43 – These three statements are very similar in both meaning and wording. It is possible that Rabīʿah and Mālik had heard Umm Salamah’s remark, adopted it, and repeated it because of its soundness, its authenticity, and the fact that it was the saying of one of the Prophet’s wives, peace and blessings be upon him. It is also possible that Allah, exalted is He, granted them success in arriving at the truth and inspired them with the same correct expression that He had inspired her.

44 – Their words “al-istiwāʾ is not unknown” mean that its existence is not unknown, for Allah, exalted is He, has informed us of it, and His report is certainly true; doubting or disputing it is impermissible. Thus it cannot be regarded as unknown, since knowledge of it has been established. In one wording the phrase is transmitted as: “al-istiwāʾ is known.”

45 – Their words “the how is inconceivable” are because no definitive text explains its modality, and there is no way to know it without such a text.

46 – To deny it is disbelief, because that entails rejecting Allah’s report and disbelieving in the speech of Allah. Whoever disbelieves in even a single agreed-upon letter is a disbeliever—so what of someone who denies seven verses in which Allah’s report occurs in seven places of His Book? Therefore, believing in it is obligatory.

47 – Asking about it is an innovation, for it is a question about something that cannot possibly be known, and discussing it is impermissible. No such inquiry occurred in the time of the Messenger of Allah, peace and blessings be upon him, nor among his Companions after him.

48 – What we have claimed regarding the doctrine of the early generations—may Allah’s mercy be upon them—has thus been confirmed, both in summary and in detail, by the reports we have cited from them and by the acknowledgment of all scholars of transmission. I know of no one among them who disagreed on this matter; rather, news has reached me of some who hold to