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.