المعتزلة والجهمية‬
"‫ وفي استوائه على العرش‬،‫في إثبات الوجه واليدين‬

“We composed a large book about the attributes, in which we spoke

278
Al-Tabyeen p. 152–163. The author summarized it significantly, and it is found in al-
Ibanah from the beginning to p. 13.

368
 [KITAB AL-’ULUW] 121 – ‘ALI IBN ‘ISA AND AL-SHIBLI

about the different sects of the Mu‘tazilah and Jahmiyyah. It contains

many sections on the attributes, such as affirming the Face, the
Hands, and His rising over the Throne.”279

Abu al-Hasan was initially a Mu‘tazili, a student of Abu ‘Ali al-Jubba’i.

Then he opposed and refuted him, and became a speaker for
Sunnah. He agreed with the Imams of Hadith in the majority of their
positions280, as we have cited from him where he transmitted their
consensus. He was extremely intelligent, and he studied the
knowledge of narrations from Hafiz Zakariyya al-Saaji. He died in the
year 324 AH at the age of sixty-four. May Allah have mercy on him.

If only our mutakallimun had stopped at the stance of Abu al-

Hasan and stuck to it, they would have done well. But instead, they
plunged into discussions like the ancient philosophers and followed
the path of logic. There is no power except by Allah.

121 - ‘ALI IBN ‘ISA (244–334 AH) AND AL-SHIBLI (247–

334 AH)

NARRATION 295

Abu Nu’aym, the Hafiz, reported that I heard Muhammad bin ‘Ali bin

279
Al-Tabyeen p.129.
280 This implies that Abu al-Hasan differed with the Imams of Hadith in some matters,
as Ibn ‘Asakir also indicated earlier in saying: “He agreed with them in most of what
the great servants believed.” This was clearly stated by some scholars, such as Abu
al-‘Abbas known as Qadi al-‘Askar, one of the foremost companions of Abu Hanifah
(may Allah be pleased with him): “Most of al-Shafi‘i’s companions adopted the final
creed of Abu al-Hasan al-Ash‘ari. However, some of our companions from Ahl al-
Sunnah wa al-Jama‘ah considered Abu al-Hasan mistaken in some issues, such as
his statement: ‘takwin and mukawwan are one and the same,’ and similar views.” I
say: perhaps one of those views is his statement: “Istiwa’ is one of His attributes and
an act He did in regard to the Throne, and it is called istiwa’.”! (Tabyeen, p. 150)

369
 [KITAB AL-’ULUW] 121 – ‘ALI IBN ‘ISA AND AL-SHIBLI

Hubaysh saying:

:‫ فقال الشبلي‬،ً ‫ فدخل عليه الوزير علي بن عيسى عائدا‬،‫دخل أبو بكر الشبلي رحمه الله دار المرضى ليعالج‬
- ‫ سألت عن الرب الذي تعبده‬:‫ فقال‬،‫ الرب عز وجل في السماء يقضي ويمضي‬:‫ما فعل ربك؟ قال‬
‫ فقال له‬،‫ ناظره‬:‫ فقال الوزير لبعض جلسائه‬- "‫يريد الخليفة المقتدر "لا عن الرب الذي لا تعبده‬
:‫ فما معجزتك؟ قال‬،‫ كل صديق بلا معجزة كذاب‬:‫ سمعتك يا أبا بكر تقول في حال صحتك‬:‫الرجل‬
‫معجزتي أن يعرض خاطري في حال صحوي على خاطري في حال سكري فلا يخرجان عن موافقة‬
.‫الله‬

“Abu Bakr al-Shibli, may Allah have mercy on him, entered the
hospital for treatment. The minister ‘Ali ibn ‘Isa visited him. Al-Shibli
said: “What has your Rabb done?” The minister replied: “The Rabb
(Exalted is He) is in the heaven, decreeing and executing.” Al-Shibli
said: “I was asking about the Rabb you worship (meaning the caliph
al-Muqtadir), not the Rabb you don’t worship.” The minister said to
one of his companions: “Debate with him.” The man said to al-Shibli,
“I heard you say while you were well: Every friend [of Allah] without a
miracle is a liar. So what is your miracle?” Al-Shibli replied: “My
miracle is that my thoughts when I’m clear-minded match my
thoughts when I’m in a state of drunkenness and both always agree
with Allah’s will.””281

I say: Al-Shibli’s mind became disturbed, and he was treated. He was

the scholar of the Sufis in his time. His death coincided with that of the
just minister and Muhaddith ‘Ali ibn ‘Isa in the same year 334 AH in
Baghdad.

281 This narration was reported by Abu Nu‘aym in al-Hilyah (10/367), and from his
transmission it was quoted by the author in the original work. Its chain is authentic,
for Ibn Habish is a reliable and firm narrator, and he died in the year 359 AH, as stated
in Tarikh al-Khatib (3/86).

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 [KITAB AL-’ULUW] 122 – IMAM AL-BARBAHARI (D. 329 AH)

122 – ABU MUHAMMAD AL-BARBAHARI (AL-HASAN IBN

‘ALI IBN KHALAF), THE SHAYKH OF THE HANBALIS IN
BAGHDAD (D. 329 AH)

He was a man of great status. He studied under al-Marwazi and had

students and followers.

NARRATION 296

He said:

:‫ ولا نقول في صفاته‬،‫ فلا يتكلم في الله إلا بما وصف به نفسه‬،‫الكلام في الرب محدثة وبدعة وضلالة‬
‫ والقرآن كلام الله وتنز يله‬،‫ وعلمه بكل مكان‬،‫ وعلى عرشه واستوى‬،‫لم ولا كيف؟ يعلم السر وأخفى‬
.‫ ليس بمخلوق‬،‫ونوره‬

“Speaking about the Rabb is a newly introduced matter, an

innovation and misguidance. No one should speak about Allah
except with what He described Himself. We do not say regarding His
attributes: why or how? He knows the hidden, He is upon His Throne
and has risen over it, and His knowledge is in every place. The Qur’an
is the speech of Allah, His revelation and His light, it is not created.”
He then mentioned a long passage.282 Al-Barbahari died in the year
329 AH.

282 I say: A large portion of this, about three pages, was quoted by Ibn al-‘Imad in al-
Shadharat (2/319–322).

371
 [KITAB AL-’ULUW] 123 – AL-‘ASSAAL & 124 - AL-DABBA’I

ANOTHER GROUP FROM THE IMAMS OF ISLAM

123 - ABU AHMAD AL-‘ASSAAL (D. 349 AH)

NARRATION 297

The eminent scholar Qadi Abu Ahmad al-‘Assaal, the hadith scholar
of Isfahan, said in his authored book al-Ma‘rifah, under the chapter
explaining the ayah: {The Most Merciful rose over the Throne} (20:5),
he quoted the sayings of the Imams of the Salaf, such as: Rabi‘ah,
Malik, al-Thawri, Abu ‘Isa Yahya ibn Rafi‘283, Ka‘b, Ibn al-Mubarak And
the hadith of Ibn Mas‘ud, in which he says:

‫ من أعمالِكم‬،‫ ولا يخفى عليه شيء‬،‫ والله عز وجل فوق العرش‬،‫والعرش فوق الماء‬

“The Throne is above the water, and Allah Almighty is above the
Throne, and nothing of your deeds is hidden from Him.”

This is an authentic hadith already discussed earlier. Abu Ahmad was

one of the great vessels of knowledge. He met Abu Muslim al-Kajji, Ibn
Abi ‘Asim, and others of their generation. He died in 349 AH.

124 - ABU BAKR AL-DABBA‘I, THE SCHOLAR (D. 342 AH)

NARRATION 298

Abu ‘Abdillah al-Hakim said: The jurist Abu Bakr Ahmad ibn Ishaq al-
Dabba‘i al-Naysaburi said:

283 I say: He was a Tabi‘i, who narrated from ‘Uthman ibn ‘Affan and Abu Hurayrah,
and from him Isma‘il ibn Abi Khalid narrated, as in al-Jarh wa al-Ta‘dil (4/2/143). He
was not criticised or praised, but Ibn Hibban mentioned him in al-Thiqat (1/256) and
said he was from Kufa.

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 [KITAB AL-’ULUW] 125 – IMAM AL-TABARANI (D. 360 AH)

ِ ‫ {وَل َأصَلِب ََّنك ْم فِي جذ‬:‫ {فَسِيحوا فِي ا ْل َأرْض} وقال‬:‫قد تضع العرب "في" موضع "على" قال الله تعالى‬
‫وع‬
َّ ‫ {م َنْ فِي‬:‫ فكذلك قوله‬،‫النخْل} ومعناه على الأرض وعلى النحل‬
‫ كما صحت‬،‫السم َاء} أي من على العرش‬ َّ
.‫الأخبار عن رسول الله صلى الله عليه وسلم‬

“The Arabs may sometimes use “fi” (in) in the place of “‘ala”
(above/on). Allah said: {So travel freely in the land} [Qur’an 9:2] and:
{I will surely crucify you in the trunks of palm trees} [Qur’an 20:71].
The intended meaning is “on the land” and “on the trunks of the palm
trees.” Likewise, His saying: {Who is in the heaven} (67:16) means:
Who is above the Throne, as has been confirmed through the
authentic reports from the Messenger of Allah (peace be upon him).”

I say: This al-Dabba‘i was unmatched in jurisprudence, well-versed in

hadith, and of great status. He died in 342 AH, and al-Hakim narrated
extensively from him.

125 - ABU AL-QASIM AL-TABARANI (260–360 AH)

NARRATION 299

The Muhaddith of the world, the renowned Hafiz, Abu al-Qasim

Sulayman ibn Ahmad ibn Ayyub al-Lakhmi al-Shami, who resided in
Isfahan, authored Kitab al-Sunnah. [One of its chapters is titled:]

‫ بائن من خلقه‬،‫باب ما جاء في استواء الله تعالى على عرشه‬

“Chapter on what has been reported regarding Allah’s rising over

His Throne, distinct from His creation.”

In this chapter, he included the hadith of Abu Razin al-‘Uqayli: I said,

O Messenger of Allah, where was our Rabb?, The hadith of ‘Abdullah
ibn Khalifah from ‘Umar regarding Allah’s rising above His Throne, The
hadith of wild goats and that the Throne is on their backs, and that
Allah is above it. The statement of Mujahid regarding al-maqam al-

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 [KITAB AL-’ULUW] 126 – IMAM AL-AAJURRI (D. 360 AH)

mahmud.284

Al-Tabarani reached the highest levels of isnad in his time. He

lived one hundred years and a few days. He compiled the three
Ma‘ajim and authored numerous books that reflect his memorization,
brilliance, and the vastness of his transmission.

He died in 360 AH, may Allah have mercy on him.

126 - IMAM ABU BAKR AL-AAJURRI (280–360 AH)

The ascetic hadith scholar, Abu Bakr Muhammad ibn al-Husayn al-
Aajurri, who lived near the Sacred Mosque (Haram), authored the
book al-Shari‘ah fi as Sunnah. Among its chapters is:

‫باب التحذير من مذهب الحلولية‬

“Chapter on warning against the doctrine of hululiyyah (i.e. those

who believe Allah dwells in creation).” Then he said:

NARRATION 300

‫ قد أحاط‬،‫ وعلمه محيط بكل شيء‬،‫ أن الله تعالى على عرشه فوق سمواته‬،‫الذي يذهب إليه أهل العلم‬
.‫ يرفع إليه أعمال العباد‬،‫ وبجميع ما في سبع أرضين‬،‫بجميع ما خلق في السموات العلى‬

“What the scholars hold is that Allah is on His Throne above His
heavens, and His knowledge encompasses everything. He is aware
of everything He created in the highest heavens and everything in
the seven earths. The deeds of the servants are raised to Him.” Then
he said:

I say: These four Ahadith (each of them individually) have weak chains and are
284

not established based on their isnad. We have already indicated this in previous
commentary.

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 [KITAB AL-’ULUW] 126 – IMAM AL-AAJURRI (D. 360 AH)

،‫ والله على عرشه‬،‫ علمه‬:‫نج ْو َى ثَلاثَة ِإ َّلا هو َ ر َاب ِعهم} ؟ قيل‬

َ ْ‫ {م َا يَكون م ِن‬:‫ فأيش معنى قوله‬:‫فإن قيل‬
‫ هذا‬،‫ والآية يدل أولها وآخرها على أنه العلم وهو على عرشه‬،‫ كذا فسره أهل العلم‬.‫وعلمه محيط بها‬
.‫قول المسلمين‬

“If someone says: What is the meaning of His saying:

}‫نج ْو َى ثَلاثَة ِإ َّلا هو َ ر َاب ِعهم‬

َ ْ‫{م َا يَكون م ِن‬

{There is no private conversation of three except that He is the fourth

among them} (58:7)? The response is: It refers to His knowledge.
Allah is on His Throne, and His knowledge encompasses them. This is
how the scholars have explained it. The beginning and end of the
ayah indicate that it is about knowledge while He is upon His Throne,
this is the belief of the Muslims.” Then he said:

‫ حدثنا عبد الله بن‬،‫ حدثنا سريح بن النعمان‬،‫ حدثنا أحمد بن حنبل‬،‫حدثنا ابن مخلد حدثنا أبو داود‬
.‫ لا يخلو من علمه مكان‬،‫ وعلمه في كل مكان‬،‫ الله في السماء‬:‫ قال مالك‬:‫نافع قال‬

“Ibn Makhlad narrated to us, who was told by Abu Dawud, who was
told by Ahmad ibn Hanbal, who was told by Sarih ibn al-Nu‘man, who
was told by ‘Abdullah ibn Nafi‘, who said: Malik said: Allah is in the
heaven, and His knowledge is in every place. No place is devoid of
His knowledge.”285

Al-Aajurri was a jurist and Athari, an excellent compiler of works. He

lived for a long time near the Haram, and narrated from al-Kajji, Abu
Shu‘ayb al-Harrani, and their peers. Many pilgrims narrated from him.

He died in 360 AH.

127 – THE HAFIZ ABU AL-SHAYKH (274–369 AH)

285 See al-Shari‘ah, p. 285–289.

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 [KITAB AL-’ULUW] 127 - IMAM ABU AL-SHAYKH & 128 – IMAM AL-ISMA’ILI

NARRATION 301

The hadith scholar of Isfahan (alongside al-Tabarani), Abu

Muhammad ibn Hayyan may Allah have mercy on him, said in his
book al-‘Azamah:

. "‫ وعلو الرب فوق عرشه‬،‫ وعظم خلقهما‬،‫"ذكر عرش الرب تبارك وتعالى كرسيه‬

“Mentioning the Throne of the Rabb (Exalted and Blessed is He) and
His Kursi, and the greatness of their creation, and the highness of the
Rabb above His Throne.”

Then he cited several Ahadith on the topic, which have already been
mentioned earlier. He also authored the books al-Sunnah, Fada’il al-
A‘maal, and al-Sunnah al-Kabir. Several of his works have reached
us. He was an Imam in hadith, of high isnad. He heard from Abu Bakr
ibn Abi ‘Asim and his peers. He also met Abu ‘Umar al-Qattaat286 in
Kufa, and Abu Khalifah in Basra. He passed away in the year 369 AH,
at over 100 years of age.

128 - THE SCHOLAR ABU BAKR AL-ISMA‘ILI (277–371

AH)

NARRATION 302

Reported from Hamzah ibn Yusuf the hafiz Abu Bakr Ahmad ibn
Ibrahim al-Isma‘ili informed us through his book ‘I‘tiqad Ahl al-
Sunnah’, in which he said:

،‫ الإقرار بالله وملائكته وكتبه ورسله‬:‫ أهل السنة والجماعة‬،‫اعلموا رحمكم الله أن مذاهب أهل الحديث‬

286 In some printed editions, it reads “Abu ‘Amr,” but the correction “Abu ‘Umar” is from
the manuscript and the books of rijaal. The name of Abu ‘Umar al-Qattaat is
Muhammad ibn Ja‘far ibn Muhammad al-Kufi, and he is weak. He died in the year
300 AH. His biography is in al-Taʾrikh (2/129–130) and Lisan al-Mizan.

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 [KITAB AL-’ULUW] 127 - IMAM ABU AL-SHAYKH & 128 – IMAM AL-ISMA’ILI

َّ ‫الله ِ صَلَّى‬
،‫ لا معدل عما ورد به‬،‫الله عليه وسلم‬ َّ ‫ل‬ِ ‫ وما صحت به الرواية ع َنْ ر َسو‬،‫وقبول ما نطق به الله‬
‫ ووصفه بها‬،‫ التي وصف بها نفسه‬،‫ موصوف بصفاته‬،‫و يعتقدون أن الله تعالى مدعو بأسمائه الحسنى‬
‫ فإنه انتهى‬،‫ واستوى على العرش بلا كيف‬،‫ بلا اعتقاد كيف‬،‫ ويداه مبسوطتان‬،‫ خلق آدم بيده‬.‫نبيه‬
.‫ ولم يذكر كيف كان استواؤه‬،‫إلى أنه استوى على العرش‬

“Know (may Allah have mercy on you) that the creed of Ahl al-
Hadith, Ahl as-Sunnah wa al-Jama’ah, is: To affirm belief in Allah, His
angels, His books, His messengers, and to accept whatever Allah has
stated, and whatever has been authentically transmitted from the
Messenger of Allah (peace be upon him). There is no turning away
from what has been reported. They believe that Allah is called upon
by His beautiful names and is described with the attributes with
which He described Himself and with which His Prophet described
Him. He created Adam with His own hand. His two hands are
outstretched, without asking how. He rose over the Throne, again
without asking how, for the matter ends with His statement that He
rose over the Throne, and He did not mention how that was.”287

He then proceeded to list the rest of the creed of Ahl al-Sunnah. Al-
Isma‘ili was one of the great sheikhs of Islam, a leading authority in
hadith and fiqh. Abu Ishaq said in Tabaqat al-Fuqaha’ al-Shafi‘iyyah:
“Abu Bakr combined jurisprudence and hadith, and leadership in
both religion and worldly affairs. He compiled a Sahih collection. The
jurists of Jurjan studied under him.” Hamzah al-Sahmi said: He died
in the year 371 AH in Jurjan, at the age of 94.

129 - AL-AZHARI, THE MASTER OF THE ARABIC

LANGUAGE (282–370 AH)

287 I say: The author transmitted this with his own isnad, and all of the narrators are
trustworthy and well-known, except Mas‘ud ibn ‘Abd al-Wahid al-Hashimi, for whom
I found no biography. This same isnad was used to cite the biography of Abu Bakr al-
Isma‘ili in al-Tadhkirah (3/150–151).

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 [KITAB AL-’ULUW] 130 - IBN SHADHAN (D. 384 AH)

NARRATION 303

The scholar, Abu Mansur Muhammad ibn Ahmad ibn al-Azhari al-
Harawi, the author of At Tahdhib, said, as quoted by Sheikh al-Islam,
his fellow townsman, in the book al-Faruq:

‫السم َاء ِ أَ ْن‬

َّ ‫ {أ أَ مِن ْتم ْ م َنْ فِي‬:‫ و يجوز أن يقال في المجاز هو في السماء لقوله‬،‫الله تعالى على العرش‬
}‫ْض‬
َ ‫ِف ب ِكم ا ْل َأر‬
َ ‫يخْس‬
َ

“Allah (Exalted is He) is upon the Throne. And it is permissible

metaphorically to say that He is ‘in the heaven,’ due to His statement:
{Do you feel secure from the One who is in the heaven that He would
not cause the earth to swallow you?} [Qur’an 67:16]”

Al-Azhari is the author of Tahdhib al-Lughah. He died in the month of

Rabi‘ al-Akhir in the year 370 AH. From his piety is that when he met
Ibn Durayd in Baghdad, he refrained from narrating from him
because Ibn Durayd drank intoxicants.

130 – ABU BAKR IBN SHADHAN (297–384 AH)

NARRATION 304

The truthful imam and hadith scholar, Abu Bakr Ahmad ibn Ibrahim
ibn Shadhan al-Baghdadi, said:

‫ فكشفنا عنه‬،‫كنا نغسل ميتا ً وهو على سريره‬: ‫حدثني من أثق به وسمع ذلك معي ولدي أبو علي قال‬
‫ فتفرقنا من عظم ما‬:‫ قال‬،‫ هو على عرشه وحده‬، "‫ هو على عرشه "وحده‬:‫ فسمعناه يقول‬،‫الثوب‬
.‫ ثم رجعنا فغسلناه رحمه الله‬،‫سمعناه‬

“A trustworthy person informed me, and my son Abu ‘Ali heard it

alongside me that, ‘We were washing a deceased man who was
lying on his bed. When we uncovered the cloth from him, we heard
him saying: ‘He is upon His Throne, alone! He is upon His Throne,

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 [KITAB AL-’ULUW] 131 - ABU AL-HASAN IBN MAHDI

alone!’ We scattered out of awe due to what we heard, then returned

and completed washing him. May Allah have mercy on him.’”

This story was narrated by Sheikh Muwaffaq al-Din in his book Sifat
al-‘Uluw, and we heard it from Qadi Taj al-Din ʿAbd al-Khaliq from
him. Abu Bakr was one of the scholars of hadith and narrations. He
narrated from al-Baghawi and his peers. He died in the year 383 AH.
His son al-Hasan was the musnid (chief hadith scholar) of Baghdad
in his time. He died at the end of the year 425 AH.

131 – ABU AL-HASAN IBN MAHDI, THE MUTAKALLIM

(DATES UNKNOWN)

NARRATION 305

Imam Abu al-Hasan ʿAli ibn Mahdi al-Tabari, a student of al-Ashʿari,

said in his book ‘Mushkil al-Ayaat’ in the chapter on the ayah:
{The Most Merciful rose over the Throne} (20: 5)

،‫ الاعتلاء‬:‫ ومعنى الاستواء‬،‫ بمعنى أنه عال عليه‬،‫ مستو على عرشه‬،‫اعلم أن الله في السماء فوق كل شيء‬
‫ واستوت الشمس على‬،‫ بمعنى علوته‬،‫ واستويت على السطح‬،‫ استويت على ظهر الدابة‬:‫كما تقول العرب‬
‫ والله جل جلاله عال على‬.‫ بمعنى علا في الجو فوجد فوق رأسي‬،‫ واستوى الطائر على قمة رأسي‬،‫رأسي‬
َّ ‫ {أَ أَ مِن ْتم ْ م َنْ فِي‬:‫عرشه يدلك على أنه في السماء عال على عرشه قوله‬
‫ {ي َا ع ِيس َى ِإنِي‬:‫السم َاء} وقوله‬
‫ {ث َّم يَعْرج ِإلَي ْه} وزعم البلخي أن استواء‬:‫الطي ِب} وقوله‬
َّ ‫ ِ{إلَيْه ِ يَصْ ع َد الْكَل ِم‬:‫ك ِإل َ َّي} وقوله‬
َ ‫ك وَر َاف ِع‬
َ ‫مت َو َف ِي‬
‫ استولى‬:‫ أي‬،‫ استوى بشر على العراق‬:‫ مأخوذ من قول العرب‬،‫الله على العرش هو الاستيلاء عليه‬
‫ وأمر‬،‫ ما أنكرت أن يكون عرش الرحمن جسما ً خلقه‬:‫ فيقال له‬،‫ إن العرش يكون الملك‬:‫ وقال‬،‫عليها‬
:‫ك فَو ْق َه ْم يَوْم َئ ِذ ثَمَانيِ َة} وأمية يقول‬
َ ِ ‫ش ر َب‬
َ ‫ {و َيَحْم ِل ع َْر‬:‫ قال‬،‫ملائكته بحمله‬

“Know that Allah is in the heaven, above everything, settled over His
Throne, meaning He is elevated above it. The meaning of istiwaʾ is
elevation, as the Arabs say: “I rose (istawaytu) upon the back of the
beast,” and “I rose upon the roof,” meaning “I ascended it.” They also

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 [KITAB AL-’ULUW] 131 - ABU AL-HASAN IBN MAHDI

say: “The sun rose over my head,” and “The bird rose over the top of
my head,” meaning it ascended in the sky and was above my head.
And Allah (exalted be His Majesty) is elevated over His Throne What
indicates that He is in the heaven and elevated above His Throne are
His words: {Do you feel secure with Him who is in the heaven?}
(67:16), {O ʿIsa, I will take you and raise you to Me} (3:55), {To Him
ascends good words} (35:10), {Then it ascends to Him} (32:5). Al-
Balkhi claimed that Allah’s rising over the Throne (istiwaʾ) means He
conquered it (istilaʾ), derived from the saying of the Arabs: “Bishr
rose over Iraq,” meaning “he conquered it.” He said that “Throne”
means dominion. It is said to him: “What prevents you from
accepting that the Throne of the Most Merciful is a created body, and
that He commanded His angels to carry it?” As Allah said: {And there
will bear the Throne of your Rabb above them that Day eight
[angels]} (69:17). And Umayyah said:

‫ ربنا في السماء أمسى كبيرا‬... ‫مجدوا الله فهو للمجد أهل‬

‫ وسوى فوق السماء سريرا‬... ‫بالبناء الأعلى الذي سبق الناس‬

Glorify Allah, for He is worthy of glory; Our Rabb in the heavens

is ever great.
In the highest realm, far behind mankind’s reach, And above
the heavens, He has established His Throne.”

He said:

‫ أنه لو كان كذلك لم يكن ينبغي أن يخص العرش‬،‫ومما يدل على أن الاستواء ههنا ليس بالاستيلاء‬
‫ ليس للعرش مزية على ما‬،‫ إذ هو مستول عل العرش وعلى الخلق‬،‫بالاستيلاء عليه دون سائر خلقه‬
.‫ فبان بذلك فساد قوله‬،‫وصفته‬

“What also proves that istiwaʾ here does not mean istilaʾ
(conquering or taking possession) is that, if it did, then it would not
be appropriate to single out the Throne with that meaning, excluding
the rest of creation. For He has authority over the Throne and all of
creation. The Throne would then have no special distinction over the

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rest of what was described. Thus, the falsity of that claim becomes
clear.”

،‫ استوى فلان على كذا‬:‫ إن الاستواء ليس هو الاستيلاء الذي هو من قول العرب‬:ً ‫ثم يقال له أيضا‬
‫ فلما كان الباري عز وجل لا يوصف بالتمكن بعد‬،ً ‫ إذا تمكن منه بعد أن لم يكن متمكنا‬،‫ استولى‬:‫أي‬
.‫ لم يصرف معنى الاستواء إلى الاستيلاء‬،ً ‫أن لم يكن متمكنا‬

“Then it is also said to him: Istiwa is not the same as istila, as some
Arabs say, “So-and-so istawa such-and-such,” meaning “he took
control of it,” when he became dominant over it after not having
been so. But since the Exalted Creator (Glorified is He) is not
described as acquiring dominance after previously lacking it, then
the meaning of istiwaʾ cannot be interpreted as istilaʾ.”

Then he mentioned what Niftawayh had narrated to him from Dawud

ibn ʿAli from Ibn al-Aʿrabi, which was previously mentioned, and then
he said:

‫ معنى ذلك أنه فوق السماء على العرش‬:‫السم َاء} ؟ قيل له‬ َّ ‫ {أَ أَ مِن ْتم ْ م َنْ فِي‬:‫ فما تقولون في قوله‬:‫فإن قيل‬
ِ ‫ {ل َأصَلِب ََّنك ْم فِي جذ‬:‫ وقال‬،‫ {فَسِيحوا فِي ا ْل َأرْض} بمعنى على الأرض‬:‫كما قال‬
َّ ‫وع‬
ْ ‫النخْل} فكذلك {أَ أَ مِن ْتم‬
‫ إن بعض‬:‫ات وفي الأرض؟" قيل له‬ َّ ‫الله فِي‬
ِ َ ‫السم َو‬ َّ ‫م َنْ فِي‬
َّ َ ‫ "و َهو‬:‫ فما تقولون في قوله‬:‫ فإن قيل‬. }‫السم َاء‬
‫ فلان‬:‫ فلو أن قائلا ً قال‬،‫ض يَعْلَم} وكيفما كان‬
ِ ‫القراء يجعل الوقف في "السموات" ثم يبتدئ {و َفِي ا ْل َأ ْر‬
‫ لا أن ذاته فيهما … وإنما أمرنا الله برفع أيدينا‬،‫ لدل على أن ملِكه بالشام والعراق‬،‫بالشام والعراق ملك‬
.‫قاصدين إليه برفعهما نحو العرش الذي هو مستو عليه‬

“If it is said: What do you say about the Ayah: {Do you feel secure with
Him who is in the heaven?} (67:16) It is answered: The meaning is
that He is above the heaven upon the Throne, just as in the ayah: {So
travel in the land} (9:2) meaning: on the land. And like His saying: {I
will surely crucify you in the trunks of palm trees} (20:17) meaning
upon them. So likewise, is the ayah: {Do you feel secure with Him who
is in the heaven?} (67:16) If it is said: What about the ayah: {And He
is Allah in the heavens and in the earth} (6:3) It is answered: Some of
the reciters pause at the word “in the heavens” and then begin again
with “and in the earth He knows…” In any case, if someone says: So-

381
 [KITAB AL-’ULUW] 132 - IBN SHA’BAN (D. 355 AH)

and-so is king in Syria and in Iraq, it means his sovereignty is in Syria

and Iraq, not that his person is in both… Indeed, Allah has
commanded us to raise our hands toward Him, intending by that
direction the Throne upon which He is settled.”

[This] Al-Tabari was a leading figure among the mutakalimeen. He

authored works, and he accompanied Abu al-Hasan al-Ashʿari. Hafiz
Abu al-Qasim mentioned him in his Tabaqaat of the Companions of
Abu al-Hasan al-Ashʿari and praised him. And I do not know when he
died.

132 – IBN SHA’BAN (D. 355 AH)

NARRATION 306

Sheikh of the Malikis, Abu Ishaq Muhammad ibn al-Qasim ibn

Shaʿban al-Misri, said in his book ‘Tasmiyyah al-Ruwaat ‘An Malik’:

‫ بلا‬،‫ جل عن المثل‬،‫ ليس له صاحبة ولا ولد‬،‫ الواحد الصمد‬،‫ وأول من شكر‬،‫الحمد لله أحق ما بدا‬
.‫ ونفذ حكمه في سائر المقدور‬،‫ أحاط علمه الأمور‬،‫ فهو دان بعلمه‬،‫ على عرشه استوى‬،‫شبه ولا عدل‬

“Praise be to Allah, the One most deserving to be mentioned first, the

first One to be thanked. The One, the self sufficient, who has neither
spouse nor child. Exalted is He above any likeness, without
resemblance or equal. He has risen above His Throne, He is near by
His knowledge. His knowledge encompasses all matters, and His
decree carries out in all that is destined.”

Ibn Shaʿban died in Egypt in the year 355 AH. He was among the great
Imams.

133 – IBN BATTAH (304–387 AH)

382
 [KITAB AL-’ULUW] 133 - IMAM IBN BATTAH (D. 387 AH)

NARRATION 307

Imam Abu ʿAbdillah Ibn Battah al-ʿUkbari (304–387 AH), the ascetic
scholar and leading Hanbali, said in his book al-Ibanah (which he
compiled in three volumes):

‫ وعلمه محيط بخلقه‬،‫ بائن من خلقه‬،‫باب الإيمان بأن الله على عرشه‬

“Chapter: Belief that Allah is upon His Throne, distinct from His
creation, and that His knowledge encompasses His creation.”

َ ‫ {و َهو‬:‫ فأما قوله‬،‫ بائن من خلقه‬،‫ أن الله على عرشه فوق سمواته‬،‫أجمع المسلمون من الصحابة والتابعين‬
‫ض} معناه أنه هو الله‬ ِ ‫َات و َفِي ا ْل َأ ْر‬ َّ ‫الله فِي‬
ِ ‫السم َاو‬ َّ َ ‫ {و َهو‬:‫ وأما قوله‬،‫ علمه‬:‫مَع َكم} فهو كما قالت العلماء‬
ِ ‫السم َاء ِ ِإلَه و َفِي الْأَ ْر‬
‫ض‬ َّ ‫في السموات وهو الله في الأرض "إله" وتصديقه في كتاب الله {و َهو َ الَّذ ِي فِي‬
‫ وقد‬1 "‫ إن الله "معنا وفينا‬:‫نج ْو َى ثَلاثَة ِإ َّلا هو َ ر َاب ِعه ْم} فقال‬
َ ْ‫ {م َا يَكون م ِن‬:‫ِإلَه} واحتج الجهمي بقوله‬
. }‫ل شَيْء عَل ِيم‬ َّ ‫ { ِإ َّن‬:‫ ثم قال تعالى في آخرها‬،‫فسر العلماء "أن" ذلك علمه‬
ِ ‫الله َ ب ِك‬

“The Muslims from among the Companions and the Tabiʿin

unanimously agreed that Allah is upon His Throne above His
heavens, distinct from His creation. As for the ayah: {And He is with
you} (57:4) the scholars have said: its meaning is His knowledge.
And as for the ayah: {And He is Allah in the heavens and in the earth}
(6:3), its meaning is that He is Allah (the only God) in the heavens,
and He is Allah in the earth, as affirmed by another ayah: {He is the
One who is God in the heaven and God in the earth} (43:84). Then
the Jahmi argued with the ayah: {There is no private conversation
among three except that He is the fourth of them} (58:7) and said:
“That means Allah is with us and inside us.” But the scholars
explained this to mean His knowledge. And Allah Himself clarified it
at the end of the ayah: {Indeed, Allah is Knowing of all things. (58:7)}”

Ibn Battah then proceeded to mention with chains of transmission of

the statements of those who said the intended meaning is Allah’s
knowledge, among them: al-Dahhak, al-Thawri, Nuʿaym ibn
Hammad, Ahmad ibn Hanbal, and Ishaq ibn Rahawayh.

383
 [KITAB AL-’ULUW] 134 - IMAM AL-DARAQUTNI (D. 385 AH)

Ibn Battah was among the major scholars, known for his
asceticism, jurisprudence, Sunnah, and adherence to it. Though some
questioned his precision, he was truthful in himself. He heard from al-
Baghawi and his contemporaries, and he died in 387 AH.

134 – AL-DARAQUTNI (306–385 AH)

The scholar, Hafiz, Abu al-Hasan ʿAli ibn ʿUmar al-Daraqutni, was the
rare gem of his age and a singular authority among experts. With him,
this field of knowledge reached its conclusion. Among his works were:
Kitab al-Ruʾyah, and Kitab al-Sifat. He was the ultimate reference
point in matters of Sunnah and the creed of the Salaf.

NARRATION 308
He is the one who said (as reported to me by Ahmad ibn Salamah,
from Yahya ibn Yush, from Ibn Kadish, who narrated to us from Abu
Talib al-ʿAshʿari, who narrated from al-Daraqutni who recited:

‫ إلى أحمد المصطفى نسنده‬... ‫حديث الشفاعة في أحمد‬

‫… على العرش أيضا ً فلا نجحده‬

‫ ولا تدخلوا فيه ما يفسده‬... ‫أمروا الحديث على وجهه‬

“The hadith of intercession is in [Musnad] Ahmad to Ahmad (‫)ﷺ‬,

the Chosen One, we attribute it.

… Upon the Throne we do not reject it.288

288
I say, if it were authentic but how far-fetched!' [See footnote 193]. In the chain

384
 [KITAB AL-’ULUW] 135 - IMAM IBN MANDAH (D. 395 AH)

Pass on the hadith upon its apparent, and do not insert into it that
which corrupts it.”

Al-Daraqutni died in the year 385 AH at the age of 80. He used to say:
“Nothing is more hated to me than ilm al-kalam.”

135 – IBN MANDAH (316–395 AH)

NARRATION 309

The Imam, Hafiz, the Muhaddith of the East, Abu ʿAbdillah Muhammad
ibn Ishaq ibn Muhammad ibn Yahya ibn Mandah al-ʿAbdi al-
Isbahani, author of: Kitab al-Tawhid, Kitab al-Sifat, Kitab al-Iman,
Kitab al-Nafs wa-l-Ruh, Maʿrifat al-Sahabah, and other works, said:

‫ لقربه كأنك تراه" قريب‬،‫ ومرئي غير محاط به‬،‫ وموجود غير مدرك‬،‫"فهو تعالى موصوف غير مجهول‬
‫ فالقلوب‬،‫ وعلى العرش استوى‬،‫ وهو بالمنظر الأعلى‬،‫ وبعيد غير منقطع وهو يسمع ويرى‬،‫غير ملاصق‬
. "‫ وهو بكل شيء محيط‬،‫ والعقول لا تكيفه‬،‫تعرفه‬

“He (Exalted is He) is described, not unknown; He is existent, not

subject to perception; [Will be] seen, but not encompassed; He is
near as though you see Him, near without direct contact, and far yet
not disconnected. He hears and sees. He is in the highest realm, and
has risen over the Throne. Hearts recognize Him, but minds cannot
define His nature. He encompasses all things.”289

leading to al-Daraqtuni appears Yahya ibn Yush (or Bush/Nush), the first letter in the
manuscript is unclear, and as mentioned earlier, I found no biographical record for
him. As for Ibn Kadish: he is Abu al-Izz Ahmad ibn Ubayd Allah ibn Kadish, a
problematic transmitter. See al-Ahadith al-Da’ifah (870).
289
I say, among the chapters of his book al-Tawhid (117/2) is: “Another chapter that
Allah is above His Throne, distinct from His creation.” He also cited the hadith, “When
Allah completed creation…” (already mentioned under no. 21), and similarly in Kitab
al-Iman (13/2), and he also cited the hadith of the slave girl.

385
 [KITAB AL-’ULUW] 136 - IMAM IBN ZAID (D. 389 AH)

136 – IBN ABI ZAID (D. 389 AH)

NARRATION 310

Imam Abu Muhammad Ibn Abi Zayd al-Maghribi, Shaykh of the

Malikis, said at the beginning of his well-known treatise regarding the
Maliki madhhab:

."‫ وأنه في كل مكان بعلمه‬،‫"وأنه تعالى فوق عرشه المجيد بذاته‬

“And that He (Exalted is He) is above His Glorious Throne by His

Essence (bi-dhatih), and that He is in every place with His
knowledge.”

A similar expression was already cited from Abu Jaʿfar ibn Abi
Shaybah, ʿUthman ibn Saʿid al-Darimi, and likewise from Yahya ibn
ʿAmmar, the preacher of Sijistan, in his treatise, and from Hafiz Abu
Nasr al-Waʾili al-Sijzi290 in his book al-Ibanah, in which he said:

‫"وأئمتنا كالثوري ومالك والحمادين وابن عيينة وابن المبارك والفضيل وأحمد وإسحاق متفقون على أن الله‬
. "‫ وأن علمه بكل مكان‬،‫فوق العرش بذاته‬

“Our imams, such as al-Thawri, Malik, the two Hammads, Ibn

ʿUyaynah, Ibn al-Mubarak, al-Fudayl, Ahmad, and Ishaq are agreed
that Allah is above the Throne by His Essence, and that His
knowledge is in every place.”

Likewise, this was also stated by Ibn ʿAbd al-Barr, as will come, and by
Sheikh al-Islam Abu Ismaʿil al-Ansari, who said:

‫وفي أخبار شتى أن الله في السماء السابعة على العرش بنفسه‬

290
I say, he is ʿUbayd Allah ibn Saʿid ibn Hatim al-Bakri, a hafiz. He died in 444 AH. The
author said in al-Tadhkirah (3/297): “He is the author of al-Ibanah al-Kubra on the
issue of the Qur’an, a lengthy book on that subject, indicative of the man’s leadership
in knowledge and his insight into the narrators and transmission routes..”

386
 [KITAB AL-’ULUW] 136 - IMAM IBN ZAID (D. 389 AH)

“In various reports, it is stated that Allah is in the seventh heaven,

upon the Throne, by His Essence.”

Similarly, Abu al-Hasan al-Karaji al-Shafiʿi said in his poem:

‫ على عرشه مع علمه بالغوائب‬... ‫عقائدهم أن الإله بذاته‬

“Their creed is that the diety is, by His Essence, upon His Throne
while knowing all hidden things.”

On this poem, it is written in the hand of the great scholar Taqi al-Din
ibn al-Salah, “This is the creed of Ahl al-Sunnah and the hadith
scholars.”

The same expression was also used by Ahmad ibn Thabit al-
Tarqi291 (the Hafiz), Sheikh ʿAbd al-Qadir al-Jeeli292, Mufti ʿAbd al-ʿAziz
al-Qaheeti, and a group of others. Allah (Exalted is He) is the Creator
of all things by His Essence, the Manager of all creation by His Essence,
without helper or assistant.

Ibn Abi Zaid and others only intended to distinguish between

Allah’s being with us and His being above the Throne. So, as he said:
He is with us by His knowledge, and He is upon the Throne as He
informed us, where He says: {The Most Merciful rose over the Throne.}
(20:5) This expression (i.e. “bi-dhatih” by His Essence) was used by
many scholars293 as we have mentioned. Without doubt, avoiding

291
His biography was mentioned earlier.
292 Referring to Jeel: This is a region beyond Tabaristan, also called Jeelan or Keelan.
The reference is to ʿAbd al-Qadir al-Jeeli, a major Hanbali jurist, known for strict
adherence to the Sunnah on issues of the attributes and other than that. strongly
refuting those who opposed it. He was also well known for his righteousness and
tasawwuf, and he had spiritual states and unusual utterances, but they did not lead
him to the deviations into which others from the Sufis fell, such as incarnationism
(hulool) and the like. He died in the year 561 AH at the age of ninety.
293 I say: These and their likes are scholars of Ahl al-Sunnah. Among them is even the

387
 [KITAB AL-’ULUW] 137 - AL-KHATTABI (D. 388 AH)

unnecessary speech is part of goodness in Islam.

Ibn Abi Zaid was one of the great scholars of the west, known as
the little Malik. He had deep knowledge of usul. Hafiz Ibn ʿAsakir
mentioned him in his book ‘Tabyeen Kadhib al-Muftari fima Nusiba
ila al-Ashʿari’ but didn’t mention his death. He died in 386 AH, though
some said 389 AH. Some criticized him for saying “bi-dhatih” if only
he had left it unsaid.294

137 - AL-KHATTABI (D 388.AH)

NARRATION 311

The eminent scholar Abu Sulayman Hamd ibn Muhammad ibn

Ibrahim ibn Khattab al-Khattabi al-Busti, author of ‘Ma‘alim al-
Sunan’, said in his book ‘al-Ghunyah ‘an al-Kalam wa Ahlihi’:

‫ فإن مذهب‬،‫ وما جاء منها في الكتاب والسنن الصحيحة‬،‫فأما ما سألت عنه من الكلام في الصفات‬
‫ ونفي الِكيفية والتشبيه عنها‬،‫السلف إثباتها وإجراؤها على ظاهرها‬

“As for what you asked about regarding discussion of the attributes,
and what is mentioned about them in the Qur’an and authentic
Sunnah, the way of the Salaf is to affirm them, apply them upon their
apparent meanings, and to negate modality and resemblance from

author of this book, yet al-Kawthari (may Allah treat him as he deserves) called them
the sheikhs of Hashwiyyah, simply for transmitting the phrase “bi-dhatih” from Ibn
Abi Zaid. He claimed it was either interpolated or a precautionary phrase, meaning
“He is Glorious in His Essence”, and so the denial of the scholars’ words must always
be either by outright rejection or by a false interpretation!

I say: Meaning, perhaps he should have omitted the phrase not because it is false,
294

but to avoid reproach. How can it be incorrect when it was affirmed by all those
scholars the author mentioned? Notably, there is no real difference between it and
the author’s earlier statement: “Allah (Exalted is He) is the Creator of all things by His
Essence. See Ibn Taymiyyah’s discussion on this in ‘Hadith al-Nuzul’ (p. 56).

388
 [KITAB AL-’ULUW] 138 - IBN FURAK (D. 406 AH)

them.”

This consensus of the Salaf was also transmitted by Hafiz Abu Bakr
al-Khateeb [al-Baghdadi], then Hafiz Abu al-Qasim al-Taymi al-
Isfahani, and others. Al-Khattabi died in the year 388 AH. He narrated
from Abu Sa‘id ibn al-A‘rabi and his contemporaries.

138 - IBN FURAK (D. 406 AH)

NARRATION 312

The eminent scholar Abu Bakr Muhammad ibn al-Hasan ibn Furak
said as transmitted by his student Imam Abu Bakr al-Bayhaqi in his
book al-Asma’ wa al-Sifaat295:

َّ ‫ {أَ أَ مِن ْتم ْ م َنْ فِي‬:‫ وقال في قوله‬،‫"استوى بمعنى علا‬

"‫ من فوق السماء‬:‫السم َاء} أي‬

“Istawa means ‘He rose above,’” and he said regarding the Ayah {Do
you feel secure from Him who is in the heaven} (57:16) “meaning
above the heaven.”

Then al-Bayhaqi used as evidence for this the statement of the

Prophet (peace be upon him) previously cited for Sa‘d: “You have
judged among them with the judgment of Allah, from above seven
heavens”,296 and the statement of Ibn Abbas: “Between the seventh
heaven and His Kursi are seven thousand [veils] of light, and He is
above that.”297

295
P.411-420
296
This narration is hasan and it’s takhreej has already been presented, so look at
footnote 11. [Narration 15]
297
I say, its chain is weak, for he reported it through ʿAsim ibn ʿAli (who was
trustworthy but occasionally made errors) from his father, ʿAli ibn ʿAsim ibn Suhayb
al-Wasiti, who was trustworthy but would make mistakes and persist in them. He
narrated from ʿAtaʾ ibn al-Saʾib, who had memory issues [in his later years].

389
 [KITAB AL-’ULUW] 139 - IBN AL-BAQILLANI (D. 403 AH)

Ibn Furak was the foremost scholar of Khurasan in speculative

theology, kalam, and Usul. He authored nearly a hundred works and
narrated Musnad al-Tayalisi from Abu Muhammad ibn Faris al-
Isfahani. He died in the year 406 AH.

139 - IBN AL-BAQILLANI (D. 403 AH)

NARRATION 313

Qadi Abu Bakr Muhammad ibn al-Tayyib al-Basri al-Baqillani (who

has absolutely no equal among the Ash‘ari Mutakallimeen) said in his
authored book al-Ibanah:

‫ك أَ ْن‬
َ َ ‫ {م َا م َنَع‬:‫ {و َيَبْقَى وَجْه ر َب ِك} وقوله‬:‫ قوله‬:‫ فما الدليل على أن لله وجها" ويدا "؟ قيل‬:‫"فإن قيل‬
،‫ فما أنكرتم أن يكون وجهه ويده جارحة‬:‫ فإن قيل‬،ً ‫تَسْجدَ لم َِا خ َلَقْت بيَِدَي} فأثبت لنفسه وجها ً ويدا‬
‫ كما لا يجب في كل شيء كان قديما‬،‫ لا يجب هذا‬:‫ قلنا‬،‫إذ كنتم لا تعقلون وجها ً ويدا ً إلا جارحة‬
‫ وكذلك الجواب لهم إن‬.‫ لأنا وإياكم لم نجد قديما بنفسه في شاهدنا إلا كذلك‬،ً ‫بذاته أن يكون جوهرا‬
".‫ واعتلوا بالوجود‬،ً ‫ فيجب أن يكون علمه وحياته وكلامه وسمعه وبصره وسائر صفات ذاته عرضا‬:‫قالوا‬

“If it is said: What is the proof that Allah has a face and two hands? It
is said: His statement, {And the Face of your Rabb shall remain}
(55:27), and His statement, {What prevented you from prostrating to
what I created with My two Hands} (38:75). So He affirmed for Himself
a face and two hands. If it is said: Why do you not consider His face
and hands to be limbs, since you only understand a face and hands
to be such? We say: This is not necessary, just as it is not necessary
that everything eternal by itself must be a Jawhar, for neither we nor
you have ever witnessed anything eternal in itself except as such.
And likewise, is the response to them if they say: It is necessary that
His knowledge, life, speech, hearing, sight, and all other essential
attributes are ‘arad, based on the claim of existence.”

[Translator’s note: We have translated this narration as to avoid

removing or distorting this book in any way; however we do not see

390
 [KITAB AL-’ULUW] 139 - IBN AL-BAQILLANI (D. 403 AH)

benefit in explaining it to those who do not know Arabic.]

،‫ كما أخبر في كتابه‬،‫ بل هو مستو على عرشه‬،‫ معاذ الله‬:‫ إنه في كل مكان؟ قيل‬:‫ فهل تقولون‬:‫فإن قيل‬
َّ ‫ {أَ أَ مِن ْتم ْ م َنْ فِي‬:‫الطي ِب} وقال‬
." }‫السم َاء‬ َّ ‫ { ِإلَيْه ِ يَصْ ع َد الْكَل ِم‬:‫ش اسْ ت َو َى} وقال‬ َّ { :‫فقال‬
ِ ْ ‫الرحْم َن عَلَى الْعَر‬

“If it is said: Do you claim He is in every place? It is said: Allah forbid!

Rather, He is established above His Throne, as He informed in His
Book when He said: {The Most Merciful rose above the Throne} (20:5),
and He said: {To Him ascends good words} (35:10), and He said: {Do
you feel secure from Him who is in the heaven} (67:16).” He said:

‫ ولوجب أن يزيد بز يادة الأمكنة إذا‬،‫"ولو كان في كل مكان لكان في بطن الإنسان وفمه وفي الحشوش‬
‫ وهذا قد أجمع‬،‫ وإلى خلفنا ويميننا وشمالنا‬،‫ و يصح أن يرغب إليه إلى نحو الأرض‬،‫خلق منها ما لم يكن‬
"‫المسلمون على خلافه وتخطئة قائله‬

“If He were in every place, then He would be in the belly of man, his
mouth, and in filthy places; and it would be necessary for Him to
expand with the increase of places when He creates what did not
exist. It would also be valid to turn to Him [in worship] towards the
ground, behind us, to our right and left and the Muslims have
unanimously opposed this and deemed such a speaker mistaken.”
He continued:

،‫ والكلام‬،‫ والبصر‬،‫ والسمع‬،‫ والقدرة‬،‫ والعلم‬،‫ الحياة‬،‫"وصفات ذاته التي لم يزل ولا يزال موصوفا ً بها‬
. "‫ والرضا‬،‫ والغضب‬،‫ والعينان‬،‫ واليدان‬،‫ والوجه‬،‫والإرادة‬

"And the attributes of His Essence, with which He has always been
and will always be described: Life, Knowledge, Power, Hearing, Sight,
Speech, Will, the Face, the Two Hands, the Two Eyes, Anger, and
Pleasure."

NARRATION 314

391
 [KITAB AL-’ULUW] 139 - IBN AL-BAQILLANI (D. 403 AH)

He said something similar to this in his book Al-Tamhid and in Al-

Dhabb ‘An Abi al-Hasan al-Ashʿari he said:

‫ من إثبات‬-‫إذا صح‬- ‫كذلك قولنا في جميع المروي عن رسول الله صلى الله عليه وسلم في صفات الله‬
،‫ وأنه ينزل إلى السماء الدنيا‬،‫ إنه يأتي يوم القيامة في ظلل من الغمام‬:‫ ونقول‬،‫اليدين والوجه والعينين‬
‫ وأنه مستو على عرشه‬،‫كما في الحديث‬

"Likewise, our stance on all authentically transmitted narrations from

the Prophet (peace be upon him) regarding Allah’s attributes, such
as affirming the Two Hands, the Face, and the Two Eyes. We affirm
that He will come on the Day of Resurrection in shades of clouds, that
He descends to the lowest heaven as in the hadith, and that He is
established over His Throne..." Until his saying:

‫ ولا تحديد ولا تجنيس‬،‫"وقد بينا دين الأئمة وأهل السنة أن هذه الصفات تمر كما جاءت بغير تكييف‬
"‫ فمن تجاوز هذا فقد تعدى وابتدع وضل‬،‫ عن الزهري وعن مالك في الاستواء‬،‫ كما روي‬،‫ولا تصوير‬
.

"We have clarified the creed of the Imams and Ahl al-Sunnah: these
attributes are accepted as they are, without asking ‘how’ (takyif),
Limitation, categorization, or conceptualizing, as narrated from al-
Zuhri and Malik regarding the Istiwaʾ. Whoever transgresses this has
deviated and innovated."

This reflects the very soul of the Imam, and where can one find his
equal in depth of knowledge, intelligence, and insight into religions
and sects? Indeed, the world is now filled with people who do not
know who the Salaf were, and who know only denial, denial of the
divine attributes and rejection of them. Deaf, dumb, and blind, they
call to reason while being disconnected from revelation. Verily, to
Allah we belong, and to Him we shall return.

The judge Abu Bakr died in 403 AH, while he was in his
seventies. He narrated from al-Qatiʿi and Ibn Masiy, and his works
became widely renowned.

392
 [KITAB AL-’ULUW] 140 - ABU AHMAD THE BUTCHER (D. NEARLY 400 AH)

140 - ABU AHMAD AL-QASSAAB (D. NEARLY 400 AH)298

NARRATION 315

The ʿAllamah Abu Ahmad al-Karji said in his ʿAqidah which he

authored (and which the Caliph al-Qadir bi-llah wrote and gathered
the people upon it, early in the 5th century and in the final days of
Imam Abu Hamid al-Isfaraʾini, the Shafiʿi scholar of Baghdad) and he
commanded that those who deviated from it, such as the Muʿtazilites,
Rafidah, and Kharijites, be asked to repent. Among what he said:

‫ وخلق العرش لا‬،‫ فخلق كل شيء بقدرته‬،‫ ولا مكان يحو يه‬،‫"كان ربنا عز وجل وحده لا شيء معه‬
."‫ لا استقرار راحة كما يستريح الخلق‬،‫ فاستوى عليه استواء استقرار كيف شاء وأراد‬،‫لحاجة إليه‬

"Our Rabb (Mighty and Exalted is He) was alone, with nothing with
Him, and no place encompassing Him. He created everything by His
power, and created the Throne not out of need for it. He then rose
over it in a manner of settling how He willed and wanted, not a
settling of rest, like the rest of creation."

I say: If only he had omitted "a manner of settling" and what follows,
for there is no benefit in it whatsoever. Allah is far free from rest or
fatigue. He then said:

[Translator’s note: Negating “istiqrar” (establishing/settling) is an

Hafiz Muhammad ibn ʿAli ibn Muhammad al-Mujahid, also known as "al-Qassaab"
298

because of the blood he shed of the disbelievers in battle. As stated in Tadhkirat al-
Huffaz (3/141): “I did not find the date of his death, but it seems he lived until around
360 AH.” “Al-Karji” with a jeem is the correct spelling in all manuscripts. In Tadhkirah,
it appeared as “al-Karkhi” with a khaʾ, likely a printing error. Later in the same source,
it says: “Said Abu al-Hasan al-Karji: ‘And in the noble city of Karaj, or at the very
pinnacle of his era, Abu Ahmad al-Qassab was unrivaled.’” "Al-Karaj" with a fatha on
the first letter and a raʾ is a city between Isfahan and Hamadhan. “Al-Kurj” with a
damma and a sukun on the raʾ is an ethnic group of Christians living in part of
Azerbaijan among the Byzantines. Strangely, the biographer didn't mention either of
these locations in genealogical or geographical books. And Allah knows best.

393
 [KITAB AL-’ULUW] 140 - ABU AHMAD THE BUTCHER (D. NEARLY 400 AH)

error, As we have previously mentioned in the muqaddimah. There

are four well known meanings established for “istiwaa” from the salaf
and “istiqrar” is from them. Allah knows best why the Shaykh had an
issue with the term. How can we claim istiqrar has no benefit or
necessitates Allah is resting when the Salaf who were closer to the
era of prophet (peace and blessings be upon him) and likewise
closer to a pure understanding of the Arabic language than us
affirmed it? And Allah knows best].

. "‫ فهي صفة حقيقة لا مجازا‬،‫ أو وصف به نبيه‬،‫"ولا يوصف إلا بما وصف به نفسه‬

"And He is not described except by what He has described Himself

with, or His Prophet has described Him with. These are real attributes,
not metaphorical ones."

I say: He could have also left out the phrase “real attributes,” because
when we affirm the attributes of Allah and say: “they are to be
accepted as they came,” then we have believed they are attributes.
If we then add: “actual, not metaphorical,” it becomes weak and
awkward speech that burdens the soul and should be disregarded.
Even though this expression has been used by a group [of scholars],
their intent was simply to say that the attributes should be accepted
without distortion or metapohorical interpretation as is done with
metaphorical language. And Allah knows best.

Allah has sufficed us from innovated expressions with clear

texts regarding His attributes. If His attributes were metaphorical, then
they wouldn't truly be attributes. An attribute follows the One it
describes, He is real, not metaphorical, so His attributes are real, not
metaphorical. Since He has no equal or likeness, it follows that His
attributes have no equal or likeness either.

Imam Abu Ahmad was known as "al-Qassaab" (the butcher)

due to the large number of disbelievers he killed in battle. He was
among the hadith scholars of around the 400 AH period.

394
 [KITAB AL-’ULUW] 141 - IMAM ABU NU’AYM AL-ASBAHANI (D. 430 AH)

ANOTHER SUBSEQUENT CATEGORY FOLLOWING WHAT

HAS PRECEDED

141 - ABU NUʿAYM AL-ASBAHANI (336–430 AH)

NARRATION 316

Hafiz Abu Nuʿaym Ahmad ibn ʿAbd Allah al-Asbahani, author of Hilyah
al-Awliyaʾ, said in his book al-Iʿtiqad:

‫ ومما اعتقدوه أن الله لم يزل كاملا ً بجميع‬،‫"طر يقتنا طر يقة السلف المتبعين للكتاب والسنة وإجماع الأمة‬
‫ ثم أحدث‬،‫ متكلما ً بكلام‬،‫ سمعيا بسمع‬،‫ بصيرا ببصر‬،‫ لم يزل عالما ًبعلم‬،‫ لا يزول ولا يحول‬،‫صفاته القديمة‬
‫ وإن القرآن‬،‫ كلامه غير مخلوق‬،‫ وكذلك سائر كتبه المنزلة‬،‫ وأن القرآن كلام الله‬،‫الأشياء من غير شيء‬
‫ لا حكاية ولا‬،‫ كلام الله حقيقة‬،‫في جميع الجهات مقروءا ومتلوا ً ومحفوظا ً ومسموعا ومكتوبا وملفوظا‬
‫ وأن من قصد القرآن‬،‫ وأن الواقفة واللفظية من الجهمية‬،‫ كلام الله غير مخلوق‬،‫ وأنه بألفاظنا‬،‫ترجمة‬
"‫ وأن الجهمي عندهم كافر‬،‫ فهو عندهم من الجهمية‬،‫ يريد به خلق كلام الله‬،‫بوجه من الوجوه‬

“Our way is the way of the Salaf, the followers of the Book, the Sunnah,
and the consensus of the Ummah. Among their beliefs is that Allah
has always been perfect with His eternal attributes. He does not
cease or change. He has always been knowing with His knowledge,
seeing with His sight, hearing with His hearing, Able to speak with His
speech. He created things from nothing. The Qurʾan is Allah’s speech,
and so are His other revealed Books, His speech is uncreated. The
Qurʾan in every form (recited, heard, memorized, written) is the real
speech of Allah, not a representation (hikayah) nor a translation.
Even when expressed in our words, it remains Allah’s uncreated
speech. Those who are “waqifah” (i.e. who refrain from judgment) or
“lafzyyah” (i.e. who claim the Qurʾan is created in recitation) are
jahmiyyah. Whoever claims the Qurʾan is created in any sense is a
Jahmi, and a Jahmi is a disbeliever according to them.” He
continued:

395
 [KITAB AL-’ULUW] 142 - MA’MAR BIN ZIYAD (D. 418 AH)

‫ ويثبتونها من غير تكييف ولا‬،‫ واستواء الله عليه يقولون بها‬،‫"وأن الأحاديث التي ثبتت في العرش‬
‫ وهو مستو على عرشه‬،‫ لا يحل فيهم ولا يمتزج بهم‬،‫ والخلق بائنون منه‬،‫ وأن الله بائن من خلقه‬،‫تمثيل‬
. "‫في سمائه من دون أرضه‬

“The Ahadith affirming the Throne and Allah’s rising above it, they
believe in them and affirm them without how or likening. Allah is
distinct from His creation. The creation is distinct from Him. He does
not reside within them nor mix with them. He is above His Throne, in
His Heaven, separate from His Earth.”

Thus this great Imam conveyed consensus on this matter, and all
praise is due to Allah. He was the most prominent hadith memorizer
of non-Arabs in his time, combining high-level transmission with
strong scholarly analysis. Ibn ʿAsakir listed him among the
companions of Abu al-Hasan al-Ashʿari.

He died in Safar, 430 AH, at 94 years of age. His relationship with

Ibn Mandah was strained over creed-related matters.

142 - MA’MAR BIN ZIYAD (D. 418AH)

NARRATION 317

Imam Al-‘Arif Shaykh al-Sufiyyah Abu Mansur, Ma’mar ibn Ahmad ibn
Ziyad al-Asbahani said:

"‫ وأهل التصوف والمعرفة‬،‫ وأجمع ما كان عليه أهل الحديث‬،‫"أحببت أن أوصي أصحابي بوصية من السنة‬

"I wished to advise my companions with a will based on the Sunnah

(i.e. creed) and compile what the Ahl al-hadith and the Ahl at-
Tasawwuf wal-ma‘rifah were upon." He then mentioned several
matters until he said:

،‫ والِكيف مجهول‬،‫ والاستواء معقول‬،‫ ولا تشبيه ولا تأو يل‬،‫"وأن الله استوى على عرشه بلا كيف‬

396
 [KITAB AL-’ULUW] 143 - IMAM AL-LALAKA’I (D. 418 AH)

‫ عليم‬،‫ وأنه سميع بصير‬،‫ ولا ملاصقة‬،‫ ولا ممازجة‬،‫ فلا حلول‬،‫ والخلق بائنون منه‬،‫وأنه بائن من خلقه‬
‫ فمن أنكر النزول‬،ً‫ ويتجلى لعباده يوم القيامة ضاحكا‬،‫ و يضحك‬،‫ و يعجب‬،‫ ويسخط‬،‫ يتكلم ويرضى‬،‫خبير‬
. "‫أو تأول فهو مبتدع ضال‬

"That Allah rose over His Throne without [asking] how, nor
resemblance, nor ta’wil. The istiwaʾ is known, but the how is unknown.
He is distinct from His creation, and the creation is distinct from Him,
there is no indwelling, no mixture. He is All-Hearing, All-Seeing, All-
Knowing, All-Aware. He speaks, becomes pleased, becomes angry,
is amazed, and laughs. He will manifest Himself to His servants on
the Day of Judgment laughing. Whoever denies the [divine] descent
or interprets it away is an innovator and misguided."

Ma’mar narrated from Abu al-Qasim al-Tabarani and others. He died

in Ramadan, year 418 AH.

143 - ABU AL-QASIM AL-LALAKAʾI (D. 418 AH)

NARRATION 318

The hafiz Imam Abu al-Qasim Hibatullah ibn al-Hasan al-Tabari al-
Shafi‘i, author of the massive book Sharh I‘tiqad Ahl al-Sunnah, said:

ِ ‫ { ِإلَيْه‬:‫ قال الله عز وجل‬،‫ش اسْ ت َو َى} وأن الله على عرشه‬ َّ { :‫"سياق ما روي في قوله‬
ِ ْ ‫الرحْم َن عَلَى الْعَر‬
َّ ‫ {أَ أَ مِن ْتم ْ م َنْ فِي‬:‫الطي ِب} وقال‬
‫ {و َهو َ الْق َاه ِر فَوْقَ عِبَادِه} فدلت هذه الآيات‬:‫السم َاء} وقال‬ َّ ‫يَصْ ع َد الْكَل ِم‬
‫ ومن‬،‫ روي ذلك عن عمر وابن مسعود وابن عباس وأم مسلمة‬،‫ وعلمه بكل مكان‬،‫أنه في السماء‬
. "‫ وبه قال مالك والثوري وأحمد‬.‫ ربيعة وسليمان التيمي ومقاتل بن حيان‬،‫التابعين‬

"Here is a presentation of what has been narrated regarding the

Ayah: {The Most Merciful rose over the Throne} (20:5), and that Allah
is upon His Throne. Allah says: {To Him ascends good words} (35:10),
and: {Do you feel secure from the One who is in the Heaven?} (67:16),

397
 [KITAB AL-’ULUW] 144 - YAHYA IBN ‘AMMAR (D. 422 AH)

and: {He is the Dominant above His servants} (6:18) These Ayaat
indicate He is in the Heaven, and His knowledge is everywhere. This
has been narrated from ʿUmar, Ibn Masʿud, Ibn ʿAbbas, Umm
Salamah, and from the tabiʿin such as Rabiʿah, Sulayman al-Taymi,
and Muqatil ibn Hayyan. Malik, al-Thawri, and Ahmad also held this
view.”299

Al-Lalakaʾi was one of the knowledgeable scholars and a prominent

Shafiʿi. He died in 418 AH.

144 - YAHYA IBN ‘AMMAR (332–422 AH)

NARRATION 319

Imam Abu Zakariyya Yahya ibn ‘Ammar al-Sijistani, the preacher,

said in his treatise:

:‫ ولا نعلم أين هو؟ بل نقول‬،‫ إنه تعالى مداخل للأمكنة وممازج بكل شيء‬:‫لا نقول كما قالت الجهمية‬
‫ وذلك‬،‫ وبصره وقدرته مدركة لكل شيء‬،‫ وعلمه وسمعه‬،‫ وعلمه محيط بكل شيء‬،‫هو بذاته على العرش‬
. ‫ن م َا كن ْتم ْ} فهذا الذي قلناه هو كما قال الله وقاله رسوله‬
َ ْ ‫ {و َهو َ مَع َك ْم أَ ي‬:‫معنى قوله‬

“We do not say as the Jahmiyyah say: that Allah is inside places and
mingled with everything, and we don’t know where He is. Rather, we
say: He is by His Essence above the Throne, and His knowledge
encompasses everything. His knowledge, hearing, sight, and power
grasp all things. That is the meaning of the Ayah: {And He is with you
wherever you are} (57:4). What we said is as Allah said and as His
Messenger said.”

I say: You said “by His Essence” this is an addition of yours. It may have
a good meaning, but it's not necessary. Those who interpret istiwa say

299
Sharh I‘tiqad Ahl al-Sunnah 1/90/1. Some errors were corrected from the
manuscript.

398
 [KITAB AL-’ULUW] 145 - THE EMIR, AL-QAIR BILLAH (D. 422 AH)

it means He conquered by His Essence, without need for any

supporter or helper.

Ibn ‘Ammar held a remarkable status in his region. He was

knowledgeable in hadith. Shaykh al-Islam al-Ansari learned from
him. He narrated from ‘Abd Allah ibn ‘Adi al-Sabuni, not al-Jurjani. He
died in Dhul-Qa‘dah 422 AH at around 80 years of age300, may Allah
pardon him.

145 - AL-QADIR BI’LLAH, COMMANDER OF THE

BELIEVERS (335–422 AH)

NARRATION 320

He has a famous [treatise on] creed that was recited in Baghdad in

the presence of its scholars and Imams, affirming the doctrine of Ahl
al-Sunnah wa’l-Jamaʿah. It contained many sound principles,
including:

،‫ وكل صفة وصف بها نفسه‬،‫ لا استواء راحة‬،‫ واستوى عليه كيف شاء‬،‫"وأنه خلق العرش لا لحاجة‬
"‫ وكلام الله غير مخلوق أنزله على رسوله‬،‫أو وصفه بها رسوله فهي صفة حقيقة لا صفة مجاز‬

"He created the Throne not out of need, and He rose above it as He
willed, not as a state of resting. Every attribute He ascribed to Himself
or His Messenger ascribed to Him is a real attribute, not
metaphorical. The speech of Allah is uncreated, and He revealed it
to His Messenger."

He passed away in the year 422 AH at the age of 87, having ruled for
41 years and three months.

300
This contradicts Ibn al-‘Imad in al-Shadharat 3/226 who said he died at 90.

399
 [KITAB AL-’ULUW] 146 - HAFIZ AL-TALAMANKI (D. 429 AH)

146 - ABUʿUMAR AL-TALAMANKI (339–429 AH)

NARRATION 321

The Hafiz and Imam Abu ʿUmar Ahmad ibn Muhammad ibn ʿAbd
Allah al-Andalusi al-Talamanki al-Maliki said in his book "Al-Wusul ila
Maʿrifat al-Usul" (a two-volume work):

‫ن م َا كن ْتم ْ} ونحو ذلك من القرآن أنه‬

َ ْ ‫ {و َهو َ مَع َك ْم أَ ي‬:‫"أجمع المسلمون من أهل السنة على أن معنى قوله‬
".‫ مستو على عرشه كيف شاء‬،‫ وأن الله تعالى فوق السموات بذاته‬،‫علمه‬

"The Muslims of Ahl al-Sunnah are unanimously agreed that the

meaning of His saying: {And He is with you wherever you are} (57:4)
and similar Ayaat is His knowledge, and that Allah (exalted is He) is
above the heavens by His essence, established upon His Throne as
He wills."

‫ أن الاستواء من الله على عرشه على الحقيقة‬: }‫ش اسْ ت َو َى‬ َّ { :ِ ‫وقال أهل السنة في قَوْلِه‬
ِ ْ ‫الرحْم َن عَلَى الْعَر‬
‫ لا يجوز أن يسمى الله عز وجل بهذه الأسماء على‬:‫ فقد قال قوم من المعتزلة والجهمية‬،‫لا على المجاز‬
.‫ فنفوا عن الله الحقائق من أسمائه وأثبتوها لخلقه‬.‫ ويسمى بها المخلوق‬،‫الحقيقة‬

“The people of Sunnah affirm that Allah’s statement {The Most

Merciful rose over the Throne} (20:5) refers to a real rising [over
throne], not metaphorical. Some Muʿtazilites and Jahmis claimed
that Allah cannot be described with these names in reality, as they
are also used for creation. Thus, they denied the true realities of
Allah’s names while affirming them for His creation.”

.‫ الاجتماع في التسمية يوجب التشبيه‬:‫ ما حملهم على هذا الز يغ؟ قالوا‬:‫فإذا سئلوا‬

When asked what led them to this deviation, they replied: "Sharing
names necessitates resemblance."

،‫ لأن المعقول في اللغة أن الاشتباه في اللغة لا يحصل بالتسمية‬،‫ هذا خروج عن اللغة التي خوطبنا بها‬:‫قلنا‬

400
 [KITAB AL-’ULUW] 147 - IMAM AL-SABUNI (D. 449 AH)

،‫ والطو يل بالطو يل‬،‫ والسواد بالسواد‬،‫ كالبياض بالبياض‬،‫وإنما تشبيه الأشياء بأنفسها أو بهيئات فيها‬
‫ ولو كانت الأسماء توجب اشتباها ً لاشتبهت الأشياء كلها لشمول اسم الشيء لها‬،‫والقصير بالقصير‬
‫ يلزمكم على دعواكم‬:‫ قيل لهم‬،‫ نعم‬:‫ أتقولون إن الله موجود؟ فإن قالوا‬:‫ فنسألهم‬،‫وعموم تسمية الأشياء به‬
:‫ قلنا‬.‫ موجود ولا يوجب وجود الاشتباه بينه وبين الموجودات‬:‫ وإن قالوا‬.‫أن يكون مشبها ً للموجودين‬
‫ يعني ولا يلزم "من ذلك" اشتباهه بمن اتصف‬،‫ متكلم‬،‫ بصير‬،‫ سميع‬،‫ مريد‬،‫ قادر‬،‫ عالم‬،‫فكذلك هو حي‬
.‫بهذه الصفات‬

“We respond: This contradicts the language we were addressed in,

for resemblance in language does not arise from shared names but
from shared realities or characteristics, like whiteness compared to
whiteness, blackness to blackness, tallness to tallness, and
shortness to shortness. If names alone caused resemblance, all
things would resemble one another due to the universality of
naming. So we ask them: Do you say Allah exists? If they say yes, we
reply: Then by your logic, He must resemble all existing things. If they
say He exists but without resembling creation, we reply: Likewise, He
is Living, Knowing, Powerful, Willing, Hearing, Seeing, and Speaking
without resembling those described with these attributes."

Al-Talamanki was among the great huffaaz and leading Quran

reciters of al-Andalus. He lived over 80 years and died in 429 AH.

147 – ABU ʿUTHMAN AL-SABUNI (372–449 AH)

NARRATION 322

Sheikh al-Islam Abu ʿUthman Ismaʿil ibn ʿAbd al-Rahman al-

Naysaburi al-Sabuni said in his treatise on the Sunnah:

‫ وعلماء الأمة‬,‫"و يعتقد أصحاب الحديث ويشهدون أن الله فوق سبع سمواته على عرشه كما نطق به كتابه‬
‫ وإمامنا الشافعي احتج في‬،‫ وعرشه فوق سمواته‬،‫وأعيان الأئمة من السلف لم يختلفوا أن الله على عرشه‬

401
 [KITAB AL-’ULUW] 147 - IMAM AL-SABUNI (D. 449 AH)

‫ فسأل رسول الله صلى الله‬،‫المبسوط في مسألة إعتاق الرقبة المؤمنة في الِكفارة بخ بر معاو ية بن الحكم‬
‫" أين ربك؟ فأشارت‬:‫ فقال لها‬،‫عليه وسلم عن إعتاق السوداء الأعجمية فامتحنها ليعرف أهي مؤمنة أم لا‬
،‫ حكم بإيمانها لما أقرت بأن ربها في السماء‬،" ‫ أعتقها فإنها مؤمنة‬:‫إلى السماء إذ كانت أعجمية فقال‬
. "‫وعرفت ربها بصفة العلو والفوقية‬

"The people of hadith believe and testify that Allah is above His seven
heavens upon His Throne, as stated in His Book. The scholars of the
Ummah and its leading Imams from the Salaf never differed that
Allah is upon His Throne, and His Throne is above the heavens. Our
Imam al-Shafiʿi argued in Al-Mabsut regarding freeing a believing
slave as expiation, citing the hadith of Muʿawiyah ibn al-Hakam.
When the Prophet (‫ )ﷺ‬tested the black non-Arab slave girl to confirm
her faith, he asked her: 'Where is your Rabb?' She pointed to the sky301,
so he said: 'Free her, for she is a believer.' He judged her faith based
on her acknowledgment that her Rabb is in the sky, recognizing him
by his attribute of being high and above”.302

Al-Sabuni was a jurist, hadith scholar, and Sufi preacher, the leading
scholar of Naysabur in his time. He authored excellent works and
heard from the students of Ibn Khuzaymah and al-Sarraaj. He died in
449 AH. Ismaʿil ibn ʿAbd al-Ghafir reported that Imam al-Haramayn
said: "While in Mecca, I was uncertain about creedal schools until I

301
I say: The origin of the hadith is authentic without the phrase "non-Arab", and with
the wording: "She said, ‘In the sky’" instead of "She pointed to the sky." This is the
preserved version from the chains in Sahih Muslim and others. The wording "a black
non-Arab” in its chain is weak and inconsistent, as previously explained in footnote
number "2."

I say, Imam as-Sabuni has a beneficial treatise printed in Majmu‘at ar-Rasa’il al-
302

Muniriyah (1/105-135) titled ‘Aqidah as-Salaf wa Ashab al-Hadith. At first glance, I

thought this was the one the author meant by his statement "his treatise on the
Sunnah." However, when I referred to it, I did not find in it the exact text quoted by the
author from "the treatise," except for his statement (p. 109-110): "The people of hadith
believe and testify that Allah is above His seven heavens upon His Throne, as
expressed in His Book." …without the subsequent statement: "And the scholars of the
Ummah…" etc. I say: Since I found only this, I thought that the printed ‘Aqidah might
be different from the Treatise. And Allah knows best.

402
 [KITAB AL-’ULUW] 148 - SULAYM & 149 – ABU NASR AL-SIJZI

saw the Prophet (‫ )ﷺ‬in a dream saying: 'Adopt the creed of Ibn al-
Sabuni.'"

148 – SULAYM, THE JURIST (D. 447 AH)

NARRATION 323

The Imam and Mufassir Abu al-Fath Sulaym ibn Ayyub al-Razi said in
his commentary on the Ayah: "The Most Merciful rose over the Throne"
(20:5):

‫ "استوى في‬:‫ "ث َّم اسْ ت َو َى عَلَى العرش" قال‬:‫ استقر" وذكر قوله تعالى‬:‫ وقال غيره‬.‫ علا‬:‫"قال أبو عبيدة‬
"‫اليوم السابع‬

"Abu ʿUbaydah said: ‘He rose.’ Others said: ‘He settled.’" He then
mentioned Allah’s saying "Then He rose over the Throne" (7:54, 10:3,
etc.) and said: "He rose on the seventh day."

His entire Tafsir affirms [Allah’s attributes] without negation. He was

an Imam and eminent scholar who studied jurisprudence under
Shaykh Abu Hamid al-Isfarayini and heard hadith from the students
of Ibrahim ibn ʿAbd al-Samad al-Hashimi and Ibn Abi Hatim. He
authored several works, and the jurist Nasr al-Maqdisi and others
narrated from him. He died in 447 AH.

149 - ABU NASR AL-SIJZI (D. 444 AH)

NARRATION 234

The Hafiz and authority Abu Nasr ʿUbayd Allah ibn Saʿid al-Wa’ili al-
Sijzi said in his book "Al-Ibanah" on the Sunnah:

403
 [KITAB AL-’ULUW] 150 – HAFIZ ABU ‘AMR AL-DANI (D. 444 AH)

‫ وابن‬،‫ والفضيل‬،‫ وسفيان بن عيينة‬،‫ وحماد بن زيد‬،‫ وحماد بن سلمة‬،‫ ومالك‬،‫"أئمتنا كسفيان الثوري‬
‫ وأنه ينزل‬،‫ وعلمه بكل مكان‬،‫ وإسحاق متفقون على أن الله سبحانه بذاته فوق العرش‬،‫ وأحمد‬،‫المبارك‬
"." ‫ ويتكلم بما شاء‬،‫ ويرضى‬،‫ وأنه يغضب‬،‫إلى السماء الدنيا‬

"Our Imams (like Sufyan al-Thawri, Malik, Hammad ibn Salamah,

Hammad ibn Zayd, Sufyan ibn ʿUyaynah, al-Fudayl, Ibn al-Mubarak,
Ahmad, and Ishaq) are unanimously agreed that Allah (Exalted is
He) is above the Throne by His essence, His knowledge encompasses
all places, and He descends to the lowest heaven. He becomes
angry, pleased, and speaks as He wills."

I say: What he attributed to them is well-documented except the

phrase "by His essence" (bi-dhatihi), which he inferred to distinguish
the Throne from other locations.

Abu Nasr was a proficient hafiz, who narrated from the

students of al-Humaydi and his contemporaries. He transmitted the
hadith having a unique chain of First-Hearings (musalsal bil-
awwaliyyah)303. He died in 444 AH.

(Translator’s note: This is one of the most interesting chains in

science of hadith, in it each narrator says that this was the first hadith
he heard from his teacher, creating a unique chain of transmission
and it’s the hadith, “The merciful are shown mercy by the Most
Merciful…”)

150 – ABU ʿAMR AL-DANI (371–444 AH)

303
I say, this is previously mentioned in narration 4: "The merciful will be shown mercy
by the Most Merciful..." I cited it there without the unique chain of First-hearings (ghayr
musalsal bil-awwaliyyah), as it is only narrated this way in some hadith collections
through chains from Abu Nasr and others. If you wish, refer to: "Al-Majmu‘" (25), Q
23/2 – 24/1, "Al-Majmu‘" (51), Q 105/1 – 9/2, "Al-Majmu‘" (52), Q 131/1 – 132/2".

404
 [KITAB AL-’ULUW] 151 – IMAM IBN ‘ABDUL BARR (D. 463 AH)

NARRATION 325

The Hafiz and master of Quran reciters Abu ʿAmr ʿUthman ibn Saʿid
al-Dani, author of "Al-Taysir", said in his didactic poem on creed:

ً ‫ ولم يزل مدبرا ً حكيما‬... ً ‫كلم موسى عبده تكليما‬

‫ وهو فوق عرشه العظيم‬... ‫كلامه وقوله قديم‬

‫ بأنه كلامه المنزل‬... ‫والقول في كتابه المفضل‬

‫ ليس بمخلوق ولا بخالق‬... ‫على رسوله النبي الصادق‬

"He spoke to Musa with direct speech, ever governing with wisdom.

His speech and words are everlasting, And He is above His mighty
Throne.

Regarding His exalted Book, it is His revealed speech,

To His truthful Prophet, [It is] not created nor a creator."

Al-Dani died in Shawwal 444 AH in Denia (al-Andalus). The Sultan

walked before his funeral procession. His last surviving teacher was
Abu Muslim al-Katib, the final student of al-Baghawi.

151 - IBN ʿABD AL-BARR (368–463 AH)

NARRATION 326

The Imam and Hafiz of Maghrib, Abu ʿUmar Yusuf ibn ʿAbd Allah ibn
ʿAbd al-Barr al-Namari al-Andalusi (author of Al-Tamhid, Al-
Istidhkar, al-Isti‘ab, al-‘Ilm, and other invaluable works) said when
explaining the hadith of Allah’s descent in "Al-Muwatta’":

405
 [KITAB AL-’ULUW] 151 – IMAM IBN ‘ABDUL BARR (D. 463 AH)

‫ وفيه دليل على أن الله تعالى في السماء على العرش‬،‫"هذا حديث صحيح لم يختلف أهل الحديث في صحته‬
‫ وأعرف‬،‫ وهذا أشهر عند العامة والخاصة‬،‫ وهو من حجتهم على المعتزلة‬،‫ كما قال الجماعة‬،‫فوق سبع سموات‬
. "‫ ولا أنكره عليهم مسلم‬،‫ لأنه اضطرار لم يوقفهم عليه أحد‬،‫من أن يحتاج إلى أكثر من حكايته‬

"This is an authentic hadith whose authenticity is undisputed among

hadith scholars. It proves Allah is above the seven heavens on His
Throne, as the Jamaʿah believes. And it’s from their argument
against the mu’tazilah. This is so well-known among scholars and
laypeople that it needs no further elaboration, for it is an innate belief
no Muslim has ever opposed."

NARRATION 327

He also said:

‫نج ْو َى‬
َ ْ‫ {م َا يَكون م ِن‬:‫ قالوا في تأو يل قوله تعالى‬،‫"أجمع علماء الصحابة والتابعين الذي حمل عنهم التأو يل‬
. "‫ وما خالفهم في ذلك أحد يحتج بقوله‬،‫ وعلمه في كل مكان‬،‫ هو على العرش‬: }‫ثَلاثَة ِإ َّلا هو َ ر َاب ِعه ْم‬

"The scholars of the Sahabah and Tabiʿin unanimously interpreted

'No secret counsel of three takes place but He is their fourth' (58:7) to
mean: ‘He is on the Throne, and His knowledge is everywhere.’ No
reputable scholar opposed this." 304

304
I say, this text contains a clear refutation of what Imam al-Shawkani asserted at
the end of his Tuhfah (p. 95-96, al-Majmu‘ah al-Muniriyyah, Vol. 2): "Interpreting this
Ayah and the Ayah: {And He is with you wherever you are} (58:7) as ‘knowledge-
based omnipresence’ (al-ma‘iyyah al-‘ilmiyyah) is but a branch of ta’wil that
contradicts the methodology of the Salaf and what the Companions, Tabi‘un, and
their successors upheld." Thus he (al-Shawkani) claimed, as if he never encountered
this explicit text from Hafiz Ibn ‘Abd al-Barr, nor the preceding statements from great
Imams like Sufyan al-Thawri, Malik, and Muqatil ibn Hayyan, who interpreted both
Ayaat exactly as Ibn ‘Abd al-Barr unanimously ascribed to the Companions and their
successors! So do not be deceived by al-Shawkani’s contradictory claim, for every
scholar has a slip, and even the finest steed stumbles.

406
 [KITAB AL-’ULUW] 151 – IMAM IBN ‘ABDUL BARR (D. 463 AH)

NARRATION 328

He added:

،‫ وحملها على الحقيقة لا على المجاز‬،‫"أهل السنة مجمعون على الإقرار بالصفات الواردة في الكتاب والسنة‬
ً ‫ ولا يحمل منها شيئا‬،‫ وأما الجهمية والمعتزلة والخوارج فكلهم ينكرها‬،‫إلا أنهم لم يكيفوا شيئا ً من ذلك‬
"." ‫ وهم عند من أقر بها نافون للمعبود‬،‫ ويزعمون أن من أقر بها مشبه‬،‫على الحقيقة‬

"Ahl al-Sunnah agree on affirming Allah’s attributes as stated in the

Qur’an and Sunnah, accepting them as real realities not as mere
metaphors. However, they do not delve into how any of them are. As
for the Jahmiyyah, the Muʿtazilah, and the Khawarij, all of them deny
these attributes, do not understand any of them as real, and claim
that whoever affirms them is a mushabbih. But in the eyes of those
who affirm them, they (i.e., the deniers) are in fact negating the
worshipped deity altogether.”

By Allah, he spoke the truth, those who interpret all the divine
attributes and explain what has been narrated about them through
metaphorical language are led by that negation to nullify the Rabb,
making Him resemble non-existence. As narrated from Hammad ibn
Ziyad, who said:

:‫ قيل‬،‫ لا‬:‫ فلها كرب؟ قالوا‬:‫ قيل‬،‫ لا‬:‫ لها سعف؟ قالوا‬:‫ قيل‬،‫ في دارنا نخلة‬:‫"مثل الجهمية كقوم قالوا‬
. "‫ فما في داركم نخلة‬:‫ قيل‬،‫ لا‬:‫ فلها ساق؟ قالوا‬:‫ قيل‬.‫ لا‬:‫لها رطب وقنو قالوا‬

“The example of the Jahmiyyah is like a people who said, ‘In our
house, there is a palm tree.’ It was asked, ‘Does it have leaves?’ They
said, ‘No.’ It was asked, ‘Does it have a trunk?’ They said, ’No.’ It was
asked, ‘Does it have dates or clusters?’ They said, ‘No.’ It was asked,
‘Then is there really a palm tree in your house?’”

I say: Likewise, these deniers [of divine attributes] say, "Our Rabb is
Allah, the Exalted, yet He is not in time nor in space, He is not seen, He
does not hear, He does not see, He does not speak, He is not pleased,
He does not get angry, He does not will, and so on…” And they say,

407
 [KITAB AL-’ULUW] 152 – QADI ABU YA’LA (D. 458 AH)

"Glory be to the One stripped of attributes!" Rather, we say: "Glory be

to Allah, the Most High, the All-Hearing, the All-Seeing, the Willing, the
One who spoke to Musa directly, took Ibrahim as a close friend, and
will be seen in the Hereafter, the One described by what He has
ascribed to Himself and what His messengers have ascribed to Him,
far free from the characteristics of creation and the denial of the
deniers. There is nothing like Him, and He is the All-Hearing, the All-
Seeing."

Indeed, Abu ‘Umar Ibn ‘Abd al-Barr was an ocean of knowledge

and one of the imams of narrations, rarely do the eyes see one like
him. He had high chains of transmission, having met the companions
of Ibn al-A‘rabi and Isma‘il as-Saffar, and he transmitted major
compiled works. His excellence became renowned across the lands.
He passed away in the year 463 AH at the age of 96.

152 - QADI ABU YA‘LA (380–458 AH)

NARRATION 329

The scholar of Iraq, Abu Ya‘la Muhammad ibn al-Husayn ibn al-Farra’
al-Baghdadi al-Hanbali, said In his book Ibtal al-Ta’wil, he states:

‫ وأنها صفات لله عز‬،‫ والواجب حملها على ظاهرها‬،‫ ولا التشاغل بتأو يلها‬،‫"لا يجوز رد هذه الأخبار‬
. "‫ لا تشبه بسائر صفات الموصوفين بها من الخلق‬،‫وجل‬

"It is impermissible to reject these narrations or engage in

interpreting them outside the apparent meaning. Rather, they must
be understood according to their apparent meanings, as they are
attributes of Allah (glorified and exalted) without resembling the
attributes of created beings." He then said:

408
 [KITAB AL-’ULUW] 152 – QADI ABU YA’LA (D. 458 AH)

‫ ولا‬،‫ ولم يتعرضوا لتأو يلها‬،‫"ويدل على إبطال التأو يل أن الصحابة ومن بعدهم حملوها على ظاهرها‬
‫ يعني على زعم‬. "‫ لما فيه من إزالة التشبيه‬،‫ فلو كان التأو يل سائغا ً لكانوا إليه أسبق‬،‫صرفها عن ظاهرها‬
.‫ إن ظاهرها تشبيه‬:‫من قال‬

"The invalidity of metaphorical interpretation is proven by the fact

that the Companions and those who followed them accepted these
texts according to their apparent meanings without resorting to
reinterpretation. Had reinterpretation been valid, they would have
been the first to adopt it to avoid any resemblance, as claimed by
those who allege that the apparent meaning implies likening to the
creation."

I say: Later Ahl al-nazar introduced an unprecedented view, claiming:

"These attributes should be affirmed as they are, without
interpretation, while believing their apparent meaning is not
intended." This led to two understandings of "apparent meaning":

One of the two meanings is that these texts require no

interpretation beyond the apparent meaning of the wording, as the
Salaf said: ‘Istiwa (rising over) is known.’ And as Sufyan and others
said: 'Its recitation is its explanation', meaning that it is clear and
evident in the Arabic language and does not require forced
interpretations or distortions. This is the position of the Salaf, while
also agreeing unanimously that these attributes do not resemble
human attributes in any way, for the Creator has no equal, not in His
essence, nor in His attributes.

The second [meaning] is that the apparent meaning (i.e.

meaning what is formed in the imagination of an attribute as it
appears in the mind from descriptions of created beings) this is not
what is intended. For Allah, the Exalted, is Unique, Self-Sufficient, and
has no equal. Even though His attributes are many, they are all true,
yet they have no likeness or equivalent.

Who is it that has seen Him and described Him to us? And who
can describe to us how He hears or how He spoke His words? By Allah,

409
 [KITAB AL-’ULUW] 152 – QADI ABU YA’LA (D. 458 AH)

we are utterly incapable, fatigued, bewildered, and in awe regarding

the soul within us, how it ascends every night when its Creator takes
it, how He sends it back, and how it departs after death?

How is the martyr granted provision from his Rabb after being
killed? How is the life of the prophets now? How did the Prophet ‫ ﷺ‬see
his brother Musa praying in his grave and then see him again in the
sixth heaven, converse with him, and hear his advice to return to the
Rabb of the worlds to request a reduction for his nation?

How did Musa debate with his father Adam, and how did Adam
overcome him by referring to the divine preordainment and that
blaming after repentance and its acceptance has no benefit?

Similarly, we are incapable of describing our own forms in

Paradise, or the description of the hur al-ʿin (heavenly maidens).
Then how much more incapable are we when it comes to the angels
(their essence and nature) when some of them can swallow the
world in a single bite, despite their radiance, beauty, and the purity of
their luminous essence?

So Allah is higher and greater. To Him belongs the highest

example and absolute perfection. There is nothing like unto Him at all.

(َ‫ِٱلله ِ و َٱشْه َ ْد ب ِأَ َّنا مسْل ِمون‬

َّ ‫)ءَام ََّنا ب‬

{We believe in Allah, and bear witness that we are Muslims.}

(3:52)

NARRATION 330

Qadi Abu Ya‘la also said after mentioning the hadith of the slave girl:

‫ جواز السؤال عن الله تعالى سبحانه بِ "أين هو؟‬:‫ أحدهما‬:‫الكلام في هذه الخ بر في فصلين‬

“The discussion of this narration has two aspects:” The first: The

410
 [KITAB AL-’ULUW] 153 – AL-BAYHAQI (D. 458 AH)

permissibility of asking about Allah, the Exalted and Glorified, by

saying: “Where is He?”

‫ {أَ أَ مِن ْتم ْ م َنْ فِي‬:‫ وقد أخبرنا تعالى أنه في السماء فقال‬،‫ جواز الإخبار عنه بأنه في السماء‬:‫والثاني‬
َّ
‫السم َاء} وهو على العرش‬

The second: The permissibility of reporting about Him that He is in the

heavens. And our Rabb (Exalted is He) has told us that He is in the
heavens when He said: {Do you feel secure from Him who is above
the heaven}(67:16) and He is above the Throne.”

He mentioned a long discussion, but he included weak hadiths which

are not suitable to affirm an attribute for Allah based on them.

He was a remarkable figure in knowing the madhhab of Imam

Ahmad. He authored excellent works and passed away in the year
458 AH. He had a high isnad, and he heard from ‘Ali ibn ‘Umar al-Harbi
and others. He lived for more than eighty years.

153 - AL-BAYHAQI (384–458 AH)

NARRATION 331

The Imam, Shaykh al-Islam Abu Bakr Ahmad ibn al-Husayn ibn ‘Ali al-
Bayhaqi, author of many works, said in his book Al-Mu‘taqad:

ِ ْ ‫ "ث َّم اسْ ت َو َى عَلَى الْعَر‬:‫ش اسْ ت َو َى} وقال‬

"‫ش‬ َّ { :‫"باب القول في الاستواء" قال الله تعالى‬
ِ ْ ‫الرحْم َن عَلَى الْعَر‬
َّ ‫ { ِإلَيْه ِ يَصْ ع َد الْكَل ِم‬، ‫ يَخَافونَ ر ََّبهم م ِنْ فَوْقِه ِ ْم‬، }‫ و {و َهو َ الْق َاه ِر فَوْقَ عِبَادِه‬،
‫ {أَ أَ مِن ْتم ْ م َنْ فِي‬، }‫الطي ِب‬
َّ
}‫السم َاء‬

“Chapter on the position regarding Istiwa: Allah the Most High said:
{The Most Merciful rose over the Throne} (20:5), and He said: {Then
He rose over the Throne} (7:54), and {He is the Subjugator, above His

411
 [KITAB AL-’ULUW] 154 – IMAM AL-KHATEEB AL-BAGHDADI (D. 463 AH)

slaves} (6:61), {They fear their Rabb from above them} (16:50), {To
Him ascend the good words} (35:10), {Do you feel secure from Him
who is in the heaven?} (67:16)

ِ ‫ {فِي جذ‬:‫وأراد من فوق السماء كما قال تعالى‬

َّ ‫وع‬
‫ {فَسِيحوا‬:‫ وقال‬1 "‫النخْل} "بمعنى على جذوع النخل‬
‫ آآمنتم‬:‫ فمعنى الآية‬،‫ والعرش أعلى السماوات‬،‫ وكل ما علا فهو سماء‬،‫ على الأرض‬:‫فِي ا ْل َأرْض} أي‬
‫ وفيما كتبناه من الآيات دلالة على إبطال قول من‬.‫ كما صرح به في سائر الآيات‬،‫من على العرش‬
‫ن م َا كن ْتم ْ} إنما أراد بعلمه لا بذاته‬
َ ْ ‫ {و َهو َ مَع َك ْم أَ ي‬:‫ وقوله‬.‫زعم من الجهمية بأن الله بذاته في كل مكان‬

He meant by ‘above the heaven’, as Allah said: {In the trunks of palm
trees} (20:71) meaning on the trunks. And He said: {So travel in the
land} (9:2) meaning: upon the land. Everything above is called
“heaven,” and the Throne is the highest of the heavens. So the
meaning of the Ayah is: {Do you feel secure from Him who is above
the Throne} (67:16) as clearly mentioned in other Ayaat. In what we
have written of the Ayaat, there is evidence to refute the claim of the
Jahmiyyah that Allah is in every place with his essence. And His
saying: {He is with you wherever you are} (57:4) means by His
knowledge, not His essence.”

Al-Bayhaqi’s fame and status in Islam are well-known and need no

introduction. He lived for 74 years and met the companions of the
hafiz Abu Hamid ibn al-Sharqi. He passed away in 458 AH.

154 - AL-KHATEEB [AL-BAGHDADI] (392–463 AH)

NARRATION 332

Al-Mubarak ibn ‘Ali al-Sayrafi said in his book: “Muhammad ibn

Marzuq al-Za‘farani narrated to us, that the Hafiz Abu Bakr al-Khateeb
(may Allah have mercy on him) said:

412
 [KITAB AL-’ULUW] 154 – IMAM AL-KHATEEB AL-BAGHDADI (D. 463 AH)

‫ فأما ما روي منه في السنن الصحاح فمذهب السلف إثباتها وإجراؤها على‬،‫أما الكلام في الصفات‬
‫ والأصل في" هذا "أن الكلام في الصفات فرع علي الكلام في‬.‫ ونفي الِكيفية والتشبيه عنها‬،‫ظواهرها‬
‫ إنما هو إثبات‬،‫ وإذا كان معلوما" أن "إثبات رب العالمين‬،‫ ونحتذي في ذلك حذوه ومثاله‬،‫الذات‬
‫ إنما هو إثبات وجود لا إثبات تحديد‬،‫ فكذلك إثبات صفاته‬،‫ لا إثبات تحديد وتكييف‬،‫وجود‬
‫ أن معنى‬:‫ ولا نقول‬،‫ فإنما هو إثبات صفات أثبتها الله لنفسه‬،‫ وبصر‬،‫ وسمع‬،‫ يد‬:‫ فإذا قلنا‬.‫وتكييف‬
‫ ولا نشبهها‬،‫ إنها جوارح وأدوات للفعل‬:‫ ولا نقول‬.‫ العلم‬،‫ ولا إن معنى السمع والبصر‬،‫اليد القدرة‬
‫ إنما وجب إثباتها لأن‬:‫ ونقول‬،‫ التي هي جوارح وأدوات للفعل‬،‫بالأيدي والأسماع والأبصار‬
‫ {و َل َ ْم يَكنْ لَه‬:‫ْس كَمِثْلِه ِ شَيْء} وقوله‬
َ ‫ {لَي‬:‫ ووجب نفي التشبيه عنها لقوله تعالى‬،‫التوقيف ورد بها‬
. }‫كفو ًا أَ ح َد‬

“Regarding the discussion of the divine attributes, as for what has

been reported in the authentic Sunnah, the stance of the Salaf is to
affirm them, apply them according to their apparent meanings, and
negate any drawing similarities or resemblance to creation.

The foundation of this principle is that the discussion of the

attributes is a branch of the discussion of the divine essence, and we
follow the same approach in both. Just as affirming the existence of
the Rabb of the worlds is an affirmation of His being (not an
affirmation of limitation or modality) so too is the affirmation of His
attributes: it is an affirmation of their existence, not an affirmation of
limitation or modality

Thus, when we say: "Hand," "Hearing," or "Sight," we are

affirming the attributes that Allah has affirmed for Himself. However,
we do not say that "Hand" means power, nor that "Hearing" and
"Sight" mean knowledge. Nor do we use the term “limbs” or “tools of
action”, nor do we liken them to human hands, hearing, or sight, eyes.
We say: affirming them is obligatory because of the textual evidence,
and negating resemblance is obligatory because of His saying:
{There is nothing like unto Him} (42:11), and His saying: {And there is

413
 [KITAB AL-’ULUW] 154 – IMAM AL-KHATEEB AL-BAGHDADI (D. 463 AH)

none equal or comparable unto Him} (112:4)”305

A similar statement was made before Al-Khateeb by one of the

eminent scholars, and this is what I have learned to be the creed of
the Salaf. By "their apparent meanings," it is meant that the words of
the Qur’an and Sunnah have no hidden interpretation beyond their
intended linguistic meaning, just as Imam Malik and others said
regarding the attribute of Istiwa: "The Istiwa is known [in meaning],
but its nature is unknown." The same applies to Hearing, Sight ,
Knowledge, Speech, Will, the Face, and other such attributes. These
are all known in their linguistic sense and do not require further
explanation or reinterpretation. However, their true nature is unknown
to us, and Allah knows best.

Al-Khateeb, may Allah have mercy on him, was the second al-
Daraqutni. No one like him came to Baghdad in that field after him.
He died in 463 AH, and his first hearing of hadiths was after 400 AH.

The author mentioned it briefly, while the full version is found in al-Khateeb al-
305

Baghdadi’s treatise “al-Sifat” (may Allah have mercy on him) preserved in Dar al-
Kutub al-Zahiriyyah, in Majmuʿ 16, pages 43 - 44.

414
 [KITAB AL-’ULUW] 155 – NASR AL-MAQDISI (D. 490 AH)

ANOTHER CATEGORY

155 - NASR AL-MAQDISI, THE JURIST (APPROX. 410–

490 AH)

NARRATION 333

Imam, ascetic, Shaykh al-Islam Abu al-Fath Nasr ibn Ibrahim al-
Maqdisi al-Shafi‘i said in his book Al-Hujjah, a volume dedicated to
the Sunnah:

"‫ كما قال في كتابه‬،‫ بائن من خلقه‬،‫"وأن الله تعالى مستو على عرشه‬

“And that Allah (Exalted is He) is established upon His Throne,

separate from His creation, just as He said in His Book.”

Al-Faqih Nasr was the leading figure of the people of Sham in his time
in knowledge and practice. He would sustain himself with very little,
baking a round loaf by the side of the oven and breaking his fast with
it. He said: “I studied fiqh with al-Faqih Salim from the year 437 to 440.
I copied his commentary in 300 volumes, and I never wrote a single
letter except while in a state of wudhu.” The ruler Tutush visited him in
Damascus, but he did not stand for him. The ruler sent him money
from the jizyah, but he returned it. Al-Ghazali and other senior
scholars took [knowledge] from him. He died in 490 AH.

156 - IMAM AL-HARAMAYN (418–478 AH)

NARRATION 334

The Imam and scholar of the East, Abu al-Ma‘ali ‘Abd al-Malik ibn ‘Abd
Allah al-Juwayni al-Shafi‘i, said in Al-Risalah al-Nizamiyyah:

415
 [KITAB AL-’ULUW] 156 – AL-JUWAYNI (D. 478 AH)

‫ فرأى بعضهم تأو يلها والتزم ذلك في آي الكتاب وما يصح‬،‫"اختلف مسالك العلماء في هذه الظواهر‬
‫ وتفو يض‬،‫ وذهب أئمة السلف إلى الانكفاف عن التأو يل وإجراء الظواهر على مواردها‬،‫من السنن‬
‫ والدليل القاطع‬،‫ اتباع سلف الأمة‬،‫ والذي نرتضيه رأيا وندين الله به عقيدة‬.‫معانيها إلى الرب عز وجل‬
‫ لأوشك‬،ً ‫ فلو كان تأو يل هذه الظواهر مسوغا ً أو محتوما‬،‫ وأن إجماع الأمة حجة متبعة‬،‫السمعي في ذلك‬
،‫أن يكون اهتمامهم بها فوق اهتمامهم بفروع الشر يعة‬

“Scholars have taken different paths regarding these apparent

[texts]. Some have chosen to interpret them and adhered to this
regarding the Ayaat of the Qur’an and sound reports from the
Sunnah. The Imams of the Salaf refrained from metaphorical
interpretation, affirming the texts apparently and entrusting their
meanings to the Rabb, Glorified is He.

As for us, the opinion we uphold and the creed we profess

before Allah is to follow the path of the Salaf of the Ummah. The
decisive proof from revelation supports this. And the consensus of
the Ummah is a binding proof. Had metaphorical interpretation of
these apparent texts been permissible or obligatory, they would
have surely prioritized it over the subsidiary rulings of Shari‘ah.

‫ فلتجر‬،‫ كان ذلك هو الوجه المتبع‬،‫وإذا انصرم عصر الصحابة والتابعين على الإضراب عن التأو يل‬
." ‫ {لم َِا خ َلَقْت بيَِدَي} على ذلك‬:‫آية الاستواء وآية المجيء وقوله‬

So if the era of the Companions and their successors passed without

metaphorical interpretation, then that is the path to be followed.
Thus, the Ayah of istiwa’, the Ayah of coming, and His saying: {That
which I created with My hands} should be understood in this
manner.”

NARRATION 335

Al-Hafidh al-Hujjah ‘Abd al-Qadir al-Rahawi said: I heard ‘Abd al-

Rahim ibn Abi al-Wafa al-Haji say: I heard Muhammad ibn Tahir al-

416
 [KITAB AL-’ULUW] 156 – AL-JUWAYNI (D. 478 AH)

Maqdisi say: I heard the author Abu al-Hasan al-Qayrawani in

Nishapur (and he used to attend the lessons of Abu al-Ma‘ali al-
Juwayni and study Kalam with him) say:

‫ فلو عرفت أن الكلام يبلغ لي ما‬،‫ "يا أصحابنا لا تشتغلوا بالكلام‬:‫سمعت الأستاذ أبا المعالي اليوم يقول‬
. "‫بلغ ما اشتغلت به‬

“I heard the teacher Abu al-Ma‘ali today say: ‘O our companions, do

not occupy yourselves with ilm al kalam. Had I known that kalam
would bring me to what it has, I would not have busied myself with
it.”306

NARRATION 336

And the jurist Abu ‘Abd Allah al-Rustami, who granted authorization
to Karima said: Imam Abu al-Fath Muhammad ibn ‘Ali the jurist
narrated to us:

‫ "اشهدوا علي أني قد‬:‫ فقال لنا‬،‫دخلنا على الإمام أبي المعالي ابن الجويني نعوده في مرض موته فأقعده‬
‫ وإني أموت على ما تموت عليه‬،‫رجعت عن كل ما مقالة قلتها أخالف فيها ما قال السلف الصالح‬
. "‫عجائز نيسابور‬

“We entered upon Imam Abu al-Ma‘ali ibn al-Juwayni to visit him in
his final illness. He sat up and said to us: ‘Bear witness over me that I
retract from every statement I made in which I opposed the view of
the righteous Salaf, and that I die upon what the old women of
Nishapur die upon.’”307

306
I say, this chain is authentic, a continuous chain of reliable narrators up to Abu al-
Hasan al-Qayrawani, though I do not know him at the moment.
307
I say: Among the poetry of Abu al-Ma‘ali may Allah have mercy on him is: The end
result of the venturing of intellects is restriction, And the ultimate outcome of men’s

417
 [KITAB AL-’ULUW] 156 – AL-JUWAYNI (D. 478 AH)

I say: The meaning of the statement of some Imams: “Hold to the

religion of the old women,”308 is that they are believers in Allah upon
the Fitrah of Islam, knowing nothing of ilm al Kalam..

Our Sheikh, the scholar Abu al-Fath al-Qushayri (may Allah have
mercy on him) used to say:

"I soared beyond the limits of the many to sublime heights,

While they remained behind in the vast deserts as I journeyed forth.

I plunged into oceans whose depths none could fathom,

And drove my soul through the most perilous wilderness.

I ventured deep into realms of thought, then retreated,

Returning to admire the religion of the old women."

NARRATION 337

Abu Mansur ibn al-Walid the hafiz narrated in a letter to al-Zanjani:

opinions is misguidance. Our souls are in estrangement, trapped in our flesh, And the
sum of our worldly life is harm and woe. And from his words: “I read fifty thousand
[pages or books], in fifty thousand [subjects], Then I extracted [knowledge] the
people of Islam with their own Islam and their apparent knowledge, I sailed the vast
ocean, and I plunged into what the people of Islam were forbidden from. (I say: He
probably meant the ‘ilm al-kalam.) All of this was in search of truth, thinking I was
safe from blind following. (I say: So what about the one who is immersed in blind
following and imposes it on others?) Now I return from all that to the word of truth:
‘Hold to the religion of the old women.’ If the truth does not reach me by Allah’s grace,
and I do not die upon the religion of the old women, If my end is not upon truth and
the word of sincerity then woe to al-Juwayni.” I took this from Shadharat al-Dhahab
(3/361–362).
308
I say: The author (may Allah have mercy on him) points out that this is not a hadith,
even if it is commonly quoted among some jurists. In the very words of the
biographer I quoted earlier from Shadharat, there is a hint of that. Take note, and see
my book al-Ahadith al-Da‘ifah wa al-Mawdu‘ah (no. 53).

418
 [KITAB AL-’ULUW] 156 – AL-JUWAYNI (D. 478 AH)

"ʿAbd al-Qadir the hafiz in Huran informed us, reporting from Hafiz
Abu al-ʿAla’, who reported from Abu Jaʿfar ibn Abi ʿAli the Hafiz who
said:

‫ "كان الله ولا‬:‫ش اسْ ت َو َى} ؟ فقال‬ َّ { ‫سمعت أبا المعالي الجويني وقد سئل عن قوله‬
ِ ْ ‫الرحْم َن عَلَى الْعَر‬
‫ فهل عندك للضرورات من حيلة؟‬،‫ قد علمنا ما أشرت إليه‬:‫ فقلت‬-‫وجعل يتخبط في الكلام‬- ‫عرش‬
‫ ما قال عارف قط يا رباه إلا قبل أن‬:‫ ما نريد بهذا القول وما تعني بهذه الإشارة؟ فقلت‬:‫فقال‬
‫ فهل لهذا القصد الضروري‬،‫ قام من باطنه قصد لا يلتفت يمنة ولا يسرة يقصد الفوق‬،‫يتحرك لسانه‬
‫ فضرب الأستاذ بكمه على‬،‫ وبكيت وبكى الخلق‬،‫عندك من حيلة؟ فنبئنا نتخلص من الفوق والتحت‬
‫ ولم يجبني‬،‫ ونزل‬،‫ وصارت قيامة في المسجد‬،‫ وخرق ما كان عليه وانخلع‬،‫ يا للحيرة‬:‫السرير وصاح‬
:‫ سمعناه يقول‬:‫ فسمعت بعد ذلك أصحابه يقولون‬." ‫ والدهشة الدهشة‬،‫ يا حبيبي الح يرة الح يرة‬:‫إلا‬
".‫حيرني الهمداني‬

“I heard Abu al-Maʿali al-Juwayni when he was asked about the

Ayah, {The Most Merciful rose over the Throne} (20:5). He said: "Allah
existed when there was no Throne…" (and he began to falter in his
speech).

So I said: "We understand what you are alluding to, but do you
have a way to reconcile the necessary implications [of this Ayah]?"

He replied: "What do we mean by this statement, and what do

you mean by this implication?"

I responded: "Whenever a believer calls out, ‘O my Rabb!’, even

before his tongue moves, his heart naturally turns upward without
thinking left or right. So is there a way for you to explain these
necessary implications (i.e. natural instinct / Fitrah)? Help us
understand so we’re not stuck on ‘above’ or ‘below’!"

He replied: "What do we mean by this statement, and what do

you mean by this implication?"

I responded: "Whenever a believer calls out, ‘O my Rabb!’, even

before his tongue moves, his heart naturally turns upward without
thinking left or right. So is there a way for you to explain this natural

419
 [KITAB AL-’ULUW] 157 – HAFIZ AL-ZANJANI (D. 471 AH)

instinct? Help us understand so we’re not stuck on ‘above’ or ‘below’!"

At this, I wept, and the people wept as well. Then the Imam [al-
Juwayni] struck his fist against the chair and cried out: "Such
confusion!" He tore his garment in distress, and the mosque was in
an uproar. He descended [from his seat] and said nothing to me
except: "O my dear one, Confusion! Confusion! Astonishment!
Astonishment!"

Later, I heard his companions say: "We heard him say, ‘The
Hamadani has left me utter confusion!’"'309

Imam al-Haramayn died in 478 AH at the age of sixty. He was one of

the oceans of knowledge in both usul and furu’ with a sharp intellect.

157 - SAʿD AL-ZANJANI (381–471 AH)

NARRATION 338

The Imam, Abu al-Qasim Saʿd ibn ʿAli al-Zanjani, the Hafiz who

309
I say, the chain of narration of this incident is authentic and consistently
transmitted through reliable memorizers. As for Abu Jaʿfar, his full name is
Muhammad ibn AbiʿAli al-Hasan ibn Muhammad al-Hamadhani, who died in the
year 531 AH. Ibn Taymiyyah described him in "Majmuʿ al-Fatawa" (4/44) as "al-
shaykh al-ʿarif”. It appears to me that this state of confusion occurred before Abu al-
Ma‘ali al-Juwayni settled on the Salafi creed. Perhaps it was the starting point that
led to his later clarity, as evidenced in his words in {al-Risalah al-Nizamiyyah.} How
similar his case was to his father, the scholar Abu Muhammad ‘Abd Allah ibn Yusuf
al-Juwayni! He too was confused for a time regarding the matter of istiwa’ and other
attributes due to his exposure to ilm al-kalam, which he learned from his teachers.
Eventually and praise be to Allah he settled on the Salafi creed in these matters, as
he himself explained excellently in his treatise on affirming istiwa’ and fawqiyyah,
which is printed in v.1 of Majmu‘ al-Rasa’il al-Muniriyyah (pp. 170–187) And I am
indeed astonished that this great Imam was not mentioned by Hafiz al-Dhahabi
among the group of those prominent scholars who adopted the view of the Salaf on
this crucial issue. But perfection belongs to the One who never forgets.

420
 [KITAB AL-’ULUW] 158 – IMAM ABU ISMA’IL AL-HARAWI (D. 481 AH)

resided in Makkah, had great reverence in the Haram. So much so

that when he would leave his home, people would kiss his hand more
than they would the Black Stone. He was the author of the Raʾiyyah
poem on the Sunnah, which begins with:

‫ ودع عنك رأيا لا يلائمه خبر‬... ‫تمسك بحبل الله واتبع الأثر‬

“Cling to the rope of Allah and follow the narrations… And leave
opinion which conflicts with authentic narrations.”

He was among the callers to the Sunnah and enemies of innovation.

He died in the year 471 AH.

158 - SHEIKH AL-ISLAM AL-ANSARI (396–481 AH)

NARRATION 339

The great Imam, Abu Ismaʿil ʿAbd Allah ibn Muhammad ibn Mutiʿ al-
Ansari al-Harawi, the author of Dhamm al-Kalam wa-Ahlih and
Manazil al-Saʾirin in tasawuf, said in his book al-Sifat:310

"‫"باب استواء الله على عرشه فوق السماء السابعة بائنا من خلقه من الكتاب والسنة‬

“Chapter: Allah’s rising over His Throne above the seventh heaven,
distinct from His creation, proven from the Qur’an and the Sunnah.”

Then he listed proofs from the Ayaat and hadiths until he said:

‫ وعلمه وقدرته‬،‫ وهو ينظر كيف تعملون‬،‫"وفي أخبار شتى أن الله في السماء السابعة على العرش بنفسه‬
. "‫واستماعه ونظره ورحمته في كل مكان‬

“And in various reports: that Allah is in the seventh heaven above the
Throne, by His essence. He watches how you do. His knowledge,

310
I say: This refers to his well-known book al-Faruq.

421
 [KITAB AL-’ULUW] 158 – IMAM ABU ISMA’IL AL-HARAWI (D. 481 AH)

power, hearing, seeing, and mercy are in every place.”

Abu Ismaʿil was a phenomenon in tafsir, a leader in reminders, a

scholar in hadith and its chains, an expert in the Arabic language, and
a man of spiritual states and ranks. If only he had not authored
Manazil al-Saʾireen, for it contains matters contrary to the Salaf and
their traits311.

It was said that he held 360 sessions in tafsir for the Ayah:
{Indeed, those for whom the best [reward] has preceded from Us…}.
He was threatened with death multiple times for his strong
affirmation of Allah’s attributes and his attack on the scholars of
kalam, but he paid no heed to their threats, nor did he fear their
warnings.

He died in the year 481 AH at the age of 85312. He had heard

[hadith] from ʿAbd al-Jabbar al-Jarrah, Abu Saʿid al-Sayrafi, and

I say: You can find examples of this in the writings of Ibn Taymiyyah (may Allah
311

have mercy on him) including his treatise on al-Qadaʾ wa al-Qadar. The author also
mentioned it in al-Tadhkirah (3/355). “I have seen the pantheists (meaning those
Sufis who claim wahdat al-wujud), honoring his speech in Manazil al-Saʾireen, and
claim that he agrees with them, shares their spiritual experience, and alludes to their
philosophical Sufism! How could that be, when he was among the advocates of the
Sunnah, clinging to the traditions of the Salaf? There is no doubt that Manazil al-
Saʾireen contains things of sheer annihilation and obliteration (fanaʾ). But his intent
was the disappearance of awareness of all else, not the actual non-existence of
creation. In short, this book is a different genre from what the Sufis among the Tabiʿin
followed and what the hadith scholars among the ascetics upheld. And Allah guides
whom He wills to the straight path.

[Translator’s note: The book of Sheikh Abu Isma’il al-Harawi al-Ansari should be
read alongside the explanation of Imam Ibn al-Qayyim, titled “Madarij al-Salikeen”
who clarified the Sheikh's statements, explained his intended meanings, and pointed
out the leniency in his wording, leaving no room for the Sufis to misuse or misinterpret
his words]
312
I say: This matches the date of birth I put beside the name of the one biographed,
as stated in al-Tadhkirah of the author may Allah have mercy on him. It differs from
what is in al-Shadharat (3/365), which says he died at the age of 80. And Allah knows
best.

422
 [KITAB AL-’ULUW] 159 – AL-QAYRAWANI & 160 – IBN ABI KUDAYYAH

others of their rank.

159 - AL-QAYRAWANI

NARRATION 340

Imam Abu Bakr Muhammad ibn al-Hasan al-Hadrami al-Qayrawani,

the Mutakallim, and author of the treatise al-Iymaʾ ila Masʾalat al-
Istiwaʾ, mentioned in it the statements of Abu Jaʿfar Muhammad ibn
Jarir, Abu Muhammad ibn Abi Zayd, Qadi ʿAbd al-Wahhab, and a
group of scholars of fiqh and hadith that Allah is established above
the Throne by His essence. He said:

،‫ وهذا هو الصحيح الذي أقول به من غير تحديد‬:‫ ثم قال‬.‫وأطلقوا في بعض الأماكن أنه فوق عرشه‬
‫ ولا كون فيه ولا مماسة‬،‫ولا تمكن في مكان‬

“In some places, they stated plainly that He is above His Throne. Then
he said: 'And this is the correct position that I follow, without
specifying how, nor confining to a place, nor dwelling, nor suggesting
contact [with the creation].”

I say: The negation or affirmation of these expressions depends on

transmitted evidence. If there is a text affirming or denying them, we
speak accordingly. Otherwise, silence and refraining are closer to the
ways of the Salaf, since delving into this is a kind of “how”, which is
unknown. And we seek refuge in Allah from affirming His rising with
contact or dwelling without textual evidence or transmitted report.
But we generally know that He is above His Throne as the text has
stated.

160 - IBN ABI KUDAYYAH AL-TAYMI

423
 [KITAB AL-’ULUW] 161 – IMAM AL-BAGHAWI (D. 516 AH)

NARRATION 341

Al-Silafi said in Muʿjam Baghdad: I asked Abu ʿAbd Allah Muhammad

ibn Abi Bakr al-Taymi al-Qayrawani, known as Ibn Abi Kudayyah, the
Ashʿari Mutakallim, about istiwaʾ. He said:

‫ ومن أصحابنا‬،‫ الاستيلاء‬:‫ ومنهم من قال‬،‫ القصد‬:‫ ومنهم من قال‬،‫ المراد به العلو‬:‫"من أصحابنا من قال‬
. "‫ وهو أحد الوجهين عن أبي الحسن‬.‫المتقدمين من ذهب إلى أنه يحمل على ما ورد به ولا يفسر‬

“Among our companions are those who said: the intended meaning
is highness.’ Some said: ‘intention.’ Some said: ‘dominion.’ And
among our early companions were those who refrained from
explaining and upheld it as transmitted. And that is one of the two
views attributed to Abu al-Hasan [al-Ashʿari].”

161 - AL-BAGHAWI (APPROX. 436–516 AH)

NARRATION 342

The Imam, the Reviver of the Sunnah, Abu Muhammad al-Husayn ibn
Masʿud al-Baghawi al-Shafiʿi, author of Maʿalim al-Tanzil, said about
the Ayah {Then He rose over the Throne} (57:4):

"‫ صعد‬:‫ استقر وقال أبو عبيدة‬:‫"قال الكلبي ومقاتل‬

“Al-Kalbi and Muqatil said: He settled. Abu ʿUbaydah said: He

ascended”.

NARRATION 343

And regarding His saying {Then He rose to the heaven}, he said:

424
 [KITAB AL-’ULUW] 162 – AL-KARJI AL-SHAFI’I (D. 532 AH)

‫ ارتفع إلى السماء‬:‫قال ابن عباس وأكثر مفسري السلف‬

“Ibn ʿAbbas and most of the mufassirun of the salaf said: He rose to
the heaven.”

And about His saying: {Are they waiting but that Allah should come to
them} (2:210):

‫ و يعتقد أن الله‬،‫الأولى في هذه الآية وما شاكلها أن يؤمن الإنسان بظاهرها و يكل علمها إلى الله‬
‫ على ذلك مضت أئمة السلف وعلماء السنة‬،‫منزه عن سمات الحدوث‬

“The best approach regarding this Ayah and similar ones is that a
person believes in their apparent meanings and entrusts their
knowledge to Allah, while believing that Allah is free from attributes
of createdness. This was the path of the Imams of the Salaf and the
scholars of Sunnah.”

And about {There is no private conversation of three but that He is

their fourth} (58:7):

‫أي من سرار ثلاثة إلا هو رابعهم بالعلم‬

“It means that there is no secret conversation of three people except

that He is their fourth by His knowledge.”

Al-Baghawi was among the senior Imams of the Shafiʿi school,

ascetic, devout, and a worshipper. He authored al-Tahdhib in fiqh
and perfected it. He also compiled Sharh al-Sunnah. He died in the
year 516 AH, at nearly eighty years of age.

162 - ABU AL-HASAN AL-KARJI (458–532 AH)

NARRATION 344

The scholar Abu al-Hasan Muhammad ibn ʿAbd al-Malik al-Shafiʿi,

425
 [KITAB AL-’ULUW] 163 – ABU AL-QASIM AL-TAYMI (D. 535 AH)

student of Sheikh al-Islam al-Harawi, said in his well-known creed,

whose opening lines are:

‫ بأرباب دين الله أسنى المراتب‬... ‫عقيدة أصحاب الحديث فقد سمت‬

‫ على عرشه مع علمه بالغوائب‬... ‫عقائدهم أن الإله بذاته‬

‫ و يجهل فيه الِكيف جهل الشهارب‬... ‫وأن استواء الرب يعقل كونه‬

“The creed of people of Hadith has lifted them high, to the sublimest
ranks in Allah’s religion they rise.

Their creed is that the Rabb by His essence, is over His Throne, and
knows the unseen

They affirm the Rabb’s istiwa' can be rationally understood while its
modality remains unknown, like the unknowing of aged elders.”

This poem is long more than two hundred verses. Its author, al-Karji,
was one of the major jurists of the Shafiʿi madhhab313. He died in
532AH

163 - ABU AL-QASIM AL-TAYMI (457–535 AH)

NARRATION 345

The Imam, Hafiz Abu al-Qasim Ismaʿil ibn Muhammad ibn al-Fadl al-
Taymi Al-Talhi al-Isbahani, the author of al-Targhib wa al-Tarhib,
was once asked about the Attributes of the Rabb, and he said:

313
I say: He was one of the jurists free from rigid madhhab fanaticism. His biography
in al-Shadharat says. He would not recite qunoot in the Fajr prayer and used to say:
no sound hadith exists on that. Al-Shafiʿi said: If a hadith is sound, then strike my
opinion against the wall. The Hadith he referred to as weak, I have cited in al-Daʿifah
no. 1239. Refer to it.

426
 [KITAB AL-’ULUW] 164 – IBN MUHIB

‫مذهب مالك والثوري والأوزاعي والشافعي وحماد بن سلمة وحماد بن زيد وأحمد و يحيى بن سعيد‬
‫ أن صفات الله التي وصف بها نفسه ووصفه بها‬،‫القطان وعبد الرحمن بن مهدي وإسحاق بن راهو يه‬
‫ من‬،‫ إنما هي على ظاهرها المعروف المشهور‬،‫رسوله من السمع والبصر والوجه واليدين وسائر أوصافه‬
‫ كل شيء وصف الله به نفسه فقراءته‬:‫ قال ابن عيينة‬،‫ ولا تشبيه ولا تأو يل‬،‫غير كيف يتوهم فيها‬
.‫تفسير‬

“The madhhab of Malik, al-Thawri, al-Awzaʿi, al-Shafiʿi, Hammad ibn

Salamah, Hammad ibn Zayd, Ahmad, Yahya ibn Saʿid al-Qattan,
ʿAbd al-Rahman ibn Mahdi, and Ishaq ibn Rahawayh is that the
attributes which Allah described Himself with, and His Messenger
described Him with such as hearing, sight, face, two hands, and all
other attributes are to be taken upon their apparent meanings,
known and familiar, without speculating on their howness, without
likening them to creation, and without interpreting them
metaphorically. Ibn ʿUyaynah said: Everything Allah described
Himself with, its very recitation is its explanation.” Then he said:

‫أي هو على ظاهره لا يجوز صرفه إلى المجاز بنوع من التأو يل‬

“That is, it is taken as it appears and it is not permissible to divert it

through metaphors.”

The hafiz of his time, Abu al-Qasim, died in 535 AH.

164 - IBN MUHIB

NARRATION 346

The scholar Abu Bakr Muhammad ibn Muhib al-Maliki, in his

commentary on the Risalah of Imam Abu Muhammad ibn Abi Zayd,
said:

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 [KITAB AL-’ULUW] 164 – IBN MUHIB

‫ وفي الكتاب والسنة‬.‫" إنه فوق عرشه المجيد بذاته "فمعنى فوق وعلى عند جميع العرب واحد‬:‫"أما قوله‬
:‫ وقال‬، }‫ش اسْ ت َو َى‬ َّ { :‫ وقال‬، }‫ وهو قوله {ث َّم اسْ ت َو َى عَلَى الْعَر ْش‬،‫تصديق ذلك‬
ِ ْ ‫الرحْم َن عَلَى الْعَر‬
". }‫{يَخَافونَ ر ََّبه ْم م ِنْ فَوْقِه ِم‬

“As for his statement: ‘He is above His Glorious Throne by His
essence’ the meanings of ‘above’ (fawq) and ‘upon’ (ʿala) are the
same to all Arabs. The Qur’an and Sunnah affirm this, such as: {Then
He rose over the Throne}, {The Most Merciful rose over the Throne},
and {They fear their Rabb from above them}.”

He also cited the hadith of the slave girl and the hadith of the Miʿraj
to the Lote Tree of the Utmost Boundary, then said:

ِ ‫ {فَامْشوا فِي م َنَاكِبِهَا} و {فِي جذ‬:‫ كقوله‬،‫وقد تأتي لفظة" في "في لغة العرب بمعنى فوق‬
َّ ‫وع‬
‫النخْل} و‬
َّ ‫{أَ أَ مِن ْتم ْ م َنْ فِي‬
‫ وهو قول مالك مما فهمه عمن أدرك من التابعين‬،‫ يريد فوقها‬:‫السم َاء} قال أهل التأو يل‬
‫ يعني فوقها‬،‫الله عَلَيَه ْ وسلم أن الله في السماء‬ َّ ‫ن‬
َّ ‫النب ِ ِي صَلَّى‬ ِ َ ‫ مما فهموه ع‬،‫مما" فهموه عن الصحابة‬
‫ "أنه فوق عرشه" ثم بين أن علوه فوق عرشه إنما هو بذاته لأنه‬:‫ فلذلك قال الشيخ أبو محمد‬،‫وعليها‬
‫ لأنه‬،‫ "إذ" لا تحو يه الأماكن‬.‫تعالى بائن عن جميع خلقه بلا كيف وهو في كل مكان بعلمه لا بذاته‬
‫ قد كان ولا مكان‬،‫أعظم منها‬

“The word fi (in) in Arabic can sometimes mean ‘above/upon,’ like:

{So walk in its pathways}, {In the trunks of the palm trees}, and {Do
you feel secure from Him who is in the heaven} the people of tafsir
said: it means above the heaven. This is the statement of Malik,
which he understood from the Tabi’un, who understood it from the
Companions, who took it from the Prophet ‫ ﷺ‬that Allah is in the
heaven, meaning: above it and over it. That is why Shaykh Abu
Muhammad said: ‘He is above His Throne,’ and he clarified that His
being above the Throne is by His Essence, because He is distinct from
all His creation without a ‘how’; and He is in every place by His
knowledge, not His Essence, for places do not encompass Him, since
He is greater than them. He was before any {created} place existed.”

Then he presented a lengthy discussion, until his saying:

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 [KITAB AL-’ULUW] 165 – ABU BAKR IBN-‘ARABI (D. 543 AH)

‫ وتخصيصه بصفة‬،‫"فلما أيقن المنصفون إفراد ذكره بالاستواء على عرشه بعد خلق سمواته وأرضه‬
‫ وأنه على‬،‫ فأقروا بوصفه بالاستواء على عرشه‬،‫ علموا أن الاستواء هنا غير الاستيلاء ونحوه‬،‫الاستواء‬
. "‫ إذ ليس كمثله شيء‬،‫ ووقفوا عن تكييف ذلك وتمثيله‬،‫ لأنه الصادق في قيله‬،‫الحقيقة لا علي المجاز‬

“When the fair-minded became certain that He alone was

mentioned as having istiwa over His Throne after creating the
heavens and the earth, and He was specified with the attribute of
istiwa, they knew that istiwa here was not to be interpreted as
‘conquest’ or the like. So they affirmed that He is truly described with
istiwa upon His Throne in reality, not metaphorically because He is
truthful in what He says. And they refrained from discussing the ‘how’
and likeness, since there is nothing like unto Him.”

165 - QADI ABU BAKR IBN AL-ʿARABI (468–543 AH)

NARRATION 347

In his commentary on Surat al-Ahzab, regarding the Ayah: {And you

conceal in yourself…} he said:

‫ تكرمة من الله وتفضيلا‬،‫ ولا بعدها‬،‫الله عَلَيْه ِ وَس ََّلم َ ما عصى ربه لا حال الجاهلية‬
َّ ‫فهذا مح ََّمد صَلَّى‬
"‫ ليصلح أن يقعد معه على كرسيه للفصل بين" الخلق في القضاء يوم الحق‬،‫ أحله به المحل الرفيع‬،‫وجلالا‬

“This is Muhammad ‫ﷺ‬, who never disobeyed his Rabb not in the times
of jahiliyyah nor after, As a mark of honor and excellence from Allah
he placed him in the highest station, so that he would be fit to sit with
Him on His Throne to judge between creation on the Day of
Judgment.”

He then elaborated in a long passage. I do not know of any basis for

this statement from al-Qadi other than the report from Mujahid and
Allah knows best.

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 [KITAB AL-’ULUW] 166 – SHEIKH ABDUL QADIR AL-JILANI (D. 561 AH)

Ibn al-ʿArabi was one of the major scholars of al-Andalus. He traveled

and studied under figures like Tarad al-zaynabi and others. His books
became widely known. He died in the early 540s AH.

166 - SHEIKH ʿABDUL QADIR [Al-JILANI] (471–561 AH)

NARRATION 348

Sheikh al-Islam, the master of preachers, Abu Muhammad ʿAbd al-

Qadir ibn Abi Salih ibn Janki Doost al-Jili, Shaykh of Iraq, said in his
book al-Ghunyah, which is in one volume:

‫ فهو أن يعرف ويتيقن أن الله واحد أحد‬،‫أما معرفة الصانع بالآيات والدلائل على وجه الانتصار‬

"As for knowing the Creator through signs and proofs for the purpose
of affirmation, it is to recognize with certainty that Allah is One,
Unique..."

Until he said:

َّ ‫الطي ِب و َالْعَم َل‬

‫الصالِ ح‬ َّ ‫ محيط علمه بالأشياء { ِإلَيْه ِ يَصْ ع َد الْكَل ِم‬،‫ محتو على الملك‬،‫"وهو مستو على العرش‬
‫ وكونه تعالى على‬،‫ وينبغي إطلاق ذلك من غير تأو يل‬،‫يَرْف َعه} ولا يجوز وصفه بأنه في كل مكان‬
. "‫ بلا كيف‬،‫العرش فمذكور في كل كتاب أنزل على كل نبي أرسل‬

"He is established upon the Throne, encompassing all sovereignty,

His knowledge surrounding all things - {'To Him ascends good words,
and righteous deeds He elevates'} [35:10]. It is impermissible to
describe Him as being in every place. Rather, this must be stated
without ta'wil. That He is upon the Throne is mentioned in every Book
revealed to every Prophet sent, without specifying modality."

I heard Hafiz Abu al-Husayn say: I heard Sheikh ʿIzz al-Din ibn ʿAbd al-
Salam in Egypt say: “We don’t know of anyone whose karamaat are
as frequently and multiply attested as those of Sheikh ʿAbd al-Qadir,

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 [KITAB AL-’ULUW] 167 – SHAYKH ABU AL- BAYAN (D. 551 AH)

may Allah have mercy on him.

He died in 561 AH.

[Translator’s note: Karamaat are a form of miracles given to the

close friends of Allah and Ahlus-sunnah are in agreement that this is
reality that exists and occurs, perhaps a righteous scholar drinks
poison and nothing from it affects him, Or he takes from his food
however the weight doesn’t decrease, Or perhaps a scholar dies and
the very next day vegetation grows from his grave, Many examples of
cases like this have been narrated in contrast to the extremism the
Suffiyyah have fallen into, Some of which claiming that their shuyukh
have complete knowledge of the unseen or even the ability to snatch
souls from the Angel of death! This is not Karamat, this is
exaggeration and lie, Allah’s refuge is sought].

167 - SHAYKH ABU AL-BAYAN (D. 551 AH)

He was the Sheikh, exemplar, and ascetic, Abu al-Bayan Ibn Nabn
(Muhammad ibn Mahfuz al-Sulami al-Hawrani, then al-Dimashqi al-
Shafiʿi), a linguist and Sheikh of the Sufi Bayaniyah order, known for
affirming the divine attributes, opposing the people of Kalam, and
criticizing the negators. He had many sayings in this regard.

NARRATION 349

ʿAbd al-Khaliq ibn ʿAbd al-Salam al-Qadi narrated to us, from Imam
Abu Muhammad Ibn Qudamah, who said: Abu al-Maʿali Asʿad ibn al-
Munja told me:

‫ فقال له‬،‫كنت يوما ً عند الشيخ أبي البيان رحمه الله تعالى فجاءه ابن تميم الذي يدعي الشيخ الأمين‬
‫ ما الدليل على أن القرآن بحرف‬:‫ الحنابلة إذا قيل لهم‬،‫ و يحك‬:‫الشيخ بعد كلام جرى بينهما‬
:‫ وأنتم إذ قيل لِكم‬،‫ وسرد الشيخ الآيات والأخبار‬،‫ وقال رسوله كذا‬،‫ قال الله كذا‬:‫وصوت؟ قالوا‬

431
 [KITAB AL-’ULUW] 167 – SHAYKH ABU AL-BAYAN (D. 551 AH)

‫ قال الأخطل "إن الكلام لفي الفؤاد" إيش هذا‬:‫ما الدليل على أن القرآن معنى "قائم" في النفس؟ قلتم‬
.!‫ وتركتم الكتاب والسنة‬،‫الأخطل؟! نصراني خبيث بنيتم مذهبكم على بيت شعر من قوله‬

“I was once with Shaykh Abu al-Bayan may Allah have mercy on him
when Ibn Tamim, who claimed to be ‘the trustworthy shaykh’, came
to him. After an exchange of words, the Shaykh said to him: ‘Woe to
you! The Hanbalis, when asked: What is the evidence that the Qur’an
is with letters and voice? They reply: Allah said such and such, and
the Messenger said such and such. Then the Shaykh cited the Ayaat
and narrations. But you, when asked: What is the evidence that the
Qur’an is a meaning residing in the self? You reply: The poet al-Akhtal
said, “Speech is in the heart.” Who is this Akhtal?! A filthy Christian!
You built your creed on a line of poetry from him and abandoned the
Qur’an and Sunnah!’”314

Abu Muhammad al-Khushshab, the grammarian of Iraq, said: I

thoroughly searched the collected poetry of al-Akhtal and never
found that line.

I say: The issue of the Qur’an being the Speech of Allah has its
proper place, and it is subtle. But it suffices the Muslim to believe in
the noble Qur’an, Glorified be the one who revealed it, that it is the
Speech of Allah, uncreated, and that it is exactly what the Originator,
the Most High, spoke with. Our recitation, voices, and utterances are
created. But Allah’s speech is an attribute of His among his essential
attributes. Its modality is unknown. The Words of Allah will never be
exhausted even if the sea were ink, replenished by seven more seas.
So we do not encompass anything of His knowledge, except what He
wills. Sheikh Abu al-Bayan died in the year 551 AH.

314
I say Its chain is sound. Abu al-Maʿali Asʿad also known as Muhammad ibn al-
Munja was among the skilled Hanbali jurists. Many scholars heard from him,
including Hafiz al-Mundhiri, and Ibn Qudamah took fiqh from him. He died in 606 AH.
And Abu Muhammad Ibn Qudamah, the renowned Imam al-Maqdisi, is too well-
known to require mention. ʿAbd al-Khaliq ibn ʿAbd al-Salam was Abu Muhammad
al-Baʿlabakki a scholar of fiqh, piety, and humility. He died in 696 AH at the age of 93.

432
 [KITAB AL-’ULUW] 168 – AL-QURTUBI (D. 671 AH)

168 - AL-QURTUBI (D. 671 AH)

The Imam, ʿAllamah Abu ʿAbd Allah al-Qurtubi, the author of the great
Tafsir.

NARRATION 350

He said regarding the Ayah {Then He rose over the Throne}:

‫"هذه مسألة قد بينا فيها كلام العلماء في كتاب" الأسنى في شرح الأسماء الحسنى "وذكرنا فيها أربعة عشر‬
ً ‫قولا‬

“This is an issue we have clarified in our book al-Asna fi Sharh al-

Asmaʾ al-Husna, where we mentioned fourteen different positions.”
Then he said:

‫ بل نطقوا هم والكافة‬،‫وقد كان السلف الأول رضي الله عنهم لا يقولون بنفي الجهة ولا ينطقون بذلك‬
‫ ولم ينكر أحد من السلف الصالح أن استواءه على عرشه‬،‫بإثباتها لله تعالى كما نطق كتابه وأخبرت رسله‬
‫ فإنه لا يعلم حقيقة‬،‫ وإنما جهلوا كيفية الاستواء‬،‫ وخص عرشه بذلك لأنه أعظم مخلوقاته‬،‫حقيقة‬
. "‫ والسؤال عنه بدعة‬،‫ والِكيف مجهول‬،‫ يعني في اللغة‬،‫ الاستواء معلوم‬:‫ قال الإمام مالك‬.‫كيفيته‬

“The Salaf may Allah be pleased with them did not deny direction
(jihah), nor did they speak against it. Rather, they and the masses
affirmed it for Allah, as His Book declared, and His Messengers
reported. No one among the righteous Salaf denied that His istiwaʾ
upon His Throne is real. The Throne was specified because it is the
greatest of His creations. They were only ignorant of the how of
istiwaʾ, for its true modality is unknown. Imam Malik said: ‘Istiwaʾ is
known, Meaning in language and the how is unknown, asking about
it is an innovation.’”

433
 [KITAB AL-’ULUW] 168 – AL-QURTUBI (D. 671 AH)

NARRATION 351

Al-Qurtubi also said in al-Asna:

‫ إذا أوجب تنز يه الباري جل جلاله عن‬:‫ يقولون‬-‫يعني المتكلمين‬- ‫"الأكثر من المتقدمين والمتأخرين‬
‫ وقادتهم المتأخرين تنز يه‬،‫الجهة والتميز فمن ضرورة ذلك ولواحقه اللازمة عند عامة العلماء المتقدمين‬
‫ لأنه يلزم من ذلك عندهم أنه متى اختص بجهة أن يكون‬،‫ فليس لجهة فوق عندهم‬،‫الباري عن الجهة‬
"‫ هذا قول المتكلمين‬.‫ و يلزم على المكان والح يز الحركة والسكون للتميز والتغير والحدوث‬،‫في مكان وحيز‬
.

“Most of the earlier and later mutakallimeen say: if one affirms that
Allah is exalted above having a direction or spatial distinctness, then
by necessity they must affirm that He is free of direction. Thus,
according to the vast majority of early and late scholars, there is no
above for Allah for that would entail that He occupies a place or
space, which necessitates movement, stillness, change, and
occurrence. This is the position of the Mutakallimeen.”

I say: Yes, this is what the deniers of Allah’s highness rely on. But they
turned away from the Qur’an, the Sunnah, the statements of the Salaf,
and the innate fitrah of all creation. What they claim applies to
created bodies. But Allah Exalted be He has no like. The necessary
implications of the explicit texts are true, but we do not utter
expressions unless they are supported by narration. And we say: We
do not accept that Allah being above His Throne above the heavens
requires that He be in a place or direction. What is beneath the Throne
can be called place or direction, but what is above it is not. And Allah
is above His Throne, as unanimously agreed upon by the early
generations, and transmitted from them by the Imams. They stated
this in refutation of the Jahmiyyah who said: “He is in every place,”
using as evidence His saying: {He is with you}. These two sayings were
the ones present during the time of the Tabiʿin and their followers, and
both are, in general, reasonable. As for the third view, which emerged
later, it says: ‘Allah is neither within places, nor outside of them; He is
not above His Throne, nor connected to creation, nor separate from

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 [KITAB AL-’ULUW] 168 – AL-QURTUBI (D. 671 AH)

it. His sacred Essence is not contained, nor distinct from His creation;
He is not within directions, nor outside of directions’ and so on. This is
something that cannot be rationally grasped or understood, and it
directly contradicts the clear Ayaat of the Qur’an and authentic
narrations.315 So flee with your religion! Beware of the opinions of the
mutakallimun. Believe in Allah and what has come from Allah in the
way Allah intended. Entrust your affair to Allah. There is no power nor
might except with Allah.

The book is complete, and all praise is due to Allah alone.

May Allah send abundant peace and blessings upon our

master Muhammad, his family, and his companions. Allah is
sufficient for us, and He is the best disposer of affairs.

315
I say: Yes, such statements are only understood by those who believe in Wahdat
al-Wujood (the unity of existence) the belief that the Creator and creation are one
and the same. According to them, there is no such thing as a “Creator” or a “creation,”
rather everything you see with your eyes is Allah! Exalted is Allah far above what the
wrongdoers claim, A great exaltation. It is likely that Jahm and others like him from
the early proponents of such ideas, when they said, “Allah is in every place” and “He
is not above the Throne,” were subtly planting the seeds of this Wahdat al-Wujud
doctrinal idea which ultimately denies the very existence of a distinct Creator, exalted
and blessed be He. But they did so in a devious and concealed manner. That is why
the Salaf strongly condemned him and his followers. Some even stated, such as was
mentioned earlier in the biography [19] of Imam Ibn al-Mubarak and others that the
Jahmiyyah claimed: “Allah is nothing!” So what would the righteous Salaf say if they
were to hear what some of today’s extreme Sufis declare from the pulpits: “Allah is
not above, not below, not to the right, not to the left, not in front, not behind, not within
the world, nor outside of it!” So believe, O Muslim, in what has come from Allah and
His Messenger, according to what has been clarified by the righteous Salaf from the
Companions, the tabi’un, and the leading Imams of ijtihad and you will be among
the rightly guided, like them. All praise is due to Allah, Rabb of the worlds.

- Damascus, 1st Rabi al-Awwal 1392 AH

Muhammad Nasir al-Deen al-Albani

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 GLOSSARY

GLOSSARY

Salaf - The first three generations of scholars, namely the companions, their
successors and so on

Khalaf – The scholars who came after the Salaf

Tashbih – To liken Allah to his creation

Tamthil – To equate Allah with his creation

Mushabbiha – Those who liken Allah to his creation

Jism – Meaning a body however the philosophers have given multiple

meanings to it such as something composed of matter, something with a
thickness and density, something that is established with attributes and an
essence etc

Ta’wil – Generally in the context of Aqeedah refers to interpretation outside

of the apparent meaning

Kayfiyyah – The howness of a particular thing

Haqiqah – Something real/ The reality of a particular thing

Majaz – Metaphor

Makan – A place/ Location

Dhahir – The obvious/Apparent meaning

Ilm al-kalam – A form of philosophy used by the people of innovation to

comprehend and understand matters of Aqeedah

Mutakallimeen – Scholars of ilm al-kalam

Uluw – Highness

Fawqiyyah – Above-ness

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 GLOSSARY

Jahmiyyah – A sect founded by Jahm ibn Safwan, they had different

factions but generally agreed it is impermissible to describe Allah with
anything at all to the extent some would negate two opposites saying, “Allah
is neither existent nor non-existent”.

Mu’tazliah – The followers of Waasil bin Ataa, they claim to affirm the
names of Allah but reject his attributes, they say his attributes such as
knowledge, power, will and so on all just refer to his essence. They also
claimed the Qur’an was created. According to them the one who commits a
major sin is neither a believer nor a disbeliever, rather he is in a rank between
the two.

Asha’irah– From the followers of Abu Hassan al-Ash’ari although the sect
went through later evolutions and changes as time went on. Essentially, they
affirm the attributes such as knowledge, Power, Hearing etc however as for
attributes such as rising, Descending, hands, Eyes, the face etc they claim
these are mere metaphors and thus in its reality deny them. They also hold
a similar position to the mu’tazliah in regards to the Qur’an, however more
subtle and ambiguous stating “The speech of Allah is without letters or
sound and established inside his self and this is uncreated, as for what was
recited with letters and sounds in the Arabic language then this is created”.

Marfu’ – A narration traced back to the Prophet (Peace be upon him)

Mawquf – A narration traced back to a companion

Maqtu’ – A narration traced back to a tabi’I (student of a companion)

Mutawatir – A mass transmitted narration, due to the extent of such it is

impossible for all the narrators to have agreed upon a lie. Each stage in the
chain must reach a particular number in order to be considered mutawatir.

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