has been likened to someone who shakes hands with Allah. Thus, both the beginning and the end of the hadith make clear that the Stone is not one of Allah’s attributes, as everyone of sound reason knows. Rather, it explains that just as Allah Most High has appointed for people a House around which they perform circumambulation, He has appointed for them something to touch, so that this serves the same purpose as kissing the hands of persons of high rank. By customary practice, this brings the person kissing the hand closer and confers honour upon him. Allah and His Messenger do not speak in a way that misleads people; rather, people must be shown clearly what they should guard against. The hadith thus makes clear what rules out likening Allah to His creation.

As for the second hadith, the words “from Yemen” clarify its intended meaning. Yemen has no special connection with Allah’s attributes that would warrant such a supposition. Rather, from there came those whom He loves and who love Him, concerning whom He said:

“Whoever among you turns away from his religion, Allah will bring forth a people whom He loves and who love Him.”

It has been narrated that when this verse was revealed, he was asked who these people were, and he said that they were the people of Abū Mūsā al-Ash‘arī. Authentic hadiths have also been transmitted, such as his saying:

“The people of Yemen have come to you; their hearts are more tender and more gentle. Faith is Yemeni, and wisdom is Yemeni.”

These were the people who fought the apostates and conquered the cities. Through them, the Most Merciful relieved the believers of their distress. Anyone who confines this to Uways has strayed far from the intended meaning.

As for the verse, it is widely reported that Mālik ibn Anas was asked about it. The questioner said to him: “‘The Most Merciful rose over the Throne.’ How did He rise over it?” Mālik bowed his head until he was overcome by