(1) The word “min” does not appear in other manuscripts; this reading is attributed to al-Dhahabi. (2) Al-Dhahabi included it in his work al-Uluww under al-Musannif and commented: “This hadith is false; Hilal never transmitted it, and Ahmad al-Makki is a liar. I have related it only as a warning against it.” (al-Uluww, p. 45.) I note that this involves al-‘Ala’ ibn Hilal al-Bahili. Abu Hatim declared him a fabricator and weak narrator. Ibn Hibban listed him among the weak narrators in al-Du‘afa’, stating that he “reverses chains of transmission and alters names, so his reports cannot be used as proof.” Al-Nasa’i said: “His son Hilal transmits a questionable hadith from him; I do not know whether it comes from the son or the father.” (Mizan al-I‘tidal 3/106; Tahdhib al-Tahdhib 8/194; al-Du‘afa’ al-Kabir 5/1864.) As for Ahmad al-Makki, al-Dhahabi remarked in Mizan al-I‘tidal 1/91 that he was accused of lying and was repudiated by Abu Zur‘a al-Kashi. Commentary: The author cites this hadith and the next to establish God’s transcendence (fawqiyya) over His Throne, meaning His establishment (istiwa‘) upon and elevation above it. Although this particular report is not authentic and thus unsuitable as proof, the attribute of istiwa‘ is firmly established by the Qur’an and the authentic Sunnah. Early in the book several verses indicating it were presented, and there are numerous hadiths reaching the level of tawatur, some of which the author quoted here and others he did not. Before summarizing the issue of istiwa‘, it is appropriate to clarify that the mutakallimun (theologians) began by interpreting the texts about the Throne (al-Arsh) to prepare for their subsequent allegorical interpretation of the istiwa‘ texts. While the evidence that the Throne is one of God’s created entities is overwhelmingly sound and clear—which the Salaf readily affirmed—the mutakallimun felt free to reinterpret its scriptural references in accordance with their rationalist principles. Thus they identified the Throne mentioned in the texts with a celestial sphere (mulk), some describing it as a circular orbit encompassing the universe, calling it the “Atlas sphere” or the “vast sphere.” By contrast, the Salaf, adhering to the apparent meaning of the texts, affirmed that the Throne is a real, existing entity and that it is the greatest of all creations.