would say when he rose at night to pray:

‘O Allah, Lord of Gabriel, Michael, and Isrāfīl, Originator of the heavens and the earth, Knower of the unseen and the seen! You judge between Your servants concerning that over which they differed. Guide me, by Your permission, to the truth concerning which they have differed. Indeed, You guide whom You will to a straight path.’”

Thus he, may Allah bless him and grant him peace, asks his Lord to guide him to the truth concerning which people have differed. How, then, could Allah love the absence of guidance in disputed matters?

Allah Most High said to him:

“And say: My Lord, increase me in knowledge.”

As for the saying some people attribute to him:

“Increase me in bewilderment concerning You,”

it is a fabrication, according to the unanimous agreement of those versed in his hadith, may Allah bless him and grant him peace. Rather, this is the request of someone who is bewildered and has asked for still greater bewilderment. No one who is bewildered may ask and pray for greater bewilderment; rather, he should ask for guidance and knowledge. How much more so in the case of the one who guides creation out of misguidance? Such words are only reported from certain shaykhs who are not to be followed in such matters—if the report from such a person is authentic.

The position of those who suspend judgment—neither affirming nor denying, and objecting to any categorical acceptance of either position—entails several consequences.

First: whoever adopts this position must object to those who negate, for they have introduced expressions and meanings with no basis in the Quran or the Sunnah. As for those who affirm, if they confine themselves to the scriptural texts, he has no right to object to them. And these