The Mawquf narration going back to Umar Ibn Al Khattab on juloos is weak because of Abdullah bin Khalifa being majhool. However many imams from the salaf affirmed juloos and that’s why we affirm it too, however it wouldn’t be a necessity for you to affirm juloos, since it is not from the Qur’an and sunnah. However when it comes to denying juloos this was the way of the Jahmiyyah.
Translation: 587-My father narrated to me, saying: Waki’ (d. 197 AH) narrated to us with the report of Isra’il (d. 160 AH), from Abu Ishaq (d. 127 AH), from Abdullah ibn Khalifa, from ‘Umar ibn al-Khattab: “When the Lord, Blessed and Exalted, sits on the Throne, a man trembled at the sky. Waki’ became angry and said: ‘We encountered al-A’mash and Sufyan who narrated these hadiths and did not deny them.”
Footenote: The salaf did not deny this because Allah is unlike anything, and He is the All-Hearing, All-Seeing. As for the innovators and people of theology (Ahl al-Kalam), who cannot imagine the attributes of the Creator except in a manner suitable for humans, they resort to interpretation (ta’wil) to avoid this thought. They do not realise that Allah created the Throne, and the wisdom behind it is known to Him, not due to His need for it. Ibn Abi al-‘Izz (d. 792H) said: “And the fact that the higher is above the lower does not mean that the lower is encompassing the world, surrounding it, or carrying it, nor that the higher is in need of it. Look at how the sky is above the earth, yet it is not in need of it. The Lord, Exalted and Greater, is far greater than to be required to be understood in this way. He is above the Throne while carrying it with His power and being independent from it, while the Throne is in need of Him. The deniers of His exaltation (Ahl al-Ta’til) would have been guided to the straight path if they had explained this detail, and they would have understood the correspondence of reason with revelation, and would have followed the evidence. However, they deviated from the evidence and went astray.” (Al-Tahawiyyah Tagqiq by Shuayb Al Arna’oot)
Kitab As Sunnah by Ibn Ahmad Pg 302
Isra’il ibn Yunus (d.160AH) رحمه الله was a reliable and prominent transmitter of hadith from Kufa, Iraq. He learned hadith from his father, Yunus ibn Abi Ishaq, and others such as al-A‘mash and Abu Ishaq al-Sabi‘i.
Sufyan At Thawri (d.161AH) رحمه الله A major scholar of hadith, fiqh, and zuhd from Kufa. He studied under the likes of al-A‘mash, Zayd ibn Aslam.
Sulayman ibn Mihran al-A‘mash (d. 148 AH) narrated from great tabi‘un like Abu Wa’il Shaqiq ibn Salamah and Ibrahim al-Nakha‘i Waki‘ ibn al-Jarrah (d. 197 AH) was also a major hadith scholar and jurist from Kufa, known for his piety and memorisation.
Translation: 431-Ahmad ibn Hanbal (d. 241 AH) (may Allah have mercy on him) said: “Waki’ (d. 197 AH) narrated to us, from Isra’il (d. 160 AH), with the report: ‘When the Lord, Exalted and Glorified, sits on the Throne.” A man in Waki’s gathering trembled upon hearing this. Waki’ became angry and said: “We met al-A’mash (d. 148 AH) and al-Thawri (d. 161 AH), and they would narrate these ahadith without denying them.”
This was also narrated by Abu Hatim (d. 277 AH) from Ahmad.
Kitab Al Uluww By Imam Ad Dhahabi Pg 158
Imam Ad Dhahabi mentions all the imams of the salaf that affirmed juloos and says it’s well preserved. Abu Ishaq al-Sabi‘i (d. 127 AH), Sufyan al-Thawri (d. 161 AH), Abu Ahmad al-Zubayri (d. 203 AH), Yahya ibn Abi Bukayr (d. 209 AH), Waki‘ ibn al-Jarrah (d. 197 AH), Isra’il ibn Yunus (d. 160 AH), Abdullah ibn Ahmad ibn Hanbal (d. 290 AH), Ahmad ibn Hanbal (d. 241 AH), Abd al-Rahman ibn Mahdi (d. 198 AH).
Translation: This is a well-preserved narration from Abu Ishaq al-Sabi’i (d. 127 AH), the Imam of the Kufans in his time. He heard from several Companions and his narrations are included in both Sahih al-Bukhari and Sahih Muslim. He passed away in 127 AH. Abu Ishaq uniquely narrated this hadith from Abdullah ibn Khalifah, one of the early tabi’un. We have no definitive knowledge of Abdullah ibn Khalifah’s reliability in terms of criticism or praise (jarh wa ta’dil). However, this hadith was narrated by Abu Ishaq al-Sabi’i, who accepted it and narrated it alongside other ahadith related to Allah’s attributes.
The hadith was similarly narrated by Sufyan al-Thawri (d. 161 AH), Abu Ahmad al-Zubayri (d. 203 AH), Yahya ibn Abi Bukayr (d. 209 AH), and Waki’ ibn al-Jarrah (d. 197 AH), all through Isra’il ibn Yunus (d. 160 AH). This narration was included by Abdullah ibn Ahmad ibn Hanbal (d. 290 AH) in his book Kitab al-Sunnah wa al-Radd ‘ala al-Jahmiyyah. He transmitted it from his father, Ahmad ibn Hanbal (d. 241 AH), who narrated it from Abd al-Rahman ibn Mahdi (d. 198 AH), from Sufyan al-Thawri, from Abu Ishaq al-Sabi’i, from Abdullah ibn Khalifah, from ‘Umar ibn al-Khattab (d. 23 AH). The wording of the hadith states: “When the Lord sits on the Throne, it creaks like the creaking of a new saddle.”
Kitab Al Arsh by Imam Ad Dhahabi Pg 49
Shayk Al Islam Ibn Taymiyyah says most of ahlus sunnah accept juloos for Allah ﷻ
Translation: Among these is the well-known hadith of Abdullah ibn Khalifah, which is narrated from Umar ibn al-Khattab on the authority of the Prophet. It was recorded by Abu Abdullah Muhammad ibn Abdul Wahid al-Maqdisi (d. 643 AH) in his Mukhtarah. A group of hadith scholars rejected it due to its inconsistencies, as was done by Abu Bakr al-Isma’ili, Ibn al-Jawzi, and others. However, the majority of Ahl al-Sunnah accepted it.
Majmu Al Fatawa by Ibn Taymiyyah (16/434-435)
Imam Ad Dhahabi says since Imams like Abu Ishaq al-Sabi‘i, Sufyan al-Thawri, al-A‘mash, Israil, Abdurrahman ibn Mahdi, Abu Ahmad al-Zubayri, Waki‘, Ahmad ibn Hanbal, and others, too numerous to list—who are the stars of guidance and lamps in the darkness, accepted and narrated this hadith without rejecting it or criticising its chain of transmission, then who are we to reject it or assume we know better than them. Rather, we should believe in it and entrust its full knowledge to Allah the Almighty.
Translation: Abu Abdurrahman Abdullah ibn Ahmad ibn Hanbal (d. 290 AH) narrated this hadith in his book Kitab al-Sunnah wa al-Radd ‘ala al-Jahmiyyah from his father, Ahmad ibn Hanbal (d. 241 AH), who narrated it from Abdurrahman ibn Mahdi (d. 198 AH), from Sufyan al-Thawri (d. 161 AH), from Abu Ishaq al-Sabi’i (d. 127 AH), from Abdullah ibn Khalifah, from Umar ibn al-Khattab (d. 23 AH). Its wording states: “When the Lord sits on the Throne, a sound is heard like the creaking of a new saddle.”
It was also narrated by Abdullah ibn Ahmad from his father, who said: “Waki’ (d. 197 AH) narrated to us with the hadith of Israil (d. 160 AH), from Abu Ishaq, from Abdullah ibn Khalifah, from Umar, who said: ‘When the Lord sits on the Throne… ‘At that moment, a man, named by my father, flinched at Waki’s presence. Waki’ became angry and said: ‘We met al-A’mash (d. 148 AH) and Sufyan narrating these hadiths without denying them.”
Ad Dhahabi said: This hadith is considered authentic by a group of hadith scholars. It was included by Hafiz Diya al-Din al-Maqdisi (d. 643 AH) in his Sahih, and it meets the conditions of Ibn Hibban (d. 354 AH). However, I am unsure if Ibn Hibban included it in his collection. According to his methodology, if an upright and reliable narrator reports from someone not known to be criticized, the chain is considered sound. Since these eminent scholars-Abu Ishaq al-Sabi’i, Sufyan al-Thawri, al-A’mash, Israil, Abdurrahman ibn Mahdi, Abu Ahmad al-Zubayri, Waki’, Ahmad ibn Hanbal, and others, too numerous to list-who are the stars of guidance and lamps in the darkness, accepted and narrated this hadith without rejecting it or criticizing its chain of transmission, then who are we to reject it or feign intellectualism over them? Rather, we should believe in it and entrust its full knowledge to Allah the Almighty.
Kitab Al Arsh By Imam Ad Dhahabi (2/154-156)
It has been narrated from some that istawa and juloos are synonymous
Trannslation: Abu Mansur Al-Azhari (d.370 AH) said in the definition of Throne (Arsh): Allah said: The Most Merciful rose over the Throne (Quran 20:5) and in another verse He said: And the angels will be on its sides, and eight will, that Day, bear the Throne of your Lord above them. (Quran 69:17). Sufyan Al-Thawri narrated from Ammar Al-Duhni from Muslim Al-Batin from Said bin Jubayr from Ibn Abbas that he said: ‘The Kursi (Footstool) is the place of the two Feet, and the Throne cannot be comprehended in terms of its greatness.’
Abu Al-Abbas narrated from Ibn Al-A’rabi that he said: Ibn Abbas said: ‘The Throne is the seat of the Most Merciful.’ Ibn Al-A’rabi reported this without a connected chain. However, the narration of Al-Thawri is connected and authentic. Also, in the arabic language the word ‘Throne’ refers to the seat of a king. Evidence for this is the seat of the Queen of Sheba, which Allah referred to as a throne: Indeed, I found a woman ruling over them, and she has been given of all things, and she has a great throne. (Quran 27:23). And I say: And the term ‘Throne’ (Arsh) in the Arabic language also refers to the roof of a house.”
Tahdhib Al-Lughah, (1/413)
Translation: Ash-Shaabi narrated from Abdullah Ibn Masud that he said regarding: The Most Merciful istawa on the Throne. Sitting (on it).’ And in it (the same book): “Abbad bin Mansur said: I asked Al-Hasan (d. 110 AH) and Ikrimah (d. 105 AH) about His saying: The Most Merciful istawa on the Throne, and they both said: ‘Sitting (on it).”
Ithbat Al-Hadd by Ad-Dashti, Pg 173-174
Kharijah bin Mus‘ab was an early scholar, hadith transmitter, and one of the leading scholars of Khurasan. He was known as a contemporary of Ibrahim bin Tahman and held the kunya Abu al-Hajjaj al-Dub‘i al-Sarakhsī. He traveled extensively and studied under scholars like ‘Amr bin Dinar, Zayd bin Aslam, Ayub al-Sakhtiyani, and Yūnus bin ‘Ubayd. He transmitted hadith to major figures such as ‘Abd al-Rahman bin Mahdi, Waki‘, and Yahya bin Yahya, and he says istawa is synonymous with juloos.
Translation: Kharijah says: “The Jahmiyyah are disbelievers. Inform their women that they are divorced and that they cannot be married to their husbands. Do not visit their sick, nor attend their funerals.” Then he recited the verse from Taha: “What We have sent down to you the Qur’an to cause you distress” (Taha: 1-6), to His statement “The Most Merciful rose over the Throne” (Taha: 5). And how can the rising (istiwa) be except by sitting (julūs)?
Footenote: Muhaqiq Adel Al Hamdan says it was reported in Al-Khallal (d. 311 AH) and “Al-Ibanah al-Kubro” (d. 403 AH), and it is an authentic narration. Note: Muhammad bin Said al-Qahtani, the editor of Kitäb al-Sunnah by ‘Abdullah bin Ahmad, made a severe criticism of this narration, and he was followed by Atiyyah al-Zahrani, editor of Kitab al-Sunnah by al-Khallal, and al-Walid bin Muhammad, editor of Al-Ibanah by Ibn Battah, who differ (section on refuting the Jahmiyyah). The essence of al-Qahtani’s criticism is:
- The assertion that attributing sitting (julūs) to Allah is not from the methodology of the pious predecessors (salaf), but is closer to the beliefs of the anthropomorphists (mujassima) and those who resemble them.
- The accusation of Kharijah bin Muş’ab of being a liar because this reflects his belief. And I say, with Allah’s assistance: I do not know who he means by the salaf! For their statements are numerous in affirming the sitting (julūs) of Allah upon His Throne, as I have quoted in the introduction to my commentary on Ithbat al-Hadd by Allah.
The scholars of Ahl al-Sunnah have consistently mentioned this narration and used it as evidence in their writings to refute the Jahmiyyah and the anthropomorphists. I do not know who from the scholars of Ahl al-Sunnah preceded al-Qahţānī in refuting this narration, criticizing it, and describing its narrator as a Mujassim? And look at Ibn al-Qayyim’s statement: “It is the misguidance of the mu’attila (those who deny the attributes) to accuse of lying and branding him with anthropomorphism, while these scholars transmitted it and affirmed it, not denying it.” (Mukhtasar al-Şawā’iq, 3/1075) No one criticises this narration, to my knowledge, except the Jahmiyyah, those who deny the attributes, who cannot hear or narrate these reports, such as al-Kawthari, the Jahmi, who criticized ‘Abdullah bin Ahmad for narrating the report of Kharijah in his book al-Sunnah and other reports that affirm the attributes.
Al-Kawtharī commented, as is typical of the Jahmiyyah, branding Ahl al-Sunnah with anthropomorphism: “Has the one who said these words left out anything from polytheism and anthropomorphism?”
I say: I can only respond to al-Qahtani, who agreed with al-Kawthari in describing the one who narrated this report as an anthropomorphist, with what he said to al-Kawthari in the introduction to his edition of al-Sunnah (1/85): “When it reaches the point that someone who transmits to the ummah the books of al-Sunnah, the refutation of the Jahmiyyah, al-Zuhd, and Fada’il al-Şahābah is described as a polytheist, then the world has no value left.”
The accusation that Kharijah bin Muş’ab is a liar is not significant here, because the man is expressing his belief in the rising (istiwa) and that it can only mean sitting (julûs), so he did not narrate from others for his narration to be refuted as a lie! Kharijah ibn Muş’ab is not a liar, according to the correct opinion of the scholars of jarh and ta’dil, as described by al-Qahtani.
Rather, his lies refer to mistakes or misrepresentations, not deliberate falsehoods in narration. He was trustworthy in narration, as Yahya bin Main said: “He was upright in hadith.” And even Abu Hatim al-Rāzī, with his strictness, said: “His hadith is written, and he was not a liar.” Similarly, Ibn ‘Adī and many scholars of this field agreed. See: Al-Du’afa’ by Ibn ‘Adi (3/52), Al-Thiqat by Ibn Hibban (1/284), and Al-Siyar (7/326). Al-Qahtani accused Kharijah of being a Mujassim, expressing his beliefs.
I do not know where he got this accusation or who preceded him in this claim. How could the people of Ahl al-Sunnah allow the transmission of reports from the anthropomorphists in their works without refuting and denying them?
Kitab As Sunnah By Ibn Ahmad Pg 12-13
