(1) Al-Bayhaqi records this hadith in Asma wa Sifat (p. 516) by two chains. The first is from Abdullah ibn Wahb with the wording: “... ar-Rahman (the Most Merciful) istawa (established Himself) on the Throne as He described Himself; one must not ask ‘how’—such questions are forbidden—and you are a man of ill repute and an innovator, so produce your proof.” The second chain is from Yahya ibn Yahya with wording similar to that found in the present author’s text. Al-Hafiz Ibn Hajar graded Ibn Wahb’s chain as sound, stating: “Al-Bayhaqi also transmitted it with a good isnad from Abdullah ibn Wahb … [he then quotes it]” (Fath al-Bari 13:406–407). It is further cited in: • Al-Lalkai’s Sharh Usul I’tiqad Ahl al-Sunnah, no. 664 (2:398) • Abu Uthman al-Sabuni’s Aqidat al-Salaf in al-Rasa’il al-Muniriyya (1:111) • Abu Nuaym’s al-Hilya (6:325–326) • Al-Darimi’s Ar-Radd ‘ala al-Jahmiyya (p. 27) • Al-Dhahabi’s Al-Uluw (p. 103), who comments: “This is established from Malik, and the statement of Rabi’a, Malik’s teacher, was cited above; it is the unanimous view of Ahl al-Sunnah.” Ibn al-Qayyim includes it in Ijtima’ al-Juyush al-Islamiyya (p. 81), noting that the leading Maliki imams upheld it. Yahya ibn Ibrahim al-Tulaytali—praising his Siyar al-Fuqaha’ as a “noble work rich in knowledge”—relates via Abdullah ibn al-Mughira from Ath-Thawri, al-A‘mash, and Ibrahim: “They would forbid saying ‘O bane of time,’ instead insisting ‘Allah is time’; they rejected ‘By Allah, I gnash my teeth!’ preferring ‘One only grinds the teeth of the unbeliever’; they prohibited ‘No, by Him who sealed His mouth upon me!’ substituting ‘Only the unbeliever’s mouth is sealed’; and they forbade ‘By Allah, wherever He was!’ or ‘Indeed Allah is everywhere!’” Asbagh commented: “He istawa on His Throne, and His knowledge and encompassing reach are everywhere.” He was the most devoted and learned among Malik’s followers. I add: It is remarkable that many later Malikis abandoned Malik’s creed and adopted that of the Ash‘aris—especially regarding the attributes of istawa (establishing) and uluw (elevation), and generally all divine attributes. In so doing, they withdraw their trust from an eminent imam who never deviated in fiqh yet cast aside his creed in usul. This mirrors the conduct of some followers of the other imams—Abu Hanifa, al-Shafi‘i, and Ahmad—who embraced speculative kalam in usul, departing from the revelation and thus falling into error. May Allah grant us guidance and steadfastness on the truth.