Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

—the Lord (1); therefore, let him simply recite the verse concerning His establishment upon the Throne and His coming (2), as well as His words, “what I created with My own hands” (Sad 75), “but the Countenance of your Lord will endure” (al-Rahman 27), and “sailing under Our eyes” (al-Qamar 14),

and every sound report from the Messenger, such as the hadith of the Divine Descent and others, exactly as we have set forth (3).

The ḥāfiẓ Muḥammad ibn Ṭāhir said: I heard the man of letters Abū al-Ḥasan al-Qayrawānī—who used to attend the master Abū al-Maʿālī’s lessons in kalām—say, “Today I heard Abū al-Maʿālī declare, ‘My companions, do not busy yourselves with kalām. Had I known that kalām would lead me to what it has, I would never have occupied myself with it.’ ”

The jurist Abū ʿAbd Allāh al-Ḥasan ibn al-ʿAbbās al-Rustumī related: Abū al-Fath al-Ṭabarī the jurist told us, “I entered upon Abū al-Maʿālī during his illness, and he said, ‘Bear witness for me that I have retracted every statement that conflicts with the sunnah, and that I shall die upon what the old women of Naysābūr die upon (6).’ ”

Muḥammad ibn Ṭāhir also said: “The ḥadith scholar Abū Jaʿfar al-Hamadhānī was present in one of Abū al-Maʿālī’s preaching assemblies, and Abū al-Maʿālī said, ‘Allah was when there was no Throne, and He is now as He ever was.’ Whereupon Abū…"

(1) The printed edition (p. 24) adds the following: according to the chief of the Qurʾan reciters, the obligatory pause is after the words: wa-ma yaʿlamu taʾwīlahu illā Allah (none knows its interpretation but Allah); one then resumes with: wa-r-rāsikhūna fī l-ʿilm (while those firmly grounded in knowledge…). Imam Mālik b. Anas, “the Imam of the Abode of Hijra,” was asked about the verse al-Raḥmān ʿalā l-ʿarsh istawā (the All-Merciful rose over the Throne). He replied: “The istiwāʾ is known, its modality is unknowable, and enquiring about it is a blameworthy innovation.” (2) The “verse of coming” is His saying: wajaʾa rabbuka wa-l-malaku ṣaffan ṣaffā (and your Lord will come with the angels, rank upon rank) – Sūrah al-Fajr, 22. (3) The printed text further adds: “This, then, sets out what is obligatory concerning Allah.” (4) Al-Muntazam, 9/19, reads “ilā” instead of “lī”, which is a mistake. (5) Al-Muntazam, 9/19, and Tabaqāt al-Subkī, 5/186; al-Subkī remarks that the story is probably fabricated, that Ibn Ṭāhir was biased against Imām al-Ḥaramayn, and that the Qayrawānī mentioned is an unknown figure. (6) Tabaqāt al-Subkī, 5/191.
الرَّب (١) ، فَلْيُجْرِ آيَة الاسْتِوَاءِ وَالمجِيْء (٢) وَقوله: ﴿لِمَا خَلَقْتُ بَيَدَيّ﴾ [ص:٧٥] ، ﴿وَيَبْقَى وَجْهُ رَبِّكَ﴾ [الرَّحْمَن:٢٧] ، وَ ﴿تَجْرِي بِأَعْيُنِنَا﴾ [القَمَر:١٤] . وَمَا صَحَّ مِنْ أَخْبَارِ الرَّسُول كَخَبَر النُّزَولِ وَغَيْرِهِ عَلَى مَا ذكرنَاهُ (٣) . قَالَ الحَافِظُ مُحَمَّدُ بنُ طَاهِرٍ: سَمِعْتُ أَبَا الحَسَنِ القَيْرَوَانِيّ الأَدِيْبَ - وَكَانَ يَخْتلِف إِلَى درس الأُسْتَاذ أَبِي المَعَالِي فِي الكَلاَم - فَقَالَ: سَمِعْتُ أَبَا المعَالِي اليَوْم يَقُوْلُ: يَا أَصْحَابنَا لاَ تَشتغلُوا بِالكَلاَم، فَلَو عَرَفْتُ أَنَّ الكَلاَم يَبلغُ بِي (٤) مَا بلغَ مَا اشْتَغَلتُ بِهِ (٥) . وَحَكَى الفَقِيْهُ أَبُو عَبْدِ اللهِ الحَسَنُ بنُ العَبَّاسِ الرُّسْتمِيّ قَالَ: حَكَى لَنَا أَبُو الفَتْحِ الطّبرِيُّ الفَقِيْه قَالَ: دَخَلْتُ عَلَى أَبِي المَعَالِي فِي مَرَضِهِ، فَقَالَ: اشَهِدُوا عَليَّ أَنِّي قَدْ رَجَعْتُ عَنْ كُلِّ مَقَالَةٍ تُخَالف السُّنَّة، وَأَنِّي أَمُوْتُ عَلَى مَا يَموتُ عَلَيْهِ عجَائِز نَيْسَابُوْر (٦) . قَالَ مُحَمَّدُ بنُ طَاهِرٍ: حضَر المُحَدِّثُ أَبُو جَعْفَرٍ الهَمَذَانِيّ فِي مَجْلِسَ وَعظِ أَبِي المَعَالِي، فَقَالَ: كَانَ اللهُ وَلاَ عرش، وَهُوَ الآنَ عَلَى مَا كَانَ عَلَيْهِ. فَقَالَ أَبُو
(١) في المطبوعة ص ٢٤: بعد هذه العبارة، زيادة، وعند إمام القراء وسيدهم الوقف على قوله تعالى: (وما يعلم تأويله إلا الله) : من العزائم، ثم الابتداء بقوله: (والراسخون في العلم) ، ومما استحسن من إمام دار الهجرة مالك بن أنس أنه سئل عن قوله تعالى: (الرحمن على العرش استوى) فقال: الاستواء معلوم، والكيفية مجهولة، والسؤال عنه بدعة. (٢) آية المجئ قوله تعالى، (وجاء ربك والملك صفا صفا) [الفجر، ٢٢] . (٣) زاد في المطبوعة: فهذا بيان ما يجب لله. (٤) في " المنتظم " ٩ / ١٩: " إلي " بدل " لي " وهو خطأ. (٥) " المنتظم " ٩ / ١٩، و" طبقات " السبكي ٥ / ١٨٦، وعلق عليه بقوله: يشبه أن تكون هذه الحكاية مكذوبة، وابن طاهر عنده تحامل على إمام الحرمين، والقيروني المشار إليه رجل مجهول. (٦) " طبقات " السبكي ٥ / ١٩١.

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