[al-Riwayatayn wa-al-Wajhayn (p. 52), and Ibtal al-Ta’wilat (p. 601)].
He said in his Sharh Hadith al-Nuzul (p. 400): “If the sitting (qu‘ud) of the deceased in his grave is not like the sitting of a [living] body, then the reports narrated from the Prophet (peace be upon him) regarding the terms ‘sitting’ (al-qu‘ud) and ‘seating’ (al-julus) in reference to Allah the Exalted—such as the hadith of Ja‘far ibn Abi Talib (may Allah be pleased with him), the hadith of ‘Umar ibn al-Khattab (may Allah be pleased with him), and others—are even more deserving of not being likened to the attributes of the bodies of created beings.”
His statement regarding the hadith of ‘Umar (may Allah be pleased with him) will follow under No. 36: “When the Lord, Mighty and Majestic, sits upon His Footstool (Kursi),” where he said: “...most of the People of the Sunnah have accepted it... and it has [multiple] routes of transmission.”
(a) He said in his Nuniyyah (p. 103):
“The mention of ‘sitting’ has indeed come regarding Him, and in
A report narrated by Ja‘far, the godly;
I mean the cousin of our Prophet—and through others
It has also come, and the truth is manifest.
And al-Daraqutni, the Imam, affirms the
Reports in this chapter, without being faint-hearted.”
(b) He cited in al-Sawa‘iq al-Mursalah (3/1303) the statement of Kharijah ibn Mus‘ab (may Allah have mercy upon him): “Can istiwa’ be anything other than sitting?” and he did not follow it with any objection.
(c) He [also] said: “As for the highness of the Essence (fawqiyyat al-dhat), it varies according to its meaning; thus it is said
