بسم الله الرحمن الرحيم

Inshallah today in this post we will be going through the narration found in Kitab Al Sunnah that mentions that Allah sits wa nauzubillah and proving that it is completely fabricated

ie. scans below

It is no secret that the Psdeuo salafi scholars believe that Allah sits on the throne for example:

Abdul ‘Aziz al-Rajihi in his book: قدوم كتائب الجهاد لغزو أهل الزندقة, which is approved by Salih Al Fawzan On Pg: 101 He says:

The Question: The ayah: “Ar-Rahmanu Alal Arshi Istawa” Does Istiwa mean sitting?

Abdul ‘Aziz answers and says: This speech is SAHIH (correct) and there is no doubt about it

إلى قوله عز وجل : ( الرحمن على العرش استوى ) وهل يكونُ الاستواء إلا بجلوس أ.هـ. . وهذا كلامٌ صحيح لا غبار عليه

Ibn Uthaymeen: كتاب مجموع فتاوى ورسائل العثيمين Vol 1 Pg: 135

“Ibn al-Qayyim has reported in As-Sawaaiq 1303/4 from Kharijah bin Mus’ab with respect to the saying of Allah the Exalted: The ayah: Ar-Rahmanu Alal Arshi Istawa, “How can the ascension (Istiwa)  be anything other than sitting?” and the mention of sitting has been reported in the Hadeeth from Imam Ahmad from Ibn Abbas, may Allah be pleased with them both, in a Marfu’ fashion. And Allah Knows best”

أما تفسيره بالجلوس فقد نقل ابن القيم في الصواعق ٤ \ ١٣٠٣ عن خارجة بن مصعب في قوله تعالى: {الرحمن على العرش استوى} قوله: “وهل يكون الاستواء إلا الجلوس” ا. هـ. وقد ورد ذكر الجلوس في حديث أخرجه الإمام أحمد عن ابن عباس رضي الله عنهما مرفوعا. والله أعلم.

There is No narration found in the Musnad of Imam Ahmed that meantions this however the main narration comes from Kitab al sunnah al khalal

Imam Al Khalal: كتاب السنة لأبي بكر بن الخلال Vol 5, Pg: 88

1691 – Abdullah bin Ahmad bin Hanbal told us, he said: Ahmed bin Saeed Abu Jaafar al-Darimi told me, he said: I heard my father say: I heard Kharija, he says: “The Jahmiyyah are infidels, inform their wives that they are divorced, and that they do not permit their husbands, and do not return their sick, and do not attend their funerals. Then he recited: {Taha We did not send down the Qur’an to you so that you would be miserable} [Taha: 2] to His saying: {The Most Merciful has established Himself on the Throne} [Taha: 5] , and is the Ascension only by sitting?

١٦٩١ – أخبرنا عبد الله بن أحمد بن حنبل، قال: حدثني أحمد بن سعيد ⦗٨٩⦘ أبو جعفر الدارمي، قال: سمعت أبي يقول: سمعت خارجة، يقول: ” الجهمية كفار، بلغوا نساءهم أنهن طوالق، وأنهن لا يحللن لأزواجهن، ولا تعودوا مرضاهم، ولا تشهدوا جنائزهم. ثم تلا: {طه ما أنزلنا عليك القرآن لتشقى} [طه: ٢] إلى قوله: {الرحمن على العرش استوى} [طه: ٥] ، وهل يكون الاستواء إلا بجلوس؟ “

There are two massive issues with the people in the chain rendering it to be fabricated and untrustworthy and remember creed can only be taking from sahih sources!

Firstly the narration gets to Ahmed Bin Saeed through his father, but his father is unknown!!

Imam Al Dhahabi: كتاب ديوان الضعفاء Pg: 160

1621 – Saeed bin Sakhr Al-Darimi, The father of Al-Hafiz Ahmed (Ahmed Ibn Saeed): He is unknown.

Imam Ibn Al Jawzi: كتاب الضعفاء والمتروكون لابن الجوزي Vol 1 Pg 321

Saeed bin Sakhr Al-Darimi: Al-Razi said: He is unknown

سعيد بن صخر الدارمي: عن حماد بن سلمة قال الرازي مجهولان

Imam Ibn Abi Hatim: كتاب الجرح والتعديل لابن أبي حاتم Vol 4, Pg:34

“He is unknown“

يقول: هو مجهول…

So it is cleary evident that Abu Jafar Al Darimi’s father is unknown

The second major issue is Kharijah bin Mus’ab’s narrations are rejected according to Imam Ahmed himself!!

Imam Ibn Adi: كتاب الكامل في ضعفاء الرجال Vol 3, Pg: 494

“Ibn Hammad narrated to us, Abdullah bin Ahmad told me, he said my father forbade me to write anything from Kharijah bin Musab from the hadith”

حدثنا ابن حماد، حدثني عبد الله بن أحمد قال نهاني أبي أن أكتب عن خارجة بن مصعب شيئا من الحديث

Imam Ibn Abi Hatim: كتاب الجرح والتعديل لابن أبي حاتم Vol 3, Pg: 367

“Yahya bin Mu’in was asked about Kharijah bin Mus’ab.. He said: Not trustworthy”

حدثنا عبد الرحمن قال قرئ على العباس بن محمد الدوري قال سئل يحيى بن معين عن خارجة بن مصعب فقال مرة: ليس بشئ وقال مرة أخرى: ليس بثقة.

Now one might object and say we only reject when he is narrating from other people, However where did he get this interpretation supposing he even said it in the first place, since this interpretation hasn’t been authenticated by anyone else before him.

Now lets see which group of people said that Allah swt sits

Imam Al Nisaburi: الغنية في أصول الدين Pg: 73

“In contrast the Karamiyyah, the Hashwiyyah, and the Mushabihah (All the anthropomorphists), who said that Allah has a direction which is above And some of them believed in the saying that he is sitting on the throne, And Allah the Almighty is settled (Istiqara)”

للكرامية والحشوية والمشبهة الذين قالوا أن لله جهة فوق وأطلق بعضهم القول بأنه جالس على العرش مستقر عليه

Imam Al Qurtubi: كتاب تفسير القرطبي Vol, 10 Pg: 311

Allah the Almighty is above the Throne, not in the sense of moving, displacment, and transforming states from standing, sitting, or that he occupies the Throne”

الله تعالى على العرش ليس بمعنى الانتقال والزوال وتحويل الأحوال من القيام والقعود والحال التي تشغل العرش

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Please note the scans may be distorted on the phone but if u download them they will be fine

Scan 1: Abdul ‘Aziz al-Rajihi “قدوم كتائب الجهاد لغزو أهل الزندقة” Pg 101

Scan 2: Ibn Uthaymeen “كتاب مجموع فتاوى ورسائل العثيمين” Vol 1 Pg: 135

Scan 4: Imam Al Dhahabi: “كتاب ديوان الضعفاء” Pg: 160

Scan 5: Imam Ibn Al Jawzi “كتاب الضعفاء والمتروكون لابن الجوزي” Vol1 Pg 321

Scan 6: Imam Al Nisaburi “الغنية في أصول الدين” Pg: 73

Scan 7: Imam Al Qurtubi: “كتاب تفسير القرطبي” Vol, 13 Pg: 151