A Treatise on the Narration of the Sound of the Throne When Allah Sits On It

,In the Name of Allah, the Merciful, the Lenient

And prayers and peace be upon Muhammad, and his people, his Companions, and
.Believers until the Day of Judgment

In a time when both the People of Disbelief and the People of Innovation have waged
war against the Muslims and the Book of Allah and the Sunnah of His Messenger,
.sincere Believers are hard pressed to choose on which front to repel the attacks

When the sword as been replaced, at least temporarily, with the Kalashnikov and
missile, and military strategy has been replaced with terrorism, those Muslims who
would normally choose to make the ultimate sacrifice physically are forced to
.reconsider to which aims the current leadership is committed

And given that the pen has been replaced with the keyboard, and the page with the
website, even those Muslims who would normally choose to make the ultimate
sacrifice intellectually are forced to reconsider to what extent traditional efforts can be
.of any avail

So there are many Muslims who have been caught in the web of deceit. On the one
hand, the lack of similitude between the fighting waged by the Messenger of Allah ,
and that waged by today's leaders has thwarted hearts. And on the other hand, the
establishment of a priest-class among Muslims, through the grooming and hand-
picking of people for training as scholars and prayer leaders, has effectively stagnated
.academics and intellectual pursuit among the common Muslims

Thus, as a result of terrorism and paper-doll scholars, Muslims are facing the greatest
challenge in both law and practice. On the one hand, scholarship has retreated to the
halls of select centers in both the land of Disbelief and the land of historical
domination of Islam. And on the other hand, fighting has assumed a form that only the
.most desperate or driven can partake in

And what can be more similar to the time of medieval Europe, than the circumstances
in which Muslims find themselves in? In a time when the scholars of the religion are
either imprisoned or dead, and those who would make the claim are the most ignorant
of this era or in the pockets of the disbelieving governments, and in a time when the
true fighters are among tightly knit teams of special forces or in hiding, or those who
would make the claim are the most desperate and misguided among Muslims and also
?in the pockets of disbelieving governments, then what is a sincere Muslim to do

Scholarship is not the abode of those who are without error, and the greatest
opportunity for Hypocrites in this time is taken when religious leaders make mistakes.
The Disbelievers and Hypocrites pounce on those instances in order to deceive the
common Muslims about the affair of the sincere leaders. Neither is war the place for
the faint of heart, however what should be the most difficult is the taking of life and
giving of one's own life, not the permissibility of tactics or maneuvers. Misguided
leaders have innovated in war and have caused Muslims to look at the result of the
.attack and its aims as the justifying factor for prohibited acts in the foundation

If the matter is not clear at this point then the fear is that it will not be after reading
this treatise either. Rather, taking part in the fighting, or actively pursuing the status of
scholar today, carries along with them the stigma of both terrorism and corruption,
and know that the door to the pure path in both of these deeds is closed and they will
.not open until Muslims return to Islam from her common people to her rulers

This is not to say that it is prohibited to fight, or that it is discouraged to engage in the
study of Islam. Rather the circumstances today point to the fact that unless one has
direct knowledge of the group with whom they will join for fighting, their practice of
the religion, military tactics, and aims, then it is not permissible to join them. And due
to the impermissibility of setting out to specifically become a scholar, and the hated
status of a person not working to support himself and his family at the same time as
.studying, then this is not desirable either

Today the solution is small and unassuming. It is to break off the tip of one's sword,
and to leave off all of the groups all together; to flee with one's religion to the
mountain tops and to cling to the one's threshold or the root of a tree; to avoid the
trials and evil and to save one's self and one's family from the callers to the Fire who
.today are mixing the Best Speech with misguidance and innovation

Disbelief will never be extinguished with bombs and Muslim blood, rather Disbelief
has always fled from people and places that have clung to Islam and her Messengers,
and Disbelief has always dissipated from the hearts and minds of those who would not
.compromise in the face of annihilation or obscurity

So this treatise is not intended to begin any kind of dialogue, nor is it intended as a
refutation, rather it is important that whatever one's circumstances or outlooks, as a
Muslim, the aim should be to constantly search and seek out the truth. And there is
nothing more true in the life of this world than the Speech of Allah and the traditions
of His Messenger. Returning to this reality is the key to the success of Muslims in all
.realms of existence, military, academic, spiritual, and social

And so, in uncovering the narration of the 'sound of the Throne when Allah Sits on it'
and the comments and criticisms of the scholars, the hope is that Belief is refined and
understanding is widened; that the traps of reasoning and rationality are avoided, and
the bliss of deafness and blindness is interrupted; that for a moment, even a single
.Muslim can engage narration and grasp the weight and gravity of its' implications

The most important manner of approaching the practice of Islam is the methodical
dealing with her laws and traditions, and if these are removed from the hands of the
common Muslims, then Islam ceases to be practiced and understood but in the halls of
those who do most of the talking and the least of the living and dying. And so here is
presented the entire dialogue that could be found about this narration, and the hope is
that even in its most intricate and complicated points, the common Muslim can find
.some comfort and realization
Abuu Najm Muhammad bin Lithriq at-Ta'eenuu al-Mikseekee'
Ciudad Juarez, Chihuahua, Mexico ----- the 26th of Sha'baan, 1429

The Qur'aan

As with all aspects of Islam, the root of all affairs is the Speech of Allah. And so the
origin of the narration of the 'sound of the Throne when Allah Sits on it' is in the
.interpretation of the Qur'aan

In Surat al-Baqarah, 'Ayah 255, famously known as 'Ayat ul-Kursee, Allah mentions
His Throne or Kursee in Arabic. Now there is a famous dispute among the early
scholars about whether the Kursee if in fact a Footstool, or a Throne. This is not a
treatise about that debate, and so it will not be treated here, but it is important to know
that the translation for the name of this famous 'Ayah is the 'Verse of the Throne' not
.'the 'Verse of the Footstool

First the 'Ayah will be quoted, then the interpretation of the 'Ayah as proffered by the
most famous scholars of interpretation as it pertains to the narration in question. Then
the various narrations will be quoted, and then the comments and criticisms of the
.scholars of narration, jurisprudence and history

َ‫َوسِعَ كُرْسِيّهُ السّمَاوَاتِ وَا ْلأَرْض‬

"…His Throne is as wide as the Heavens and the Earth "

The Interpretation

:Ibn Katheer mentions in his collection of the various interpretations of this 'Ayah'

‫تفسير ابن كثير‬

2\255
)3( ‫ حدثنا زهير حدثنا ابن أبي ُب َكيْر‬:‫وقال الحافظ أبو يعلى الموصلي في مسنده‬
‫ رضي ال عنه‬،‫حدثنا إسرائيل عن أبي إسحاق عن عبد ال بن خليفة عن عمر‬
‫ ادع ال أن يدخلني‬:‫ أتت امرأة إلى رسول ال صلى ال عليه وسلم فقالت‬:‫قال‬
‫ "إن كرسيه وسع السموات والرض‬:‫ فعظم الرب تبارك وتعالى وقال‬:‫ قال‬.‫الجنة‬
. )4( "‫وإن له أطيطًا كأطيط الرّحل الجديد من ثقله‬

‫وقد رواه الحافظ البزار في مسنده المشهور وعبد بن حميد وابن جرير في‬
‫تفسيريهما والطبراني وابن أبي عاصم في كتابي السنة لهما والحافظ الضياء في‬
‫) السبيعي عن عبد ال بن خليفة وليس‬5( ‫كتاب "المختار" من حديث أبي إسحاق‬
‫) ثم منهم من يرويه عنه عن عمر‬6( ‫بذاك المشهور وفي سماعه من عمر نظر‬
 ‫) ومنهم من يزيد في متنه زيادة غريبة‬7( ‫موقوفًا ومنهم من يرويه عنه مرسل‬
.‫ومنهم من يحذفها‬

‫ الكرسي‬:‫وروى ابن جرير من طريق جُويبر عن الحسن البصري أنه كان يقول‬
‫ كما دلت على‬،‫ والصحيح أن الكرسي غير العرش والعرش أكبر منه‬.‫هو العرش‬
‫ عن‬،‫ وقد اعتمد ابن جرير على حديث عبد ال بن خليفة‬،‫ذلك الثار والخبار‬
.‫عمر في ذلك وعندي في صحته نظر وال أعلم‬

Tafseer 'Ibn Katheer

Surat al-Baqarah, Ayah 255

Al-Haafith, 'Abuu Ya'laa al-Mawsuulee said in his Musnad: Zuhayr narrated to us,
'Ibn 'Abee Bukayr narrated to us, 'Israa'eel narrated to us, on authority of 'Abee
'Ishaaq, on authority of 'Abd Allah bin Khaleefah, on authority of 'Umar , he said: "A
woman came to the Messenger of Allah , so she said: 'Supplicate to Allah that He
admit me to the Garden'. He said: "Then he magnified the Master, Blessed and
Exalted is He, and he said: [Indeed His Throne is as wide as the Heavens and the
Earth, and surely for it is a great sound, like the noise of a new saddle from His
".]Heaviness

:Ibn Katheer comments on this interpretation'

And indeed al-Haafith al-Bazzaar transmitted it in his famous Musnad; 'Abd bin"
Hameed and 'Ibn Jareer in their two interpretations, at-Tabaraanee, 'Ibn 'Abee 'Aasim
in his Kitaab as-Sunnah, al-Haafith adh-Dhiyaa' in his book al-Mukhtaar, from a
narration of 'Abee 'Ishaaq as-Sabee'ee, on authority of 'Abd Allah bin Khaleefah, and
he is not very famous (for narrations). And regarding his ('Abd Allah bin Khaleefah's)
hearing from 'Umar there is investigation: then from them is whoever transmitted it
from him, on authority of 'Umar , suspended (Mawquuf) and from them whoever
transmitted it on authority of 'Umar expedited (Mursal), and from them whoever
."added to its text strange additions and from them whoever deleted aspects of it

And 'Ibn Jareer transmitted from a pathway of Juwaybir on authority of al-Hasan al-"
Basree that he was saying: 'The Kursee is the Throne". And the authentic is that the
Kursee is other than the Throne, and the Throne is bigger than it, just as is shown by
the various statements of the Companions and the reports, and indeed 'Ibn Jareer
depended upon the narration of 'Abd Allah bin Khaleefah on authority of 'Umar in
."the issue and to me there is intrigue about its authenticity, and Allah knows best

And of course, much of what 'Ibn Katheer mentions in his interpretation comes from
the interpretation of at-Tabaree, and so what follows is the mention of the narration in
:the interpretation of at-Tabaree

‫تفسير الطبري‬
 ‫‪255\2‬‬
‫‪ - 5796‬حدثني به عبد ال بن أبي زياد القطواني‪ ،‬قال‪ :‬حدثنا عبيد ال بن‬
‫موسى‪ ،‬قال‪ :‬أخبرنا إسرائيل‪ ،‬عن أبى إسحاق‪ ،‬عن عبد ال بن خليفة‪ ،‬قال‪ :‬أتت‬
‫امرأة النبي صلى ال عليه وسلم‪ ،‬فقالت‪ :‬ادع ال أن يدخلني الجنة! فعظم الرب‬
‫تعالى ذكره‪ ،‬ثم قال‪ :‬إن كرسيه وسع السموات والرض‪ ،‬وأنه ليقعد عليه فما‬
‫يفضل منه مقدار أربع أصابع‪ -‬ثم قال بأصابعه فجمعها ‪ -‬وإن له أطيطا كأطيط‬
‫الرحل الجديد‪ ،‬إذا ركب‪ ،‬من ثقله" (‪. )1‬‬
‫‪ - 5797‬حدثني عبد ال بن أبى زياد‪ ،‬قال‪ :‬حدثنا يحيى بن أبي بكر‪ ،‬عن‬
‫إسرائيل‪ ،‬عن أبي إسحاق‪ ،‬عن عبد ال بن خليفة‪ ،‬عن عمر‪ ،‬عن النبي صلى ال‬
‫عليه وسلم‪ ،‬بنحوه‪.‬‬
‫‪ - 5798‬حدثنا أحمد بن إسحاق‪ ،‬قال‪ :‬حدثنا أبو أحمد‪ ،‬قال‪ :‬حدثنا إسرائيل‪ ،‬عن‬
‫أبي إسحاق‪ ،‬عن عبد ال بن خليفة‪ ،‬قال‪ :‬جاءت امرأة‪ ،‬فذكر نحوه (‪. )2‬‬
‫***‬
‫__________‬
‫المحقق ‪ :‬أحمد محمد شاكر‬
‫(‪ )1‬الثر ‪"- 5796 :‬عبدال بن أبي زياد القطواني" ‪ ،‬هو"عبدال بن الحكم بن أبي‬
‫زيادة" سلفت ترجمته برقم ‪( --2247 :‬عبد ال بن أبي زياد ‪ ،‬شيخ الطبري ‪:‬‬
‫نسب إلى جده ‪ .‬وهو"عبد ال بن الحكم بن أبي زياد القطواني" ‪ ،‬واسم"أبي زياد" ‪:‬‬
‫"سليمان" ‪ .‬وعبد ال هذا ‪ :‬ثقة ‪ ،‬روى عنه أبو زرعة ‪ ،‬وأبو حاتم ‪ ،‬وابن‬
‫خزيمة ‪ ،‬وغيرهم ‪ .‬مترجم في التهذيب ‪ .‬وابن أبي حاتم ‪.--) . 2/2/38‬‬
‫و"عبيدال بن موسي بن أبي المختار ‪ ،‬وأسمه باذام ‪ ،‬العبسى مولهم" ‪ ،‬روى عنه‬
‫البخاري ‪ ،‬وروى عنه هو والباقون بواسطة أحمد بن أبي سريج الرازى ‪ ،‬وأحمد‬
‫بن إسحق البخاري ‪ ،‬وأبي بكر بن أبي شبية ‪ ،‬وعبدال بن الحكم القطواني‬
‫وغيرهم ‪ .‬ثقة صدوق حسن الحديث ‪ ،‬كان عالما بالقرآن رأسا فيه ‪ ،‬وأثبت‬
‫أصحاب إسرائيل ‪ .‬مترجم في التهذيب ‪.‬‬
‫و"عبدال بن خليفة الهمداني الكوفي" روي عن عمر وجابر ‪ ،‬روى عنه أبو إسحق‬
‫السبيعى ذكره ابن حبان في الثقات ‪ .‬مترجم في التهذيب ‪ .‬وهكذا روى الطبري‬
‫هذا الثر موقوفا ‪ ،‬وخرجه ابن كثير وفي تفسيره ‪ 13 : 2‬من طريق إسرائيل ‪،‬‬
‫عن أبي إسحق ‪ ،‬عن عبدال بن خليفة ‪ ،‬عن عمر رضي ال عنه ‪.‬‬
‫قال ابن كثير ‪" :‬وقد رواه الحافظ البزار في مسنده المشهور ‪ ،‬وعبد بن بن حميد ‪،‬‬
‫وابن جرير في تفسيريهما ‪ ،‬والطبراني ‪ ،‬وابن أبي عاصم في كتابي السنة ‪ ،‬لها ‪،‬‬
‫والحافظ الضياء في كتابه المختار من حديث أبي إسحق السبيعي ‪ ،‬عن عبدال بن‬
‫خليفة ‪ ،‬وليس بذاك المشهور ‪ .‬وفي سماعه من عمر نظر ‪ :‬ثم منهم من يرويه‬
‫عنه ‪ ،‬عن عمر موقوفا ‪-‬قلت ‪ :‬كما رواه الطبري هنا ‪-‬ومنهم من يرويه عن‬
 ‫ وهي زيادة الطبري‬: ‫قلت‬- ‫ ومنهم من يزيد في متنه زيادة غربية‬، ‫عمر مرسل‬
‫ وأغرب من هذا حديث جبير بن مطعم في‬. ‫ومنهم من يحذفها‬- ‫في هذا الحديث‬
‫ وال‬، )4726 : ‫ كما رواه أبو داود في كتاب السنة من سنته (رقم‬، ‫صفة العرش‬
. "‫أعلم‬
- 546 : 2 ‫ وانظر ما سلف من تفسير الطبري لذلك في‬، ‫ أشار بها‬: ‫قال بيده‬
. 548
‫ أبو‬، "‫ السدي‬، ‫ واسمه نسر‬، ‫يحيى بن أبي بكير‬- 5798 ، 5797 : ‫) الثران‬2(
‫ وإبراهيم بن طهمان‬، ‫ روي عن بن عثمان‬، ‫ سكن بغداد‬. ‫زكريا الكرماني الصل‬
. ‫ وزائدة‬، ‫ وإسرائيل‬،
‫ ومحمد بن أحمد بن أحمد بن‬، ‫ ويعقوب بن إبراهيم الدورقي‬، ‫روى عنه الستة‬
. 209 ‫ أو‬208 ‫ مات سنة‬. ‫ ذكره ابن حبان في الثقات‬. ‫ وغيرهم‬، ‫أبي خلف‬
. ‫ وكان في المطبوعة"يحيى بن أبي بكر" وهو خطأ‬. ‫مترجم في التهذيب‬
‫ فانظر‬، 5796 : ‫ إسنادان آخران للثر السالف رقم‬، ‫ والذي يليه‬، ‫وهذا الثر‬
. ‫التعليق عليهما‬

Tafseer at-Tabaree
Surat al-Baqarah, Ayah 255

Abd Allah bin 'Abee Zeeyaad al-Qatwaanee narrated to me, he said: 'Ubayd' -#5796
Allah bin Muusaa narrated to us, he said: 'Israa'eel informed us, on authority of 'Abee
'Ishaaq, on authority of 'Abd Allah bin Khaleefah, he said: "A woman came to the
Prophet , prayers of Allah and peace upon him, so she said: 'Supplicate to Allah that
He admit me to the Garden!' So he magnified the Master, Exalted is He, and he
remembered Him, then he said: "Indeed His Throne is as wide as the Heavens and the
Earth, and surely He is truly sitting upon it, and there does not remain from it the
amount of 4 fingers- then he said, with his fingers joined together- and surely for it is
a great sound, like the noise of a new saddle, when He seats Himself, from His
."Heaviness

Abd Allah bin 'Abee Zeeyaad narrated to me, he said: Yahyaa bin 'Abee Bakr' -#5797
narrated to us, on authority of 'Israa'eel, on authority of 'Abee 'Ishaaq, on authority of
'Abd Allah bin Khaleefah, on authority of 'Umar , on authority of the Prophet ,
.prayers of Allah and peace upon him, … the same

Ahmad bin 'Ishaaq narrated to us, he said: 'Abuu 'Ahmad narrated to us, he' -#5798
said: 'Israa'eel narrated to us, on authority of 'Abee 'Ishaaq, on authority of 'Abd Allah
.bin Khaleefah, he said: "A woman came," … so he mentioned the same

Verification by 'Ahmad Muhammad Shaakir

The report #5796- "Abd Allah bin 'Abee Zeeyaad al-Qatwaanee", he is "Abd Allah
bin al-Hakam bin 'Abee Zeeyaadah", his biography follows in #2247—('Abd Allah
bin 'Abee Zeeyaad, Shaykh of at-Tabaree: his lineage is to his grandfather. And he is
"Abd Allah bin al-Hakam bin 'Abee Zeeyaad al-Qatwaanee", and he is also named
"Abee Zeeyaad": "Sulaymaan". And this 'Abd Allah: is trustworthy, and 'Abuu Zur'ah,
'Abuu Haatim, 'Ibn Khuzaymah and other than them transmit from him. His
biography is in at-Tahtheeb and al-Jarh wat-Ta'deel)--. And "Ubayd Allah bin Muusaa
bin 'Abeel-Mukhtaar, and his name is Baathaam, al-'Abasee, their freed slave", al-
Bukhaaree transmitted from him, and he transmitted from him, and everyone else by
way of 'Ahmad bin 'Abee Surayj ar-Raazee, 'Ahmad bin 'Ishaaq al-Bukhaaree, 'Abee
Bakr bin 'Abee Shaybah, 'Abd Allah bin al-Hakam al-Qatwaanee, and other than
them. Trustworthy, truthful, fair in narration, he was an 'Aalim of the Qur'aan, a leader
in it, and the most established of the companions of 'Israa'eel. His biography is in at-
.Tahtheeb

And "Abd Allah bin Khaleefah al-Hamdaanee al-Kuufee", he transmits from 'Umar
and Jaabir , 'Abuu 'Ishaaq as-Sabee'ee transmitted from him, and 'Ibn Hibbaan
mentioned him in his ath-Thiqaat. His biography is in at-Tahtheeb. And as such at-
Tabaree transmitted this report suspended (Mawquuf- to the level of the Companion),
and 'Ibn Katheer brought it out in his Tafseer 2/13, from a pathway of 'Israa'eel, on
authority of 'Abee 'Ishaaq, on authority of 'Abd Allah bin Khaleefah, on authority of
.'Umar

And the most strange from this is a narration of Jubayr bin Mut'im about an…"
Attribute of the Throne, just as 'Abuu Daawud transmitted it in his book as-Sunnah
."from his Sunan (number 4726), and Allah knows best
He said with his hands: to make an impression with them- see what follows from
.Tafseer at-Tabaree for that in 2: 546-547

The two other reports: #5797, #5798- Yahyaa bin 'Abee Bukayr, and his name is Nasr,
al-'Asadee, 'Abuu Zakareeyaa al-Kirmaanee, al-'Asl. He resided in Baghdaad, and he
transmits on authority of 'Ibn 'Uthmaan, 'Ibraaheem bin Tahmaan, 'Israa'eel, and
.)additional (people

The Six transmitted from him, Ya'quub bin 'Ibraaheem ad-Dawarqee, Muhammad bin
'Ahmad bin 'Ahmad bin 'Abee Khalaf, and other than them. 'Ibn Hibbaan mentioned
him in his ath-Thiqaat. He died in the year 208 or 209. His biography is in at-
.Tahtheeb. (His name) was printed as "Yahyaa bin 'Abee Bakr" and it is an error

And this report, and what follows it, the other two chains for the report, follow in
.number: 5796, so see the attachment there

So, the two most famous interpretations of the Qur'aan, mention this narration, and
neither scholar outright dismiss the narration, rather they are balanced in their
judgment of it, and there is never mentioned anything in the way of weak, rejected, or
fabricated, on the contrary the only weakness mentioned is the fact that 'Abd Allah bin
Khaleefah is not famous for narrations, rather he has relatively few, and that his
.hearing from 'Umar is questioned, but not rejected
The Beliefs

The interesting point about this narration comes also by way of how many scholars
included it in their books intended to compile those narrations which are part of any
Muslims Belief. The likes of 'Ahmad bin Hanbal, 'Abd Allah bin 'Ahmad, ad-
Daaraqutnee, 'Ibn Khuzaymah, al-Khateeb, 'Ibn Taymeeyah, 'Ibn Qayyeem, al-
Haythamee, ath-Thahabee, 'Ibn Battah, and others mentioned this narration and
.defended it

:They are quoted below with their chains

‫العلو للعلي الغفار‬

‫الذهبي‬

‫سعيد بن عامر الضبعي عالم البصرة‬

‫ قال عبد الرحمن بن أبي حاتم حدثنا أبي قال حدثت عن سعيد ابن عامر‬- 430
‫الضبعي أنه ذكر الجهمية فقال هم شر قول من اليهود والنصارى قد إجتمع اليهود‬
‫والنصارى وأهل الديان مع المسلمين على أن ال عزوجل على العرش وقالوا هم‬
.‫ليس على شيء‬

‫وكيع بن الجراح عالم الكوفة‬

‫ قال أحمد بن حنبل رضي ال عنه حدثنا وكيع عن إسرائيل بحديث إذا‬- 431
‫جلس الرب جل جلله على الكرسي فاقشعر رجل عند وكيع فغضب وكيع وقال‬
‫أدركنا العمش والثوري يحدثون بهذه الحاديث ول ينكرونها رواها أبو حاتم عن‬
.‫أحمد‬

The Elevation of the High, the Forgiving

By ath-Thahabee

Entry for Sa'eed bin 'Aamir adh-Dhabi'ee, 'Aalim of Basrah

Abd ar-Rahman bin 'Abee Haatim said, my father narrated to us, he said, I' -#430
narrated on authority of Sa'eed 'Ibn 'Aamir adh-Dhabi'ee, that he mentioned the
Jahmeeyah, so he said: 'Their saying is more evil than the Jews and Christians, indeed
the Jews, Christians, and all people of religion agree with the Muslims that Allah is
.'upon the Throne, so the Jahmees say: 'He is not upon anything

Entry for Wakee' bin al-Jarraah, 'Aalim of Kuufah

Ahmad bin Hanbal, Allah's pleasure upon him, said, Wakee' narrated to us, on' -#431
authority of 'Israa'eel, a narration about when the Master, Mighty is His Might, sat
upon the Throne, so a man near Wakee' trembled, then Wakee' became angry and he
said: 'We heard al-'Amash and ath-Thawree narrating these narrations and we did not
.reject it'. 'Abuu Haatim transmitted it on authority of 'Ahmad

‫السنة‬

‫ عن أبي‬، ‫ عن سفيان‬، ‫ حدثنا عبد الرحمن‬: ‫ قال‬، ‫ حدثني أبي رحمه ال‬- 507
‫ « إذا جلس‬: ‫ عن عمر رضي ال عنه قال‬، ‫ عن عبد ال بن خليفة‬، ‫إسحاق‬
» ‫) الجديد‬2( ‫) كأطيط الرحل‬1( ‫تبارك وتعالى على الكرسي سمع له أطيط‬

As-Sunnah
By 'Abd Allah bin 'Ahmad bin Hanbal

My father, Allah's Mercy upon him, narrated to me, he said: 'Abd ar-Rahman -#507
narrated to us, on authority of Sufyaan, on authority of 'Ishaaq, on authority of 'Abd
Allah bin Khaleefah, on authority of 'Umar , Allah's pleasure upon him, he said:
"When He, Blessed and Exalted is He, sat upon the Throne, there can be heard a
."sound, like the sound of a new saddle

‫ عن عبد ال بن‬، ‫ بحديث إسرائيل عن أبي إسحاق‬، ‫ نا وكيع‬، ‫ حدثني أبي‬- 509
‫ « إذا جلس الرب عز وجل على الكرسي‬: ‫ عن عمر رضي ال عنه قال‬، ‫خليفة‬
‫ أدركنا العمش وسفيان‬: ‫» فاقشعر رجل سماه أبي عند وكيع فغضب وكيع وقال‬
.‫يحدثون بهذه الحاديث ل ينكرونها‬

Ibid

My father narrated to me, on authority of Wakee', with a narration of 'Israa'eel, -#509

on authority of 'Abee 'Ishaaq, on authority of 'Abd Allah bin Khaleefah, on authority
of 'Umar , he said: "When the Master, Extolled and Exalted is He, sat upon the
Throne…" So a man listening near Wakee' trembled, then Wakee' became angry and
said: 'We observed al-'Amash and Sufyaan narrating with these narrations and there
.'was no rejecting it

‫ ثنا عبد الرحمن بن‬: ‫ قال‬، ‫ حدثني أبي وعبد العلى بن حماد النرسي‬- 923
‫ عن عمر رضي ال‬، ‫ عن عبد ال بن خليفة‬، ‫ عن أبي إسحاق‬، ‫ نا سفيان‬، ‫مهدي‬
‫) كأطيط‬1( ‫ « إذا جلس تبارك وتعالى على الكرسي سمع له أطيط‬: ‫عنه قال‬
.» ‫) الجديد‬2( ‫الرحل‬

Ibid
My father narrated to me, and 'Abd al-'A'laa bin Hamaad an-Narsee, they both -#923
said: 'Abd ar-Rahman bin Mahdee reported to us, on authority of Sufyaan, on
authority of 'Abee 'Ishaaq, on authority of 'Abd Allah bin Khaleefah, on authority of
'Umar , he said: "When He, Blessed and Exalted is He, sat upon the Throne, there
."could be heard a great sound, like the sound of a new saddle

‫الدارقطني‬
‫الصفات‬
‫ ثنا أحمد بن‬، ‫ حدثنا أبو بكر الدمي أحمد بن محمد بن إسماعيل المقرئ‬- 33
‫ عن عبد‬، ‫ عن أبي إسحاق‬، ‫ أنا إسرائيل‬، ‫ ثنا يحيى بن بكير‬، ‫منصور بن سيار‬
‫ رضي ال عنه أن امرأة جاءت النبي صلى ال عليه‬، ‫ عن عمر‬، ‫ال بن خليفة‬
: ‫ فعظم الرب عز وجل وقال‬، ‫ ادع ال عز وجل أن يدخلني الجنة‬: ‫وسلم فقالت‬
‫ وإن له لطيطا كأطيط الرحل الجديد إذا‬، ‫« إن كرسيه وسع السموات والرض‬
.» ‫ركب من ثقله‬

As-Sifaat
By ad-Daaraqutnee

Abu Bakr al-'Admee 'Ahmad bin Muhammad bin 'Ismaa'eel al-Muqraa' narrated' -#33
to us, 'Ahmad bin Mansuur bin Seeyaar informed us, Yahyaa bin Bakeer informed us,
'Israa'eel informed us, on authority of 'Abee 'Ishaaq, on authority of 'Abd Allah bin
Khaleefah, on authority of 'Umar , that: "A woman came to the Prophet , so she
said: 'Supplicate to Allah, Extolled and Exalted is He, that He admit me to the
Garden,' so he magnified the Master, Extolled and Exalted is He, and he said: "Indeed
his Throne is as wide as the Heavens and the Earth, and surely for it is truly a great
".sound, like the clamor of a new saddle when mounted, from His Heaviness

‫البانة الكبرى لبن بطة ال ُع ْكبَري‬

، ‫ ثنا محمد بن عبد ال الحضرمي‬: ‫ وحدثنا أبو بكر أحمد بن سلمان قال‬- 2543
‫ عن أبي‬، ‫ عن إسرائيل‬، ‫ ثنا يحيى‬: ‫ قال‬، ‫ وعثمان‬، ‫ ثنا عبد ال بن الحكم‬: ‫قال‬
‫ أتت النبي‬: ‫ رضي ال عنه قال‬، ‫ عن عمر‬، ‫ عن عبد ال بن خليفة‬، ‫إسحاق‬
‫ فقال‬، ‫ فعظم الرب‬، ‫ ادع ال أن يدخلني الجنة‬: ‫صلى ال عليه وسلم امرأة فقالت‬
‫ فما يفضل عنه مقدار‬، ‫ وإنه يقعد عليه‬، ‫ « إن كرسيه فوق السماوات والرض‬:
)2( ‫) كأطيط الرحل‬1( ‫ وإن له أطيطا‬، ‫ ثم قال بأصابعه يجمعها‬، ‫أربع أصابع‬
.» ‫الجديد إذا ركب‬

Al-'Ibaanah al-Kubraa
By 'Ibn Battah al-'Ukbaree

Abu Bakr 'Ahmad bin Salmaan narrated to us, he said: Muhammad bin 'Abd' -#2543
Allah al-Hadhramee informed us, he said: 'Abd Allah bin al-Hakam informed us, and
'Uthmaan, both said: Yahyaa informed us, on authority of 'Israa'eel, on authority of
'Abee 'Ishaaq, on authority of 'Abd Allah bin Khaleefah, on authority of 'Umar , he
said: "A woman came to the Prophet , so she said: 'Supplicate to Allah, Extolled and
Exalted is He, that He admit me to the Garden,' so he magnified the Master, then he
said: [Indeed His Throne is above the Heavens and the Earth, and surely He sits upon
it, then there is not remaining from it the amount of 4 fingers, then he gathered
together his fingers, and surely for it is truly a great sound, like the clamor of a new
."]saddle when mounted

‫بيان تلبيس الجهمية‬

‫ابن تيمية‬
544\1

‫وروى أيضا عثمان بن سعيد قال حدثنا عبد ال بن رجاء حدثنا إسرائيل عن أبي‬
‫إسحاق عن عبد ال بن خليفة قال أتت امرأة إلى النبي صلى ال عليه وسلم فقالت‬
‫ادع ال أن يدخلني الجنة فعظم الرب وقال إن كرسيه وسع السموات والرض‬
‫وانه ليقد عليه فما يفضل منه إل قدر أربع أصابع ومد أصابعه الربعة وإن له‬
.‫أطيطا كأطيط الرحل الجديد إذا ركبه من يثقله‬

Declaration of the Deception of the Jahmees

By 'Ibn Taymeeyah
1/544

And 'Uthmaan bin Sa'eed transmitted also, he said: 'Abd Allah bin Rujaa' narrated to
us, 'Israa'eel narrated to us, on authority of 'Abee 'Ishaaq, on authority of 'Abd Allah
bin Khaleefah, he said: "A woman came to the Prophet , so she said: 'Supplicate to
Allah that He might admit me to the Garden', so he magnified the Master, and he said:
'Indeed His Throne is as wide as the Heaven and the Earth, and indeed He stops short
upon the Throne, so that there remains from it but the amount of space of four fingers,
(and he extended out his four fingers), and indeed for it is a sound, like the sound of a
".new saddle when mounted, from His Heaviness

‫كتاب التوحيد لبن خزيمة‬

87\1

‫ " أن‬،‫ اظنه عن عمر‬،‫وقد روى إسرائيل عن أبي إسحق عن عبدال بن خليفة‬
‫ ادع ال أن يدخلني الجة فعظم‬:‫ فقلت‬- ‫ صلى ال عليه وسلم‬- ‫امراة اتت النبي‬
‫ وإن له اطيطا كاطيط‬،‫ أن كرسيه وسع السموات والرض‬:‫الرب جل ذكره فقال‬
.‫الرحل الجديد إذ ركب من ثقله‬
The Book of the Oneness of Allah
By 'Ibn Khuzaymah
1/87

And indeed 'Israa'eel transmitted on authority of 'Abee 'Ishaaq, on authority of 'Abd

Allah bin Khaleefah, indicating on the authority of 'Umar , 'That a woman came to
the Prophet , so she said: 'Supplicate to Allah that He may admit me to the Garden',
so he magnified the Master, mentioning His Might, so he said that: 'His Throne is as
wide as the Heavens and the Earth, and indeed for it is a sound, like the sound of a
.'new saddle when mounted, from His Heaviness

The Narrations

What follows is the citation of the various collections of narrations in which this
:particular one occurs

‫مجمع الزوائد‬
‫الهيثمي‬
83\1

‫(باب) عن عمر رضي ال عنه أن امرأة أتت النبي صلى ال عليه وسلم فقالت‬
‫ادع ال أن يدخلني الجنة فعظم الرب تبارك وتعالى وقال إن كرسيه وسع السموات‬
.‫) كأطيط الرحل الجديد إذا ركب من ثقله‬2( ‫والرض وإن له أطيطا‬
.‫رواه البزار ورجاله رجال الصحيح‬

A Collection of the Additions

By al-Haythamee
1/83

Chapter) On authority of 'Umar , that: 'A woman came to the Prophet , so she(
said: 'Supplicated to Allah that He admit me to the Garden', so he magnified the
Master, Blessed and Exalted is He, and he said: 'Indeed His Throne is as wide as the
Heavens and the Earth, and indeed for it is a sound, like the sound of a new saddle
.when mounted from His Heaviness

‫مجمع الزوائد‬
‫الهيثمي‬
159\10
 ‫وعن عمر يعنى ابن الخطاب قال أتت امرأة النبي صلى ال عليه وسلم فقالت ادع‬
‫ال أن يدخلنى الجنة قال فعظم الرب تبارك وتعالى وقال إن كرسيه وسبع‬
.‫) كأطيط الرحل الجديد إذا ركب من ثقله‬1( ‫السموات والرض وإنه له أطيط‬
‫رواه أبو يعلى في الكبير ورجاله رجال الصحيح غير عبدال بن خليفة الهمدانى‬
.‫وهو ثقة‬

Ibid
10/159

And on authority of 'Umar , meaning 'Ibn al-Khattaab, he said: 'A woman came to
the Prophet , so she said: 'Supplicate to Allah that He admit me to the Garden', he
said, 'So he magnified the Master, Blessed and Exalted is He, and he said: 'Indeed His
Throne is as wide as the Heavens and the Earth, and indeed for it is a sound, like the
.'sound of a new saddle when mounted from His Heaviness

Abuu Ya'laa transmitted it in 'al-Kabeer' and its men are rigorously authenticated men'
.other than 'Abd Allah bin Khaleefah al-Hamdaanee, and he is trustworthy

‫جامع الحاديث‬
‫السيوطي‬
440\25
‫ فقالت يا‬- ‫ صلى ال عليه وسلم‬- ‫ أن امرأة أتت النبى‬: ‫ عن عمر‬-28320
‫رسول ال ادع ال أن يدخلنى الجنة فعظم الرب وقال إن عرشه فوق سبع سموات‬
‫وفى لفظ إن كرسيه وسع السموات والرض وإن له أطيطا كأطيط الرحل الجديد‬
‫ والدارقطنى فى‬، ‫ وابن خزيمة‬، ‫ وابن أبى عاصم‬، ‫إذا ركب فى ثقله (أبو يعلى‬
]29863 ‫ والضياء) [كنز العمال‬، ‫ وابن مردويه‬، ‫ والطبرانى فى السنة‬، ‫الصفات‬
، 1/30( ‫ والدارقطنى فى الصفات‬، )573 ‫ رقم‬، 1/252( ‫أخرجه ابن أبى عاصم‬
‫) رواه أبو‬10/159( ‫ قال الهيثمى‬. )152 ‫ رقم‬، 1/264( ‫ والضياء‬، )35 ‫رقم‬
. ‫يعلى فى الكبير ورجاله رجال الصحيح غير عبد ال بن خليفة الهمذانى وهو ثقة‬

The Collection of Narrations

By As-Suyuutee
25/440

on authority of 'Umar that: 'A woman came to the Prophet , so she said: -#28,320
'Oh Messenger of Allah , supplicate to Allah that He might admit me to the Garden',
so he magnified the Master, and he said: 'Indeed His Throne is above the seven
Heavens, (and in another wording- 'Indeed His Throne (Kursee) is as wide as the
Heavens and the Earth), and indeed for it is a sound like the sound of a new saddle
.'when mounted from His Heaviness
:)This narration is mentioned by the following scholars(

Abuu Ya'laa, 'Ibn 'Abee 'Aasim, 'Ibn Khuzaymah, ad-Daaraqutnee in as-Siffaat, at-'
Tabaraanee in as-Sunnah, 'Ibn Mardawayh, and adh-Dhiyaa' [Kinz al-'Amaal
)#29,863]. It came out from 'Ibn 'Abee 'Aasim (1/252, page 573

‫ الكرسى الذى يجلس عليه الرب ما يفضل منه إل قدر أربع أصابع وإن‬-15921
‫له أطيطًا كأطيط الرحل الجديد (الخطيب من طريق إسرائيل عن أبى إسحاق عن‬
)‫عبد ال بن خليفة‬
( ‫ ابن الجوزى فى العلل المتناهية‬: ‫ وأخرجه أيضًا‬. )1/295( ‫أخرجه الخطيب‬
‫ صلى ال عليه‬- ‫ هذا حديث ل يصح عن رسول ال‬: ‫) وقال‬2 ‫ رقم‬، 1/20
. ‫ وإسناده مضطرب جدّا‬، - ‫وسلم‬
. ‫ صوت‬: "‫ "أطيط‬: ‫ومن غريب الحديث‬

Ibid

The Throne is that which the Master sits upon, there does not remain in it' -#15,921
but the amount of space of 4 fingers, and indeed it makes a noise, like the noise of a
.new saddle

Al-Khateeb from a pathway of 'Israa'eel, on authority of 'Abee 'Ishaaq on authority of(

.)'Abd Allah bin Khaleefah

It came out from al-Khateeb (1/295). And it also came out from: 'Ibn al-Jawzee in
'al-'Ilal al-Mutanaaheeyah' (1/20, page 2) and he said: 'This is not a strong narration
on authority of the Messenger of Allah , and its chain is very mixed-up. And
.something strange from the narration is 'noise': a sound

The Weakness

Below are the entries for the weakest part of the chain of transmission in the two
:famous books of the biographies of narrators

‫الجرح و التعديل‬

‫ عبد ال بن خليفة الهمداني كوفى روى عن عمر روى عنه أبو اسحاق‬- 212
.‫الهمداني سمعت ابي يقول ذلك‬

Al-Jarh wa at-Ta'deel
By 'Ibn 'Abee Haatim ar-Raazee
‫‪Abd Allah bin Khaleefah al-Hamdaanee, a Kuufaan, he transmitted on' -#212‬‬
‫‪authority of 'Umar , and 'Abuu 'Ishaaq al-Hamdaanee transmitted from him- I heard‬‬
‫‪.my father saying that‬‬

‫لسان الميزان‬
‫عبد ال بن خليفة الهمداني الكوفي عن عمر وجابر وعنه أبو إسحاق ل يكاد‬
‫يعرف وثقه بن حبان وروى عنه أيضا يونس بن أبي إسحاق‪.‬‬

‫‪Lisaan al-Meezaan‬‬
‫‪By 'Ibn Hajar al-'Asqalaanee‬‬

‫'‪Abd Allah bin Khaleefah al-Hamdaanee al-Kuufee, on authority of 'Umar and‬‬

‫‪Jaabir , and 'Abuu 'Ishaaq from him- there is no known intrigue against him and 'Ibn‬‬
‫‪Hibbaan vouched for his trustworthiness; Yuunus bin 'Abee 'Ishaaq also transmitted‬‬
‫‪.from him‬‬

‫‪The source for many on this narration is from the Musnad of al-Bazzaar, the narration‬‬
‫‪:in its entirety is quoted below with his comments‬‬

‫‪The Criticism‬‬

‫‪:What follows is now the criticism of the narration in its various forms‬‬

‫سلسلة الحاديث الضعيفة والموضوعية‬

‫اللباني‬

‫‪ " - 866‬إن كرسيه وسع السماوات و الرض ‪ ،‬و إنه يقعد عليه ‪ ،‬ما يفضل منه‬
‫مقدار أربع أصابع ‪ -‬ثم قال بأصابعه فجمعها ‪ -‬و إن له أطيطا كأطيط الرحل‬
‫الجديد إذا ركب من ثقله " ‪.‬‬

‫قال اللباني في " السلسلة الضعيفة و الموضوعة " ( ‪: ) 256 / 2‬‬

‫منكر ‪ .‬رواه أبو العلء الحسن بن أحمد الهمداني في فتياله حول الصفات ( ‪/100‬‬
‫‪ ) 1‬من طريق الطبراني عن عبيد ال بن أبي زياد القطواني ‪ :‬حدثنا يحيى بن أبي‬
‫بكير ‪ :‬حدثنا إسرائيل عن أبي إسحاق عن عبيد ال بن خليفة عن عمر بن الخطاب‬
‫قال ‪ :‬أتت امرأة النبي صلى ال عليه وسلم فقالت ‪ :‬ادع ال أن يدخلني الجنة‪،‬‬
‫فعظم الرب عز وجل ‪ ،‬ثم قال ‪ :‬فذكره ‪ .‬و رواه الضياء المقدسي في " المختارة "‬
‫( ‪ ) 59 / 1‬من طريق الطبراني به ‪ ،‬و من طرق أخرى عن ابن أبي بكير به ‪.‬‬
 ‫ ) من‬135 - 134 ( " ‫و كذلك رواه أبو محمد الدشتي في " كتاب إثبات الحد‬
، ‫ " هذا حديث صحيح‬: ‫طريق الطبراني و غيره عن ابن أبي بكير به و لكنه قال‬
‫ بين مزدوج فليس‬- ‫ و هو خطأ‬: ‫ كذا قال‬. " ‫رواته على شرط البخاري و مسلم‬
‫ فإن عبد ال بن خليفة لم يوثقه غير‬، ‫ و ل رواته على شرطهما‬،‫الحديث بصحيح‬
‫ و لذلك قال الذهبي في ابن‬، ‫ و توثيقه ل يعتد به كما تقدم بيانه مرارا‬، ‫ابن حبان‬
‫ فأنى للحديث الصحة ؟ ! بل هو حديث منكر عندي‬، "‫ " ل يكاد يعرف‬: ‫خليفة هذا‬
‫ " إن عرشه‬: ‫ و في آخره‬، ‫ و مثله حديث ابن إسحاق في " المسند " و غيره‬.
‫ و‬. " ‫ و إنه ليئط به أطيط الرحل بالراكب‬، ‫لعلى سماواته و أرضه هكذا مثل القبة‬
‫ و لذلك قال‬، ‫ و لم يصرح بالسماع في شيء من الطرق عنه‬، ‫ابن إسحاق مدلس‬
‫ و ابن إسحاق‬، ‫ " هذا حديث غريب جدا فرد‬: ) 23 ‫الذهبي في " العلو " ( ص‬
‫ فال أعلم أقال النبي صلى‬، ‫ و له مناكير و عجائب‬، ‫حجة في المغازي إذا أسند‬
‫ و‬، ‫ال عليه وسلم هذا أم ل ؟ و أما ال عز وجل فليس كمثله شيء جل جلله‬
‫ " الطيط الواقع بذات العرش من‬. ) : ‫ ( قال‬. ‫ و ل إله غيره‬، ‫تقدست أسماؤه‬
‫ و معاذ ال أن‬، ‫ فذاك صفة للرحل و للعرش‬، ‫جنس الطيط الحاصل في الرحل‬
‫ هذا حال الحديث‬. " ‫ ثم لفظ الطيط لم يأت به نص ثابت‬. ‫نعده صفة ل عز وجل‬
‫ " يقول ال عز‬: ‫ و أما الخر فهو‬، ‫و هو الول من حديثي القعود على العرش‬
‫ إني لم أجعل علمي و‬: ‫وجل للعلماء يوم القيامة إذا قعد على كرسيه لقضاء عباده‬
. " ‫ و ل أبالي‬، ‫ على ما كان فيكم‬، ‫حكمي فيكم إل و أنا أريد أن أغفر لكم‬

The Chains of Weak and Fabricated Narrations

By al-'Albaanee

Indeed His Throne is as wide as the Heavens and the Earth, and surely He sits" -#866
upon it, there does not remain in it the amount of 4 fingers- then he spoke with this
fingers together- and surely there is a noise, like the noise of a new saddle when He
."sits upon it from His heaviness

Al-'Albaanee said in "The Chains of the Weak and Fabricated" (2/256): Rejected
.)(Munkar

Abuul-'A'laa' al-Hasan bin 'Ahmad al-Hamdaanee transmitted it in his 'Fityaal''

regarding the Attributes (1/100) from a pathway of at-Tabaraanee on authority of
'Ubayd Allah bin 'Abee Zeeyaad al-Qatwaanee: Yahyaa bin 'Abee Bukayr narrated to
us: 'Israa'eel narrated to us, on authority of 'Abee 'Ishaaq, on authority of 'Abd Allah
bin Khaleefah, on authority of 'Umar bin al-Khattaab , he said: A woman came to the
Prophet , so she said: 'Supplicate to Allah that He admit me to Paradise', so he
magnified the Master, Lofty and Exalted is He, then he said- so he mentioned it (the
.)narration

And adh-Dheeyaa' al-Maqdeesee transmitted it in 'Al-Mukhtarah' (1/59) from a

pathway of at-Tabaraanee, and from another pathway on authority of 'Ibn 'Abee
‫‪Bukayr, and like that 'Abuu Muhammad ad-Dashtee transmitted it in 'Kitaab 'Ithbaat‬‬
‫‪al-Hadd' (p. 134-135) from a pathway of at-Tabaraanee and other than from him, on‬‬
‫‪authority of 'Ibn 'Abee Bukayr, and rather he said: 'This is an authentic narration, its‬‬
‫‪transmission is upon the conditions of al-Bukhaaree and Muslim'. And it is an error- a‬‬
‫‪doubly so, since the narration is not authentic, and it is not a transmission upon the‬‬
‫‪conditions of the two, so indeed 'Abd Allah bin Khaleefah is not vouched for by other‬‬
‫‪than 'Ibn Hibbaan, and he vouched for him without considering what had priority over‬‬
‫‪his declaration, and for that ath-Thahabee said about 'Ibn Khaleefah: 'he is hardly‬‬
‫‪.known', so how is the narration strong? Rather it is a rejected narration to me‬‬

‫‪ ( - 4978‬إن كرسيه وسع السماوات والرض ‪ ،‬وإنه ليقعد عليه فما يفضل منه‬
‫مقدار أربع أصابع ‪ -‬ثم قال بأصابعه فجمعها ‪ -‬؛ وإن له أطيطا كأطيط الرحل‬
‫الجديد إذا ركب ؛ من ثقله ) ‪.‬‬
‫قال اللباني في " السلسلة الضعيفة والموضوعة " ‪ : 728 /10‬منكر‬
‫أخرجه ابن جرير الطبري في "تفسيره" (‪ )5796،5798‬من طريق إسرائيل عن‬
‫أبي إسحاق عن عبدال بن خليفة قال ‪:‬أتت امرأة النبي صلي ال عليه وسلم فقالت‬
‫‪ :‬ادع ال أن يدخلني الجنة ! فعظم الرب تعالى ذكره ‪ ،‬ثم قال ‪ ...‬فذكره ‪.‬‬
‫وكذلك أخرجه عبدال بن أحمد في "السنة" (ص ‪ )71‬من هذه الطريق ‪ ،‬لكنه زاد‬
‫في متنه أداة الستثناء فقال ‪ ...":‬إل قيد أربع أصابع" ‪.‬‬
‫فاختلف المعنى ‪.‬‬
‫ثم أخرجه ابن جرير (‪ )5797‬من طريق أخرى عن إسرائيل نفسه به ؛ إل أنه زاد‬
‫في إسناده فقال ‪ :‬عن عمر عن النبي صلي ال عليه وسلم بنحوه ‪ .‬وقد أخرجه‬
‫غير هؤلء ‪.‬‬
‫وللحديث ثلث علل ‪:‬‬
‫الولى ‪ :‬جهالة عبدال بن خليفة ؛ قال الذهبي ‪:‬‬
‫"ل يكاد يعرف" ‪ .‬وقال الحافظ في "التقريب" ‪" :‬مقبول" ؛ أي ‪ :‬عند المتابعة ‪ ،‬وإل؛‬
‫فلين الحديث ؛ كما ذكر في المقدمة ‪.‬‬
‫الثانية ‪ :‬اختلط أبي إسحاق ‪ -‬وهو السبيعي ‪ ، -‬وعنعنته ؛ فإنه كان مدلسا ‪.‬‬
‫الثالثة ‪ :‬الضطراب في سنده وفي متنه ؛ كما رأيته في رواية ابن جرير وعبدال‬
‫بن أحمد ‪.‬‬
‫وبهذا أعله شيخ السلم ابن تيمية في "مجموعة الفتاوى" (‪ )436-434 /16‬؛ فإنه‬
‫ذكره كمثال للحاديث الضعيفة التي يرويها بعض المؤلفين في الصفات ‪،‬‬
‫كعبدالرحمن بن منده وغيره ‪ ،‬فقال ‪":‬ومن ذلك ‪ :‬حديث عبدال بن خليفة المشهور‬
‫الذي يرويه عن عمر عن النبي صلي ال عليه وسلم ‪ .‬وقد رواه أبو عبدال محمد‬
‫بن عبدالواحد المقدسي في "المختارة" ‪ .‬وطائفة من أهل الحديث ترده لضطرابه ‪،‬‬
‫كما فعل ذلك أبو بكر السماعيلي وابن الجوزي وغيرهم ‪ ،‬لكن أكثر أهل السنة‬
‫قبلوه ‪.‬‬
‫ورواه المام أحمد وغيره مختصرا وذكر أنه حدث به وكيع ‪ .‬لكن كثير ممن رواه‬
‫رووه بقوله ‪" :‬إنه ما يفضل منه إل أربع أصابع" ؛ فجعل العرش يفضل منه أربع‬
‫أصابع ‪.‬‬
‫واعتقد القاضي وابن الزاغوني صحة هذا اللفظ ‪ ،‬فأمروه ‪ ،‬وتكلموا على معناه بأن‬
‫ذلك القدر ل يحصل عليه الستواء ‪ ،‬وذكر عن أيمن العائذ أنه قال ‪ :‬هو موضع‬
‫جلوس محمد صلي ال عليه وسلم (!)" ‪.‬‬
‫ثم ذكر لفظ ابن جرير المخالف ‪ ،‬ثم قال ‪":‬فلو لم يكن في الحديث إل اختلف‬
‫الروايتين ؛ هذه تنفي ما أثبتت هذه ‪ ،‬ول يمكن مع ذلك الجزم بأن رسول ال‬
‫صلي ال عليه وسلم أراد الثبات ‪ ،‬وأنه يفضل من العرش أربع أصابع ل يستوي‬
‫عليها الرب ‪ .‬وهذا معنى غريب ليس له قط شاهد في شيء من الروايات ‪ ،‬بل‬
‫هذا يقتضي أن يكون العرش أعظم من الرب وأكبر ! وهذا باطل مخالف للكتاب‬
‫والسنة والعقل" ‪.‬‬

‫جعَ َ‬
‫ل‬ ‫خلُوقِ وَقَدْ َ‬ ‫ظمَةَ ال ّربّ ِب َتعْظِيمِ ا ْل َع ْرشِ ا ْلمَ ْ‬ ‫ع َرفَ عَ َ‬ ‫َويَ ْقتَضِي َأ ْيضًا َأنّهُ إ ّنمَا َ‬
‫ن ال ّربّ ‪.‬‬ ‫خلُوقِ وَ ُهوَ أَعْظَمُ مِ ْ‬ ‫ا ْل َعرْشَ أَعْظَمَ ِمنْهُ ‪َ .‬فمَا عَظُمَ الرّبّ إلّا بِا ْلمُقَايَسَةِ ِبمَ ْ‬
‫طرِيقَةَ الْ ُقرْآنِ فِي‬
‫سنّةِ وَا ْلعَقْلِ ‪َ .‬فإِنّ َ‬ ‫علِمَ مِنْ ا ْل ِكتَابِ وَال ّ‬‫وَهَذَا َم ْعنًى فَاسِدٌ مُخَاِلفٌ ِلمَا ُ‬
‫ظمَةَ‬‫ظ َمتَهُ ‪َ .‬فيَ ْذ ُكرُ عَ َ‬‫ظمَ َة ال ّربّ فَِإنّهُ أَعْظَمُ مِنْ كُلّ مَا َي ْعلَمُ عَ َ‬ ‫َذِلكَ أَنْ ُي َبيّنَ عَ َ‬
‫ن ال ّربّ أَعْظَمُ ِم ْنهَا ‪.‬‬‫خلُوقَاتِ َو ُي َبيّنُ أَ ّ‬
‫ا ْلمَ ْ‬

‫‪Ibid‬‬

‫‪Surely His Throne is as wide as the Heavens and the Earth, and indeed He( -#4978‬‬
‫‪truly sits upon it so there does not remain in it the amount of 4 fingers- then he said‬‬
‫‪with his fingers held together- and surely for it is a noise like the noise of a new‬‬
‫‪.)saddle, from His heaviness‬‬

‫‪Al-'Albaanee said in 'The Chains of Weak and Fabricated' (10/728): Rejected‬‬

‫‪.)(Munkar‬‬

‫‪It came out from 'Ibn Jareer at-Tabaree in his 'Tafseer' (5796, 5798) from a pathway‬‬
‫‪of 'Israa'eel, on authority of 'Abee 'Ishaaq, on authority of 'Abd Allah bin Khaleefah,‬‬
‫‪he said: 'A woman came to the Prophet , so she said: 'Supplicate to Allah that He‬‬
‫‪admit me to Paradise!' So he magnified the Master, Exalted is He, and he mentioned‬‬
‫‪.)Him, then he said…then he mentioned it (the narration‬‬

‫‪And like that it came out from 'Abd Allah bin 'Ahmad in 'As-Sunnah' (p. 71) from this‬‬
‫‪pathway, rather it was added to its text as a tool of exclusion, so he said: '…except‬‬
‫‪.)'space for 4 fingers…' (using the word 'qeed‬‬

‫‪.So there is a difference in the meaning‬‬

Then it came out from 'Ibn Jareer (5797) from another pathway on authority of
'Israa'eel himself, except that he adds to its chain, so he said: on authority of 'Umar ,
on authority of the Prophet , with the same (narration). And indeed it came out from
.)other than these (citations

:And for the narration are 3 defects

One: 'Abd Allah bin Khaleefah is unknown- ath-Thahabee said: 'He is barely known'.
And al-Haafith said in his 'Taqreeb': 'Accepted (Maqbuul)'- meaning: among those
who are followed, so he is flexible in narrations, just as he mentioned in the
.introduction

Two: 'Abee 'Ishaaq- and he is as-Sabee'ee- is confused, and he is 'an'anah (on

.authority of so-and-so), so indeed he is committing omission (tadlis) here

Three: The mix up in the chain and the text; like what is seen in the transmission of
.'Ibn Jareer and 'Abd Allah bin 'Ahmad

And with these defects, Shaykh al-'Islam 'Ibn Taymeeyah mentioned it in his
'Majmuu' al-Fataawaa' (16/434-436); so indeed he mentioned it as an example of a
weak narration which is transmitted by some of the authors about the Attributes, like
'Abd ar-Rahman bin Mandah and other than him, so he said: 'And from that: a
narration of 'Abd Allah bin Khaleefah, the famous (narration) which he transmitted on
authority of 'Umar , on authority of the Prophet , prayers of Allah and peace upon
him. And indeed 'Abuu 'Abd Allah Muhammad bin 'Abd al-Waahid al-Maqdeesee
transmitted it in 'Al-Mukhtarah'. And a party of the People of Narration rejected is due
to its confusion, just as is done by 'Abuu Bakr al-'Ismaa'eelee, 'Ibn al-Jawzee, and
'.other than them, rather a majority of the People of Sunnah accepted it

And 'Imaam 'Ahmad and other than him transmitted it abbreviated, and he mentioned
that Wakee' narrated it. Rather a majority who transmitted it accepted it with saying:
'Surely there did not remain in it but (space for) 4 fingers'; so He made the Throne,
.remaining in it (the space for) 4 fingers

And al-Qadhee and 'Ibn az-Zaaghuunee believed it to be strong with this wording, so
they command it, and they spoke about its meaning: 'That space is not used up by the
Sitting (of Allah)', and he mentioned on authority of 'Ayman al-'Aa'ith, that he said: 'It
'!is a place of sitting for Muhammad, prayers of Allah and peace upon him

Then he mentioned a contradictive wording of 'Ibn Jareer, then he said: 'So surely
there is not in the narration but differences of two transmissions; one rejects what is
established by the other, and it is not possible considering that determination, that the
Messenger of Allah wished for it to be established, and that there remain in the
Throne (the space of) 4 fingers that the Master did not sit upon. And this meaning is
strange, and there has never been corroborating testimony for it in the transmissions,
rather this appears to assess that the Throne is larger than the Master and greater! And
.'this is falsehood differing with the Sunnah and the intellect

The Defense
‫‪And what follows is a defense of the narration by various scholars in the books of‬‬
‫‪:jurisprudence and principles‬‬

‫ابن قيم الجوزية وجهوده في خدمة السنة النبوية وعلومها‬

‫جمال بن محمد السيد‬
‫‪331\3‬‬

‫ـ باب آخر منه‬

‫‪...‬‬
‫‪ - 2‬باب آخر منه‬
‫‪ )2( -125‬عن جبير بن مطعم رضي ال عنه‪ ،‬أن النبي صلى ال عليه وسلم‬
‫قال‪..." :‬إِنّ عرشه على سمواته لهكذا" وقال بأصبعه مثل القبة عليه‪" .‬وإنّه َل َيئِطّ‪1‬‬
‫به أطيط الرّحْلِ بالراكبِ"‪.‬‬
‫تناول ابن ال َقيّم ‪ -‬رحمه ال ‪ -‬هذا الحديث في (تهذيب السنن)‪ ،2‬و َتوَسّعَ في الكلم‬
‫ضعّفَهُ‪ ،‬والجواب عن العلل التي أُعِلّ بها‪ ،‬وخلص إلى القول‬ ‫عليه‪ ،‬والردّ على من َ‬
‫بثبوت الحديث‪ ،‬وأنه حديث حسن‪ .‬وستأتي أجوبته ‪ -‬رحمه ال ‪ -‬أثناء هذا البحث‬
‫إن شاء ال تعالى‪.‬‬
‫قلت‪ :‬هذا الحديث أخرجه أبو داود في (سننه)‪ ،3‬عن أحمد بن سعيد‪ 4‬وجماعة‬
‫واللفظ لحمد‪.‬‬
‫وأخرجه ابن أبي عاصم في (السنة)‪ ،5‬والللكائي في (شرح أصول اعتقاد أهل‬
‫السنة)‪ ،6‬والبيهقي في (السماء والصفات)‪ ،7‬والذهبي‬
‫__________‬
‫‪ 1‬الطّ والَطِيطُ‪ :‬نقيضُ صوت ا ْلمَحَامِل والرّحَالِ إذا ثَقُلَ عليها الركبان‪ ،‬وأطّ‬
‫صوّتَ‪( .‬لسان العرب ص‪ ،92 :‬مادة‪ :‬أطط)‪.‬‬ ‫الرّحْلُ والنّسْعُ‪َ ،‬يئِطّ أطّا وأطِيطا‪َ :‬‬
‫‪.)98 - 94 /7( 2‬‬
‫‪ )94 /5( 3‬ح ‪ 4726‬ك السنة‪ ،‬باب في الجهمية‪.‬‬
‫‪ 4‬ابن إبراهيم الرّباطي المروزي‪ ،‬أبو عبد ال الشقر‪ ،‬ثقة حافظ‪ ،‬من الحادية‬
‫عشرة‪ ،‬مات سنة ‪ 246‬هـ‪ /‬خ م د ت س‪( .‬التقريب ‪.)79‬‬
‫‪ )253 /1( 5‬ح ‪.576‬‬
‫‪ )394 /3( 6‬ح ‪.656‬‬
‫‪( 7‬ص ‪.)526‬‬
 ‫في (العلو)‪ 1‬كلهم من طريق‪ :‬أحمد بن الزهر‪.2‬‬
‫وأخرجه الدارقطني في (الصفات)‪ ،3‬والطبراني في (الكبير)‪ ،4‬من طريق‪ :‬علي‬
‫بن المديني‪ ،‬ويحيى بن معين كليهما‪.‬‬
‫وأخرجه الدارقطني في (الصفات)‪ - 5‬أيضا ‪ -‬من طريق‪ :‬محمد ابن يزيد‬
‫المعروف بأخي َكرْخَويه ‪ -‬قال الدارقطني‪" :‬وكان من الثقات"‪-‬‬
‫وأخرجه ابن خزيمة في (التوحيد)‪ 6‬من طريق‪ :‬محمد بن بشار‪ .7‬كلهم عن‪:‬‬
‫وهب بن جرير بن حازم‪ ،‬عن أبيه‪ ،‬عن ابن إسحاق‪ ،‬عن يعقوب ابن عتبة‪ ،8‬عن‬
‫جبير بن محمد بن جبير بن مطعم‪ ،9‬عن أبيه‪ ،10‬عن‬
‫__________‬
‫‪( 1‬ص ‪.)37‬‬
‫‪ 2‬ابن منيع‪ ،‬أبو الزهر العبدي النيسابوري‪ ،‬صدوق كان يحفظ‪ ،‬ثم كبر فصار‬
‫كتابه أثبت من حفظه‪ ،‬من الحادية عشرة‪ ،‬مات سنة ‪ 263‬هـ ‪ /‬س ق‪( .‬التقريب‬
‫‪.)77‬‬
‫‪( 3‬ص ‪ )52‬ح ‪.39‬‬
‫‪ )132 /2( 4‬ح ‪.1547‬‬
‫‪( 5‬ص ‪ )50‬ح ‪.38‬‬
‫‪ )239 /1( 6‬ح ‪.147‬‬
‫‪ 7‬ابن عثمان العبدي‪ ،‬البصري‪ ،‬أبو بكر‪ ،‬بندار‪ ،‬ثقة‪ ،‬من العاشرة‪ ،‬مات سنة ‪252‬‬
‫هـ ‪ /‬ع‪( .‬التقريب ‪.)469‬‬
‫‪ 8‬ابن المغيرة بن الخنس الثقفي‪ ،‬ثقة‪ ،‬من السادسة‪ ،‬مات سنة ‪ 128‬هـ ‪ /‬د س‬
‫ق‪( .‬التقريب ‪.)608‬‬
‫‪ 9‬مقبول‪ ،‬من السادسة ‪ /‬د‪( .‬التقريب ‪.)138‬‬
‫‪ 10‬هو‪ :‬محمد بن جبير بن مطعم‪ ،‬ثقة عارف بالنسب‪ ،‬من الثالثة‪ ،‬مات على رأس‬
‫المائة ‪ /‬ع‪( .‬التقريب ‪.)471‬‬

‫جده جبير بن مطعم رضي ال عنه‪.‬‬

‫وأخرجه الجري في (الشريعة)‪ 1‬عن حفص بن عبد الرحمن‪ ،2‬عن ابن إسحاق‪،‬‬
‫عن يعقوب بن عتبة بالسناد السابق إلى جبير بن مطعم‪.‬‬
‫ولفظه‪ :‬أتى رسول ال صلى ال عليه وسلم أعرابي‪ ،‬فقال‪ :‬يا رسول ال‪ ،‬جهدت‬
‫النفس‪ ،‬وضاعت العيال‪ ...‬فذكر حديث الستسقاء‪ ،‬وفيه قوله صلى ال عليه‬
‫وسلم‪" :‬ويحك !! َأتَ ْدرِي ما ال؟ إن عرشه على سمواته لهكذا" ‪ -‬وقال بأصبعه‬
‫مثل ال ُقبّة عليه ‪" -‬وإنه ليئطُ به أطيطَ الرّحْلِ بالرّاكِبِ"‪ .‬هذا سياق أبي داود‪ ،‬وعند‬
‫ابن خزيمة‪" :‬إن ال على عرشه‪ ،‬وعرشه على سمواته‪ ،‬وسمواته على أرضه‬
‫هكذا‪ ."...‬ولفظ الجري‪ " :‬إنه لفوق سماواته‪ ،‬وهو على عرشه" ‪ ،‬وقريب منه لفظ‬
‫البيهقي‪ .‬وجاء عند الللكائي مختصرا بدون ذكر القبة والطيط‪ ،‬ولفظه‪" :‬إنه لفوق‬
‫سماواته على عرشه"‪.‬‬
‫وقد ُر ِويَ هذا الحديثُ على وجه آخرَ‪ ،‬فأخرجه أبو داود في (سننه)‪ 3‬عن‪ :‬محمد‬
‫بن المثنى‪ ،‬ومحمد بن بشار‪ ،‬وعبد العلى‪ .‬وابن أبي شيبة في كتاب (العرش)‪4‬‬
‫عن‪ :‬عبدالعلى‪ .‬وأبو الشيخ في (العظمة)‪5‬‬
‫__________‬
‫‪( 1‬ص ‪.)293‬‬
‫‪ 2‬ابن عمر‪ ،‬أبو عمر ال َبلْخِي الفقيه‪ ،‬النيسابوري قاضيها‪ ،‬صدوقٌ عابدٌ‪ُ ،‬ر ِميَ‬
‫بالرجاء‪ ،‬من التاسعة‪ ،‬مات سنة‪199‬هـ‪ /‬قد س‪( .‬التقريب ‪.)172‬‬
‫‪ )96 - 94 /5( 3‬ح ‪.4726‬‬
‫‪( 4‬ص ‪ )56‬ح ‪.11‬‬
‫‪ )554 /2( 5‬ح ‪.198‬‬

‫عن‪ :‬محمد بن المثنى‪ .‬وابن أبي عاصم في (السنة)‪ 1‬عن‪ :‬ابن المثنى‪،‬‬
‫وعبدالعلى‪ .‬والدارمي في (الرد على بشر المريسي)‪ 2‬عن‪ :‬ابن بشار‪ .‬كلهم عن‪:‬‬
‫وهب بن جرير بالسناد السابق‪ ،‬لكنهم قالوا فيه‪ :‬عن‪ :‬محمد بن إسحاق‪ ،‬عن‬
‫يعقوب بن عتبة‪ ،‬وجبير بن محمد‪ ،‬كلهما عن محمد بن جبير به‪ .‬وجاء عند‬
‫الدارمي مختصرا ليس فيه قصة العرابي‪.‬‬
‫قال أبو داود ‪ -‬عقب إشارته إلى هذا الخلف في إسناده ‪" :-‬والحديث بإسناد أحمد‬
‫بن سعيد هو الصحيح ‪ -‬يعني‪ :‬عن يعقوب‪ ،‬عن جبير ‪ -‬وافقه عليه جماعة‪ ،‬منهم‪:‬‬
‫يحيى بن معين وعلي بن المديني‪ ،‬ورواه جماعة عن ابن إسحاق كما قال أحمد‬
‫صوّبَه أبو داود هنا‪ ،4‬وكذا َ‬
‫ص ّوبَه‬ ‫أيضا"‪َ .3‬و َ‬
‫ص ّوبَ الدارقطني ‪ -‬أيضا ‪ -‬ما َ‬
‫المزي‪.5‬‬
‫وقد أُعِلّ هذا الحديث بعدّة علل‪ ،‬أجمل ذلك المنذري في (تهذيب السنن)‪ ،6‬فقال‪:‬‬
‫"قال أبو بكر البزار‪ :‬وهذا الحديث ل نعلمه يروى عن النبي صلى ال عليه وسلم‬
‫من وجه من الوجوه‪ ،‬إل من هذا الوجه‪ .‬ولم يقل فيه محمد بن إسحاق‪ :‬حدثني‬
‫يعقوب بن عتبة"‪.‬‬
‫__________‬
‫‪ )252 /1( 1‬ح ‪.575‬‬
 ‫(ص ‪.)105‬‬ ‫‪2‬‬
‫سنن أبي داود‪.)96 /5( :‬‬ ‫‪3‬‬
‫الصفات‪( :‬ص ‪.)53‬‬ ‫‪4‬‬
‫تهذيب الكمال‪.)506 /4( :‬‬ ‫‪5‬‬
‫(‪.)101 - 97 /7‬‬ ‫‪6‬‬

‫قال المنذري‪" :‬ومحمد بن إسحاق مُ َدلّس‪ ،‬وإذا قال المدلس‪ :‬عن فلن‪ .‬ولم يقل‪:‬‬
‫حدثنا‪ ،‬أو سمعت‪ ،‬أو أخبرنا‪ ،‬ل يحتجّ بحديثه‪ ،‬وإلى هذا أشار البزار‪ ،‬مع أن ابن‬
‫صرّحَ بالسماع‪ :‬اختلف الحفاظ في الحتجاج بحديثه‪ ،‬فكيف إذا لم‬ ‫إسحاق إذا َ‬
‫يصرح به"‪ .‬قال‪" :‬وقد رواه يحيى بن معين وغيره‪ ،‬فلم يذكروا فيه لفظة‪ :‬به"‪.1‬‬
‫قال‪" :‬وقال الحافظ أبو القاسم الدمشقي‪ :2‬وقد تَ َفرّدَ به يعقوب بن عتبة بن المغيرة‬
‫بن الخنس الثقفي الخنسي‪ ،‬عن جبير بن محمد بن جبير بن مطعم‪ ...‬وليس لهما‬
‫في صحيحي‪ ...‬البخاري‪ ...‬ومسلم رواية‪ .‬وانفرد به محمد بن إسحاق بن يسار‬
‫عن يعقوب‪ .‬وابن إسحاق‪ :‬ل يحتجّ بحديثه‪ ،‬وقد طعن فيه غير واحد من الئمة‪،‬‬
‫َوكَ ّذبَه جماعة منهم"‪.‬‬
‫فهذا حاصلُ ما أُعِلّ به هذا الحديث‪ ،‬وقد تناول ابنُ ال َقيّم هذه العلل بالجواب‪ ،‬فكان‬
‫حاصل ما أجاب به‪:‬‬
‫طعْنُ في محمد بن إسحاق‪ :‬فإنّه مردود‪ ،‬قال‪" :‬إن ابن إسحاق بالموضع‬ ‫أولً‪ :‬أما ال ّ‬
‫الذي جعله ال‪ :‬من العلم والمانة"‪ .3‬ثم أخذ في نقل أقوال الئمة في الثناء على‬
‫محمد بن إسحاق ومدحه‪ ،‬وأن الترمذي صحح‬
‫__________‬
‫‪ 1‬كما عند ابن أبي عاصم‪( :‬ح ‪ ،)575‬والدارقطني‪( :‬ح ‪ ،)39‬والجري‪( :‬ص‬
‫‪.)293‬‬
‫‪ 2‬هو ابن عساكر‪ ،‬وقد ألف في تضعيف هذا الحديث جزءا سماه (تبيان الوهم‬
‫والتخليط فيما أخرجه أبو داود من حديث الطيط)‪ .‬أفاد ذلك محقق كتاب (العرش)‬
‫لبن أبي شيبة‪.‬‬
‫‪ 3‬تهذيب السنن‪.)94 /7( :‬‬

‫له حديثا لم يأت إل من طريقه‪ ،‬وهو حديث سهل بن حنيف‪ ،‬قال‪ :‬كنت ألقى من‬
‫المذي شدة‪ ...‬الحديث‪ ،‬قال ابن ال َقيّم‪" :‬فهذا حكم قد تَ َفرّدَ به ابن إسحاق في الدنيا‪،‬‬
‫وقد صححه الترمذي"‪.1‬‬
 ‫وأما القول بتكذيبه‪ :‬فإن ذلك مبنيّ على ما حُكي عن هشام بن عروة‪ ،‬إذ قال‪:‬‬
‫خ ْلتُ عليها وهي بنت تسع‪ ،‬وما رآها‬ ‫"حَ ّدثَ عن امرأتي فاطمة بنت المنذر‪ ،‬وأُدْ ِ‬
‫رجل حتى لقيتُ ال"‪.‬‬
‫وأجاب ابن ال َقيّم ‪ -‬رحمه ال ‪ -‬عن ذلك‪ :‬بأن سليمان بن داود الشاذكوني ‪-‬‬
‫راوي هذه الحكاية ‪ -‬ا ّتهِم بالكذب‪ ،‬فل يجوز القدح في الرجل بمثل روايته‪ .‬ثم إن‬
‫هشاما نفى رؤيته لها‪ ،‬ولم ينف سماعه منها‪ ،‬ومعلوم أنه ل يلزم من انتفاء الرؤية‬
‫انتفاء السماع‪ ،‬وفي هذا يقول المام أحمد‪" :‬لعله سمع منها في المسجد‪ ،‬أو دخل‬
‫عليها فحدثته من وراء حجاب‪ ،‬فأي شيء في هذا ؟ فقد كانت امرأة كبرت وأسنت"‬
‫‪ .2‬وقد رَدّ الحافظ الذهبي ‪ -‬رحمه ال ‪ -‬هذه الحكاية بنحو ذلك ‪.3‬‬
‫ن إليه النفسُ في أمر ابن إسحاق‪:‬ما قرره الذهبيّ رحمه ال؛‬ ‫قلت‪ :‬ولعلّ الذي تطمئ ُ‬
‫حيث قال‪ ..." :‬له ارتفاع بحسبه‪ ،‬ول سيما في السّير‪ ،‬وأمّا في أحاديث الحكام‪:‬‬
‫فينحطّ حديثه فيها عن رتبة الصحة إلى رتبة الحسن‪ ،‬إل فيما شَذّ فيه‪ ،‬فإنه يعد‬
‫منكرا" ‪ .4‬وقال مرة‪" :‬فالذي‬
‫__________‬
‫‪ 1‬صحيح ابن حبان (‪ .)387\3‬إسناده قوي‪ ،‬فقد صرح ابن إسحاق بالتحديث‪ ,‬وقال‬
‫الترمذي‪ :‬هذا حديث حسن صحيح نعرفه إل من حديث محمد بن إسحاق‪.‬‬
‫‪ 2‬تهذيب السنن‪.)7/94( :‬‬
‫‪ 3‬سير أعلم النبلء‪.)49 /7( :‬‬
‫‪ 4‬المصدر السابق‪.)41 /7( :‬‬

‫يظهر لي‪ :‬أن ابن إسحاق حسن الحديث‪ ،‬صالح الحال صدوق‪ ،‬وما انفرد به‪ :‬ففيه‬
‫نكارة؛ فإن في حفظه شيئا"‪.1‬‬
‫قلت‪ :‬وهذا الحديثُ من هذا القبيل؛ فإنّ مداره على ابن إسحاق وحده‪ ،‬وإذا كان ما‬
‫ينفرد به في الحكام على هذه الصفة التي حكى الذهبيّ ‪ -‬صاحب الستقراء التام‬
‫في الرّجال ‪ -‬فإن ما ينفرد به في العقائد أولى أن ُي َتوَ ّقفَ فيه‪.‬‬
‫وعلى هذا‪ ،‬فإن إطلق ابنِ ال َقيّم القول بتوثيقِهِ‪ ،‬والحتجاجِ بروايته ل يخلو من‬
‫نظر‪.‬‬
‫صرّحْ بسماعه من يعقوب بن عتبة‪:‬‬ ‫ثانيا‪ :‬وأما القولُ بأنّ ابنَ إسحاقَ عنعنه‪ ،‬ولم ُي َ‬
‫فأجاب ابن ال َقيّم بقوله‪" :‬فعلى تقدير العلم بهذا النفي‪ :‬ل يخرج الحديث عن كونه‬
‫حسنا‪ ،‬فإنه قد لقي يعقوب وسمع منه‪ ،‬وفي الصحيح قطعة من الحتجاج بعنعنة‬
‫ا ْلمُ َدلّس‪ :‬كأبي الزبير عن جابر‪ ،‬وسفيان عن عمرو بن دينار‪ ،‬ونظائر كثيرة لذلك"‬
‫‪ .2‬كذا قال ابن ال َقيّم رحمه ال! وهاهنا وقفات‪:‬‬
‫‪ -‬الولى‪ :‬هل عنعنة الراوي عن شيخه تحمل على التصال بمجرد ثبوت اللقاء ؟‬
‫الجمهور على أن ذلك ل يكون متصلً إل بشرط عدم‬
 ‫__________‬
‫‪ 1‬الميزان‪.)475 /3( :‬‬
‫‪ 2‬تهذيب السنن‪.)98 /7( :‬‬

‫كون المعنعن مُ َدلّسَا‪ ،1‬وهذا شرط أساسي‪ ،‬قال الحافظ الذهبي رحمه ال‪" :‬ثم‬
‫بتقدير تيقن اللقاء‪ ،‬يشترط أن ل يكون الراوي عن شيخه مدلسا‪ ...‬فإن كان مدلسا‪:‬‬
‫فالظهر أنه ل يحمل على السماع"‪ .2‬ولما كان ابن إسحاق مدلسا‪ ،‬فإن عنعنته ل‬
‫تحمل هنا على التصال‪ ،‬خلفا لما اختاره ابن ال َقيّم رحمه ال‪.‬‬
‫‪ -‬الثانية‪ :‬فإذا ثبت أن ابن إسحاق من المدلسين‪ ،‬فهل يحتج بما قال فيه‪" :‬عن"‪ ،‬ولم‬
‫يصرح بسماعه ؟ قال النووي رحمه ال‪ " :‬والصحيح التفصيل‪ :‬فما رواه بلفظ‬
‫محتمل لم يبين فيه السماع‪ :‬فمرسل‪ ،‬وما بينه فيه‪ :‬كسمعت وحدثنا‪ ...‬فمقبول‬
‫محتج به"‪ .3‬وقال العلئي‪" :‬الصحيح الذي عليه جمهور أئمة الحديث والفقه‬
‫والصول‪ :‬الحتجاج بما رواه المدلس الثقة مما صرح فيه بالسماع‪ ،‬دون ما رواه‬
‫بلفظ محتمل"‪ .4‬وقال ابن حجر‪" :‬وحكم من ثبت عنه التدليس إذا كان عدلً‪ :‬أن ل‬
‫يقبل منه إل ما صرح فيه بالتحديث على الصح"‪ .5‬فظهر من ذلك عدم الحتجاج‬
‫برواية المدلس ما لم يصرح بالسماع أو التحديث‪ ،‬خلفا لما قاله ابن ال َقيّم هنا‪.‬‬
‫وأما ما ذهب إليه ‪ -‬رحمه ال ‪ -‬من القول بالحتجاج في‬
‫__________‬
‫‪ 1‬انظر‪ :‬تدريب الراوي‪.)215 - 214 /1( :‬‬
‫‪ 2‬الموقظة‪( :‬ص ‪.)45‬‬
‫‪ 3‬تدريب الراوي‪.)230 - 229 /1( :‬‬
‫‪ 4‬جامع التحصيل‪( :‬ص ‪.)112 - 111‬‬
‫‪ 5‬نزهة النظر مع النخبة‪( :‬ص ‪.)43‬‬

‫الصحيح بعنعنة المدلسين‪ ،‬كأبي الزبير عن جابر‪ ،‬وسفيان عن عمرو بن دينار‪:‬‬

‫فقد أجيب عن ذلك بأنه محمول على ثبوت السماع من جهة أخرى‪ ،1‬على أن هذا‬
‫قد نوزع فيه أيضا‪.2‬‬
‫وبعد ذلك كله‪ :‬فإن ابن إسحاق قد عده الحافظ ابن حجر ‪ -‬رحمه ال ‪ -‬في الطبقة‬
‫الرابعة‪ 3‬من طبقات المدلسين‪ ،‬وهم‪" :‬الذين اتّفِقَ على أنه ل يحتج بشيء من‬
‫حديثهم إل بما صرحوا فيه بالسماع‪ ،‬لكثرة تدليسهم عن الضعفاء والمجاهيل"‪.4‬‬
‫فإذا ثبت ذلك‪ ،‬فإن عنعنة ابن إسحاق وعدم تصريحه بالسماع في هذا الحديث تبقى‬
‫علة ل يمكن دفعها‪ ،‬خلفا لبن ال َقيّم رحمه ال‪.‬‬
‫ثالثا‪ :‬أما عن تَ َفرّدِ جبير بن محمد به‪ :‬فقد أجاب ابن ال َقيّم ‪ -‬رحمه ال ‪ -‬عن ذلك‪:‬‬
‫بأن محمد بن جبير ثقة‪ ،‬وعدم رواية أصحاب الصحيحين عنه ليس بعلة‪ .5‬كذا‬
‫وقع عند ابن ال َقيّم "محمد بن جبير"‪ ،‬وقد تَقَدّمَ أن كلم ابن عساكر في ابنه "جبير‬
‫بن محمد بن جبير"‪ .‬ول أدري‪ :‬هل هذا خطأ طباعي‪ ،‬أم أن ابن ال َقيّم فعلً أراد‬
‫محمد بن جبير؟‬
‫__________‬
‫‪ 1‬تدريب الراوي‪ .)230 /1( :‬وانظر الكلم على ذلك فيما تقدم (ص ‪- 319‬‬
‫‪.)321‬‬
‫‪ 2‬انظر‪ :‬النكت على ابن الصلح‪.)635 /2( :‬‬
‫ل روايتهم عن كبار‬ ‫‪ 3‬طبقات المدلسين‪( :‬ص ‪( .)132‬الرابعة ‪ :‬طبقة تليها ‪ :‬جُ ّ‬
‫التابعين‪ ،‬كالزهري وقتادة ‪).‬‬
‫‪ 4‬المصدر السابق‪( :‬ص ‪.)24‬‬
‫‪ 5‬انظر‪ :‬تهذيب السنن‪.)98 /7( :‬‬

‫وعلى كلّ حال‪ ،‬فإنّ جبير بن محمد مما ُيعَلّ به هذا الحديث‪ ،‬كما ُذكِر عن ابن‬
‫عساكر؛ فإنه لم يرو عنه إل‪ :‬يعقوب بن عتبة‪ ،‬وحصين ابن عبد الرحمن‪ ،1‬ولم‬
‫يوثقه مع ذلك أحد إل ابن حبان‪ ،‬فإنه ذكره في (ثقاته)‪.2‬‬
‫وهو بهذه المثابة مجهول الحال‪ ،‬وقد قال عنه الحافظ ابن حجر‪" :‬مقبول"‪ ،‬يعني‪:‬‬
‫حيث يتابع‪ ،‬ولم يتابعه أحد على هذا الحديث‪ ،‬فهو إذن لين الحديث‪.‬‬
‫ثم أخذ ابن ال َقيّم في الجواب عن باقي علل هذا الحديث‪ :‬كالقول باضطراب إسناده‬
‫ومتنه وغير ذلك‪ ،‬فذهب إلى أن زيادة لفظة (به) من باب زيادة الثقات‪ ،‬وذلك ل‬
‫يوجبُ رَدّ الحديث‪.3‬‬
‫ب المتن‪:‬‬‫سنَدِ‪ ،‬غري ُ‬
‫والذي يتلخصُ من ذلك‪ :‬أن هذا الحديثَ ضعيفُ ال ّ‬
‫__________‬
‫‪ -1‬لتفرد ابن إسحاق به‪ ،‬وقد عُرف القول فيما ينفردُ به‪.‬‬
‫‪ -2‬وعنعنته إياه‪ ،‬وهو مدلس‪.‬‬
‫‪ -3‬وضعفِ جبير بن محمد‪ ،‬إلى غير ذلك مما أعل به‪.‬‬
‫وأما جواب ابن ال َقيّم عن هذه العلل‪ :‬فإنه ل ُي ْغنِي عن ضعف‬
‫‪ 1‬انظر‪ :‬تهذيب التهذيب‪.)63 /2( :‬‬
‫‪.)148 /6( 2‬‬
‫‪ 3‬تهذيب السنن‪.)98 /7( :‬‬
 ‫الحديث شيئا‪ - ،‬كما تقدم ‪-‬؛ فإن جمعا من الئمة على إعلله‪ ،‬وقد تقدم من ذلك‬
‫علّهُ أيضا‪ :‬البيهقي رحمه ال‪ ،‬فقال‪:‬‬ ‫قول‪ :‬البزار‪ ،‬وابن عساكر‪ ،‬والمنذري‪ ،‬وأ َ‬
‫"وهذا حديث ينفرد به محمد بن إسحاق‪ .1"...‬فذكر نحوا من الكلم المتقدم‪.‬‬
‫وقال الحافظ الذهبي‪" :‬هذا حديثٌ غريبٌ جدا فردٌ‪ ،‬وابن إسحاق حجةٌ في المغازي‬
‫ي صلى ال عليه وسلم هذا أم‬ ‫ل النب ّ‬
‫سنَدَ‪ ،‬وله مناكيرُ وعجائبُ‪ ،‬فال أعلم أقا َ‬
‫إذا أَ ْ‬
‫س َت ْغ َربَهُ كذلك الحافظ ابن كثير‪ 3‬رحمه ال‪ .‬وقال الشيخ اللباني‪:‬‬ ‫ل‪ .2"...‬وا ْ‬
‫"إسناده ضعيف‪ ،‬ورجاله ثقات‪ .‬لكن ابن إسحاق مُ َدلّس‪ ،‬ومثله ل يحتج به إل إذا‬
‫صرح بالتحديث‪ ،‬وهذا ما لم يفعله فيما وقفت عليه من الطرق إليه‪.4"...‬‬
‫والخطابي ‪ -‬رحمه ال ‪ -‬مع أنه أخذَ في تأويل هذا الحديث‪ ،‬إل أنه ‪ -‬فيما يبدو ‪-‬‬
‫قد اختار إعلله؛ إذ قال‪" :‬وذكر البخاري هذا الحديث في التاريخ‪ ...5‬ولم يُدْ ِ‬
‫خلْهُ‬
‫في الجامع الصحيح"‪.6‬‬
‫ثم توجّهَ ابن ال َقيّم ‪ -‬رحمه ال ‪ -‬بعد ذلك إلى نفي تَ َفرّدِ ابنِ‬
‫__________‬
‫‪ 1‬السماء والصفات‪( :‬ص ‪.)528‬‬
‫‪ 2‬العلو للعلي الغفار‪( :‬ص ‪.)39‬‬
‫‪ 3‬تفسير القرآن العظيم‪.)310 /1( :‬‬
‫‪ 4‬ظلل الجنة في تخريج السنة‪( :‬ص ‪.)252‬‬
‫‪.)224 /2 /1( 5‬‬
‫‪ 6‬معالم السنن‪.)97 /7( :‬‬

‫إسحاق برواية هذا المعنى‪ ،‬فقال‪" :‬وقد ُر ِويَ هذا المعنى عن النبي صلى ال عليه‬
‫وسلم من غير حديث ابن إسحاق‪ .‬فقال محمد بن عبد ال الكوفي ‪ -‬المعروف‬
‫طيّن‪ :-‬حدثنا عبد ال بن الحكم وعثمان‪ ،‬قال‪ :‬حدثنا يحيى‪ ،‬عن إسرائيل‪ ،‬عن‬ ‫بمُ َ‬
‫أبي إسحاق‪ ،‬عن عبد ال بن خليفة‪ ،‬عن‪:‬‬
‫ي صلى ال عليه وسلم امرأةٌ‪،‬‬ ‫‪ )3( -126‬عمر رضي ال عنه‪ ،‬أنه قال‪َ :‬أ َتتِ ال ّن ِب ّ‬
‫سيّه فوقَ‬
‫خَلنِي الجنة‪َ .‬فعَظّمَ َأ ْمرَ الرّبّ‪ ،‬ثم قال‪ " :‬إِنّ ُكرْ ِ‬
‫فقالت‪ :‬ادْعُ ال أن يُدْ ِ‬
‫السموات والرض‪ ،‬وأنه يقعدُ عليه‪ ،‬فما يَ ْفضُل منه مقدار أربع أصابع" ثم قال‬
‫بأصابعه فجمعها‪" ،‬وأنّ له أطيطا كأطيط الرحل " ‪.1‬‬
‫ثم قال ابن ال َقيّم رحمه ال‪" :‬فإن قيل‪ :‬عبد ال بن الحكم‪ ،‬وعثمان ل يعرفان‪ .‬قيل‪:‬‬
‫بل هما ثقتان مشهوران‪ :‬عثمان بن أبي شيبة‪ ،‬وعبد ال بن الحكم القطواني‪ ،‬وهما‬
‫من رجال الصحيح"‪.2‬‬
‫قلت‪ :‬هذا الحديث أخرجه هكذا مسندا‪ :‬ابن أبي عاصم في (السنة)‪ 3‬عن‪ :‬إسماعيل‬
‫بن سالم الصائغ‪ .‬والبزار في (مسنده)‪ 4‬عن‪ :‬الفضل بن سهل‪ .‬وابن خزيمة في‬
‫(التوحيد)‪ 5‬عن‪ :‬يعقوب بن إبراهيم‬
‫__________‬
‫‪ 1‬تهذيب السنن‪.)98 /7( :‬‬
‫‪ 2‬المصدر السابق‪.)99 /7( :‬‬
‫‪ )251 /1( 3‬ح ‪.574‬‬
‫‪ )457 /1( 4‬ح ‪.325‬‬
‫‪ )244 /1( 5‬ح ‪.151 ،150‬‬

‫الدورقي‪ .‬والطبراني‪ 1‬عن‪ :‬عبيدال بن أبي زياد القطواني‪ .‬وأبو الشيخ في‬
‫(العظمة)‪ 2‬عن‪ :‬أبي بكر ابن إسحاق‪ ،‬والحسن بن ناصح‪ .‬والدارقطني في‬
‫(الصفات)‪ 3‬عن‪ :‬أحمد بن منصور بن سيار‪ ،‬كلهم عن‪ :‬يحيى بن أبي بكير‪ ،4‬عن‬
‫إسرائيل‪ ،5‬عن أبي إسحاق‪ 6‬السبيعي‪ ،‬عن عبد ال بن خليفة‪ ،7‬عن عمر رضي‬
‫ال عنه به بنحو ما تقدم‪.‬‬
‫واللفظ الذي أورده ابن ال َقيّم ‪ -‬رحمه ال ‪ -‬هو لفظ ابن الجوزي في (العلل‬
‫المتناهية)‪ ،8‬من الطريق التي ذكرها ابن ال َقيّم‪.‬‬
‫وفي هذا الحديث عِدّة علل‪:‬‬
‫__________‬
‫‪ 1‬أخرجه من طريقه‪ :‬أبو العلء الهمداني في فتياه حول الصفات (‪،)1 /100‬‬
‫والضياء المقدسي في المختارة‪ ،)1/59( :‬وأبو محمد الدشتي في إثبات الحد‪( :‬‬
‫‪ .)135 - 134‬أفاد ذلك الشيخ اللباني في السلسلة الضعيفة‪ )2/257( :‬ح‪.866‬‬
‫‪ )548 /2( 2‬ح‪.193‬‬
‫‪( 3‬ص ‪ )48‬ح‪.35‬‬
‫‪ 4‬واسم أبي بكير‪ :‬نسر‪ ،‬الكرماني‪ ،‬كوفي الصل‪ ،‬نزل بغداد‪ ،‬ثقة‪ ،‬من التاسعة‪،‬‬
‫مات سنة ‪ 208‬هـ أو ‪ 209‬هـ‪/‬ع‪( .‬التقريب ‪.)588‬‬
‫‪ 5‬ابن يونس بن أبي إسحاق السبيعي‪ ،‬أبو يوسف الكوفي‪ ،‬ثقة ُت ُكلّم فيه بل حجة‪،‬‬
‫من السابعة‪ ،‬مات سنة ‪ 160‬هـ وقيل بعدها ‪ /‬ع‪( .‬التقريب ‪.)104‬‬
 ‫‪ 6‬هو‪ :‬عمرو بن عبد ال بن عبيد ‪ -‬ويقال‪ :‬علي‪ ،‬ويقال‪ :‬ابن أبي شعيرة ‪-‬‬
‫الهمداني‪ ،‬ثقة مكثر عابد‪ ،‬من الثالثة‪ ،‬اختلط بآخرة‪ ،‬مات سنة ‪129‬هـ‪/‬ع‪.‬‬
‫(التقريب‪.)423‬‬
‫‪ 7‬الهمداني‪ ،‬مقبول‪ ،‬من الثانية ‪ /‬فق‪( .‬التقريب ‪.)301‬‬
‫‪ )4 /1( 8‬ح ‪ 3‬باب ذكر الستواء على العرش‪.‬‬

‫أولها‪ :‬جهالة عبد ال بن خليفة‪ ،‬راويه عن عمر‪ :‬فقد ذكره ابن أبي حاتم في‬
‫(الجرح والتعديل)‪ 1‬ولم يذكر فيه جرحا ول تعديلً‪ ،‬وانفرد ابن حبان بتوثيقه‪2‬‬
‫على قاعدته‪ ،‬فيكون بهذه المثابة مجهول الحال‪ ،‬إذ انتفت جهالة عينه برواية أبي‬
‫إسحاق‪ ،‬ويونس بن أبي إسحاق‪ 3‬عنه‪ ،‬ولذلك قال عنه الذهبي رحمه ال‪" :‬ل يكاد‬
‫يعرف"‪ .4‬وقال الحافظ ابن كثير‪" :‬ليس بذاك المشهور"‪ .5‬وقال فيه الحافظ ابن‬
‫حجر‪" :‬مقبول" يعني‪ :‬حيث يتابع‪ ،‬وإل يكون لين الحديث‪ ،‬وهو لم يتابع هنا‪ ،‬إذ‬
‫مدار الحديث عليه وحده‪.‬‬
‫العلة الثانية‪ :‬اضطرابُه سندا ومتنا‪ :‬فقد رُوي عن عبد ال بن خليفة‪ ،‬عن النبي‬
‫صلى ال عليه وسلم مرسلً‪ ،‬أخرجه كذلك الدارمي في (الرد على المريسي)‪ 6‬من‬
‫طريق‪ :‬عبد ال بن رجاء‪ ،‬عن إسرائيل به‪ ،‬وفيه‪..." :‬وإنه ليقعدُ عليه‪ ،‬فما يفضل‬
‫منه إل قدر أربع أصابع ‪َ -‬ومَدّ أصابعه الربع ‪ -‬وإن له أطيطا كأطيط الرحل‬
‫الجديد إذا ركبه من يثقله" ‪ .‬وأخرجه ابن الجوزي في (العلل المتناهية)‪ 7‬من‬
‫طريق‪ :‬وكيع‪ ،‬عن إسرائيل به‪ ،‬ولفظه‬
‫__________‬
‫‪.)45 /2 /2( 1‬‬
‫‪ 2‬الثقات‪.)28 /5( :‬‬
‫‪ 3‬تهذيب التهذيب‪.)198 /5( :‬‬
‫‪ 4‬الميزان‪.)414 /2( :‬‬
‫‪ 5‬تفسير القرآن العظيم‪.)310 /1( :‬‬
‫‪( 6‬ص ‪.)74‬‬
‫‪ ) 4 / 1 ( 7‬ح ‪.2‬‬

‫عن النبي صلى ال عليه وسلم‪" :‬الكرسيّ الذي يجلس عليه عز وجل‪ ،‬ما يفضل‬
‫منه‪."...‬‬
‫وقد وقع الحديث عند ابن خزيمة بالشك‪ ،‬ففيه‪ ..." :‬عبد ال بن خليفة ‪ -‬أظنه عن‬
‫عمر ‪ -‬أن امرأة‪ "...‬قال ابن خزيمة رحمه ال‪" :‬ما أدري‪ :‬الشك والظن أنه عن‬
 ‫عمر‪ ،‬هو من يحيى بن أبي بكير‪ ،‬أم من إسرائيل‪ ،‬قد رواه وكيع بن الجراح‪ ،‬عن‬
‫إسرائيل‪ ،‬عن أبي إسحاق‪ ،‬عن عبد ال بن خليفة مرسلً‪ ،‬ليس فيه ذكر عمر ل‬
‫بيقين ول ظن"‪.1‬‬
‫وقد روي مع ذلك موقوفا على عمر رضي ال عنه‪ ،‬رواه كذلك‪ :‬الثوري‪ ،‬عن أبي‬
‫جَلسَ ‪-‬‬‫إسحاق‪ ،‬عن عبد ال بن خليفة‪ ،‬عن عمر رضي ال عنه أنه قال‪ " :‬إذ َ‬
‫تبارك وتعالى ‪ -‬على الكرسي‪ ،‬سمع له أطيط كأطيط الرحل الجديد"‪ .‬أخرجه من‬
‫هذا الطريق‪ :‬عبد ال بن المام أحمد في كتاب (السنة)‪ ،2‬وقد أشار البزار ‪-‬‬
‫رحمه ال ‪ -‬إلى هذه الرواية الموقوفة‪ ،‬فقال‪" :‬وقد روى الثوري هذا الحديث عن‪:‬‬
‫أبي إسحاق‪ ،‬عن عبد ال بن خليفة‪ ،‬عن عمر موقوفا"‪.3‬‬
‫وقد أَعَلّ الئمة هذا الحديث من أجل هذا الضطراب‪ ،‬فقال ابن الجوزي في (العلل‬
‫المتناهية)‪" :4‬هذا حديث ل يصح عن رسول ال صلى ال عليه وسلم‪ ،‬وإسناده‬
‫مضطرب جدا‪ ...‬وتارة يرويه ابن خليفة‪ :‬عن عمر‪،‬‬
‫__________‬
‫‪ 1‬التوحيد‪.)245 /1( :‬‬
‫‪( 2‬ص ‪ )79‬ح ‪ ،402‬باب ذكر الكرسي‪.‬‬
‫‪ 3‬مسند البزار‪.)458 /1( :‬‬
‫‪.)6 - 5 /1( 4‬‬

‫عن رسول ال صلى ال عليه وسلم‪ .‬وتارة يقفه على عمر‪ .‬وتارة يوقف على ابن‬
‫خليفة‪ .‬وتارة يأتي‪ :‬فما يفضل منه إل قدر أربع أصابع‪ .‬وتارة يأتي‪ :‬فما يفضل‬
‫منه مقدار أربع أصابع‪ ،‬وكل هذا تخليط من الرواة‪ ،‬فل ُي َعوّل عليه"‪ .‬وقال الحافظ‬
‫ابن كثير‪ ..." :‬منهم من يرويه عنه‪ ،‬عن عمر موقوفا‪ ،‬ومنهم من يرويه عنه‬
‫مرسلً‪ ،‬ومنهم من يزيد في متنه زيادة غريبة‪ ،‬ومنهم من يحذفها"‪.1‬‬
‫ع ْن َعنَهُ‪ ،‬وهو مُ َدّلسٌ‪ :‬وقد ذكره الحافظ ابن‬
‫العلة الثالثة‪ :‬أن أبا إسحاق السّبيعي َ‬
‫حجر ‪ -‬رحمه ال ‪ -‬ضمن الطبقة الثالثة من المدلسين‪ ،2‬والراجح في شأنهم‪ :‬عدم‬
‫قبول رواياتهم إل إذا صرحوا بالسماع‪.‬‬
‫وعلة رابعة‪ :‬ذكرها الحافظُ ابن كثير رحمه ال‪ ،‬فقال‪" :‬وفي سماعه ‪ -‬يعني عبد‬
‫ال بن خليفة ‪ -‬من عمر نظر"‪.3‬‬
‫وكأن ابن خزيمة ‪ -‬رحمه ال ‪ -‬رَجّحَ كونه مرسل‪ ،‬ولذلك قال‪" :‬وليس هذا الخبر‬
‫من شرطنا؛ لنه غير متصل السناد‪ .‬لسنا نحتج في هذا الجنس من العلم‬
‫بالمراسيل والمنقطعات"‪.4‬‬
‫صبْ‬
‫ن ضعف هذا الحديث‪ ،‬فإن الهيثمي ‪ -‬رحمه ال ‪ -‬لم ُي ِ‬ ‫فإذا َت َبيّ َ‬
‫__________‬
 ‫تفسير القرآن العظيم‪.)310 /1( :‬‬ ‫‪1‬‬
‫طبقات المدلسين‪( :‬ص ‪.)101‬‬ ‫‪2‬‬
‫تفسير القرآن العظيم‪.)310 /1( :‬‬ ‫‪3‬‬
‫التوحيد‪.)246 - 245 /1( :‬‬ ‫‪4‬‬

‫حين قال‪" :‬رجاله رجال الصحيح"‪ .1‬فإنّ عبد ال بن خليفة لم يخرج له أحد من‬
‫أصحاب السنن الربعة‪ ،‬فضلً عن الصحيحين‪ ،‬ومثله قول أبي محمد الدّشتي في‬
‫كتاب إثبات الحدّ‪" :‬حديث صحيح‪ ،‬رواته على شرط البخاري ومسلم"‪ .‬نقل ذلك‬
‫عنه الشيخ اللباني‪ ،‬ثم قال‪" :‬وهو خطأ َبيّنٌ مزدوج‪ ،‬فليس الحديث بصحيح‪ ،‬ول‬
‫رواته على شرطهما‪ ...‬فأنّى للحديث الصحة؟! بل هو حديث منكر عندي"‪.2‬‬
‫سنَدِ‪ ،‬مضطربٌ سندا ومتنا‪ ،‬فمثله ل‬
‫ث ضعيفُ ال ّ‬‫فتلخص من ذلك‪ :‬أنّ هذا الحدي َ‬
‫يصلح العتماد عليه في تقوية حديث ابن إسحاق الماضي‪ .‬ومن ذلك يتضح عدم‬
‫إصابة ابن ال َقيّم ‪ -‬رحمه ال ‪ -‬حينما حاول تقوية هذا الحديث‪ ،‬حيث أخذ يقوي‬
‫أمر عبد ال بن الحكم القطواني‪ ،‬وعثمان بن أبي شيبة‪ ،‬والحديث معلول من جهات‬
‫أخرى كما تقدم‪.‬‬
‫وبالجملة‪ :‬فقد نفى الحافظ الذهبي ‪ -‬رحمه ال ‪ -‬ثبوتَ لفظ الطيط في أي خبر‪،‬‬
‫فقال‪" :‬لفظ الطيط لم يأت به نص ثابت"‪.3‬‬
‫وابن ال َقيّم ‪ -‬رحمه ال ‪ -‬أورد ذلك في مقام الستدلل على علوّ ال عز وجل‬
‫واستوائه على عرشه‪ ،‬وفيما صحّ من الحاديث والثار في هذا الباب كفايةٌ‪ ،‬وقد‬
‫ساق ابن ال َقيّم بعد هذين الحديثين جملة من‬
‫__________‬
‫‪ 1‬مجمع الزوائد‪.)84 /1( :‬‬
‫‪ 2‬السلسلة الضعيفة‪ )257 /2( :‬ح ‪.866‬‬
‫‪ 3‬العلو‪( :‬ص ‪.)39‬‬

‫الحاديث الصحيحة في إثبات ذلك‪ ،1‬ولسنا بحاجة إذن إلى الحتجاج بما اشتمل‬
‫على بعض اللفاظ المنكرة‪.‬‬
‫يوضح ذلك ويبينه‪ :‬قول الذهبي ‪ -‬رحمه ال ‪ -‬عقب هذا الحديث‪" :‬وقولنا في هذه‬
‫الحاديث‪ :‬أننا نؤمن بما صح منها‪ ،‬وبما اتفق السلف على إمراره وإقراره‪ ،‬فأما‬
‫ما في إسناده مقال‪ ،‬واختلف العلماء في قبوله وتأويله‪ :‬فإنا ل َن َت َعرّضُ له بتأويل‪،‬‬
‫بل نرويه في الجملة ونبين حاله‪ ،‬وهذا الحديث ‪ -‬يعني حديث الطيط ‪ -‬إنما سُ ْقنَاه‬
‫لما فيه مما تواتر من علو ال ‪ -‬تعالى ‪ -‬فوق عرشه مما يوافق آيات الكتاب"‪.2‬‬
‫__________‬
 .)101 - 99 /7( :‫ تهذيب السنن‬1
.)39 ‫ (ص‬:‫ العلو‬2

Ibn Qayyeem al-Jawzeeyah and His Service to the Prophetic Sunnah and Its Sciences '
by: Jamaal bin Muhammad as-Sayyid
)Vol 3 page 331 (The Shaamelah Library Edition 2.1

Chapter 2

:On authority of Jubayr bin Mut'im that the Prophet said -#125

Indeed His Throne is upon His Heavens, certainly in this way… And he said with
his fingers like a dome upon it… And surely there is a great clamor in it; a clamoring
of a saddle with a mount.

Ibn Qayyim, may Allah have mercy on him, examined this narration in Tahtheeb as- '
Sunan, and he was exhaustive in his treatment of it, and he rejected whoever
weakened it, and the response was regarding the hidden defects which were leveled
against it, and he was resolute in stating the authenticity of the narration, and that it
was a fair (Hasan) narration. And so what follows is his, may Allah have mercy on
.him, response in the course of this research, if Allah, Exalted is He, wills it

I say: This narration was brought out by 'Abuu Daawud in his Sunan, on authority of
.'Ahmad bin Sa'eed and a group, and the wording is that of 'Ahmad

And it was brought out by 'Ibn 'Abee 'Aasim in as-Sunnah, al-Laalikaa'ee in Sharh
'Usuul 'Itiqaad 'Ahl us-Sunnah, al-Bayhaqee in al-'Asmaa' was-Sifaat, and ath-
.Thahabee in al-'Uluuw- all of them from a pathway of 'Ahmad bin al-'Azhar

And it was brought out by ad-Daaraqutnee in as-Sifaat and at-Tabaraanee in (Mu'jam)

al-Kabeer, from a pathway of 'Alee bin al-Madeenee and Yahyaa bin Ma'een all by
.them

And it was brought out by ad-Daaraqutnee in as-Sifaat- also- from a pathway of

Muhammad bin Yazeed, known as the brother of Karkhawayh- ad-Daaraqutnee said:
"…)"…And he was from the trustworthy (Thiqaat

And it was brought out by 'Ibn Khuzaymah in at-Tawheed, from a pathway of

Muhammad bin Bashaar, all of them on authority of Wahb bin Jareer bin Haazm, on
authority of his father, on authority of 'Ibn 'Ishaaq, on authority of Ya'quub bin 'Utbah,
on authority of Jubayr bin Muhammad bin Mu'tim, on authority of his father, on
.authority of his grandfather Jubayr bin Mut'im

And it was brought out by al-'Aajuree in ash-Sharee'ah, on authority of Hafs bin 'Abd
ar-Rahman, on authority of 'Ibn 'Ishaaq, on authority of Ya'quub bin 'Utbah as in the
.preceding chain to Jubayr bin Mut'im
And its wording: … An Arab came to the Messenger of Allah so he said: 'Oh
Messenger of Allah , I struggle internally, and I waste the family… , so he
mentioned the narration of the prayer for rain, and in it is his statement : … And
you are doubting!! Do you not perceive how is Allah? Indeed His Throne is upon His
Heavens truly like such- and he spoke with his fingers like a dome upon it- And
indeed He makes a great clamor in it, the noise of the saddle with a rider . This is a
connection of 'Abee Daawud, and near 'Ibn Khuzaymah: …Indeed Allah is upon His
Throne, and His Throne is upon His Heavens, and His Heavens are upon His Earth
like such… And the wording of al-'Aajuree: …Indeed He is truly above His
Heavens, and He is above His Throne , and closer than it is the wording of al-
Bayhaqee. And it came near al-Laalikaa'ee abbreviated, aside from the mention of 'the
dome' and 'the great clamor', and his wording is: …Indeed He is truly above His
.Heavens upon His Throne

And indeed this narration is transmitted upon another route, so it came out by 'Abuu
Daawud in his Sunan on authority of Muhammad bin al-Muthanna, Muhammad bin
Bashaar, and 'Abd al-'A'laa; and 'Ibn 'Abee Shaybah in the book al-'Arsh, on authority
of 'Abd al-'A'laa. And 'Abul-Shaykh in al-'Athamah on authority of Muhammad bin
al-Muthanna; and in 'Ibn 'Abee 'Aasim in as-Sunnah, on authority of 'Ibn al-Muthanna
and 'Abd al-'A'laa; and ad-Daarimee in ar-Radd 'alaa Bashir al-Mareesee, on
authority of 'Ibn Bashaar- all of them on authority of Wahb bin Jareer with the
aforementioned chain, rather they said in it: "on authority of Muhammad bin 'Ishaaq,
on authority of Ya'quub bin 'Utbah, and Jubayr bin Muhammad, both of them two on
authority of Muhammad bin Jubayr". And it came near ad-Daarimee abbreviated with
.out the part about the Arab

-Abuu Daawud said- commenting about the indication of this difference in the chain'

And the narration is with a chain of 'Ahmad bin Sa'eed, and he is rigorously verified"
as trustworthy (Saheeh)- that is to say: on authority of Ya'quub, on authority of
Jubayr- the majority verified his trustworthiness, and from them: Yahyaa bin Ma'een,
'Alee bin al-Madeenee, and the majority transmitted from 'Ibn 'Ishaaq just as 'Ahmad
."also said

And ad-Daaraqutnee regarded this as correct- as well- what 'Abuu Daawud stated
.here, and like this al-Mizzee also regarded it as correct

And indeed this narration was accused of a number of hidden defects, and al-
Munthiree conveyed that in Tahtheeb as-Sunan, so he said: "'Abu Bakr al-Bazzaar
said: And we do not know of this narration being transmitted on authority of the
Prophet from a route other than this one. And it is not said by Muhammad bin
."'Ishaaq: "Ya'quub bin 'Utbah narrated to me

Al-Munthiree said: "And Muhammad bin 'Ishaaq is one who omits in mentioning his
sources (Mudallis), and the one who omits his sources when he is omitting says: 'on
authority of so-and-so'; and he does not say: 'so-and-so narrated to us', or 'I heard', or
'so-and-so reported to us', and there is no need for his narrations; and al-Bazzaar
indicated that 'Ibn 'Ishaaq when he declared that 'he heard' (a narration): al-Haafith
(al-Bazzaar) differed with the protests in his narrations- so how is it then when he
.)('Ibn 'Ishaaq) did not declare such (that he heard from Ya'quub bin 'Utbah

Al-Bazzaar said: "And indeed Yahyaa bin Ma'een, and other than him, transmitted
from him, and he did not mention about it a word: regarding it". He said: "And al-
Haafith 'Abuul-Qaasim ad-Damashqee said: 'And indeed he is rare in it: Ya'quub bin
'Utbah bin al-Mugheerah bin al-'Akhnas ath-Thaqafee al-'Akhnasee, on authority of
Jubayr bin Muhammad bin Jubayr bin Mut'im…and they are not found transmitted in
Saheeh al-Bukhaaree or Muslim. And Muhammad bin 'Ishaaq bin Yasaar on authority
of Ya'quub is a unique (chain). And 'Ibn 'Ishaaq: there is no need for his narrations,
and indeed other than one of the scholars accused him, and the majority of them reject
."him

And this sums up whatever this narration was accused of, and indeed 'Ibn Qayyim
commented upon these hidden defects with a response, so the response is summed up
:as follows

:First

:As for the accusations against Muhammad bin 'Ishaaq: that he is rejected, he said

Surely 'Ibn 'Ishaaq is in a position which Allah made for him: someone with"
."knowledge and faithfulness

Then he related the statements of the scholars in praise of Muhammad bin 'Ishaaq and
his commendations, and that at-Tirmithee rigorously verified his trustworthiness in a
narration, not found except from a pathway through him, and it is a narration of Sahl
bin Haneef, he said: "I would discharge a lot of seminal fluid…the narration", 'Ibn
Qayyim said: "So this is a ruling (Hukm) (derived) from a unique statement of 'Ibn
."'Ishaaq (alone) in the world, and at-Tirmithee rigorously verified its authenticity

And as for the statements of denying him: then indeed based upon what is narrated on
authority of Hishaam bin 'Urwah, when he said: "He narrated on authority of my
woman, Faatimah bint al-Munthir, and I entered upon her and she was a girl of 9
."(years old), and a man did not see her until I met with Allah

And 'Ibn Qayyim- may Allah have mercy on him- responded about that: Sulaymaan
bin Daawud al-Shathkuunee- he transmits this account- accused with lying, so it is not
correct to slander a man with his kind of transmission. Then if Hishaam negated his
seeing her, and did not negate his hearing from her, and it is known that he did not
require the fulfillment of seeing in order to fulfill the hearing, and about this, 'Imaam
'Ahmad said: "Perhaps he heard from her in the masjid, or he entered upon her, then
she narrated to him from behind a screen, so what is wrong with this? So indeed she
was a woman advanced in age and years". And indeed al-Haafith rejected this account
.similar to that

I say: And perhaps he who is comfortable with himself about the affair of 'Ibn 'Ishaaq:
what ath-Thahabee decided about him, may Allah have mercy on him; where he said:
"…For him is an elevation in his account, and especially in history (as-Seeyar), and as
for the narrations of rulings (al-'Ahkaam): then his narrations fall in the grade of
authentic to fair, except in whatever has abnormality, so indeed it becomes rejected".
And once he said: "So it appeared to me that 'Ibn 'Ishaaq is fair in narrations, of
righteous conditions, truthful, and whatever is isolated with him: so in it is a rejection;
."then indeed in his memory is something

I say: and this narration is from this direction; so surely it is surrounding 'Ibn 'Ishaaq
alone, and when he was not unique in (narrations) about the rulings (al-'Ahkaam) with
this attribute which ath-Thahabee related- an established consummate companion in
the science of narrators- so if he is not unique in transmitting about the beliefs
.(al-'Aqaa'id) he had confidence in verifying the authenticity of it

And upon this, so surely 'Ibn Qayyim definitely stated he is authentic, and (stated) the
.need for his transmissions, not withstanding any investigation

Second: And as for the statement about 'Ibn 'Ishaaq's 'on authority of' ('an'anahu), and
his hearing from Ya'quub bin 'Utbah not being declared: so 'Ibn Qayyim responded
with saying: "Then upon what assumed knowledge is this refutation: the narration
does not come out from his being fair, so surely he indeed met Ya'quub and heard
from him, and in the authentic are cut-off narrations from (the kind that are) protested
with the 'on authority of' ('an'anahu) of those who omitted their sources: like 'Abeez-
Zubayr on authority of Jaabir, Sufyaan on authority of 'Amrw bin Deenaar, and a large
number similar to that". And so said 'Ibn Qayyim, may Allah have mercy on him! And
:here are the stances

First: Does 'on authority of' of the transmitter from his Shaykh a support of the
continuity (of the narration) with the mere establishment of the (two) meeting? The
majority are upon that is not continuous except with the condition of the absence of
the one who transmits 'on the authority of' being the one who omits sources, and this
condition is my basis; al-Haafith ath-Thahabee, may Allah have mercy on him, said:
"Then assuming you are certain of the meeting, it is stipulated that the transmitter not
be from his Shaykh one who omits his source (Mudallis), so surely his 'on authority
of' is not accepted here as continuous ('Itisaal), opposite to what 'Ibn Qayyim
.preferred, may Allah have mercy on him

Second: So when it is established that 'Ibn 'Ishaaq is from those who omit their
sources, so is he needed in whatever he says with: 'on authority of', and he does not
declare his having heard (a narration)? An-Nawawee, may Allah have mercy on him,
said: "And the rigorously authenticated is specific: so whoever he transmitted from
with conveying a wording without clarifying having 'heard' it: then it is expedited
(Mursal), and whoever clarifies in it: like 'I heard' and 'He narrated to us'… so it is
accepted and he is one whose (narrations) are needed". And al-'Alaa'ee said: "The
rigorously authenticated is that which the majority of the scholars of narration,
jurisprudence and principles (say): the protest is for whatever the trustworthy omitter
of sources transmitted whereof he does not declare in it his having heard (the
narration from the source), aside from what he transmitted with a contingent
wording". And 'Ibn Hajar said: "And ruling upon whoever has had established from
him omission of sources, then he is just ('adl): it is not accepted from him except
whatever he declared as having been narrated to authentically". So it is apparent from
that, the lack of protest (by 'Ibn Qayyim) for transmitters who omit their sources
without declaring having heard from or having had narrated to them- a reversal (of
.what is established) is what 'Ibn Qayyim said here

And as for what he adhered to- may Allah have mercy on him- from the statement of
the protest in the rigorously authenticated (as-Saheeh) for 'on authority of' of those
who omit sources, like 'Abeez-Zubayr on authority of Jaabir, and Sufyaan on
authority of 'Amrw bin Deenaar: So indeed amazing is it that what is brought forward
establishes the hearing from another side- so indeed 'Ibn 'Ishaaq is considered by al-
Haafith 'Ibn Hajar- may Allah have mercy on him- in the fourth level, from the level
of the omitters (Mudallis), and they are: those who it is agreed upon that their
narrations are not needed at all except what they declare as having heard, since the
majority of their omissions are from the weak and the unknown". So then that is
established, and if 'Ibn 'Ishaaq is 'on authority of' and there is a lack of his declaring
that he heard this narration, there remains a hidden defect impossible to repel, as
.opposed to 'Ibn Qayyim, may Allah have mercy on him

Third: As for the uniqueness of Jubayr bin Muhammad with it: So indeed 'Ibn Qayyim
responded- may Allah have mercy on him- about that: Muhammad bin Jubayr is
trustworthy, and transmitters of the companions of the two authentically narrated texts
(Saheehayn) are in need of him, there is no defect. And it occurred near 'Ibn Qayyim
'Muhammad bin Jubayr', and indeed preceeding is a statement of 'Ibn 'Asaakir that it
is his son 'Jubayr bin Muhammad bin Jubayr'. And I do not know: is this a mistake I
am following, or is it that 'Ibn Qayyim is affected by his wish (for it to be)
?''Muhammad bin Jubayr

And in any case, so surely Jubayr bin Muhammad is a hidden defect in this narration,
just as is mentioned from 'Ibn 'Asaakir; so indeed no one transmits from him except
Ya'quub bin 'Utbah and Husayn bin 'Abd ar-Rahman, and he is not verified as
authentic by anyone except 'Ibn Hibbaan, so surely he mentioned him in his ath-
.Thiqaat

And with this resort to unknown circumstances, and indeed al-Haafith 'Ibn Hajar said
about it: 'acceptable', meaning: for whoever follows it, and there is no one who
.follows this narration, so it is a flexible permission of the narration

Then 'Ibn Qayyim addressed in the response the remaining defects of this narration:
like the statement about the confusion of its chain and its text, and other than that, so
he held the view that the additional wording was from the kind of additions of the
.trustworthy, and that obligates not rejecting the narration

And he summarized from that: that this narration is weak in the chain, strange in the
text: - just as what preceded-; so surely it is a majority from the scholars upon
(acknowledging) its hidden defects, and indeed it preceded from that the statements
of: al-Bazzaar, 'Ibn 'Asaakir and al-Munthiree, and al-Bayhaqee declared defects, may
Allah have mercy on him, so he said: 'And this narration is isolated to Muhammad bin
.'Ishaaq…' then he mentioned the same as the preceeding statement

And al-Haafith ath-Thahabee said: 'this narration is very strange, unique, and 'Ibn
'Ishaaq is a proof in the accounts about battles (al-Maghaazee) when he is supported,
and for him are rejected narrations and wondrous ones, so Allah knows best if it is a
saying of the Prophet or not…' And al-Haafith 'Ibn Katheer declared its strangeness
as well, may Allah have mercy on him. And Shaykh al-'Albaanee said: 'Its chain is
weak, and its men are trustworthy. Rather 'Ibn 'Ishaaq is an omitter, and its likeness is
not needed except when he declares he was narrated to, and this is what is done in
whoever doubted the pathway to him…' And al-Khattaabee- may Allah have mercy
upon him- took from the interpretation of this narration, except that he- in what it
seems- indeed preferred (to acknowledge) its hidden defects; when he said: 'And al-
Bukhaaree mentioned this narration in at-Tareekh…and he did not come out with it in
.')his compilation of the aunthentic (as-Saheeh

Then 'Ibn Qayyim turn his attention- may Allah have mercy on him- after that towards
denying the isolation of 'Ibn 'Ishaaq in the transmission of this meaning, so he said:
'And indeed this meaning is transmitted on authority of the Prophet from other than
a narration of 'Ibn 'Ishaaq. So Muhammad bin 'Abd Allah al-Kuufee said- known as
Mutayyan-: 'Abd Allah bin al-Hakam and 'Uthmaan narrated to us, both said: Yahyaa
narrated to us, on authority of 'Israa'eel, on authority of 'Abee 'Ishaaq, on authority of
'Abd Allah bin Khaleefah, on authority of 'Umar that he said: 'A woman came to the
Prophet so she said: 'Supplicate to Allah that He may enter me into the Garden'. So
he magnified the affair of the Master, then he said: Indeed His Throne is above the
Heavens and the Earth, and indeed He sits upon it, so there does not remain from it an
amount of 4 fingers" then he spoke with his fingers, so he gathered them together, and
.that for it is a great clamor, like the noise of the saddle

Then 'Ibn Qayyim, may Allah have mercy on him, said: 'So if it is said: 'Abd Allah bin
al-Hakam, and 'Uthmaan are not known. It is said: Indeed, they are two trustworthy
famous narrators: 'Uthmaan bin 'Abee Shaybah, and 'Abd Allah bin al-Hakam al-
.'Qatwaanee, and they are two from the rigorously authenticated men

I say: this narration is brought out by supports as: 'Ibn 'Abee 'Aasim in as-Sunnah on
authority of 'Israa'eel bin Saalim as-Saa'ig. And al-Bazzaar in his Musnad on authority
of al-Fadhl bin Sahl. And 'Ibn Khuzaymah in at-Tawheed on authority of Ya'quub bin
'Ibraaheem ad-Dawarqee. And at-Tabaraanee on authority of 'Ubayd Allah bin 'Abee
Zeeyaad al-Qatwaanee. And 'Abuu ash-Shaykh in al-'Athamah on authority of 'Abee
Bakr bin 'Ishaaq, and al-Hasan bin Naasih. And ad-Daaraqutnee in as-Sifaat on
authority of 'Ahmad bin Mansuur bin Seeyaar (Yasaar?), all of them on authority of
Yahyaa bin 'Abee Bukayr, on authority of 'Israa'eel, on authority of 'Abee 'Ishaaq as-
Sabee'ee, on authority of 'Abd Allah bin Khaleefah, on authority of 'Umar with
.similar to what preceded

And the wording which 'Ibn Qayyim alluded to- may Allah have mercy on him- is a
wording of 'Ibn Jawzee in al-'Ilal al-Mutanaaheeyah, from the pathway which 'Ibn
.Qayyim mentioned

:And in this narration are a number of defects

First: 'Abd Allah bin Khaleefah is unknown, transmitting from 'Umar : so indeed
'Ibn 'Abee Haatim mentioned him in al-Jarh wat-Ta'deel, and he did not mention in it
criticism or praise, and 'Ibn Hibbaan is unique in verifying his authenticity, so it is to
be upon this resort of unknown conditions, when an unknown is a source in the
transmission of 'Abee 'Ishaaq, and Yuunus bin 'Abee 'Ishaaq from him, and due to that
ath-Thahabee, may Allah have mercy on him, said: 'There is no known accusation
against him'. And al-Haafith 'Ibn Katheer said: 'He is not very common'. And al-
Haafith 'Ibn Hajar said about him: 'Accepted', meaning: whereas he is followed,
except it is to be a flexibility of the narration, and it is not followed here, when the
.orbit of the narration is around him alone

The second defect: confusion of its chain and text: so indeed it is transmitted on
authority of 'Abd Allah bin Khaleefah, on authority of the Prophet expedited
(Mursal), as brought out by ad-Daarimee in ar-Radd 'alaal-Mareesee, from a pathway
of 'Abd Allah bin Rujaa', on authority of 'Israa'eel, and in it is: …and indeed He truly
sits upon it, so there does not remain from it except an amount of 4 fingers- and he
extended his 4 fingers- and surely for it is a great clamor like the noise of a great
saddle when He mounts it from His heaviness . And it was brought out by 'Ibn
Jawzee in al-'Ilal al-Mutanaaheeyah from a pathway of Wakee', on authority of
'Israa'eel and its wording is on authority of the Prophet : The Throne which He sits
upon, Extolled and Exalted is He, there does not remain from it…

And indeed the narration was present near 'Ibn Khuzaymah with the doubt, so in it is:
'…'Abd Allah bin Khaleefah- regarded as on authority of 'Umar - "…that a
woman…" 'Ibn Khuzaymah, may Allah have mercy on him, said: 'What I perceive:
the doubt and the assumption that it is on the authority of 'Umar , it is from Yahyaa
bin 'Abee Bukayr, or from 'Israa'eel, indeed Wakee' bin al-Jarraah transmitted it, on
authority of 'Israa'eel, on authority of 'Abee 'Ishaaq, on authority of 'Abd Allah bin
Khaleefah, expedited (Mursal), not mentioning 'Umar with certainty and not
.'charged

And indeed it is transmitted suspended (Mawquuf) at 'Umar such as from: ath-

Thawree, on authority of 'Abee 'Ishaaq, on authority of 'Abd Allah bin Khaleefah, on
authority of 'Umar that he said: When He sat- Blessed and Exalted is He- upon the
Throne, it is heard a great clamor, like the noise of a new saddle . It was brought out
from this pathway by 'Abd Allah bin al-'Imaam 'Ahmad in the book as-Sunnah, and
indeed al-Bazzaar, may Allah have mercy on him, indicated towards this suspended
transmission, so he said: 'And indeed ath-Thawree transmitted this narration on
authority of 'Abee 'Ishaaq, on authority of 'Abd Allah bin Khaleefah, on authority of
.''Umar , suspended

And indeed the scholars charged this narration with defects from the point of these
confusions, so 'Ibn Jawzee said in al-'Ilal al-Mutanaaheeyah: 'This narration is not
strong on authority of the Messenger of Allah and its chain is very confused…and
once it is transmitted by 'Ibn Khaleefah on authority of 'Umar , on authority of the
Messenger of Allah ; and once it stopped at 'Umar ; and once it is stopped at 'Ibn
Khaleefah; and once it came as: …so there does not remain from it except an
amount (Qadr) of 4 fingers… . And once it came as: …so there does not remain
from it an amount (Miqdaar) of 4 fingers… , and all of this is a confusion of the
transmission, so there is no relying upon it. And al-Haafith 'Ibn Katheer said: '…from
them are whoever transmits it from him, on authority of 'Umar , suspended, and
from them are whoever transmits it from him, expedited, and from them are whoever
.'adds to its text strange additions, and from them are whoever delete from it

The Third Defect is that: 'Abaa 'Ishaaq as-Sabee'ee is on-authority-of-so-and-so

('an'anahu), and he is an omitter of sources (Mudallis): and indeed al-Haafith 'Ibn
Hajar mentioned him- may Allah have mercy on him- as among the third level of the
omitters of sources, and the predominant (opinion) in their (treatment) of the matter
is: the lack of acceptance of their transmissions except when they declare having
.heard from their sources

The Fourth Defect: al-Haafith 'Ibn Katheer, may Allah have mercy on him, mentioned
what he said: 'And about his having heard- meaning 'Abd Allah bin Khaleefah- from
.''Umar , investigation is needed

And like this as well, 'Ibn Khuzaymah- may Allah have mercy on him- was
overwhelming in declaring him as one who expedites chains (Mursal), and due to that
he said: 'And this report does not meet our conditions; since its chain is not
continuous. We are not in need of these types (of reports) from (the point of view of)
.'the science of expediters and those who are suspended

So then this narration was declared weak, and indeed al-Haythamee- may Allah have
mercy on him- was not correct when he said: 'its men are rigorously authenticated
men'. Then surely 'Abd Allah bin Khaleefah was not brought out by anyone from the
companions of the four Sunan, the meritorious two Saheeh(s), and its example is in a
statement of 'Abee Muhammad ad-Dashtee in the book 'Ithbaat al-Hadd: 'A
rigorously authenticated narration, its transmitters are upon the condition of al-
Bukhaaree and Muslim'. We related from Shaykh al-'Albaanee, that he said: 'And he is
doubly mistaken- this narration is not a rigorously authenticated narration, nor is its
transmission upon either of their two conditions (al-Bukhaaree or Muslim)…so how
.'is the narration authentic?! Rather it is rejected to me

To summarize all of that: This narration is weak of chain, mixed up in chain and text,
and so it is not appropriate to rely upon its likes in strengthening the narration of 'Ibn
'Ishaaq al-Maadhee. And from that it became clear the lack of 'Ibn Qayyim – may
Allah have mercy on him- hitting (the target) when he attempted to strengthen this
narration, where he attempted to be strengthened by the affair of 'Abd Allah bin al-
Hakam al-Qatwaanee, and 'Uthmaan bin 'Abee Shaybah, and (where he attempted to)
.effect the narration by another route like what has come earlier

And in summary: so indeed al-Haafith ath-Thahabee- may Allah have mercy on him-
rejected the establishment of the wording 'a clamoring' in any report, so he said: 'the
.'wording of 'the clamoring' does not come in any established text

And 'Ibn Qayyim- may Allah have mercy on him- wanted to establish a position of the
conclusion of the elevation of Allah, Extolled and Exalted is He, and His sitting upon
the Throne, and he attempted to authenticate the narrations and reports in this matter
sufficiently, and indeed 'Ibn Qayyim conveyed after these two narrations a summary
of the rigorously authentic narrations in support of that, and we are not in need of
.permission to protest what comprises some of the rejected wording
And that becomes clear and clarifies it: the statement of ath-Thahabee- may Allah
have mercy on him- following this narration: 'and our statement about this narration:
we believe in what is authentic from it, and in what is agreed upon by the
Predecessors in letting it pass, and confirming it, so as for what is said about its chain-
then the scholars differed about its acceptance and its explanation: so surely we do not
resist it with interpretation, rather we transmit it in totality and we clarify its
condition, and this narration- meaning the relation of 'the clamoring'- indeed we
convey it considering that it is variously reported (tawaatur) about the elevation of
.'Allah- Exalted is He- above His Throne which is described in the Verses of the Book
‫آبادي‬
‫عون المعبود‬
‫ع ْثمَان‬
ُ َ‫حكَم و‬َ ْ‫عبْد اللّه بْن ال‬ َ ‫طيّنٍ حَ ّد َثنَا‬
َ ُ‫عبْد اللّه ا ْلكُو ِفيّ ا ْل َم ْعرُوف ِبم‬ َ ‫حمّد بْن‬ َ ‫فَقَالَ ُم‬
َ‫عمَر قَال‬ ُ ْ‫خلِيفَة عَن‬ َ ‫عبْد اللّه بْن‬ َ ْ‫سرَائِيل عَنْ َأبِي إِسْحَاق عَن‬ ْ ِ‫حيَى عَنْ إ‬ ْ َ‫قَالَا حَ ّد َثنَا ي‬
َ‫جنّة َفعَظّم‬
َ ْ‫ع اللّه أَنْ يُدْخِلنِي ال‬ ُ ْ‫ اُد‬: ْ‫سلّمَ ِا ْم َرأَة فَقَاَلت‬
َ َ‫عَليْهِ و‬
َ ‫صلّى اللّه‬ َ ‫ي‬ ّ ‫ " َأ َتتْ ال ّن ِب‬:
‫عَليْهِ َفمَا يَ ْفصِل‬
َ ‫سمَاوَات وَالَْأرْض َوِإنّهُ يَ ْقعُد‬ ّ ‫سيّه َفوْق ال‬ ِ ْ‫َأمْر الرّبّ ثُمّ قَالَ إِنّ ُكر‬
" ‫ط الرّحْل‬ ِ ‫ َوإِنّ لَهُ أَطِيطًا كَأَطِي‬، ‫ج َم َعهَا‬ َ ‫ِمنْهُ مِقْدَار َأ ْربَع َأصَابِع ثُمّ قَالَ بَِأصَا ِبعِهِ َف‬
. ‫الْحَدِيث‬
‫ع ْثمَان‬
ُ ِ‫شهُورَان‬ ْ َ‫ع ْثمَان لَا ُي ْعرَفَانِ قِيلَ بَلْ ُهمَا ثِ َقتَانِ م‬ ُ َ‫حكَم و‬ َ ْ‫عبْد اللّه بْن ال‬ َ َ‫فَإِنْ قِيل‬
. ‫طوَا ِنيّ وَ ُهمَا مِنْ رِجَال الصّحِيح‬ ْ َ‫حكَم الْق‬َ ْ‫عبْد اللّه بْن ال‬ َ َ‫ش ْيبَة و‬ َ ‫بْن َأبِي‬
‫عرَج عَنْ َأبِي ُه َر ْيرَة قَالَ قَالَ رَسُول‬ ْ َ‫حيْنِ مِنْ حَدِيث َأبِي الزّنَاد عَنْ الْأ‬ َ ‫وَفِي الصّحِي‬
‫عنْده َفوْق‬ ِ َ‫خلْق َك َتبَ فِي ِكتَاب َف ُهو‬ َ ْ‫سلّمَ " َلمّا َقضَى اللّه ال‬ َ َ‫عَليْهِ و‬
َ ‫صلّى اللّه‬ َ ‫اللّه‬
. " ‫ضبِي‬ َ ‫غ‬ َ ْ‫غَل َبت‬َ ‫ح َمتِي‬ ْ َ‫عرْشه إِنّ ر‬ َ
. " ‫علَى ا ْل َعرْش‬ َ ‫عنْده‬ ِ َ‫وَفِي لَفْظ ا ْلبُخَا ِريّ " وَ ُهوَ ُوضِع‬

Awn al-Ma'buud '

By al-'Aabaadee

So Muhammad bin 'Abd Allah al-Kuufee, known as Mutayyan, said, 'Abd Allah bin
al-Hakam and 'Uthmaan both said, Yahyaa narrated to us, on authority of 'Israa'eel, on
authority of 'Abee 'Ishaaq, on authority of 'Abd Allah bin Khaleefah, on authority of
'Umar , he said: "A woman came to the Prophet , prayers of Allah and peace upon
him, so she said: 'Supplicate to Allah, Extolled and Exalted is He, that He admit me to
the Garden,' so he magnified the affair of the Master, then he said: [Indeed his Throne
is above the Heavens and the Earth, and surely He sits upon it, then there does not
remain in it the amount of 4 fingers, then he gathered together his fingers, and surely
.for it is truly a great sound, like the clamor of a saddle"…the narration

So if it is said that 'Abd Allah bin al-Hakam and 'Uthmaan are not known, it is said
'Indeed, they are two trustworthy famous people'- 'Uthmaan bin 'Abee Shaybah and
.'Abd Allah bin al-Hakam al-Qatwaanee, and they are two rigorously authentic men

And in the two Saheeh's is a narration of 'Abee Zeeyaad, on authority of al-'A'raj, on

authority of 'Abee Hurayrah, he said, the Messenger of Allah said: [Whenever Allah
decided about the creation, He wrote in a book, so it is near Him above His Throne,
"Indeed my Mercy surpassed my Anger"]. And in the wording of al-Bukhaaree "…
".…][And it was placed near Him upon the Throne

‫طبقات الحنابلة‬
‫ابن أبي يعلى‬
‫ حدثنا أبو الحسن محمد بن‬:‫وحدثنا المبارك بن عبد الجبار عن لفظه وكتابه قال‬
‫عبد الواحد أخبرنا أبو عمر بن حيوه أخبرنا موسى بن عبيد ال الخاقاني حدثنا أبو‬
:‫ حدثنا الحسن بن الصباح البزار قال‬:‫إسماعيل محمد بن إسماعيل الترمذي قال‬
‫حدثنا شيخنا وسيدنا أحمد بن حنبل حدثنا عبد الرحمن بن مهدي حدثنا سفيان عن‬
‫ إذا جلس تبارك‬:‫أبي إسحاق عن عبد ال بن خليفة عن عمر بن الخطاب قال‬
‫ الخاقاني وحدثني به عبد‬:‫وتعالى على الكرسي سمع له أطيط كأطيط الرحل قال‬
.‫ال بن أحمد عن أبيه عن عبد الرحمن بن مهدي مثله‬

Levels of the Hanbalees

By 'Ibn 'Abee Ya'laa

And al-Mubaarak bin 'Abd al-Jabaar from his wording and book, he said: 'Abuul-
Hasan Muhammad bin 'Abd al-Waahid narrated to us, 'Abuu 'Umar bin Haywah
informed us, Muusaa bin 'Ubayd Allah al-Khaaqaanee informed us, 'Abuu 'Ismaa'eel
Muhammad bin 'Ismaa'eel at-Tirmithee narrated to us, he said: al-Hasan bin as-Sibaah
al-Bazzaar narrated to us, he said: our shaykh and noble 'Ahmad bin Hanbal narrated
to us, 'Abd ar-Rahman bin Mahdee narrated to us, Sufyaan narrated to us, on authority
of 'Abee 'Ishaaq, on authority of 'Abd Allah bin Khaleefah, on authority of 'Umar bin
al-Khattaab , he said: 'When He, Blessed and Exalted is He, sat upon the Throne,
there can be heard a noise, like the noise of a saddle…' Al-Khaaqaanee said, also (in
another chain) 'Abd Allah bin 'Ahmad narrated to me, on authority of his father, on
.authority of 'Abd ar-Rahman bin Mahdee the same

‫اتهامات الحبشي لبن تميمة‬

‫موسوعة الرد على الصوفية‬
28\80

‫ وما يفضل‬، ‫فقد ذكر الخطيب رواية " الكرسي الذي يجلس عليه الرب عز وجل‬
‫منه إل قدر أربع أصابع وإن له أطيطا كأطيط الرجل الجديد " قال الخطيب " قال‬
- ‫أبو بكر المروذي قال لي أبو علي الحسين بن شبيب قال لي أبو بكر بن العابد‬
‫ أخرج ذلك الحديث الذي كتبناه عن أبي حمزة فكتبه أبو بكر بن‬- ‫حين قدمنا بغداد‬
. ‫سلم بخطه وسمعناه جميعا‬
 ‫…وقال أبو بكر بن سلم " إن الموضع الذي يفضل لمحمد صلي ال عليه وسلم‬
‫ من رد هذا فإنما أراد الطعن علي أبي‬: ‫ قال أبو بكر الصيدلني‬، ‫ليجلسه عليه‬
" 52 / 8 ‫بكر المروذي وعلي أبي بكر بن سلم العابد " تاريخ بغداد‬
‫…فهل تلعنون الخطيب البغدادي لهذه الرواية التي ل يعقب عليها بشئ بل يحكي‬
! ‫ما يفيد الزجر علي من يطعن في صحتها‬

The Accusations of al-Habashee Against 'Ibn Taymeeyah

Encyclopedia of the Refutation Against the Sufees
80/28

So indeed al-Khateeb mentioned a transmission "The Throne is that which the Master
sits upon, Glorified and Exalted is He, and there does not remain in it but the amount
of space of 4 fingers, and indeed for it is a sound, like the sound of a new saddle", al-
Khateeb said, "'Abuu Bakr al-Marwathee said, 'Abuu 'Alee al-Husayn bin Shabeeb
said to me, 'Abuu Bakr bin al-'Aabid said to me (when he settled in Baghdaad), that
narration came out and we wrote it on the authority of 'Abee Hamzah, so 'Abuu Bakr
.bin Salam wrote it with his handwriting and we heard it all of us

And 'Abuu Bakr bin Salam said, "Indeed the place which remains is for Muhammad,
prayers of Allah and peace upon him, for him to sit," 'Abuu Bakr as-Saydalaanee said:
'Whoever rejects this, so indeed he intends to defame 'Abee Bakr al-Marwathee and
.)'Abee Bakr bin Salam al-'Aabid' (Tareekh Baghdaad 8/52

So do you curse al-Khateeb al-Baghdaadee for this transmission which he does not
comment upon at all, rather he relates what appears to be a rebuke upon whoever
!questions its authenticity

Abuu Bakr as-Saydalaanee is a shaykh of at-Tabaraanee, and transmits from 'Abuu'(

Bakr al-Marwathee, from 'Ahmad bin Hanbal. He also transmits from 'Ishaaq bin
.)Wahb, whom al-Bukhaaree and 'Ibn Maajah transmit from

Abuu Bakr al-Marwathee was among the closest companions of 'Ahmad bin Hanbal,'(
and he in fact, according to Siyar 'A'laam an-Nublaa', was the one who closed the
.)eyes of 'Ahmad bin Hanbal and washed him for burial

Abuu Bakr bin Salam is called 'righteous', 'trustworthy' and 'established' by al-'(
Khateeb. He was one of the scholars of Baghdaad and ad-Daaraqutnee and 'Abuu
.)Nu'aym narrate from him