"It is narrated from Ibn Abbas" — "narrated" — "it is narrated" is in the form of avoiding attribution. If the hadith is weak, the scholars transmit it using this form. "That he said:

The Shaykh :"It is narrated from Ibn Abbas" "narrated" "it is narrated" is in the form of avoiding attribution. If the hadith is weak, the scholars transmit it using this form. "That he said:

The seven heavens and the seven earths in the Hand of the Merciful are no more than a mustard seed in one of your hands

ما السماوات السبع والأراضون السبع في كف الرحمان إلا كخردلة في يد أحدكم

" Here, there is an affirmation regarding the Hand of the Merciful. "No more than a mustard seed in one of your hands" What is a mustard seed? A mustard seed is a small seed, a very small plant seed. It is used as a metaphor for smallness and fewness. This indicates the greatness of Allah (Mighty and Majestic) and that no one associates partners with Him as long as the heavens and the earth are in His Hand (Glorified and Exalted is He), like a mustard seed in one of your hands. That indicates His greatness, and the reality is greater than this approximate analogy. The reality is greater because the eyes cannot perceive Allah (Glorified and Exalted is He), nor can the minds comprehend Him, and no one can ever imagine grasping the greatness of Allah (Glorified and Exalted is He). "And Ibn Jarir said: Yunus narrated to me, saying: He informed me... My father narrated to me, saying: The Messenger of Allah (peace and blessings be upon him) said:

The seven heavens in the Kursi are no more than seven dirhams thrown into a shield

ما السماوات السبع للكرسي إلا كدراهم سبعة ألقيت في ترس

It was said: And Abu Dharr (may Allah be pleased with him) said: I heard the Messenger of Allah (peace and blessings be upon him) say:

The Kursi in the Throne is no more than an iron ring thrown in the middle of a vast, empty land

ما الكرسي في العرش إلا كحلقة من حديد ألقيت بين ظهري فلاة من الأرض

" Ibn Jarir is the famous exegete (may Allah have mercy on him). He has an exegesis that is considered a traditional exegesis relying on reports (athar). However, its defect (may Allah have mercy on him) is that he did not verify these reports; he included the authentic, the weak, and even what is below weak. It seems (may Allah have mercy on him) he intended to document this and left the judgment of authenticity and weakness to the reader. Perhaps he intended to return to it a second time and verify it, but it did not work out for him. In any case, this exegesis is considered the leader of traditional exegeses, but it contains many weak things, or perhaps fabricated ones. He (may Allah have mercy on him) presents the chain of narration as if saying, "My excuse for this is that I have placed the matter, the reality, before the reader, and he himself searches for the narrators and their conditions." Therefore, I want to assign one of you to explain the status of these narrators. Yes.
The student: ...

The Shaykh : Yes, yes, it is not that Yunus is absent, or rather, just talk about the narrators. It is not your concern to... meaning, to review
The student: ...

The Shaykh : No, no, this is yes, hmm
The student: His name is written

The Shaykh : Yes
The student: Yunus is written

The Shaykh : Is it written with you?
The student: Yes...

The Shaykh : Yes, and what does it say?
The student: It says he is Ibn al-A'la, Abu Musa al-Sadfi, a trustworthy narrator. He narrated from Ibn Uyaynah and Ibn Wahb and others, and from him narrated Ibn Khuzaymah and others. He died in the year 264 AH at the age of 92.

The Shaykh : Good, we know this, it says he is trustworthy. Good, his father?
The student: "My father narrated to me" He is Zayd ibn Aslam al-Adawi, the freed slave of 'Umar, Abu 'Abd Allah or Abu Salim al-Madani, a knowledgeable and trustworthy scholar. He died in the year 136 AH. His son 'Abd al-Rahman is considered weak. He narrated from his father and Ibn al-Munkadir and others, and from him narrated Ibn Wahb, 'Ikrimah, Masruq, and others. He died in the year 182 AH. It was also narrated through this path from the wording of Isbagh ibn Faraj, and it is a mursal (missing the Companion link).

The Shaykh : So there is weakness in this now, hmm
The student: ... mursal

The Shaykh : Yes, and there is a break in the second path, there is a break, yes
The student: ... established in the marfu' (traced to the Prophet) from Abu Dharr

The Shaykh : Inquire about what?
The student: From Abu Dharr

The Shaykh : Who said it?
The student: ...

The Shaykh : What does it say?
The student: It says it has been established in the marfu' from Abu Dharr al-Ghifari, in Ibn Jarir, Ibn Abi Shaybah, and al-Bayhaqi in al-Asma' wa al-Sifat, with the wording:

The Shaykh : This might be the hadith of Abu... below it
The student: ...

The Shaykh : How is it? The hadith of Abu Dharr is not this; he mentions it after, after, after this. The text with us
The student: This is the same one

The Shaykh : Strange, because what we have is: The seven heavens in the Kursi are no more than seven dirhams thrown into a shield
The student: ...

The Shaykh : The one after it, hmm...
The second hadith: And Abu Dharr (may Allah be pleased with him) said. It is known that its chain is omitted, but as al-Arna'ut mentioned, he says it is not established yet and needs review. Hmm, he says: And Ibn al-Qayyim and others mentioned in their books that the seven heavens and the seven earths in the Kursi are like a ring thrown in a vast, empty land, and that the excess of the Throne over the Kursi is like the excess of the vast land over this ring. This also indicates the greatness of Allah (Mighty and Majestic), so it is perfectly appropriate for the interpretation of the verse, which is His saying (Glorified and Exalted is He): which the author made the translation of the chapter.