Bukhari

Hadith Commentary:
The Mighty Throne (‘Arsh ‘Azim) is an established reality.
Only Allah knows why those who resort to interpretation (ta’wil) have not reflected upon this.

Hadith Commentary:
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Imam Bukhari rahimahullah has established a chapter on this hadith in Kitab al-Da‘awat with these words:
(Bab al-du‘a ‘inda al-karb)
“Supplication at the time of distress.” This supplication is like an elixir for removing hardships, calamities, and worries, because it contains mention of all three types of tawhid: that is, this supplication comprises tawhid al-uluhiyyah (oneness of worship), tawhid al-rububiyyah (oneness of lordship), and tawhid al-asma’ wa al-sifat (oneness of names and attributes). In this supplication, there are two attributes of Allah’s Throne (‘Arsh):
One is that it is ‘azim (mighty), which is an indication of its greatness and vastness; and the second attribute is karim (noble), which refers to its beauty and excellence—that is, it is praiseworthy in both quantity and quality.
Despite the Throne being mighty and noble, Allah ta‘ala is its Lord.
This relationship indicates its special status and distinction.
That special status and distinction is that it has nearness to Allah ta‘ala and it is the place of istiwa’ (establishment) for the Divine Essence.

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It should be clear that in the Arabic language, the specific throne of a king is called ‘arsh, as in the Qur’an regarding the Queen of Sheba, it is mentioned that she had a magnificent throne.
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In the terminology of the Shari‘ah, it refers to that magnificent throne upon which Allah ta‘ala is established (mustawi), and this Throne is above all creation and greater than all creation.
Allah ta‘ala has described three attributes of it:
© ‘Azim — it is very great.
© Karim — it is full of honor.
© Majid — it is exceedingly majestic.
And the Kursi (Footstool) is other than the Throne.
According to the statement of the Noble Qur’an, the Kursi is greater than the earth and the heavens.
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Allah ta‘ala’s Throne is far greater and more majestic than the Kursi. Allah ta‘ala is the Owner of this mighty Throne.
Imam Bukhari rahimahullah has brought this hadith to explain the greatness and vastness of the Throne.

Hadith Commentary:
(1)
If this remembrance is recited at any time of distress or calamity, Allah, the Exalted, grants deliverance from it. For example: if one experiences pain, illness, is afflicted by fire, faces the danger of drowning in water, or encounters any sudden accident, then reciting this remembrance is Sunnah.

(2)
Although supplication (du'a) is not mentioned in it, if someone does not make any supplication to Allah, the Exalted, while reciting this remembrance, Allah grants him a reward greater and better than those who ask.
In addition, in one narration it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) would say at the end of this remembrance:
"O Allah! Remove its harm."
(al-Adab al-Mufrad, Hadith: 702)

From the Messenger of Allah (sallallahu alayhi wa sallam), the following supplication is also transmitted for times of distress:
"O Allah! I hope for Your mercy.
Do not entrust me to my own self even for the blink of an eye.
Rectify all of my affairs.
There is no deity worthy of worship except You."
(Sunan Abi Dawud, al-Adab, Hadith: 5090)

It is narrated from Asma bint Umais (radi Allahu anha) that the Messenger of Allah (sallallahu alayhi wa sallam) instructed me to recite the following supplication at times of distress:
(Allah, Allah, Rabbi, la ushriku bihi shay'an)
"Allah, and only Allah, is my Lord.
I do not associate anything with Him."
(Sunan Ibn Majah, al-Du'a, Hadith: 3882)

Hadith Commentary: In this, there is mention of the Mighty Throne (‘Arsh ‘Azim); this is the relevance to the chapter.

Hadith Commentary:
➊
According to this hadith, it is explicitly stated regarding the Throne (‘Arsh) that it is magnificent (‘azim) and noble (karim).
We have already mentioned previously that the magnificent Throne (‘Arsh ‘Azim) is like a roof for all creation, and in the Noble Qur’an it is stated that Allah, the Exalted, is established (istawa) upon the Throne.
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From this, Imam al-Bukhari rahimahullah has established the attribute of elevation (‘uluww) for the Essence of Allah, the Exalted.
However, the commentator of Sahih al-Bukhari, ‘Allamah ‘Ayni rahimahullah, writes that this hadith does not correspond to the chapter heading set by Imam al-Bukhari rahimahullah; rather, it is related to the previous chapter.
Perhaps the scribe mistakenly recorded this hadith here.
(‘Umdat al-Qari: 16/627)
Hafiz Ibn Hajar rahimahullah has written, quoting Ibn al-Munir, that Imam al-Bukhari rahimahullah has established the negation of direction (jihat) for Allah, the Exalted, from this hadith.
(Fath al-Bari: 13/516)
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In our view, the position of ‘Allamah ‘Ayni and Ibn al-Munir is questionable. The statement of ‘Allamah ‘Ayni rahimahullah may lend support to those who claim that Sahih al-Bukhari was an unfinished work, and that Imam al-Bukhari rahimahullah passed away before he could complete it. However, this is a baseless assumption, because Imam al-Bukhari rahimahullah compiled Sahih al-Bukhari over a period of sixteen years, selecting it from six hundred thousand ahadith, and then presented it before Imam Ahmad ibn Hanbal rahimahullah, Imam ‘Ali ibn al-Madini rahimahullah, and Imam Yahya ibn Ma‘in rahimahullah. All these shuyukh looked upon this blessed compilation with approval and testified to its authenticity.
Afterwards, ninety thousand (90,000) students heard Sahih al-Bukhari directly from Imam al-Bukhari rahimahullah. In such circumstances, it is impossible that this hadith is related to the previous chapter and that a scribe mistakenly recorded it here. In reality, ‘Allamah ‘Ayni was unable to grasp the subtlety and depth of Imam al-Bukhari rahimahullah’s understanding and insight. As we have already mentioned, Imam al-Bukhari rahimahullah established two consecutive chapter headings to affirm the attribute of elevation (‘uluww) for the Essence of Allah, the Exalted. In the first chapter, he mentioned istiwa’ (establishment) upon the Throne, which is a clear proof for the elevation of the Essence of Allah, the Exalted. In the present chapter, he has established it from another perspective: that the ascension (‘uruj) of the angels and the rising (su‘ud) of words is towards the Essence of Allah.
Both of these are clear proofs of the elevation (‘uluww) of Allah, the Exalted. Imam al-Bukhari rahimahullah has established from this hadith the rising (su‘ud) of good words (kalimat tayyibat). Thus, in the hadith it is mentioned that the Messenger of Allah sallallahu alayhi wa sallam said:
“When you recite tasbih and tahlil to declare the greatness of Allah, these words reach the Throne of Allah and circle around it, and they make a buzzing sound like bees. They mention the one who uttered them in the presence of Allah.”
(Sunan Ibn Majah, al-Adab, Hadith: 3809)
When the Messenger of Allah sallallahu alayhi wa sallam would recite these words in times of distress, these words would also circumambulate the Throne of Allah, the Exalted.
Imam al-Bukhari rahimahullah has established from this the rising (su‘ud) of words (i.e., the words ascend upwards), which is a proof of the elevation (‘uluww) of Allah, the Exalted.
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As for the commentator of Sahih al-Bukhari, Ibn al-Munir, it can only be said that he has interpreted the statement of the author in a way that the author himself would not approve.
Imam al-Bukhari rahimahullah established two independent chapter headings to affirm the direction of above (jihat fawq) for Allah, the Exalted, but Ibn al-Munir writes that Imam al-Bukhari established from this hadith the negation of direction (jihat) for Allah, the Exalted.
In reality, those who deny any direction for Allah, the Exalted, argue that if we ascribe direction to Allah, then corporeality (jism) would be necessitated for Allah, and all bodies are similar to one another, which would entail resemblance (tamthil). For this reason, they deny direction for Allah. Those who affirm the direction of above (jihat fawq) for Allah respond by saying that by “body” (jism) is meant that which comes into existence by being composed of different parts, and cannot subsist without those parts. No one affirms such a body for Allah, the Exalted. Rather, by affirming the attribute of elevation (‘uluww) for Allah, such a body is established which is self-subsisting and characterized by attributes befitting His majesty.
From this clarification, it is evident that the claim of Ibn al-Munir is without proof, and Allah, the Exalted, is indeed an Essence that is self-subsisting and characterized by perfect attributes.
Imam al-Bukhari rahimahullah has established precisely this point.

Hadith Commentary: Benefits and Issues: In this, there is a request for the removal of one’s worry and distress from the Owner of all that is between the earth and the Throne, who, along with being the Lord (Rabb), is also Forbearing (Haleem). As the Lord (Rabb), He alone is the remover of difficulties and fulfiller of needs; therefore, such a request can be made only to Him.

Explanation:
1:
There is no deity worthy of worship except Allah, the Most High, the Most Forbearing; and there is no deity worthy of worship except Allah, the Lord (Owner) of the Magnificent Throne; and there is no deity worthy of worship except Allah, the Lord of the heavens and the earth, and the Lord of the Noble Throne.

Benefits and Issues:

➊
The aforementioned supplication, according to another narration, can also be recited in this way: (La ilaha illallah al-Haleem al-Kareem, la ilaha illallah Rabb al-‘Arsh al-‘Azheem, la ilaha illallah Rabb as-samawati as-sab‘ wa Rabb al-‘Arsh al-Kareem) (لَا إِلَهَ إِلَّا اللَّهُ الْحَلِيمُ الْكَرِيمُ، لَا إِلَهَ إِلَّا اللَّهُ رَبُّ الْعَرْشِ الْعَظِيمِ، لَا إِلَهَ إِلَّا اللَّهُ رَبُّ السَّمَوَاتِ السَّبْعِ، وَرَبِّ الْعَرْشِ الْكَرِيمِ).
This is also supported by the narration of Sahih Bukhari and Sahih Muslim; for reference, see the verification and sourcing of this hadith.

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Whenever any calamity or hardship occurs, this supplication should be made, and Allah, exalted is He, grants deliverance from it. For example, if there is pain, illness, a fire breaks out, there is a danger of drowning in water, or any sudden accident occurs, then this supplication should be recited.