He heard Kitab al-Hadd, and his name is recorded in the audition records (sama‘at) of this book; he used to gather his family and close associates to have them hear it.
I say: Among those who likewise affirmed the boundary (hadd) are the teachers of Harb al-Kirmani, may Allah have mercy on them, whom he mentioned in his creed (‘aqidah) from among the Imams of the People of Sunnah he encountered, as previously mentioned (p. 45).
Among the contemporaries whose statements I have encountered are a group, including:
Sheikh Ahmad bin Ibrahim bin ‘Isa al-Najdi (may Allah have mercy on him), the commentator of Ibn al-Qayyim’s Nuniyya, in his book: Tanbih al-Nabih wa-al-Ghabi fi al-Radd ‘ala al-Madrasi wa-al-Halabi (p. 50).
Sheikh Sulayman bin Sahman al-Najdi (d. 1349 AH), may Allah have mercy on him, in his book: Tanbih Dhawi al-Albab al-Salimah ‘an al-Wuqu‘ fi al-Alfaz al-Mubtada‘ah al-Wakhimah (pp. 40–49); he cited the words of Ibn al-Mubarak, Ahmad, Ishaq, al-Darimi, and Ibn Taymiyyah (may Allah have mercy on them) regarding the affirmation of the boundary.
Sheikh ‘Abd al-‘Aziz bin Baz (d. 1420 AH), may Allah have mercy on him.
He stated in his commentary on al-Tahawiyya: "Whosoever among the Salaf spoke of affirming the boundary (hadd) regarding the rising (istiwa’) or otherwise, his intent was: a boundary known by Allah, Glory be to Him, which the servants do not know."
