v. Furthermore, ibn Jareer at-Tabaree in his Tafseer of
89:22 reports the following narrations from the Salaf in explanation of the
verse: Ad-Dahhaak said: "…the angels descend in ranks of separate
lines, then the Exalted King descends with Jahannam next to Him, on His
left." Qataadah said: "… and Allaah comes on that Day with
Jahannam." He also said: "Paradise and Hellfire are next to Him when
He descends from His Throne to His Kursee to judge His creation."
vi. And ibn Katheer, despite recording the statement
attributed to Imaam Ahmad in his al-Bidaayah, wrote in his Tafseer of 89:22:
"The Lord - Blessed and Exalted is He - comes as He wills, and the Angels
come in front of Him, ranks upon ranks."
MORE OF KABBANI’S ATTEMPTS TO PROVE FIGURATIVE
INTERPRETATION
Continuing with his proofs for figurative interpretation,
Kabbani writes:
"Further proof of the figurative import of
Allah’s ‘descent’ from high is the hadith narrated by Tirmidhi
and Ahmad on the authority of Abu Hurayra whereby the Prophet said: ‘By
Him in Whose hand is the soul of Muhammad, if you were to extend a rope down all
the way to the seventh earth, verily you would alight upon Allah!"
(p.163)
The chain of transmission of this hadeeth is not
authentic since the narrator reporting from Aboo Hurairah is al-Hasan al Basree
and he is classified amongst those who commit tadlees.
Furthermore, at-Tirmidhee said: "This hadeeth is
rare (ghareeb) by this route. It is reported from Ayoob, Yoonus bin ‘Ubayd
and ‘Alee ibn Zayd that they said: ‘Al-Hasan (al-Basree) did not
hear from Aboo Hurairah.’"
Likewise, an-Nasaa’ee said in his Sunan (no.194):
"He (al-Hasan) did not hear from Aboo Hurairah."
Ad-Daaraqutnee said: "In the narration of al-Hasan
on the authority of Aboo Hurairah there is a break, it is not established that
he heard from Aboo Hurairah. It is reported via another disconnected route on
the authority of Aboo Dharr."
(Refer to Dhilaal al-Jannah fee Takhreej as-Sunnah no.578
of Shaykh al-Albaanee)
There is also no proof for figurative interpretation in
the explanation Kabbani provides for Allaah's Laughter (as mentioned in the
hadeeth of the Prophet) which he takes to mean Allaah's Pleasure or Allaah's
Mercy. Kabbani writes:
"Ibn Hajar quotes al-Khattabi: 'The literal
attribution of wonder to Allah is absurd and its meaning is good pleasure
(rida)... and it could mean that Allah causes His angels to wonder at the good
deed of the couple... Abu 'Abd Allah (al-Bukhari) said: 'The meaning of Allah's
laughter here is mercy (rahma).' Ibn Hajar comments: 'I did not see this in the
manuscripts of Bukhari which have reached us.' Bayhaqi in al-asma' wa al-sifat
confirms al-Khattabi. Al-Khattabi continues: 'The interpretation of laughter as
good pleasure is more likely than its interpretation as mercy because the
laughter of the recording angels (al-kiram) indicates good pleasure.' Ibn Hajar
comments: 'Good pleasure on Allah's part necessiates mercy from Him, since the
two necessarily go together.'" (p.206, also pp. 205-207)
Firstly, al-Bayhaqee does not mention a chain of
transmission for this statement back to al-Bukhaaree. Secondly, there is no
record in al-Bukhaaree's Saheeh of him saying such a thing despite having
recorded ahaadeeth concerning Allaah's Laughter in a number of places. Ibn Hajar
said: "I did not see this in the manuscripts of Bukhari which have reached
us."
From Kabbani's work we see the following explanations
being offered for Allaah's Laughter:
(i) His pleasure (pp. 205-207)
(ii) His mercy (pp. 205-206)
(iii) His generosity (p. 207)
(iv) His goodness (p. 207)
(v) Allaah causing the Angels to wonder (pp. 206-207)
Which of these is the correct interpretation? Some of
them, all of them, or just one of them?
The Messenger of Allaah sallallahu 'alayhi wa sallam
said:
"Our Lord Laughs at the giving up of hope of His
slave whilst the change in his circumstance is near." A Companion said:
"O Messenger of Allaah, does our Lord, the Mighty and Majestic,
Laugh?" He said: "Yes." So he said: "We do not (therefore)
give up hoping for good from a Lord that Laughs."
(Ahmad, 4/11-12, ibn Maajah no.181, al-Bayhaqee in
al-Asmaa was-Sifaat p.987, ibn Abee ‘Aasim in as-Sunnah 1/244. It was
authenticated by Shaykh al-Albaanee in as-Saheehah no.2810)
If we take Laughter in this hadeeth to mean 'pleasure' as
Kabbani has postulated, the question of the Companion to the Prophet: "
Does our Lord Laugh?" would mean: "Does our Lord become pleased?"
which is something affirmed in numerous places in the Qur'aan.
"Allaah well-pleased with them, and they with
Allaah." (5:119)
"If you are grateful, He is pleased with you."
(39:7)
"Allaah’s good pleasure was on the Believers
when they gave the oath of allegiance to you underneath the tree."
(48:18)
"Come back to thy Lord, well pleased, and
well-pleasing unto Him." (89:28)
As for Laughter, this is not mentioned in the Qur'aan,
and there is no hint whatsoever in the words of the Prophet sallallahu alayhi wa
sallam that he offered the Companion a figurative meaning for Allaah's
Laughter.
And if we take Laughter in this hadeeth to mean 'mercy'
as Kabbani has also presumed, the question of the Companion to the Prophet:
"Does our Lord Laugh?" would mean: "Does our Lord show
mercy?" which is equally unconvincing.