General Principles Regarding Allaah's Attributes

[AbuAlAbbas]

General Principles Regarding Allaah's Attributes
Author: Alawee ibn `Abdil-Qaadir as-Saqqaaf
(trans. by Dawud Burbank)

The First Principle
"Affirmation of everything that Allaah affirmed for Himself in His Book, or which His Messenger, sallallaahu 'alaihi wa sallaam, affirmed for Him. Without distorting (tahreef), without denial (ta'teel), and without saying how they are (takyeef) and without making any resemblance with the creation (tamtheel)."[1]

Since Allaah knows better about Himself than anyone else, and His Messenger, sallallaahu 'alaihi wa sallaam, knows better than rest of creation about his Lord.

The Second Principle
"To deny for Allaah everything which He has denied for Himself in His Book, or which His Messenger denied for Him, whilst believing its fully perfect opposite is confirmed for Allaah, the Most High."[2]
Since Allaah knows better about Himself than His creation, and His Messenger out of all the people is the one who knows best about His Lord, so denying death for Him includes affirmation of His perfect Life, and denying oppression for Him includes affirmation of His perfect Justice, and denying sleep for Him includes affirmation of His perfect charge/control over everything.

The Third Principle
"The attributes of Allaah, the Might and Magnificent, are only to be spoken of in accordance with a text (tawfeeqiyyah). So nothing is affirmed for Him except that which Allaah affirmed for Himself (or which) was affirmed for Him by His Messenger, and nothing is denied for Allaah, the Mighty and Magnificent, except that which He denied for Himself, was was denied for Him by His Messenger, sallallaahu 'alaihi wa sallaam."[3]
Since there is no one who knows better about Allaah than Allaah, the Most High, (Himself), and there is no one of the creation who knows better about His Creator than Allaah's Messenger, sallallaahu 'alaihi wa sallaam.

The Fourth Principle
"To halt with regard to vague terms which are not found to be affirmed or denied textually, in wording or meaning, so further explanation is sought. Then if something false is meant by it, then we declare Allaah free of that and reject it, and if something that is true and something that is not to be denied for Allaah, then it is accepted and the correct terminology as found in the text is to be made clear. And one should call for its usage in place of this vague and newly-introduced wording."[4]
An example of this is the term 'direction.' We halt, neither affirming or denying it, and we ask the one who says it, 'What do you mean by direction?' So if he says, 'I mean a place which contains Him.' Then we say, 'This is something false and Allaah is to be declared free from this, and we reject it.' But if he says, 'That He is unrestrictedly above.' Then we say, 'This is true it is not to be denied for Allaah,' and we accept the meaning from him, and we say, 'However, it is more fitting that you say, 'He is above the heavens,' or 'He is above,' as occurs in the authentic texts.' But as for the term 'direction' then it is vague and a novelty, so it is better to leave it.

The Fifth Principle
"Every attribute which is established by an authentic report definitely agrees with sound intellect."[5]
The Sixth Principle
"To cut off any hope of reaching the reality of 'how.' As He, the Most High, says:

And they will never compass anything of His knowledge.[6] [7]

The Seventh Principle
"The attributes of Allaah, the Mighty and Majestic, are affirmed in detail/specifically, whereas denial is done generally."[8]
So detailed and specific affirmation is, for example, affirming Hearing and Seeing, and the rest of the attributes. As for generalised denial, then like denial of any likeness as in His saying:
There is nothing like unto Him.[9]

The Eighth Principle
"Every name confirmed for Allaah, the Mighty and Majestic, is inclusive of an attribute, but the opposite is not the case."[10]
For example, Allaah's name ar-Rahmaan (the Most Merciful) incorporates the attribute of mercy, al-Kareem (The Munificent) incorporates the attribute of munificence and al-Lateef (the Most Gentle and the All-Perceiving) incorporates the attribute of gentleness and being all-perceiving and so on. However, as for His attributes, (such as) His Will, His Coming, His Ascending-then names are not to be derived from them such as, 'The One who Wills,' 'The Comer,' 'The One who Ascended,' etc.

The Ninth Principle
"The attributes of Allaah, the Most High, are perfect, containing no deficiency in any sense at all."[11]
The Tenth Principle
"Attributes of Allaah, the Mighty and Magnificent, are dhaatiyyah - those pertaining to His Self, and fi'liyyah - those pertaining to His actions, and there is no limit or end to His actions.

And Allaah does what He wills."[12] [13]

[AbuAlAbbas]

The Eleventh Principle
"The proof from the Book and Sunnah for the establishment of an attribute is either:
(i) by clearly stating it,
(ii) or by its being incorporated by the name,
(iii) or by clear statement of an action or a description proving it."[14]
Examples of the first are Mercy, Might, Power, His Face, His Hands and His Fingers etc.
Examples of the second are al-Baseer (The Seeing) which incorporates the attribute of sight, and as-Samee' (The Hearing) which incorporates the attribute of hearing, and so on.
Examples of the third are (His Saying):
Ar-Rahmaan rose over the Throne.[15]
Which proves His having ascended, and (another example is His saying):
We shall exact retribution from the Mujrimoon.[16]
Which proves that He exacts retribution, and so on.

The Twelfth Principle
"One may seek refuge with Allaah, the Might and Magnificent's, attributes and swear an oath by them."[17]
From this is his, sallallaahu 'alaihi wa sallaam, saying, "I seek refuge of Your Pleasure from Your Wrath, and from Your granting safety from Your punishment .." reported by Muslim (no. 486), and therefore al-Bukhaaree named a chapter heading in the Book of Oaths and Vows, "Chapter: Swearing an Oath by the Might of Allaah and His Attributes and His Words."

The Thirteenth Principle
"Speech concerning the attributes is like speech about His Self."[18]
Since just as His Self is real and does not resemble that of other than Him, then it is characterised by real attributes which also do not resemble the attributes of others, and just as affirming His Self is an affirmation of existence but not of 'how'-then the same is true of the attributes.

The Fourteenth Principle
"Speech concerning some of the Attributes is like speech about the rest of them."[19]
So whoever affirms the attributes of Allaah like Hearing, Seeing and Will, must therefore affirms Allaah's Loving, being Pleased, His Anger and His Hating. Shikhul-Islaam Ibn Taymiyyah said, "And whoever differentiates between one attribute and another, despite their being the same with regard to reasons for their being literal or metaphorical-then he is contradicting himself, erroneous in his position, resembling those who believed in a part of the Book and disbelieved in other parts."

The Fifteenth Principle
"Whatever is attributed to Allaah and is not something separate from Him, then it is an attribute of His and not something created, and everything that is attributed to Him and is something separate from Him, then it is something created. So not everything which is attributed to Allaah is necessarily an attribute of His."[20]
Examples of the first are: Allaah's Hearing, Allaah's Seeing, His being Pleased and His Wrath.
Examples of the second are: The House of Allaah, the She-Camel of Allaah.

The Sixteenth Principle
"The attributes of Allaah, the Mighty and Magnificent, and all other matters of 'aqeedah are established by that which is established from Allaah's Messenger, sallallaahu 'alaihi wa sallaam, even if it is a single hadeeth, even if it is aahaad."[21]

The Seventeeth Principle
"The attributes of Allaah, the Mighty and Magnificent, which are established in the Book and the Sunnah, are known and are explained literally-never metaphorically or figuratively. But as for ;how' they are, then that is unknown."[22] [23]

The Eighteenth Principle
"Whatever occurs in the Book or the Sunnah, then it is binding upon every Believer to hold what it entails as his saying and to believe in it, even is he does not understand its meaning."[24]

The Nineteenth Principle
"The domain of reports[25] is wider than that of the attributes, and so things related about Him are not necessarily dependant solely upon text, such as 'The Pre-Existing,' that He is a 'thing,' that He 'exists.'"[26]

The Twentieth Principle
"No analogy is made regarding the attributes of Allaah, the Mighty and Magnificent."[27] So no analogy is made between His liberality (sakhaa') and His generosity (jood). Nor between His Strength (Jalad) and His Might (Qawwah). Nor His Capability (isti'aanah) and His Power (Qudrah). Nor His Compassion (riqqah) and His Mercy (rahmah) and (ra'fah). Nor His being Aware and His Knowing and so on. Since with regard to the attributes of Allaah, the Mighty and Majestic, we may not go beyond the principle of halting until a text is found, as has been seen in the third principle.


The Twenty-First Principle
"The attributes of Allaah, the Mighty and Magnificent, cannot be enumerated, since every name comprises an attribute as has preceded, and Allaah's names cannot be enumerated since from them are those which Allaah has retained with Himself in the knowledge of the Unseen."
NOTES
[1] 'Aqeedatus-Salaf Ashaabul-Hadeeth of as-Saaboonee, p. 4, Majmoo'ul-Fataawaa, 3/3, 4/182, 5/26, 6/38 and 515.
[2] Al-'Aqeedatut0Tadmuriyyah, of Ibn Taymiyyah, p. 55, Al-Jawaab Saheeh Liman Baddala Deenal-Maseeh, by him also, 3/139.
[3] Majmoo'ul-Fataawaa, 5/26.
[4] At-Tadmuriyyah, p. 65, Majmoo'ul-Fataawaa, 5/299, 6/36.
[5] Mukhtasarus-Sawaa'iq al-Mursalah, 1/141 and 253.
[6] Soorah Taa haa (20):110.
[7] Manhaj wa Diraasaat li Aayaatil-Asmaa was-Sifaat, of Muhammad al-Ameen ash-Shanqeetee, p. 26.
[8] Majmoo'ul-Fataawaa, 6/37 and 515.
[9] Soorah Shooraa (42):11.
[10] Badaa'i'ul-Fawaa'id, 1/162 of Ibnul-Qayyim, Al-Qawaa'idul Muthlaa fee Sifaatillaah wa Asmaa'ihil Husnaa, p. 30 of Ibn 'Uthaymain.
[11] Majmoo'ul-Fataawaa, 5/206, Mukhtasarus-Sawaa'iq al-Mursalah, 1/232 and Badaa'i'ul-Fawaa'id, 1/168.
[12] Soorah Ibraaheem (14):27.
[13] Al-Qawaa'idul Muthlaa, p. 30.
[14] Al-Qawaa'idul-Muthlaa, p. 35.
[15] Soorah Taa Haa (20):5.
[16] Soorah as-Sajdah (32):22.
[17] Majmoo'ul-Fatwaawaa, 6/143 and 229, and see Sharhus-Sunnah of al-Baghawee (1/185-187) and some of them differentiate between swearing an oath by an attribute pertaining to an action and one pertaining to His Self, and they say, 'It is not permissible to swear (check?) by an attribute pertaining to an action.'
[18] Al-Kalaam 'alas-Sifaat of al-Khateeb al-Baghdaadee, p. 20, Al-Hujjah fee Bayaanil-Mahajjah of Qawaamsu-Sunnah (al-Asbahaanee), 1/173, At-Tadmuriyyah (p. 43) and Majmoo'ul-Fataawaa, 5/330 and 6/355.
[19] At-Tadmuriyyah, p. 31 and Majmoo'ul-Fataawaa, 5/212.
[20] Al-Jawaab as-Saheeh liman-Baddala Deenal-Maseeh,3/145, Majmoo'ul-Fataawaa, 9/290, Majmoo' Fataawaa wa Rasaa'il ibn 'Utahimain, 1/166.
[21] Mukhtasarus-Sawaa'iqul-Mursalah, 2/332, 412 and 43.
[22] For a reply to the doubts and claims of similarity refer to, Ar-Risaalatut-Tadmuriyyah, Munaazaatul-'Aqeedatil-Waasitiyyah, Ar-Risaalatul-Hamawiyyatul-Kubraa and Ar-Risaaltul-Marraakhashiyyah, all of them within Majmoo'ul-Fataawaa, 3/1-128, 1/160-194, 5/5-121 and 5/133-193, and all of them have also been published separately.
[23] At-Tadmuriyyah, pp. 43-44, Majmoo'ul-Fataawaa, 5/36-42, Mukhtasarus-Sawaa'iqul-Mursalah, 1/238 and 2/106 -.
[24] At-Tadmuriyyah, p. 65, Majmoo'ul-Fataawaa, 5/295 and Daqaa'qut-Tafseer, 5/245.
[25] I.e., about Allaah and His actions.
[26] Badaa'I'ul-Fawaa'id if Ibnul-Qayyim, 1/162.
[27] Sha'nud-Du'aa of al-Khattaabee, p. 111.

[AbuAlAbbas]

The Names and Attributes of Allaah
Author: Shaikh `Abdul-`Aziz Bin Baz



The Shaykh-hafidhahullaah-said: (1)
From Eemaan (faith) in Allaah is to have eemaan in those of His Asmaa'ul-Husnaa (Beautiful names) and Sifaatul-Ulyaa (Lofty Attributes) that occur in His Great Book and that have been affirmed by His trustworthy Messenger (sallallaahu `alaihi wasallam) -without tahreef (distorting the wording or the meaning), tateel (divesting or denying the Attributes), takyeef(asking how) or tamtheel (resembling Allaah to any of His creation). Rather,it is obligatory to leave them as they came, without takyeef (asking how) or tamtheel (resembling Allaah to any of His creation). Along with this, it is also obligatory to have eemaan in the meaning that Allaah-the Mighty and Majestic-has been described with, in a way which befits Him: without resembling Him to His creation in any of His attributes.

Allaah-the Most High -says:
"There is nothing like unto Him,and He is the All-Hearing,the All-seeing" (2)
Allaah -the Mighty and Majestic -also says:
"And do not put forward any similitudes for Allaah.Indeed,Allaah knows and you do not know" (3)

So this is the 'aqeedah (belief) of Ahlu-Sunah wal-Jammaaah from the Companions of the Messenger (sallallaahu `alaihi wasallam) and those who followed them in goodness. This is what has been recordeed also by Imaam Abul-Hasan al-Asharee (d.324H)(rah) in his book:"Al-Maqaalat 'an Ashaabul-Hadeeth wa Ahlus-Sunnah". This has also been stated by many others from the people of knowledge and eemaan.

Imaam al-Awzaee (4) (rah) said:
'I asked az-Zuhree and Makhool about the aayaat pertaining to the sifaat (Attributes of Allaah), so they said:Leave them as they are" (5)

Al-Waleed ibn Muslim (rah) said:
"I asked Maalik,al-Awzaee,Layth ibn Sad and Sufyaan ath-Thawree -(rah) about the reports related about the Attributes, so they all said: "Leave them as they are, without asking how" (6)

Al-Awzaeee (rah) said:
"We - whilst the Tabioon were many - would say: Indeed Allaah -the Most perfect-is above His throne,and we have eemaan in what is related to the Sunnah about the Attributes" (7)

Rabee'ah ibn Abee 'Abdur-Rahmaan (8) (rah) said:
"Al-Istiwaa (Allaah ascending) is not unknown , and how is not comprehendable, and from Allaah is the Message, upon the Messenger is to clearly convey it, and upon us is to affirm it" (9)

Imaam Maalik(rah)-said:
"Al-Istiwaa is known,and how is unknwon,to have eemaan in it is obligatory and to question it is an innovation ". Then he said to the questioner: "I do not think except that you are an evil man". So he ordered him to be expelled (11)
This has also been related about Ummul-Mumineen Umm Salamah (raa) (12)

'Abdulaah ibn al-Mubaarak (13) (rah) said:
"We know that our Lord-the Most Perfect - is above the heavens, above his Arsh (throne), seperate from His creation"(14)

The words of the Scholars about this matter are very numerous indeed,and it is not possible to relate them all in such a short space. However, whosover further desires to be acquanted with this topic, then let him turn to the books by the Scholars of Sunnah about this subject,such as the book: Kitaabus-Sunnah by 'Abdullaah the son of Imaam Ahmad (d.290H), Kitaabut-Tawheed by the great Imaam, Muhammad ibn Khuzaymah(d.311H), Kitaabus-Sunnah by Abdul-Qaasim al-Laalikaaee at-Tabaree(d.418H),a nd Kitaabus-Sunnah by Abu Bakr Ibn Abee -'Aasim (d.287H)

Refer also the reply given by Shakykhul-Islaam Ibn Taymiyyah (d.728H) to the people of Hamah (entitled al-'Aqeedatul-Hamawiyyah), as it is a great reply, full of benefit. In it he(rah)- has made clear the aqeedah of Ahlus-Sunnah, and has recorded many of the sayings of the scholars, as well as giving proofs from both the Sharee'ah and sound reasoning about the correctness of what Ahlus-Sunnah say,s howing also the futility of those who oppose them.

Likewise,his book entitled al-'Aqeedatut-Tadmurriyah in which he established and explained the aqeedah of Ahlus-Sunnah with both textual proofs and proofs from sound reasoning. In this treatise he has-for all those of understanding ,intending righteousness and desiring to realise the truth - thoroughly refuted all opposition, by clarifying the truth and refuting the falsehood.
All those who oppose Ahlus-Sunnah in their aqeedah concerning Allahs names and attributes, have indeed fallen into opposing the textual evidences and sound reasoning along with clearly contradicting all that Allah has affirmed or negated for Himself


So, Ahlus-Sunnah wal-Jamaa'ah affirm for Allah -The Most Perfect -what He has affirmed for Himself in His Noble Book, or what has been affirmed for Him by His Messenger Muhammad (sallallaahu `alaihi wasallam) in the authentic Sunnah. Affirming without tamtheel (resemblance) and freeing Allaah - the Most Perfect - from any resemblance to His creation, whilst also rejecting and being free from ta'teel. So whosoever holds fast to the truth which Allaah sent, humbling and accepting it, whilst being sincere to Allaah in the quest for it, then it is the way of Allah - the Most perfect - that He will grant such a person harmony with the truth and show them His clear evidences, as Allaah - the Most High - mentions:

"Nay! We hurl truth against falsehood, so it destroys it: and behold, falsehood is vanquished.." (15)

And Allaah-the Most High -said:
"And no example or similitude do they bring, except We reveal to you the truth and the best explanation thereof..." (16)

Al-Haafidh Ib Katheer(d.774H) (rah) explained in his famous tafseer - whilst commenting upon the saying of Allaah - the Mighty and Majestic:
"Indeed your Lord is He who created the heavens and the earth in six days, then He ascended (istiwaa) over the throne" (17)

He explained this issue in a most beautiful manner, which I have quoted here in its entirety,due to its great benefit.

Ibn Katheer(rah) said:
"The sayings of the people in this issue are very many. However,this is not the place to enter into a detailed discussion about it.Indeed,the path we travers in this issue is to follow the way of the Salafus-Saalih( pious predecessors) such as: Maalik,al-Awzaee, ath-Thawree, Layth ibn Sad, ash-Shafiee, Ahmad, Ishaaqibn Raahaawaih, and other from the scholars of the Muslims - both past and present. And their way is: to recite them as they are, without takyeef, tashbeeh, nor tateel. Indeed,Allaah does not resemble anything of His creation in any way:

"There is nothing like Him, He is all-Hearing, all-Seeing" (18)

Rather,the matter is as the scholars-such as Nuaym ib Hammad al-Khuzaee(d.228H), the Shaykh of al-Bukharee -said: "Whosoever makes tashbeeh (resemblance) of Allaah to His creation, has committed kufr (disbelief), and whosoever denies what Allah has described himself with,has also commited kufr. Indeed, all that Allah has described Himself with, or what His Messenger has described Him with, then there is no tashbeeh in it at all" (19) So whosoever affirms for Allaah - the Most High - what is related in the clear Aayaat and the authentic narrations - in a way which befits. Allaah's Greatness and Majesty - whilst also denying and negating from Allaah - the Most High - any defects and imperfection, then such a person has truly traversed the path of guidance" (20)

[AbuAlAbbas]

The Shaykh (rh)-also said: (21)
"Tahreef (distortion) means: changing the wordings of the Names and attributes, or changing their meanings. Like the saying of the Jahmiyyah that istiwaa(ascending above) is istawlaa (conquering and having dominion over); and like the saying of some of the Innovators that al-Ghadab (Anger) when refering to Allaah means 'intending to send blessings'. And all of this is tahreef. And their saying about istiwaa that it is istawlaa is tahreef of the wording, and their saying that ar-Rahmah is intending to send to send blessings and al-Ghadab is intending to punish is tahreef of the meaning.The true saying,howvere is that istiwaa means ascending and being above- as is clear in the Arabic language. And the QURAN came to show that its meaning is ascending and being above the arsh (Throne) in a manner which befits Allaahs Majesty and Greatness. Likewise,al-Ghadab and ar-Rahmanhare two real Attributes befitting Allahs Majesty and Greatness-just as is the case with the rest of the Attributes reported in the Book and the Sunnah.

Tateel (divesting) means; removal of the attributes and to deny them for allaah -the Most high. It is taken from their saying: 'A graceful neck without adornment (muattal) .So the Jahmiyyah and their like divest Allaah of His attributes and are thus called the Muaattilah. And this saying of theirs is totally futile, since it is not posible for there to be anything in existence without attributes - and the Quran and the Sunnah repeatedly affirm Attributes (for Allaah) in a manner befitting Allaah's Majesty and Greatness.

Takyeef means: Explaining how the Attributes are. So it is not said :"How did he ascend?" Since, speaking about the Attributes of Allaah follows the same principle, and is treated the same, as speaking about the Dhaat (Essence/Self) of Allah. So just as He has a Dhaat and we do not not know how it is,t hen likewise, He has Siffat (Attributes) and we do not know how they are either, no one knows that except Him. But we believe in the reality of their meaning.


As regards to tamtheel , then it means: tashbeeh (making resemblance). So it is not said: Allaah has a Dhaat (Essence) like ours,or resembling ours,etc. Thus, it is not said about the Attributes of Allaah that they are like --or resembling -- our Attributes. Rather,the Believer must stick to His - the Most High's --saying: "There is nothing like Him". And the meaning is that there is none who resembles Him.

Note: Shaykhul-Islaam Ibn Taymiyyah (d.728H) mentioned:If it is said to you: We interpret the meaning of Anger to be 'desiring' to punish ' and Mercy to be desiring to send blessings'then say: Does this desiring resemble that of the creation, or is ita desiring befitting His majesty and Greatness? So if he says the first --then he has done tashbeeh ! And if he says the second,then say: Then why do you not say, 'Mercy and Anger befitting His Majesty and Greatness? And this put will put and end to his argument".

FOOTNOTES


1.Al-Aqeedatus-Saheehah wa Ma Yudaadahaa(pp.9-13)
2.Soorah ash-Shooraa 42:11
3Soorah an-Nahl 16:74
4.He is Abdur-Rahmaan ibn 'Amr al-Awzaee-the scholar, worshipper and mujaahid.Al-Haakim said: "Al-Awzaee was the Imaam of the people of his time ingeneral ,and he was the Imaam of the people of Shaam in particular." He died in Bayroot,in the year 157H.Refer to at-Tadhkirah(1/178 and al-Hilyah(6/135) for his biography.
5.Related by al-Harawee in Dhammul-Kalaam (p.18)
6.Related by al-Aajuree in ash-Shareeah(p.314),al-Bayhaqee in al-Asmaa was-Sifaat(p.453) and also al-Itiqaad(p.118) and the isnaad is Hasan.
7.Related by al-Bayhaqee in al-Asmaa was-Sifaat(p.408).The isnaad is jayyid,as al-Haafidh Ibn Hajar said in Fathul-Baree(13/406)
8.He is Rabee'ah ibn Abee'Abdur Rahmaan -better known as Rabee'atur-Raaee-one of the Tabioon of al-Madeenah. Al-Khateeb said:'He was a faqeeh,a scholar and Haafidh in Fiqh and Hadeeth. "He died in the year 136H.Refer to Taareekh Baghdaad(8/420)and HilyatulAwliyaa(3/259) for his biography.
9.Related by al-Bayhaqee in al-Asmaa was-Sifaat(no.516) and al-Laalikaaee in Sharh Usool Itiqaad Ahlus-Sunnah wal-Jamaah(no.665).Ibn Taymiyyah said in Majmoo'al-Fatawaa(5/365):"It is established from Rabee'ah". He also said in al-Hamawiyyah(p.80): "Al-Khallal narrated it with an isnaad all of whom are thiqaat(precise and reliable)"
10.He is Abu Abdullah Maalik ibn Anas--The Imaam from the Athaaut-Tabioon of al-Madeenah and one of the scholars of Ahlus-Sunnah.Imaam ash-Shafiee said:"When the scholars are mentioned ,then Maailik is a dazzling star".He died i 179H.Refer to Siyaar Alaamun-Nubaala(7/366) of adh-Dhabhabee for a complete biography.
11.Related by al-Bayhaqee in al-Ismaa was-Sifaat(p.516) with the wording: "Al-Istiwaa is not unknown and how is unknown, to have eemaan in it is obligatory and to question it is an innovation".
Al-Bayhaqee also relates(p.516),as does ad-Daarimee in ar-Radd'alal-Jahmiyyah(p.55)-with a jayyid isnaad,as Ibn Hajr says in Fathul-Baaree(13/406)--that Imaam Maalik said: "The Most Merciful ascended as He Himself described,and it is not to be asked:How? Since how is unknown".
12.Related by al-Laalikaaee in Sharh Usool Itiqaad (no.663). Ibn Taymiyyah said in al-Fataawaa(5/365):"Its isnaad cannot be relied upon"Adh-Dhahabee said in al-'Uluww(p.82): "This saying has been preserved from a group,such as Rabi'atur-raee,maailik and Abu Jafarat -Tirmidhee. However,the narration from Umm Salamah is not authentic -since Abu Kinaanah is not reliable and Abu Ameer is not known." So the Shaykh was indeed correct in not definitely ascribing this saying to the Mother of the Believers, Umm Salamah-and all Praise is for Allaah.
13.He is Abu'Abdur-Rahmaan 'Abdullaah ibn al-Mubaarak al-Marwazee.The Imaam from the Atbaa'ut-Tabioon, the haafidh,the Shaykh of Islaam,example for the people of zuhd and a leader of the mujaahideen.He died in the year 181H.Refer to tareekh Baghdaad(1/152) and at-Tadkhirah(1/274) for his biography.
14.Related by ad-Daarimee in ar-Radd alaal-Jahmiyyah(np.23),Abdullaah ibn Ahmad in as-Sunnah(no.22) and al-Bukharee in Khalq Afaalul-Ibaad(no.8).It was declared Saheeh by Ibn Taymiyyah in al-Hamawiyyah(no.41).
15 Soorah al-Anbiyaa 21:18
16.Soorah al-Furqaan 25:33
17.Soorah al-Araaf 7:54
18.Soorah ash-Shhoraa 42:11.
19.Related by Imaam adh-Dhahabee with his isnaad in al-'Uluww(no.217),and the isnaad is Saheeh and the narrators are well known as al-Albaanee said in Mukhtasir al-Uluww(p.184)
20.Tafseer Quraanul-Adheen(2/230) of Ibn Katheer. 21.Added from the footnotes to at-Tanbeehaatul-Lateefah 'alaa mahtawat 'alayhil-'Aqeedatil-Waasitiyah (pp.15-16)