and the second: attributing "change of mind" to Allāh is impossible, and among the indications of the distortion of the Torah is that it states: it appeared to Allāh to create the heavens and the earth! Therefore, the ḥāfiẓ Ibn Ḥajar went to great lengths to interpret this objectionable statement by saying: "That is, it was already in Allāh's knowledge, and He wanted to manifest it, and it does not mean that it became apparent to Him after being hidden, for that is impossible in regard to Allāh, the Exalted. Muslim narrated it from Shaybān ibn Farrūkh from Hammām with this isnād in the wording: 'Allāh wanted to test them,' so perhaps the change came from the narrators." I say: we say to the ḥāfiẓ: put "perhaps" with that star! And you have known the agreement of the two trustworthy narrators on the first wording: "Allāh wanted"; thus, the disagreement of ʿAbd Allāh ibn Rajāʾ, at the very least, is considered weak, especially since the ḥāfiẓ himself said in his biography in "al-Taqrīb": "Truthful, but errs slightly." Among the wonders of the ḥāfiẓ—stemming from his Ashʿarī inclination—is that he interpreted the first narration following what was previously quoted from him: "even though the narration also requires consideration; for He is always willing"!! I say: I wonder what the ḥāfiẓ would say about the verses in which the will is attributed to Allāh in the Noble Qurʾān, such as His saying: "When Allāh intends harm for a people, there is no turning it back" (Sūrah ar-Raʿd, verse 11), and His saying: "So your Lord intended that they reach their maturity and extract their treasure" (Sūrah al-Kahf, verse 82), and many similar verses?! Would he say about them as he said about the ḥadīth: "they require consideration"?! May Allāh disgrace the science of kalām that led great scholars to such statements! *