and the ḥadīth has come through other routes, some of which were authenticated by al-Bukhārī and al-Tirmidhī, and in them, it is mentioned that it was a dream vision, which further confirms the irregularity of that addition, so take heed! Refer to some of those routes in "Ẓilāl al-Jannah" 3881 and 465-471). Ibn al-Jawzī made a strange confusion between these authentic ḥadīths, which include the dispute of the exalted assembly, and in some of them, it is mentioned as a dream vision—as you know—and between some fabricated ḥadīths in which it is said that he saw his Lord on earth at Minā on a gray camel, and similar fabrications. I have discussed some of them in "al-Ḍaʿīfah" (6330), and he was imitated in this by the obstinate Jahmī named Ḥasan al-Saqqāf in his commentary on "Dafʿ Shubah al-Tashbīh"; which al-Dhahabī refuted and wished that its author had not composed it; due to its interpretations that negate the divine attributes, even mentioning that Allāh is neither inside the world nor outside it. Exalted is Allāh, who established Himself upon the Throne in a manner befitting His majesty and greatness. Then I saw that al-Ṭabarānī had reported the ḥadīth in a summarized form in "al-Muʿjam al-Kabīr" (8/386/8207) and "al-Awsaṭ" (2/36/1/5626): Muḥammad ibn ʿUthmān ibn Abī Shaybah narrated to us: Farwah ibn Abī al-Mughrāʾ narrated to us: al-Qāsim ibn Mālik from Saʿīd ibn al-Marzubān Abū Saʿd from Qays ibn Muslim from Ṭāriq ibn Shihāb who said: "The Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) was asked: 'In what do the exalted assembly dispute?' ... " the ḥadīth, up to his saying: "the prayer after the prayer." Al-Haythamī criticized it by saying (1/238): "And in it is Abū Saʿd al-Baqqāl, who is a mudallis, although Wakiʿ declared him trustworthy." I say: And this Ibn Abī Shaybah has some weakness, so I fear that he may not have preserved its isnād, and Allāh knows best