on the basis of the apparent meanings of these verses are bound by their own position to regard rising over the Throne, descending, and the Side as attributes as well, adhering to the apparent meaning. If figurative interpretation is not far-fetched in the cases on which there is agreement, then neither is this approach far-fetched in what we have discussed.’

Abū al-Qāsim said: “This is what the Imām said.”

I have seen in one of the works of the teacher Abū Ishāq that he said:

“Among the attributes established through revelation are rising over the Throne and coming on the Day of Resurrection, according to His words:

‘The Most Merciful rose over the Throne (5)’ [Tā Hā: 5]

and His words:

‘And your Lord comes, with the angels, rank upon rank (22)’ [al-Fajr: 22].

Among what is established through authentic reports is ‘descending to the lowest heaven every night,’ and His words:

‘I am as My servant thinks of Me, so let him think of Me as he wishes,’

and:

‘Whoever draws near to Me by a handspan, I draw near to him by an arm’s length’”—and the rest of the hadith.

He said: “The scholars of transmitted reports unanimously agreed to accept these two reports. Whatever meets this description requires action and is accepted in matters requiring certainty.” This is what the teacher mentioned in this book.

Abū al-Qāsim said: “We do not suppose that the teacher Abū Ishāq believed that descending, coming, and approaching were attributes of the divine essence