Wahabists' most learned hadithist, Sheik Nasiruddin AlAlbani, ruled of authenticity of UmmutTufeil's narrative. That was in his commentary on Ibn Abi Asim's narration, numbered 471. In this narrative, UmmutTufeil claims she heard the Prophet (peace be upon him) declare that he had seen his Lord in dreams. The Lord looked like a young haired man whose feet are in a green place, putting two golden sandals, and there were golden marks on His face.
Master of Wahabism, in the last of his AtTawhid, decided authenticity of the narrative that ibexes are carrying the Throne of Allah, the Exalted. He ascribed the following fable to the Prophet (peace be upon him and his family). "How do you surmise the distant from the heavens to you?", asked the Prophet. "Well, we cannot guess," answered the attendants. "The distance between the heavens and you, either seventy one, two or three years walking. Every next heavens is of the same distance, till the seventh above which there is an ocean. The distance between the bottom and the peak
of that ocean is the same previously cited. Above that ocean, there are eight ibex, the distance from their cloven hooves and knees is the same distance between each two heavens. The distance between the bottom and the top of the Throne, which is fixed on backs of these ibex, is the same between each two heavens. Allah, the Blessed the Exalted, is above all those.", asserted the Prophet.
It seems that suspect of number of the years taken as a measurement, was expounded by the Prophet (peace be upon him and his family), not the narrator, because Mohammed Bin AbdilWahab did not clarify so.
In the Margin of IbnulJawzi's Daf'u ShubehitTashbih Bi Ekuffit-Tanzih, page 259, As-Saqqaf commentates:
In an independent well remarkable essay titled 'Legend of Ibexes', AlKawthari, in his AlMaqalat, page 308, clarifies falsification of that narrative. Abdullah Bin AsSiddiq AlGhemari, in his Fi SabilitTawfiq, displays nullity of wording of that narrative. He says, "I have already proved nullity of narrative of ibexes, by providing evidences on its doubtful documentation and refutable contents."
As long as they admit legend of ibexes carrying the Throne, Wahabists may admit legends of the other groups of animals adopted from the Jew corporalists and claimed, by the Muslim corporalists, of bearing the Throne.
Ad-Dimiri's Hayatul Hayawanil Kubra, part 2 page 428:
Orwa Bin Az-Zubeir (God please him): Bearers of the Throne are four. One is having the look of a human, a bull, an eagle and a lion respectively.
Al-Jahiz's Kitabul Hayawan, part 6 page 221:
…This is proved by the Prophet's giving credence to Umaya Bin AbisSelt's verse, "A man and a bull are under His right foot, and an eagle is under the other, and a lion is watching."
In the margin, it is written, "In AlIsaba Fi TamyizisSahaba, page 549, Ibn Abbas: The Prophet (peace be upon him), after listening to the previous verse, commented, "He has said the truth. These are the descriptions of bearers of the Throne."
In AlAqdulFarid: Ibn Abbas: Before the Prophet (peace be upon him) I recited Umaya Bin AbisSelt's verses about bearers of the Throne. He smiled, expressing his believing in so."
AtTabari's Book of Tafseer, part 25 page 6:
… Ka'b answered, "Our Lord is on the handsome Throne, crossing his legs. The distance between this earth and the other is five hundred years walking.
The same distance is between the earth and the following. Recite God's saying, (The heavens may almost be rent thereat. 19:90)."
Ka'b, then, states that the heavens may almost be rent due to the Lord's heavy weight, as well as the heavy weight of the animals bearing His Throne! It is not extraordinary for that bearer of Jewish culture and tendency, no matter he declares being Muslim or not, to cite such fables. The most extraordinary thing is Wahabists' adopting such fables while they are claiming being the only Muslims!!
We can do nothing for stopping them against adopting their monotheism from Ka'bulAhbar, and shunning monotheism of their Prophet's household.
Some of them read zealously Ka'b and his fellows' narratives ascribed to the Prophet (peace be upon him and his family) or to Talmud and Jew taletellers; therefore, they encounter menacing troubles. On the other hand, they disgust looking at the Prophet's household narratives, even those imputed to their grandfather, Mohammed (peace be upon him and his family). In the same time, they decide authenticity of the Prophet's will of adhering to the two weighty things; Allah's Book and the Prophet's household. Had they read traditions of the Prophet's household, they would have certainly found answers of their menacing troubles. AlKuleini's AlKafi, part 1 page 93:
Ali Bin Ibrahim: His father: AlHassan Bin Ali: AlYaqubi: some acquaintances: AbdulAla (Al Sam's slave): Abu Abdillah (peace be upon him) related:
"O God's messenger! I came for asking you about your Lord. You should answer me truly, otherwise I will return," a Jew named Sabhat addressed at the Prophet (peace be upon him and his family).
The Prophet: Ask whatever you wish.
The Jew: Where is your Lord?
The Prophet: He is in every space, and not in any specific space.
The Jew: How is He?
The Prophet: How should I refer a condition to my Lord Who created conditions. It is impracticable to attribute created things to Allah.
The Jew: Then, how should your prophecy be proved?
Immediately, everything, including rocks, around that Jew were made to articulate in an eloquent Arabic. "O Sabhat! This is the Apostle of Allah." "I have never seen such a thing!", said the Jew surprisingly, "I do declare there is no god but Allah, and Mohammed is the apostle of Allah."
NahjulBelagha, part 2 page 116 sermon 186:
(184)*
About Oneness of Allah. This sermon contains principles of knowledge which no other sermon contains.
He who assigns to Him (different) conditions does not believe in His oneness, nor does he who likens Him grasp His reality. He who illustrates Him does not signify Him. He who pints at Him and imagines Him does not mean Him. Everything that is known through itself has been created, and everything that exists by virtue of other things is the effect (of a cause). He works but not with the thinking. He is rich but not by acquisition. Time does not keep company with Him, and implements do not help Him. His Being precedes times. His Existence precedes nonexistence and His eternity precedes beginning. By His creating the senses it is known that He has no senses. By the contradictory, and by similarity between things it is known that there is nothing similar to Him. He has made light that contradictory of darkness, brightness that of gloom, dryness that of moisture and heat that of cold. He produces affection among inimical things. He fuses together diverse things, nears remote things and separates things which are joined together. He is not confined by limits, nor counted by numbers. Material parts can surround things of their own kind, and organs can point out to things similar to themselves. The word 'munzu' (since) disproves their eternity, the word 'Qad' (that denotes nearness of time of occurrence), disproves their being from ever and the words 'Lau la' (if it were not), keep them remote from perfection. Through them the Creator manifests Himself to inelegance, and through them He is prevented from the sight of eyes. Stillness and motion do not occur in Him. And how can that thing occur in Him which He has Himself made to occur, and how can a thing revert to Him which He first created and how can a thing appear in Him which He brought to appearance first. If it be not so His self would become subject to diversity, His Being would become divisible (into parts) and His reality would be prevented from being deemed Eternal. If there was front for Him there would be rear also for Him. He would need re couping only if shortage could befall Him. In that case signs of the created would appear in Him, and He would become a sign (leading to other objects) instead of the signs leading to Him. The fact that he cannot have qualities of those created necessitates that He should not be affected by things which affect others. He that who does not change. The process of setting does not behoove him. He has not begotten any one lest He be regarded to have been born. He has not been begotten otherwise He would be contained within limits. He is too High to have sons.
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* Sermons of Nahjul-Belagha are literally quoted from Imam Ali, Nahjul Balagha, Ansariyan Publicatioins.
He is too purified to contact women. Imagination cannot reach Him so as to assign Him quantity. Understanding cannot think of Him so as to give him shape. Senses do not perceive Him so as to feel Him. Hands cannot touch Him so as to rub against Him. He does not change into any condition. He does not pass from one state to another. Nights and days do not turn Him old. Light and darkness do not alter Him. It cannot be said that He has a limit or extremity, nor end nor termination; nor do things control Him so as to raise Him or lower Him, nor does anything carry Him so as to bend Him or keep Him erect. He is not inside the things nor outside them. He conveys news but not with tongue or vocal. He listens but not with the holes of the ears or the organs of hearing. He says but does not utter. He remembers but does not memorize. He determines but not by exercising His mind. He loves and approves without any weakness. He hates and feels angry without any painstaking. When he intends creating someone He says, "Be" and there he is, but not through voice that strikes (ears) call that is heard. His speech is an act of His creation. His like never existed before this. If it had been eternal, it would have been the second god. It cannot be said that He came into being after He has not been in existence because in that case the attributes of the created things would be assigned to Him, and He would have no distinction over them. Thus, the Creator and the created would become equal and the initiator and the initiated would be on the same level. He created the (whole) creation without any example made by someone else and He did not secure the assistance of any one out of His creation for creating it. He created the earth and suspended it without being busy, retained it without support, made it stand without legs, raised it without pillars, protected it against bends and curves and defended it against crumbling. He fixed mountains on it like stumps, solidified its rocks, flowed its streams and opened wide its valleys. Whatever He made did not suffer from any flaw, and whatever He strengthened did not show any weakness. He manifests Himself over the earth with His authority and greatness. He is aware of its inside through His knowledge and understanding. He overways everything from the earth by virtue of His sublimity and dignity. Nothing from the earth that He may ask for, defies Him, nor does it oppose Him so as to overpower Him. No swift footed creature can run away from Him so as to surpass Him. He is not needy towards any propertied person so that he may feed him. All the things bow to Him and are humble before His Greatness. They cannot flee away from His authority to someone else in order to escape His benefit or His harm. There is no parallel for Him who may match Him and no one like Him so as to equal Him. He would destroy the earth after its existence, till all that exists on it would become nonexistent. But the extinction of the world after its creation is not stranger than its first formation and invention…
