His Kursi extends over the heavens and earth and He sits on it
A monkey committed adultery so they stoned it
August 21, 2018Indeed, Allah has armies of honey
August 21, 2018BACK⇒ Return to Table of contents
His Kursi extends over the heavens and earth and He sits on it
إن كرسيه وسع السموات و الأرض و إنه ليقعد عليه فما يفضل منه مقدار أربع أصابع ثم قال بأصابعه فجمعها و إن له أطيطا كأطيط الرحل الجديد إذا ركب من ثقله
“Indeed, His Kursi extends over the heavens and earth and He sits on it. Not even the space of four fingers is left.”
He then displayed this by joining his fingers.
“It screeches just as a new camel saddle screeches when someone weighty mounts it.”
This narration is munkar.
Al Kurani claims that the Ahlus Sunnah have authenticated the hadith of the screeching of the ‘Arsh.[1]
The hadith is as follows:
إن كرسيه وسع السموات و الأرض و إنه ليقعد عليه فما يفضل منه مقدار أربع أصابع ثم قال بأصابعه فجمعها و إن له أطيطا كأطيط الرحل الجديد إذا ركب من ثقله
“Indeed, His Kursi extends over the heavens and earth and He sits on it. Not even the space of four fingers is left.”
He then displayed this by joining his fingers.
“It screeches just as a new camel saddle screeches when someone weighty mounts it.”[2]
He then quotes al Haythami’s statement, “His narrators are the narrators of Sahih al Bukhari besides ‘Abdullah ibn Khalifah al Hamdani who is reliable.”
There is signal in al Haythami’s statement that ‘Abdullah ibn Khalifah is not from the narrators of Sahih al Bukhari. The scholars have emphatically declared that ‘Abdullah ibn Khalifah is not reliable. The only scholar to state the opposite is Ibn Hibban who is infamous for displaying laxity when it comes to giving credibility, and this is unanimously accepted.[3]
So is this the authentication claimed by al Kurani or is this the opposite?
In fact, al Dhahabi has said about Ibn Khalifah, “He cannot be traced.”[4] Al Albani has classified the hadith as munkar.[5] Ibn Taymiyyah has described the hadith with idtirab in both its sanad and matn.[6] He mentioned it as an example for da’if ahadith which some authors narrate regarding sifat (attributive qualities of Allah subhanahu wa ta ‘ala). Many of the Ahlus Sunnah have classified it as da’if like Ibn Kathir in his Tafsir[7].
So from where did the liar al Kurani claim the Ahlus Sunnah’s authentication of it?
With regards to al Haythami’s statement, “His narrators are the narrators of Sahih al Bukhari,” this does not mean authentication of the sanad according to the masters of the science. The narrators being the narrators of Sahih al Bukhari does not necessitate the authenticity of the narration as Hafiz explained in al Talkhis[8] for they could be other discrepancies present like ikhtilat, tadlis, etc.
The hadith is munkar as stated by al Albani. He adds, “Abu al ‘Ala’ Hassan Ahmed al Hamdani narrated it in his formal legal opinions about Sifat from the chain of al Tabarani. Al Diya’ al Maqdisi narrated it in al Mukhtarah[9] from the chain of al Tabarani and from other chains from Abu Bukayr. Similarly, Abu Muhammad al Dashti narrated it in Kitab Ithbat al Hadd[10] from the chain of al Tabarani and others from Abu Bukayr; however he said, ‘This is a sahih hadith. The narrators meet the standards of al Bukhari and Muslim.”
Al Albani then says, “He stated that. However, it is a blatant two fold blunder. Neither is the hadith sahih nor do the narrators meet their standards. None besides Ibn Hibban has given ‘Abdullah ibn Khalifah credibility. And his credibility is not considered. Al Dhahabi has said about Ibn Khalifah, ‘He cannot be traced.’ So where is the authenticity of the hadith? Rather, it is a munkar hadith according to me.”
Similar is the hadith of Ibn Ishaq in al Musnad and others. It appears at the end:
إن عرشه لعلى سماواته و أرضه هكذا مثل القبة و إنه ليئط به أطيط الرحل بالراكب
Verily, His ‘Arsh is on the heavens and earth like a tent. And it screeches just like a saddle screeches with a heavy mount.
Abu Ishaq is a mudallis and he has not clarified hearing in any of the chains from him. Therefore, al Dhahabi says:
This hadith is extremely gharib. It has only one chain. Ibn Ishaq is proof in Maghazi when he mentions an isnad. He has many munkar and startling narrations too. Allah knows best whether Rasulullah salla Llahu ‘alayhi wa sallam said this or not. As regards to Allah―the Mighty and Majestic―there is nothing like unto Him. His majesty is grand, His names are pure, and there is no deity besides Him.
The screeching of the ‘Arsh that takes place is just like the screeching of a saddle. This is the quality or description of the saddle and ‘Arsh. May Allah protect us from regarding it as a quality of Allah―the Mighty and Majestic. Moreover, the word atit (screeching) has not come in any established narration.[11]
Next⇒ Indeed, Allah has armies of honey
[1] Al Wahhabiyyah wa al Tawhid pg. 63.
[2] Majma’ al Zawa’id vol. 10 pg. 159.
[3] Silsilat al Da’ifah vol. 2 pg. 257.
[4] Mizan al I’tidal vol. 4 pg. 89.
[5] Silsilat al Da’ifah vol. 2 pg. 256 Hadith: 866, 4978 and in his takhrij of Abu ‘Asim’s al Sunnah Hadith: 574.
[6] Majmu’ al Fatawa vol. 16 pg. 434 – 436.
[7] Tafsir Ibn Kathir vol. 1 pg. 311.
[8] Al Talkhis vol. 3 pg. 19.
[9] Al Mukhtarah vol. 1 pg. 59.
[10] Kitab Ithbat al Hadd pg. 134 – 135.
[11] Al ‘Uluw pg. 23.
BACK⇒ Return to Table of contents
His Kursi extends over the heavens and earth and He sits on it
إن كرسيه وسع السموات و الأرض و إنه ليقعد عليه فما يفضل منه مقدار أربع أصابع ثم قال بأصابعه فجمعها و إن له أطيطا كأطيط الرحل الجديد إذا ركب من ثقله
“Indeed, His Kursi extends over the heavens and earth and He sits on it. Not even the space of four fingers is left.”
He then displayed this by joining his fingers.
“It screeches just as a new camel saddle screeches when someone weighty mounts it.”
This narration is munkar.
Al Kurani claims that the Ahlus Sunnah have authenticated the hadith of the screeching of the ‘Arsh.[1]
The hadith is as follows:
إن كرسيه وسع السموات و الأرض و إنه ليقعد عليه فما يفضل منه مقدار أربع أصابع ثم قال بأصابعه فجمعها و إن له أطيطا كأطيط الرحل الجديد إذا ركب من ثقله
“Indeed, His Kursi extends over the heavens and earth and He sits on it. Not even the space of four fingers is left.”
He then displayed this by joining his fingers.
“It screeches just as a new camel saddle screeches when someone weighty mounts it.”[2]
He then quotes al Haythami’s statement, “His narrators are the narrators of Sahih al Bukhari besides ‘Abdullah ibn Khalifah al Hamdani who is reliable.”
There is signal in al Haythami’s statement that ‘Abdullah ibn Khalifah is not from the narrators of Sahih al Bukhari. The scholars have emphatically declared that ‘Abdullah ibn Khalifah is not reliable. The only scholar to state the opposite is Ibn Hibban who is infamous for displaying laxity when it comes to giving credibility, and this is unanimously accepted.[3]
So is this the authentication claimed by al Kurani or is this the opposite?
In fact, al Dhahabi has said about Ibn Khalifah, “He cannot be traced.”[4] Al Albani has classified the hadith as munkar.[5] Ibn Taymiyyah has described the hadith with idtirab in both its sanad and matn.[6] He mentioned it as an example for da’if ahadith which some authors narrate regarding sifat (attributive qualities of Allah subhanahu wa ta ‘ala). Many of the Ahlus Sunnah have classified it as da’if like Ibn Kathir in his Tafsir[7].
So from where did the liar al Kurani claim the Ahlus Sunnah’s authentication of it?
With regards to al Haythami’s statement, “His narrators are the narrators of Sahih al Bukhari,” this does not mean authentication of the sanad according to the masters of the science. The narrators being the narrators of Sahih al Bukhari does not necessitate the authenticity of the narration as Hafiz explained in al Talkhis[8] for they could be other discrepancies present like ikhtilat, tadlis, etc.
The hadith is munkar as stated by al Albani. He adds, “Abu al ‘Ala’ Hassan Ahmed al Hamdani narrated it in his formal legal opinions about Sifat from the chain of al Tabarani. Al Diya’ al Maqdisi narrated it in al Mukhtarah[9] from the chain of al Tabarani and from other chains from Abu Bukayr. Similarly, Abu Muhammad al Dashti narrated it in Kitab Ithbat al Hadd[10] from the chain of al Tabarani and others from Abu Bukayr; however he said, ‘This is a sahih hadith. The narrators meet the standards of al Bukhari and Muslim.”
Al Albani then says, “He stated that. However, it is a blatant two fold blunder. Neither is the hadith sahih nor do the narrators meet their standards. None besides Ibn Hibban has given ‘Abdullah ibn Khalifah credibility. And his credibility is not considered. Al Dhahabi has said about Ibn Khalifah, ‘He cannot be traced.’ So where is the authenticity of the hadith? Rather, it is a munkar hadith according to me.”
Similar is the hadith of Ibn Ishaq in al Musnad and others. It appears at the end:
إن عرشه لعلى سماواته و أرضه هكذا مثل القبة و إنه ليئط به أطيط الرحل بالراكب
Verily, His ‘Arsh is on the heavens and earth like a tent. And it screeches just like a saddle screeches with a heavy mount.
Abu Ishaq is a mudallis and he has not clarified hearing in any of the chains from him. Therefore, al Dhahabi says:
This hadith is extremely gharib. It has only one chain. Ibn Ishaq is proof in Maghazi when he mentions an isnad. He has many munkar and startling narrations too. Allah knows best whether Rasulullah salla Llahu ‘alayhi wa sallam said this or not. As regards to Allah―the Mighty and Majestic―there is nothing like unto Him. His majesty is grand, His names are pure, and there is no deity besides Him.
The screeching of the ‘Arsh that takes place is just like the screeching of a saddle. This is the quality or description of the saddle and ‘Arsh. May Allah protect us from regarding it as a quality of Allah―the Mighty and Majestic. Moreover, the word atit (screeching) has not come in any established narration.[11]
Next⇒ Indeed, Allah has armies of honey
[1] Al Wahhabiyyah wa al Tawhid pg. 63.
[2] Majma’ al Zawa’id vol. 10 pg. 159.
[3] Silsilat al Da’ifah vol. 2 pg. 257.
[4] Mizan al I’tidal vol. 4 pg. 89.
[5] Silsilat al Da’ifah vol. 2 pg. 256 Hadith: 866, 4978 and in his takhrij of Abu ‘Asim’s al Sunnah Hadith: 574.
[6] Majmu’ al Fatawa vol. 16 pg. 434 – 436.
[7] Tafsir Ibn Kathir vol. 1 pg. 311.
[8] Al Talkhis vol. 3 pg. 19.
[9] Al Mukhtarah vol. 1 pg. 59.
[10] Kitab Ithbat al Hadd pg. 134 – 135.
[11] Al ‘Uluw pg. 23.