There is no doubt that Shaykh ‘Abdul-Qaadir al-Jeelaanee – irrespective of what the Sufis have falsely attributed to him - was upon the way of Imaam Ahmad not only in Fiqh but also belief. Yet despite Kabbani’s attempts to portray for the reader - via ibn al-Jawzee for the most part - the beliefs of the Hanbali scholars, we see from the preceding quote at least three marked differences between Shaykh ‘Abdul-Qaadir al-Jeelaanee and Kabbani:

i. That the Attribute of Istawaa is taken upon its apparent sense - vs - Kabbani’s criticism of those who uphold the Attributes on their apparent meaning as well as al-Zahawi’s attack on the Wahhabis for doing the same.

ii. Shaykh ‘Abdul-Qaadir al-Jeelaanee’s rejection of the view of the Ashariyyah that Istawaa means grandeur and highness (‘uluww).

According to al-Haytami and al-Qalyubi, as quoted by Kabbani (pp. 30-31), this would render Shaykh ‘Abdul-Qaadir both an innovator and outside the fold of Ahlus-Sunnah for not following the way of the Ashariyyah or Maturidees.

iii. The rejection of interpreting Istawaa as Isteela (Istawla) - vs - Kabbani who mentions this as one of the interpretations given for this Attribute and indeed refers to it as: "Among the least injurious and most befitting meanings..." (pp. 106, 139, 184-185).

Imaam al-Juwaynee, in his retraction from the madhab of the Ash’arees, explains:

"Allaah expanded my chest about the state of those Shaykhs who made ta’weel of Istawaa to isteelaa... and it is my belief that they do not understand the Attributes of the Lord, the Most High, except with what befits the creation. Therefore, they do not understand Istawaa as truly befits Him... so this is why they distort the words from its proper context and deny what Allaah has described Himself with."

(Risaalah Ithbaatul-Istawaa wal-Fawqiyyah, pp.176-186, which is part of Majmoo’atur-Rasaa’il al-Muneeriyyah)

Ibn Qudaamah wrote:

"The one performing ta’weel combines the ascription to Allaah of an Attribute which He did not ascribe or adjoin to Himself, with the negation of an Attribute which Allaah did adjoin to Himself. When he says: ‘The meaning of Istawaa is istawlaa,’ he is ascribing to Allaah the attribute of isteelaa, but Allaah did not ascribe this attribute to Himself. He is also thereby negating the Attribute of Istawaa, despite the fact that Allaah has mentioned it in the Qur’aan in seven places."

(Tahreem an-Nazar fee Kitaab Ahl al-Kalaam, no.58; p.23 of the translation)

Kabbani adds (p.107): "To those who object to istawla on the grounds that it supposes prior opposition, Ibn Hajar remarked that that assumption is discarded by clinging to the verse: ‘Allah was ever Knower, Wise.’ (4:17), which the commentators, he says, have explained to mean ‘He is ever Knower and Wise.’"

Ibn Hajar, however, goes on to say: "But it is possible to refute some of these meanings for others as has preceded from ibn Battaal... and the Reviver of the Sunnah, al-Baghawee quoted in his tafseer from ibn Abbaas and the majority of the commentators that its meaning was to rise above, similar statements were said by Abu Ubaid and al-Faraa’…" (Fath al-Baaree 13/406)

Ibn Battaal’s declaration that Istawaa means to rise above and that this is the true position of Ahlus-Sunnah, as well as the similar meaning given by ibn Abbaas, are both mentioned by Kabbani (p.105). But needless to say he is unable to resist attempting to interpret away even this correct defintion and says (p.106): "‘To rise,’ ‘ascend,’ and ‘rise above’ must be understood in the sense of rank and lordship..." This, as we have seen, has already been replied to by Shaykh ‘Abdul-Qaadir al-Jeelaanee in his words: "It is essential to carry the Attribute of al-Istawaa (Allaah’s ascending) upon its apparent sense without ta’weel... nor does it mean grandeur and highness (‘uluww) as the Ashariyyah say..."

The language of the Arabs does not permit the meaning of Istawaa to be designated as isteelaa, and this definition is not quoted from any of the Imaams of the Language whose saying is depended upon. This is why ibn al-Jawzee says in Zaad al-Maseer (3/213): "This meaning is rejected according to the Linguists." And ibn Abdul Barr said in at-Tamheed (7/131): "Their saying in explanation of Istawaa that it means isteelaa is not correct according to the language."