Rivals of Shias misalleged that Husham Bin AlHakam had been the first man who provided conceptions of Allah's corporeity. Husham is a Shiite theologist and one of disciples of Imam Ja'far AsSadiq (peace be upon him). He died in 200 A.H.
In his Ussoulu Matheb Ashi'etilImamiya, part 1 page 529, Dr. Nasir AlQifari, the Wahabist, records:
SheikhulIslam, Ibn Teimiya, identified the first man who took the charge of this terrible forgery. He said, "Husham Bin AlHakam was the first man in Islam whom was known as the originator of the saying that Allah is a corporeality. (MinhajusSunna, part 1 page 20.)"
On page 5301, part 1 of the same reference, AlQifari records:
Anthropomorphizing Allah is a trend existed at the Jews and found its way to Shias. Shism was the habitation of foes of Islam and its people. The first man who committed this great forgery was Husham Bin AlHakam from whom this conception transferred to others ascribed as immoderate and aberrant.
Masters of the Ithnasharites went on defending such devious individuals commonly known as seditious and evildoers. They also attempted to find interpretation and belie each heresy imputed to such individuals. AlMajlisi says, "Obstinacy might be the only motive adopted by the dissidents' ascribing these two sayings to those people."
Concerning denial asserted by some of Shias, this is not strange. Their habit was gainsaying obvious realities and trusting evident mendacities. Shias' supporting those individuals is not inexplicable since things usually defend their classes. They defended their associates. A faction of them went on exonerating the eminent disorderly ones whose evildoing, dissension and deviation had been too widespread to be concealed.
Had Al-Qifari taken a look at Al-Bukhari's book of hadith besides many other references of hadith, he would have practically perceived with hands, before eyes, that saying of anthropomorphism had been come forth since Aisha's time. Kabul-Ahbar and his party arose ideas and origin of this conception in the reign of Omar, the caliph. This means that before the birth of Husham Bin Al-Hakam's Abavus grandfather, this conception was prevailed among Muslims. References of Sunnis, our brothers, recorded (authentic) hadiths of the Divine Throne's cracking, fracturing and snapping due to the heavy weight of Allah, the Exalted. Al-Heithami's Majma'uzzawa'id; part 1 page 83:
Omar: A woman sought the Prophet's supplicating God to enter her to the Paradise. The Prophet glorified the Elevated and blessed Lord, and stated, "His Bench extended to the heavens and the earth. Its cracking is as same as cracking of the new saddle used by a heavy man."
AlBezar relates it with series of trustful men relied by the most authentic books of Hadith.
On page 159, part 10 of the same reference, the compiler says:
Saving Abdullah Bin Khalifa Al-Hamadani, the trustful, the hadith - previously provided - is written down in Abu Yali's Al-Kabeer, and ascribed to series of trustful men relied upon in the most authentic books of hadith.
On page 373, the compiler of Kenzul-Ummal, rules of authenticity of the hadith involved. Its authenticity is also asserted on page 466, part 2 of the same reference.
As-Suyouti's Ad-Durrul-Manthour, part 1 page 328:
Abd Bin Humeid and Ibn Abi Asim (in his As-Sunna), and AlBezar and Abu Yali and Ibn Jarir and Abusheik and At-Tabarani and Ibn Merdawayih and Addiya (in his Al-Mukhtara); all record the following:
Omar relates: A woman sought the Prophet's supplicating God to enter her to the Paradise. The Prophet glorified the Exalted and Blessed Lord, and stated, "His Bench extended to the heavens and the earth. Its cracking is as same as cracking of the new saddle used by a heavy man. Less than four fingers only remains."
Ad-Deilami's Firdawsul-Akhbar, part 3 page 86:
Omar Bin Al-Khattab stated:
Allah settles on the Throne so heavily that a cracking as same as that of a new can be heard.
AlKhatib's Tarikhu Baghdad, part 1 page 295:
Abdullah Bin Khalifa: Omar Bin Al-Khattab stated:
Allah settles on the Throne so heavily that a cracking as same as that of a new saddle can be heard.
Al-Khatib's Tarikhu Baghdad, part 4 page 39:
Jubeir Bin Mohammed Bin Jubeir Bin Mutim: his father: his father:
"O Apostle of Allah! Souls have striven, children starved and wealths lost. Seek your Lord's watering us with rainfall. We do seek Allah's intercession to you and your intercession to Allah.", a Bedouin orated. The Prophet (peace be upon him) went on uttering 'praised be Allah' severally that the attendants were bewildered. Then, he added, "Woe is you! Do you realize Allah? His divine concern is greater than anyone's interceding in His affairs. He is aloft His heavens on His Throne. A dome covers His throne that cracks as same as a new saddle under a heavy man."
AdDeilami's FirdawsulAkhbar, part 1 page 219:
Ibn Omar: Allah, the Exalted, has surely crammed in His throne. From every side of the Throne, four fingers of Him, the Beneficent, remain.
It seems that Abdullah Bin Omar made the Divine Throne four fingers larger than the Exalted Beneficent. Pursuant to authentic narratives, Adam, who is sixty or seventy arm long, was created as same as Allah's look; therefore, each finger of their (lord) should be longer than a meter!
Abu Dawud's book of hadith, page 418:
"His Throne forms a dome over His heavens. It makes sounds of cracking as same as those made by a new saddle under a heavy man."
Ibn Bashar: "Allah is on His Throne. His Throne is on His heavens…"
The same hadith is related by Abdul-Ala and Ibnul-Muthenna and Ibn Bashar. They referred it to Yaqub Bin Utba and Jubeir Bin Mohammed Bin Jubeir: his father: his father.
Yahya Bin Muin and Ali Bin Al-Madini, in addition to others, admitted the documentation of Ahmed Bin Sa'eed and regarded as the most authentic. Ahmed records that a good group of narrators relate the Ibn Isaaq's report. The same version was rested upon by AbdulAla, IbnulMuthenna and Ibn Bashar. As a footnote, it is written down: Cracking of saddle stands for its sounds.
Al-Bidaya Wen-Nihaya, part 1 page 54:
Cracking occurs when it is disable to carry heavy things. Cracking of saddle occurs only due to heaviness.
Although we are acceptably sufficed by the previously mentioned references of report of the Throne's cracking, the following related the same:
AdDeilami's FirdawsulAkhbar, part 1, page 220.
Majma'uzzawa'id, part 10 page 398.
KenzulUmmal, part 1 page 224, part 2 page 73, part 10 page 363 and 367 and part 14 page 469.
It is so obvious even for the minimal educated that sayings and hadiths of the Lord's corporeity came forth just after the Prophet's decease on the hands of Jews of AlMadina and, particularly, KabulAhbar. After that, these sayings took the form of the Prophet's traditions on the hands of some companions. Some brothers were so biased towards these sayings that they betook as an attitude. Sunni references of hadiths publicized such sayings exclusively. No single saying was mentioned in any of our reference books of hadith. On the contrary, imams of the Prophet's progeny related their refuting and denial of such sayings. Has it, now, become evident for Dr. AlQifari how corporalism found its way into Islam?
Sheik Mohammed Zahid AlKawthari, the researchist in AlAzhar, could approach the truth when he confessed that roots of corporalism and anthropomorphism had been in the Sunni reference books of hadith. Lacking enough courage to accuse the Prophet's companions, AlKawthari charged responsibility of these beliefs to the corporalists among followers of the Prophet's companions and the successive generations. In the introduction of AlBeihaqi's Asma'i WesSifat, AlKawthari records:
Hadithists and narrators occupy a great standing at majority of scholars. Unfortunately, among such hadithists and narrators there are those who
exaggeratively exceeded their limits and engaged themselves in fields they ignored. Hence, they introduced dishonor and harsh injury to their sects, associates and followers.
Most of those who engaged themselves in question of the divine attributes, are reckoned with the previous class. As an example, we cite Hemmad Bin Selema's narratives respecting the divine attributes. These contained a great number of fraudulent reports communicated among classes of narrators. This man married one hundred women without obtaining a single child. This matter affected his mentality to the degree that he confused his source narratives with those falsely intrigued by Ibn AbilAwja and Zeid Bin Hemmad, his fosterchildren. Narrators of Thabit AlBenani that are related to Hemmad Bin Selema, are entirely authentic. Majority of minor narrators were deviated by the false reports imputed to that previously eloquent supreme narrator. Readers may notice miscellaneous examples of such doubtful reports mentioned in sections dealing with monotheism in books of ordinary subjects and those of hadithists. Some spared no efforts for defending that man. Their efforts, still, went with the wind. Allah's laws should be preferred to defending an individual against whom decisive unjustifiable accusations were targeted.
Nueim Bin Hemmad's narrators played the same previous role. He was such an enthusiastic person that he was dragged to believing in Allah's corporeity. The same happened to master of his master, Muqatil Bin Suleiman.
Injurious effects of such narrators can be readily seen in books of narrators who followed partisan pursuance in referring to such erroneous hadithists. The following are examples of these books:
Khusheish Bin Assram's Kitabulistiqama.
As-Sunna books compiled by Abdullah, A-Khellal, Abusheikh, Al-Assal, Abu Bakr Bin Asim, At-Tabarani and Al-Jami.
Harb Bin Ismail As-Sirjani's As-Sunnetu Wel-Jama'a.
Ibn Khuzeima's At-Tawhid.
Ibn Minda's At-Tawhid.
Al-akam Bin Mabid AlKhuzai's As-Sifat.
Othman Bin Sa'eed Ad-Darmi's An-Naqdh.
Al-Ajuri's Ashari'a.
Ibn Batta and Abu Nasr As-Sejzi's Al-Ibana.
Abu Yali AlQadi's Naqdhut-Tawilat.
Dhemmul-Kelam.
Al-Faruq.
All these books contained narratives disdained by the doctrine and intellect in the same time. Othman Bin Sa'eed As-Darmi As-Sejzi was the daring among corporalists who gallantly distributed such injurious ideas. He said, "Had Allah, the Exalted, desired to settle on a back of a bug, His divine propensity would have enabled him of so. How is it, then, for an ample throne?!"
Sheik AlHarrani Ibn Teimiya- pursued him in such a saying. In Ghawthul-Ibad, Published in Al-Halabi Publication 1351, texts referring to the purport involved are recorded. In addition, many other calamities, such as Allah's moveableness and the like, are invented by that AsSejzi.
Many alike books of false and dishonorable reports and ideas were publicized. Fissure became highly extensive, and catastrophe became so effective till honest trustful scholars took charge of blocking that fissure by means of narration and hypothesizing. Al-Khattabi, AbulHassan At-Tabari, Ibn Fawrak, Al-Huleimi, Abi Isaaq Alisfraini, AbdulQahir Al-Baghdadi and many others are included with the honest scholars.
Like Al-Kawthari, the fair Sunni scholars admit that hadiths of Allah's seeableness, anthropomorphism and corporeity are entirely belonged to Hemmad Bin Selema, Nueim Bin Hemmad, Muqatil Bin Suleiman and Wahab Bin Munebbih. Those individuals had the same master; Kabul-Ahbar. They the fair Sunni scholars lack the heart to ascend a little to reach the Prophet's companions who adopted, publicized and islamized the ill ideas of KabulAhbar.
