of the Salaf (Salafiyyah). [End of quote].

16. Shaykh Muhammad ibn ‘Uthaymin, may Allah have mercy on him, stated in his Sharh al-‘Aqidah al-Safariniyyah: “They [the Salaf] are in consensus that istawa means: He ascended over the Throne and settled (istaqarra).” [End of quote].

These are the statements of the people of knowledge and the Sunnah regarding the interpretation of istiwa’ as “settling” (istiqrar) without any rejection of it. Consequently, no weight is given to the statement of al-Dhahabi in al-‘Uluww when commenting on the creed of al-Karaji—which he wrote for the Caliph al-Qadir bi-Allah and which the scholars of their time affirmed. Al-Dhahabi said: “I wish he had omitted ‘the istiwa’ of settling’ (istiwa’ istiqrar) and what follows it, for there is no benefit in that whatsoever.” [End of quote].

And likewise his statement (2/1358): “I do not like his saying: ‘He settled’ (istaqarra); rather, I say as Imam Malik said: ‘The istiwa’ is known (ma‘lum).’”

I say: We also say as Imam Malik (may Allah have mercy on him) said: “The istiwa’ is known.” Among its known meanings according to the Salaf in their entirety is its interpretation as “settling” (istiqrar). Thus, we say what the righteous predecessors (al-Salaf al-Salih) said, and we hold no opinion other than theirs.

Know that the denial of interpreting istiwa’ as “settling” only came from the negators of the Attributes (Mu‘attilat al-Sifat), such as the Jahmiyyah, the Ash‘ariyyah, and others influenced by them. For instance:

1. Al-Ash‘ari said in al-Ibanah (p. 21) while speaking about the attribute of istiwa’: “An istiwa’ transcendent beyond contact (mumasah), settling (istiqrar), establishment (tamakkun), indwelling (hulul), and movement (intiqal).” [End of quote].