The greatness of Allah and His attributes

It is narrated from Sayyiduna Abdullah bin Abbas (may Allah be pleased with them both), concerning the saying of Allah Almighty: "I will surely come to them from before them and from behind them, and from their right and from their left" [Surah al-A'raf: 17], that he said: "Satan could not bring himself to say: '(I will come to them) from above them,' because he knew that Allah, the Mighty and Majestic, is above them all (exalted and supreme)."
Ishaq bin Rahwayh recorded this report in his Musnad (hadith: 3011); its chain contains the narrator Ibrahim bin al-Hakam bin Aban, who is da'if (weak).

It is narrated from Bishr bin Umar al-Zahrani that he said: I heard more than one eminent exegete say, concerning the saying of Allah Almighty: "The Most Merciful rose over the Throne" [Surah Ta Ha: 5]: "Irtafa'a," meaning He (Allah, the Mighty and Majestic, in a manner befitting His greatness and majesty) rose high (over the Throne).
Al-Bukhari recorded it in 'Khalq Af'al al-'Ibad' (no. 11), and its chain is sahih (authentic).

It is narrated from Sayyiduna Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him), while among a group of his Companions, told us this reality: "When Allah, the Blessed and Exalted, created the Trumpet, He gave it to Israfil (peace be upon him); so he holds it to his mouth, his gaze fixed on the Throne, waiting for when he will be commanded (to blow the Trumpet)." Then he (peace and blessings be upon him) mentioned the hadith, and in it he said: "Then Allah Almighty will place His mighty Throne wherever He wills on the earth, and on that Day eight (angels) will be carrying the Divine Throne, whereas today they are four; their feet are planted on the farthest limits of the lowest earth, all the earths and the heavens are upon their backs, and the Throne rests upon their shoulders. There will be a resounding echo of their glorifications, and the words of their glorification will be: 'Subhan al-Malik dhi al-malakut, subhana dhi al-'arsh dhi al-jabarut, subhan al-Hayy alladhi la yamut, subhan alladhi yumit al-khala'iq wa la yamut, subbuhun quddusun Rabb al-mala'ikati wa al-ruh, quddusun quddusun, subhana Rabbiya al-A'la, subhana dhi al-mulki wa al-jabaruti wa al-kibriya'i wa al-'azamah, subhanahu abad al-abad' (Glory be to the true King, Owner of the dominion of all creation; glory be to the Lord of the Throne, Possessor of might and overpowering majesty; glory be to the Ever-Living who will never die; glory be to the One who will cause all creation to die while He Himself will never die; He is utterly pure and free of every defect, Lord of the angels and of the Spirit (Jibril); He is most holy, most holy; glory be to my Lord, the Most High; glory be to the One who possesses dominion, power, grandeur and majesty; He is free of every defect forever and ever)."
Its chain is da'if (weak).

It is narrated from Sayyidah Aishah (may Allah be pleased with her) that a group of Jews came to the Prophet (peace and blessings be upon him) and said: "We wish to ask you about three things that no one knows except a prophet: tell us about the bearers of the Throne (the angels who carry the Divine Throne), who are they? And what is the reality of the fluid of a man and of a woman?" The Messenger of Allah (peace and blessings be upon him) said: "As for the bearers of the Throne, they are mighty creatures who carry it on their horns, and the heat and liquid-like quality that is in the sun comes from their sweat; and the fluid of a man is white and thick, while the fluid of a woman is yellow and thin." He (peace and blessings be upon him) also mentioned the third matter. (Hearing this) the Jews said: "We bear witness that you are indeed the Prophet of Allah, for we find it written likewise in the Torah."
The chain of this hadith contains Baqiyyah bin al-Walid, who is a mudallis (one who conceals defects in the chain), and some parts of the report are questionable from a scholarly and chain-based standpoint, being isolated and munkar (rejected).

It is narrated from Sayyiduna Abdullah bin Abbas or Sayyiduna Abdullah bin Umar (may Allah be pleased with them both) (the doubt as to which of the two Companions is meant is from the narrator Ubayd) that he said: "Indeed Allah, the Blessed and Exalted, has veiled Himself from His creation with four veils: with light, then darkness, then fire, then darkness; or he said: first with fire, then darkness, then light, then darkness."
Ahmad bin Mani' recorded this report in his Musnad through Jarir; all its narrators are thiqat (trustworthy), and it is the saying of a Companion (mawquf).

It is narrated from Sayyiduna Sahl bin Sa'd al-Sa'idi (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: "Before Allah, the Blessed and Exalted, are seventy thousand veils of light; no one hears even the faintest sound of anything from those veils except that his soul departs."
This chain is da'if (weak); and Abu Ya'la also recorded this report with his own chain from Sayyiduna Abdullah bin Amr and Sayyiduna Sahl bin Sa'd (may Allah be pleased with them), with the same meaning.

It is narrated from Habib bin Abi Thabit that Sayyiduna Hassan bin Thabit (may Allah be pleased with him) recited some verses, saying: "I have borne witness, by the command and permission of Allah, that Muhammad (peace and blessings be upon him) is the Messenger of Allah sent from above the lofty heavens; and that Abu Yahya (Zakariyya, peace be upon him) and Yahya (peace be upon him) are both of such eminence that their deeds in the religion of Allah are accepted and pleasing; and that the brother of the people of al-Ahqaf (Hud, peace be upon him), when he stood among his people (to call them to the truth), stood firm on the truth among them purely for the pleasure of Allah, and acted with justice and fairness." Thereupon the Prophet (peace and blessings be upon him) said: "And I too (bear witness to the same)."
Musnad Ahmad: 3028. In the chain of this report, Habib bin Abi Thabit's hearing from Sayyiduna Hassan bin Thabit (may Allah be pleased with him) is not established, so its chain is munqati' (broken); however, the meaning of the verses is correct in the light of other authentic supporting reports.

It is narrated from Sayyiduna Abu Hurayrah (may Allah be pleased with him) that he heard the Messenger of Allah (peace and blessings be upon him) narrate this account of Sayyiduna Musa (peace be upon him) on the pulpit. He (peace and blessings be upon him) said: "The thought occurred in the heart of Sayyiduna Musa (peace be upon him): Does Allah, the Blessed and Exalted, sleep? So Allah, the Mighty and Majestic, sent an angel to him who kept him awake continuously for three days, then gave him two glass bottles, one bottle in each hand, and commanded him to guard them both carefully. He (peace and blessings be upon him) said: Then sleep began to overcome him, until his two hands would come close to each other; then he would suddenly wake and save them by keeping one hand away from the other. Finally he fell into a deep sleep once, and his two hands struck against each other, so that both bottles broke and were shattered. He (peace and blessings be upon him) said: So Allah Almighty set forth this parable for him: Indeed, if Allah, the Mighty and Majestic, slept, these heavens and the earth could never hold together (rather they would fall into disarray)."
The meaning of this hadith is supported by this verse of the Noble Qur'an: "Neither drowsiness overtakes Him nor sleep" [Surah al-Baqarah: 255], that is, Allah Almighty is overtaken neither by drowsiness nor by sleep, and this universe stands by His power and His governance.