On page 235, part 4 of Irshadus-Sari, Al-Qastalani records:
Rage of creatures is a feeling engaging minds. It is unbecoming to ascribe such a quality to the Creator, the Exalted. Thus, this should be interpreted in a way fitting Allah, the Exalted.
On page 319, part 5 of the same reference, Al-Qastalani writes down:
Abu Hureira: The Prophet (peace be upon him) stated, "Allah created Adam on his look."
This indicates that Allah suspends him on the look He had created on. This interpretation, however, is contrasted by another hadith, "Adam was created on the look of the Beneficent."
On page 36 part 7 of the same reference, the following is written down:
The judge: Regarding the Prophet's saying that Allah laughs to two men, Allah's laughter, however, is a metaphoric expression. Corporealities only may laugh. Allah is promoted against being a corporeality. Satisfaction is the significance of laughter mentioned in the hadith.
On page 187, part 9 of the same reference, Al-Qastalani says:
The descending mentioned in the hadith implies descending of God's mercy, affair or angels. AlBeidawi comments: It is proved, by positive evidences, that Allah is highly promoted against being a corporeality or occupying a definite space; therefore, it is impracticable to credit transferable descending to Him.
On page 348 part 9 of the same reference, it is recorded:
____________
13. Ahlus-Sunna stands for people of the Prophet's traditions. They are the Sunnis.
The Prophet (peace be upon him) said: "Hell keeps on demanding with more till Lord of Dignity places His foot - precedence - in it." Some discussed that 'foot' in this regard refers to the most evil people God had prepared to be preceded to hell.
On page 250, part 10, he records:
Ire of Allah, the Exalted, stands for His desire to penalize.
On page 269, part 10, the following is written down:
God says, (The hand of Allah is above their hands). God named the Prophet's hand as the hand of Allah, since it advanced others'. Allah, the Praised the Elevated, is exaltedly promoted against having limbs and corporeal characteristics. Meaning of the Verse, however, is recognition that a covenant contracted with the Prophet (peace be upon him) is regarded as same as that contracted with Allah.
On page 388, part 10, Al-Qastalani states:
A man addressed at the Prophet (peace be upon him) that Allah holds the heavens with a single finger, and the earth with another. The Prophet (peace be upon him) laughed to excess. These characteristics are impracticable to Allah, the Exalted.
On page 391 part 10, the following is recorded:
God says, (Then He settled on the Throne. 7:54). Ahlus-Sunna state that Allah, the Praised the Exalted, describes Himself with 'on' which is one of attributes of Entity. Mutazilites state that the preposition stands for prevalence by means of power and pertinence. The corporalists claim that it indicates settlement.
On page 398, part 10 of the same reference, Al-Qastalani records:
The Prophet (peace be upon him) stated, "On Resurrection Day, you, tranquilly and peacefully, shall see your Lord as clear as this moon." This means that you shall not wrong each other on that situation since the Lord shall be seen from every side. Allah is exceedingly promoted against being having a definite space. Simile, here, is for the view, not the viewed.
God says, (Looking at [waiting for] their Lord). Ways, conditions and distances are nonexistent during looking at the Lord.
On page 402 part 10:
"…he keeps on supplicating till this causes God to laugh…". The matter intended is accomplice of laughter; satisfaction.
On page 420, part 10, AlQastalani records:
God says, (Then He settled on the Throne). It is wrong to explain 'the Throne' as a bench and 'settled' as an act of stability. This explanation is adopted by anthropomorphists. Allah, the Exalted, was being before the Throne when there was no space. Now, He is as same as he was being. Moveableness is a characteristic of cosmoses.
On page 435, part 10, the following is recorded:
Abu Hureira: The Prophet (peace be upon him) stated, "Our Lord, the Blessed the Elevated, descends to the lowest heavens every night." This means that He orders an angel of descending. Ibn Hazm interpreted that this act is done by Allah in the lowest heavens for commencing responding supplications. Ibn Khuzeima adds, "At daybreak, He returns to the Throne."
Al-Qastalani tries to say that Ibn Khuzeima adopt for corporalism, as he states that Allah Himself descends and returns.
