Ithbāt al-Ḥadd by al-Dashtī — Edited by ‘Ādil Āl Ḥamdān

Muḥammad b. Aḥmad b. Muḥammad al-Jārūdī (1) the Hadith master narrated to us, al-Ḥusayn b. Aḥmad b. Mukhāriq informed us, Yaḥyā b. Muʿādh al-Ghazāl narrated to us, Yaḥyā b. Ghaylān narrated to us, ʿAbd Allāh b. Bazīʿ narrated to us, from Rawḥ b. al-Qāsim, Suhayl b. Abī Ṣāliḥ narrated to me, from his father, from Abū Hurayra [may God be pleased with him], that the Prophet, peace and blessings of God be upon him, said in his supplication: "You are the Apparent, so there is nothing above You, and You are the Hidden, so there is nothing below You" (2).

So this is an Imam from the Imams of the Muslims who inferred from this hadith that God Almighty has a limit that none knows but Him.

And whoever says: This hadith does not contain evidence for affirming the limit for God Almighty; then he is an ignorant man (3), in whose chest [13/a] is rancor (4), who has no

(1) In the original: (al-Bārūdī), and the correction is from the biographical dictionaries of narrators. See: al-Siyar (17/384).
(2) In its chain of transmission is ʿAbd Allāh b. Bazīʿ al-Anṣārī. Ibn ʿAdī said in al-Kāmil (4/253): "The Judge of Tustar; his hadiths from those he narrates from are not preserved, or most of them are not." End quote. And al-Dāraquṭnī said: "He is not abandoned." See: Lisān al-Mīzān (3/263). However, the hadith is Sahih (Authentic); Muslim narrated it in his Ṣaḥīḥ in a lengthy form (6988), as did al-Bukhārī in al-Adab al-Mufrad (1212), Abū Dāwūd (5051), al-Tirmidhī (3400), and others. Ibn al-Qayyim, may Allah have mercy on him, said: "Thus, He made the perfection of His manifestness (ẓuhūr) a necessary consequence of the perfection of His aboveness (fawqiyya). There is no doubt that He is manifest by His Essence above everything by His Essence. Manifestness here means aboveness, and from it is: {So they were unable to scale it} [al-Kahf: 97], meaning: to go above it. He affirmed this meaning with his statement: 'and there is nothing above You,' meaning: You are above all things." End quote. Mukhtaṣar al-Ṣawāʿiq (3/1067).
(3) A man who is ghumr and ghamar: weak, inexperienced in affairs. al-Mukhaṣṣaṣ (1/272).
(4) In Maqāyīs al-Lugha (4/393): "(And al-ghimr): malice in the chest."

So this is an Imam from the Imams of the Muslims who inferred from this hadith that God Almighty has a limit that none knows but Him.

And whoever says: This hadith does not contain evidence for affirming the limit for God Almighty; then he is an ignorant man (3), in whose chest [13/a] is rancor (4), who has no

(1) In the original: (al-Bārūdī), and the correction is from the biographical dictionaries of narrators. See: al-Siyar (17/384).
(2) In its chain of transmission is ʿAbd Allāh b. Bazīʿ al-Anṣārī. Ibn ʿAdī said in al-Kāmil (4/253): "The Judge of Tustar; his hadiths from those he narrates from are not preserved, or most of them are not." End quote. And al-Dāraquṭnī said: "He is not abandoned." See: Lisān al-Mīzān (3/263). However, the hadith is Sahih (Authentic); Muslim narrated it in his Ṣaḥīḥ in a lengthy form (6988), as did al-Bukhārī in al-Adab al-Mufrad (1212), Abū Dāwūd (5051), al-Tirmidhī (3400), and others. Ibn al-Qayyim, may Allah have mercy on him, said: "Thus, He made the perfection of His manifestness (ẓuhūr) a necessary consequence of the perfection of His aboveness (fawqiyya). There is no doubt that He is manifest by His Essence above everything by His Essence. Manifestness here means aboveness, and from it is: {So they were unable to scale it} [al-Kahf: 97], meaning: to go above it. He affirmed this meaning with his statement: 'and there is nothing above You,' meaning: You are above all things." End quote. Mukhtaṣar al-Ṣawāʿiq (3/1067).
(3) A man who is ghumr and ghamar: weak, inexperienced in affairs. al-Mukhaṣṣaṣ (1/272).
(4) In Maqāyīs al-Lugha (4/393): "(And al-ghimr): malice in the chest."

Translation · EN

Notes

Translation · EN

Notes