Shaikh al-Albaani

Translations From His Works

Tag: istiwaa

Last Post and PDF of the Discussion on the Ascendancy of Allaah


Translated by Ahmed Abu Turaab

This is the last post from the lecture.  Now what’s the point of reading this and not helping to spread it?  Forward the PDF to whoever you can, here it is: Ascendancy

Al-Albaani: At this moment we are in a house [of Allaah, i.e., a mosque], a place that is from the most excellent of places as occurs in the Saheeh [where it is mentioned] that the Prophet of Allaah صلى الله عليه وسلم was asked about the best and worst of places, so he said that the best places are the mosques and the worst are the marketplaces.

In the marketplace there are places that are even worse than the market [itself], like the lavatories for example, so the marketplace is from the worst of places as you just heard, and even worse than it are the lavatories, in some markets there are bars, pubs, brothels and so on.

Is Allaah the Mighty and Majestic in these places in His Essence [based upon the aayah], ‘… and He is with you wherever you are?’

Never!

Rather He is above His Throne as Abdullaah ibn al-Mubaarak said—but He is with you in His Knowledge, no secret is hidden from Him in the earth or the heavens.

So let not the intending meaning of this aayah be difficult for anyone to understand: Allaah’s [Dhaat] Essence, Allaah’s [Dhaat] Essence is free of all creation, ‘Allaah was and nothing was with Him.’

So, ‘… and He is with you wherever you are …’ He is with you wherever you are in His Knowledge.

No person says, ‘By Allaah, I’m [here] between the four walls [of this place], so there is a veil between me and my Lord such that He cannot see me,’ no, no one says this except an unbeliever who denies the existence of Allaah the Mighty and Majestic.

The same is said about aayahs like, ‘…Indeed, I am with you both.  I hear and I see.’ [Taa Haa 20:46]

The last part of this aayah explains its first part, and its first part the last, ‘… Indeed, I am with you both.  I hear and I see.’  This sentence is an explanation of His Saying, the Most High, ‘… Indeed, I am with you both …’ how? ‘I hear and I see.’

So He was with them when He sent them to Pharaoh and ordered them to remind him [of Allaah] and to make him fear [Allaah].  Allaah said to them, ‘Fear not.  Indeed, I am with you both.  I hear and I see.’

So this sentence, ‘… I hear and I see,’ is an explanation of His Saying, the Most High, ‘… Indeed, I am with you both,’

He is not there [Himself] as someone who would lead an army would be, or present as the head of an army would be–no, it is not like that–Allaah, the Mighty and Majestic, is free and in no need of the world.  He regulates the universe from the heavens to the earth while having ascended and being above The Throne, as He, the Most High, has stated.

Al-Hudaa wan-Noor, 741-742.

The video:

 

A Discussion on the Ascendancy of Allaah, the Most High, and a Critique of the Belief that He is Present in all Things | 5


For this reason [concerning] the saying that Allaah is not inside the universe nor outside it, Ibn Taymiyyah, may Allaah have mercy on him, said describing two groups both of whom are upon misguidance, with one being more misguided than the other, [he said] that the one who likens Allaah to some of His creation [mushabbih] worships an idol, he worships something present, but he has likened Him to the idols which the polytheists would worship instead of Allaah.

The one who likens Allaah to His creation worships an idol. And the mu’attil worships something nonexistent.

Who is the mu’attil? It is the one who says that Allaah, ‘… is not inside the universe nor outside it.’

The one who says that He is inside the universe is a mushabbih [someone who has likened Allaah to His creation], and such a person is upon misguidance [since], ‘… there is nothing like unto Him …’ [Shuraa 42:11]

And the one who says that, ‘Indeed Allaah the Mighty and Majestic is not inside the universe nor outside it,’ has denied the very existence of Allaah the Blessed and Most High, such a person is more astray than the first.

Now listen to the detailed explanation given by some of them about the statement, ‘Allaah is not inside the universe nor outside it,’ I want to end with this so that you can be upon clear guidance about the fact that everyone who opposes the creed of the Book and the Sunnah and the methodology of the pious predecessors is upon manifest misguidance.

Their proponent from the scholars of rhetorical speech says that, ‘Allaah is not described as being above, nor below, nor to the right, or the left, not in front, nor behind, not inside the universe nor outside it, not connected to it nor separate from it.’

Tell me, by your Lord, is this not the description of something nonexistent?

Interjection: Yes.

Al-Albaani: If any intellectual person who has been given some understanding, intelligence and eloquence was asked, ‘Describe a nonentity to us, something which is nonexistent, something which is not real.’

It will not be possible for him to describe such a nonentity with more than what these people have described the one they worship with, when they said, ‘He is not above nor below, not to the right nor the left, not in front nor behind, not inside the universe or outside of it, not connected to it nor separate from it.’

As for us then we say, ‘… there is nothing like unto Him …’ [Shuraa 42:11] ‘The Most Gracious rose over the [Mighty] Throne [in a manner that suits His Majesty],’ [Taa Haa 20:5]

Interjection: Following on from the first question, what is the explanation of His Saying, ‘… and He is with you wherever you are …’ [Al-Hadeed 57:4] and Indeed, I am with you both; I hear and I see? [Taa Haa 20:46]

Al-Albaani: Before answering this question, and its answer is short inshaa Allaah, I want to remind you of the principle that I mentioned in the previous statement: we must interpret the Quraan with the Quraan, then the Sunnah, then the sayings of the Salaf.

So whoever wants to find out the meaning of this aayah, ‘… and He is with you wherever you are …’ he should study the Salafi tafsirs some of which I cited to you as examples: the tafsir of Ibn Jarir at-Tabari, that of Ibn Kathir the Damascene and whoever followed their example.

Interjection: Al-Qurtubi, O Shaikh, he is asking about al-Qurtubi.

Al-Albaani: I know your question. It is sufficient for me to say whoever followed their example.

Naturally, it is not upon every Muslim to be a scholar, but if he is not a scholar then he must be someone who asks, as is the case now with the previous questions [that were asked in this sitting] and those that followed them and the question we are asking right now.

I want to make mention of the fact that my answer now will be based upon this principle regarding tafsir. So without exception the scholars of tafsir [in interpreting this aayah], ‘… and He is with you wherever you are …,’ said, ‘i.e., with His knowledge,’ ‘… and He is with you wherever you are …’ ‘… with His knowledge,’ i.e., nothing whatsoever is hidden from Him in the earth nor in the Heavens. For this reason, Imaam Abdullaah ibn al-Mubaarak, may Allaah have mercy on him–and he is one of the unique and rare Imaams of the Salaf, from the hadith scholars and faqihs … he said, ‘Allaah the Blessed and Most High is above His Throne bi dhaatihi [in His Essence].’

This is a topic whose explanation has preceded in some detail. So he [i.e., Ibn al-Mubaarak] mentioned three matters whose meaning, at the very least, it is obligatory upon every Muslim to be well-grounded in, using his intellect and then his heart with which he believes, [and those three matters are]:

  • Firstly that, ‘Allaah the Blessed and Most High is above the Throne in His Essence.’
  • Secondly, ‘That he is separate and distinct from His creation,’ which strikes down the aforementioned fallacy of Him being present in all things, no, rather He is, ‘… separate and distinct from His creation,’ i.e., He is free and self-sufficient from all the worlds according to the text of the Noble Quraan, this is the second point.

Let me repeat and say it again: Allaah the Blessed and Most High–and I am not the one saying this, I am quoting what Abdullaah ibn al-Mubaarak said–so I say that he said, ‘Allaah the Blessed and Most High is above His Throne in His Essence,’ this is the first point. ‘Separate and distinct from His creation,’ i.e., not inside it but rather outside and free from having any need of the creation.

  • The third, and here is that which establishes the point [we are discussing now], ‘And He is with them in His Knowledge.’ Namely, the the previous question [about the aayah], ‘… and He is with you wherever you are …,’ [is that He is] with them in His Knowledge, not that He is with them everywhere in His Essence, that is falsehood according to the Legislation and the intellect.

Thus it is not fitting that [the idea that Allaah is with them] in His Essence/Himself should rush to the mind of the questioner [when hearing], ‘… and He is with you wherever you are …,’ i.e., this is a meaning which a Muslim is far removed from thinking in his dreams let alone while awake.

Why?

A Discussion on the Ascendancy of Allaah, the Most High, and a Critique of the Belief that He is Present in all Things | 4


Translated by Ahmed Abu Turaab

Reciprocating this misguidance is another which is even greater: [the claim] that Allaah the Mighty and Majestic is not inside the world nor outside it.

The one who says that Allaah the Mighty and Majestic is inside the world, i.e., the one who says that Allaah is everywhere or Allaah is present in all things, has affirmed Allaah’s existence but he has likened Him to His creation [tashbeeh], and tashbeeh is false and futile, ‘… there is nothing like unto Him …’ [Shuraa 42:11], for this reason this [belief] is misguidance.

But the one who is even more misguided is the one who says, ‘Indeed Allaah is not inside the world nor outside of it.’ Half of this sentence is true: Allaah [indeed] is not inside the world. This is a correct statement. He is, rather, above all of the creation.

[But] as for following this statement with their saying that, ‘… nor is He outside of the world …’ then in the language of the scholars this is called ta’teel [neutralisation] of the existence of The Truth [i.e., Allaah], i.e., a denial of the existence of The Truth. Since as we mentioned just now in the hadith of Imraan ibn Hussain, Allaah the Mighty and Majestic was and there was nothing with Him.

Allaah was and there was no created thing with Him, but afterwards He created these things as can be seen, it is obligatory to have faith in that, that there are two existences, as we mentioned.

So if Allaah the Mighty and Majestic was not inside the world–and this is the truth–when someone adds to that saying, ‘… and neither outside it …’ it means that there is no deity.

It is to belie [His very Existence], a total denial and rejection [of it].

It is a return to the creed of the extremist Sufis, and I don’t say a return to the creed of the Sufis, because the Sufis are of two types. From them are extremists and those less than them.

The extremists are the ones who say that that which is present is one, at the head of these Sufis is Ibn Arabi who said that that which is in existence is one. As for the Muslims then they say, ‘Laa ilaaha ilallaah.’

So this aayah, ‘So know that none has the right to be worshipped except Allaah …’ [Muhammad 47:19] affirms two existences: that of the One who is worshipped, The Truth, and that of the false deities.

As for Ibn Arabi and whoever was misguided by him, then they say that that which is in existence is one, and they have [other] terms through which they make their shirk and misguidance clear.

So for example they say that everything you see with your eye is Allaah, everything that you see with your eye is Allaah, it is Allaah, that which is in existence is one. What do you see, you see a man, a stone, a tree, the sky, the earth–all of this universe is Allaah, this is the creed of the atheists, the creed of communists–there is no god.

This results in the total and utter rejection of the existence of Allaah, the Mighty and Majestic.

So when it is said that Allaah is not inside the world and nor outside of it then it means that that which is in existence is one, this is [as we stated] the creed of the extremist Sufis [who say that] everything you see with your eye is Allaah.

When the people of Noah worshipped the idols as is mentioned in the Quraan, ‘And they said, ‘You shall not leave your gods. Nor shall you leave Wadd, nor Suwa, nor Yaghuth, nor Ya’uq nor Nasr.’ [Nooh 71:23] Did they worship other than Allaah? The answer, according to the extremists from the Sufis, is that when the Magians worshipped the fire, they didn’t worshipping anything other than The One, the Irresistible Subduer.

This is total and utter rejection.

So when it is said that Allaah is not inside the world nor outside it … this [incorrect] creed [mentioned above] which today is said to be that of Ahlus-Sunnah wal-Jamaa’ah has returned. There are people who spread books, commenting on them, comments being an overstatement, stating that this creed, i.e., ‘… that Allaah is not inside the world nor outside it,’ is that of Ahlus-Sunnah wal-Jamaa’ah,

Allaah the Mighty and Majestic was and nothing was with Him, so He is now just as He was before–He is in no need [self-sufficient] just as before He was in no need of the entire creation. When He brought those created things into existence He said that He rose above them, ascended, ascended, i.e., rose above.

And to clarify this [point of] creed, a little sound intellect must be used.

After we have established through the texts of the Book and the Sunnah that Allaah the Mighty and Majestic is above all created things and not inside them, we must thereafter discuss [this issue] with those people who deny Allaah’s existence totally, even if they say that there is a deity, [and even if they say] Laa ilaaha ilallaah–but since they say that Allaah is not inside the world nor outside it then they have rejected the existence of Allaah–so we say to these people: you are [in agreement] with us that Allaah was and nothing was with him. So when He created the creation one of three things must [be true]:

  1. When He created the creation, Allaah must have entered into His creation, and they are in agreement with us that Allaah is not in every single place so thereafter the second remains:
  2. When He created the creation, Allaah must have placed it above Himself, and this is falsehood, for Allaah is above all things.
  3. Thereafter only the third option remains, that when Allaah created the creation, He rose over it, [that He] ascended over it–and this is what is becoming of Allaah the Mighty and Majestic.

A Discussion on the Ascendancy of Allaah, the Most High, and a Critique of the Belief that He is Present in all Things | 3


 

The summary of what can be said in nullifying this misguided saying, ‘Allaah is everywhere,’ [is that] researching this topic is long and in this regard I advise that the book called, Al-Uluww lil-Aliyyil-Ghaffaar or lil-Aliyyil-Adheem [‘The Summary of the Ascendancy of the Most High, the Oft-Forgiving’] of Haafidh adh-Dhahabi be read, and it is more appropriate that the summary of this book be read since it deals with the topic more succinctly, being a refinement, written by me, of the original.

In ‘The Summary of the Ascendancy of the Most High, the Oft-Forgiving,’ he [i.e., Imaam adh-Dhahabi] mentioned aayahs which establish that Allaah the Mighty and Majestic has the characteristic of being above all created things, and that He is not in a place, along with many good hadiths which are in harmony with the texts of the Quraan [stating] that Allaah, the Mighty and Majestic, is above all creation. Then [he mentioned] Salafi narrations from the Companions and their followers and their followers all the way up until the time of Imaam adh-Dhahabi, to just after the seventh century of the year of the Flight [Hijrah].

Tens if not hundreds of scholars who nullified this falsehood that, ‘Allaah is everywhere,’ and who established that Allaah is above all of creation.

From the clearest examples of that is the hadith of the slave girl–the authenticity of which the scholars of hadith are united upon–the summary of which is that a man from the Companions of the Prophet صلى الله عليه وسلم whose name was Mu’aawiyah ibn al-Hakam used to have a slave girl who would tend to his flock of sheep in Uhud. A wolf came and attacked the sheep. As a result her master became angry and slapped her on her cheek–and then regretted what he had done.

So he came to the Prophet صلى الله عليه وسلم and said, ‘O Messenger of Allaah! I have to expiate [for that sin] by freeing a slave and I have a servant-girl,’ i.e., he was asking the Prophet صلى الله عليه وسلم whether freeing this servant-girl would fulfil his penance (kaffaarah) of freeing a slave.

He told him to bring her and so when she came, the Prophet of Allaah صلى الله عليه وسلم said, ‘Where is Allaah.’ She replied, ‘Above the Heavens.’ He said, ‘Who am I?’ She said, ‘You are the Messenger of Allaah.’ He said to her master, ‘Free her, for she is a believer.’

The Prophet of Allaah صلى الله عليه وسلم regarded the testimony of the slave-girl that Allaah was above the Heavens to mean that she doesn’t only testify that none has the right to be worshipped except Allaah but that she also believes that Allaah is One in His Essence, the only One who should be worshipped, One in His Attributes.

So beware of falling in to this misguidance, because we hear it [often]. We’ll be in a gathering and it will be as though someone is remembering Allaah saying, ‘Allaah is present in all things,’ don’t you hear this phrase? This is present amongst us [i.e., the Muslims], ‘Allaah is present in all things.’

There are two existences. The first is the necessarily existent [waajibul-wujood], i.e., Allaah, and there was nothing with Him, as you heard [previously].

The second are the contingent/possible existents, i.e., the creation.

So we have a [type of] existence, and Allaah the Mighty and Majestic has an eternal existence. He has no beginning or end.

So [their incorrect belief that] Allaah is present in all things [would necessitate that He] is present inside our existence which we are in right now. This is the meaning of that misguidance that, ‘Allaah is everywhere,’ so beware of saying, ‘Allaah is everywhere,’ or, ‘Allaah is present in all things.’ No, [this is not true].

There is no misguidance greater than this, because it negates that which we have mentioned and which has been reported in the Quraan and the Sunnah and the Salafi narrations which state that Allaah the Mighty and Majestic is above all created things.

A Discussion on the Ascendancy of Allaah, the Most High, and a Critique of the Belief that He is Present in all Things | 2


Translated by Ahmed Abu Turaab

Let us stop here for a short while to remind ourselves of one of the principles of correct tafsir which, if a Muslim holds on to, will place him upon guidance from his Lord, and which, if he deviates from, will cause him to go far astray.

Tafsir of the Quraan must be done with the Quraan, this is the first principle: the Quraan is explained by the Quraan, and by the sayings of the Prophet عليه السلام then with the authentic narrations reported from our righteous predecessors.

One must stick to this method when explaining the noble Quraan, especially in those things in it which are connected to the most unseen of the Unseen, i.e., Allaah the Blessed and Most High, connected to worshipping Him or [connected to] any of His Attributes.

So these aayahs have to be explained upon this methodology: the Quraan is explained with the Quraan, then the Sunnah then the authentic narrations reported from the righteous predecessors.

I had mentioned to you before in previous sittings that for a Muslim today to be upon guidance from his Lord and to be an upright traveller on the Straight Path it is not enough to [just] say, ‘I take from the Book and the Sunnah.’

One has to do this [of course] but on its own this is not enough. There has to be the Book, the Sunnah and a third thing: [following] what the righteous predecessors were upon.

I will establish for you through some texts … and I don’t want to repeat the topic but will just remind you of His Saying, the Blessed and Most High, ‘And whoever opposes the Messenger after guidance has become clear to him and follows other than the way of the Believers We shall keep him in the path he has chosen and burn him in Hell–and evil it is as a destination.’ [Nisaa 4:115] it would have been enough to say in this noble aayah, ‘And whoever opposes the Messenger after guidance has become clear to him, We shall keep him in the path he has chosen …’  but Allaah the Mighty and Majestic added another sentence to the one just mentioned, saying, ‘…and follows other than the way of the Believers …’

This is a very important sentence, because it means that there is no way of understanding the Book and understanding the Sunnah except through our righteous predecessors.

Now, and as I said I don’t want to repeat what was said before for fear of repetition and boredom, the saying of some of the people of today following on from that of some of the people of theological rhetoric or scholars of theological rhetoric that Allaah is everywhere–do we find these words, this sentence, this belief in the words of the pious predecessors?

Allaah forbid!

The statements of the pious predecessors only contain that which complies and is in agreement with the aayahs and hadiths which affirm Allaah’s attribute of ascendancy over all of the creation.

‘… and then He rose over the Throne …’ [Al-A’raaf 7:54] ‘To Him ascend (all) the goodly words, and the righteous deeds exalt it (the goodly words i.e. the goodly words are not accepted by Allaah unless and until they are followed by good deeds),’ [Faatir 35:10] ‘The angels and the Spirit [Jibreel] ascend to Him …’ [Al-Ma’aarij 70:4]

‘Have mercy on those on earth and the One above the Heavens will have mercy on you,’ Do you feel secure that He, Who is over the heaven …’ [Al-Mulk 67:16]

Many aayahs and hadiths, let alone the sayings of the Salaf as-Saalih, which all come together in renouncing this misguidance that Allaah, the Mighty and Majestic, is everywhere, and which affirm that Allaah, the Mighty and Majestic, does not have a ‘place’ [makaan] but rather that He is as He said, ‘The Most Gracious rose over the [Mighty] Throne [in a manner that suits His Majesty],’ [Taa Haa 20:5] And they explained, ‘rose over, [istawaa]’ to mean, ista’laa [ascended/rose over].

As for those people who say that Allaah is everywhere, then they have misinterpreted the aayah and dispensed with it in opposition to the [correct] methodology to be employed when explaining the Quraan which I mentioned to you just now, because they said that, ‘rose over, [istawaa],’ means, ‘conquered [istawlaa].’

Along with the fact that this is a khalafi explanation [i.e., not an explanation from the Salaf but rather from those who came later and opposed them] not having a basis in any word from the statements of the pious predecessors … then along with that it also opposes the tafsir of the Salaf as-Saalih.

This aayah, ‘The Most Gracious rose over the [Mighty] Throne [in a manner that suits His Majesty],’ [Taa Haa 20:5] was explained by the Salaf to mean ista’laa [he ascended/rose over].

And the statement of Imaam Maalik, the Imaam of the place of migration [of the Prophet], may Allaah have mercy on him [is well-known]–when that questioner came to him and said, ‘O Maalik, ‘The Most Gracious rose over the [Mighty] Throne,’ how did He rise over?’

Imaam Maalik replied, ‘The istiwaa [rising over] is known …’ i.e., it is highness and ascension, ‘… and the ‘how’ …’ i.e., that which that person was asking about, ‘… is unknown, and asking about it is an innovation. Remove this man for he is an innovator.’

The Misguided Saying of Some People that Allaah is Everywhere or Present in all Things


Translated by Ahmed Abu Turaab

[Allaah’s Knowledge is All-Encompassing.  He has complete, total and perfect Knowledge of what was, what is, and what will be, but He is not everywhere]

The Shaikh was questioned about what many people say, that Allaah is everywhere or present in all things, so he answered:

This is manifest misguidance, [in opposition] to the clear text of the Quraan that, ‘The Most Gracious rose over the [Mighty] Throne [in a manner that suits His Majesty],’ [Taa Haa 20:5] and His Saying, the Most High, ‘Glorify the Name of your Lord, the Most High,’ [Al-A’laa 87:1] and He described His believing servants as those who, ‘… fear their Lord above them, and they do what they are commanded,’ [An-Nahl 16:50] [and], ‘The angels and the Spirit [Jibreel] ascend to Him in a Day the measure whereof is fifty thousand years,’ [Al-Ma’aarij 70:4] [and], ‘To Him ascend (all) the goodly words, and the righteous deeds exalt it (the goodly words i.e. the goodly words are not accepted by Allaah unless and until they are followed by good deeds),’ [Faatir 35:10].

Many aayahs and hadiths which clarify that Allaah, the Mighty and Majestic, does not stand in need of any of the worlds, that He is above all of His Creation, that He is not commixed with His Creation as these people who I pointed to say–[those who say] that Allaah is everywhere, Allaah is everywhere–exalted is He and high above what the oppressors say by great sublimity.

In an authentic hadith [there occurs], ‘Allaah was and nothing was with Him,’ where is the place which [He is supposedly] gathered in as these people who claim that He is everywhere say?  Especially when amongst these places are those which are clean, and those which are vile and filthy, [like] bathrooms, bars, pubs, brothels and so on.

How can they not declare Allaah, the Mighty and Majestic, to be far above being everywhere even though He has said in more than one aayah that He rose over the [Mighty] Throne?

And in an authentic hadith [there occurs] that the Prophet عليه السلام asked a slave girl whose owner wanted to free her, ‘Where is Allaah?’ She replied, ‘Above the Heavens.’ He then asked her, ‘Who am I?’ She said, ‘You are the Messenger of Allaah.’ So he turned to her master and said, ‘Free her for she is a believer.’

The slave girl in the time of the Prophet has more fiqh than the faqihs of today, because if you were to ask many of them where Allaah is, they would reply, ‘Everywhere.’

A neighbour of mine says that Allaah is present in all things–these people are miskeens.

That which is present is created. Allaah was and there was nothing created. So after our Lord created the creation did He become part of it [bearing in mind] all the rubbish that it contains?!  [Never].  Exalted is He and high above what the oppressors say by great sublimity.

Al-Hudaa wan-Noor, 178.

The video:

Al-Albani and the American Hitchhiker … Is Allaah Everywhere?


Translated by Ahmed Abu Turaab

Al-Albani: A woman who was also teaching at the university [asked me] … a doctor was arguing with her about the topic of Allaah’s Ascendancy over the Throne. The doctor said [that such a belief] was a mistake and that Allaah is everywhere.

Interjection: May Allaah guide him.

Al-Albani: By Allaah! A disbeliever would not even accept this belief, and this is something I have experience of.

One time I was travelling in Syria from Aleppo to Idlib, and from Idlib on to Latakia, westwards. One of our brothers, Abdur-Rahmaan Shilbi, was with us, [so] we went to Latakia from Idlib.

You know that the Europeans have a particular way of asking for a free car ride … the ones who get in to cars for free, what do they do?

Interjection: They call it, ‘Stop.’ [i.e., hitching a ride].

Al-Albani: I don’t know. A person [lit. beggar] stands on the road asking for a ride. [So] I’m going in my car and my companion is sitting next to me, naturally we were going slightly fast, or very fast [even], I don’t know … the important thing is that after we had travelled some distance I heard [i.e., was told] that there was a man who had raised his thumb so we stopped and looked in the [rear view] mirror. And indeed [there was, so I said], ‘What do you think, Abdur-Rahmaan, let’s take him with us, the car’s empty.’

The point is that we went back and found that the man was an American and his wife was standing … but she wasn’t in plain view, [she was standing] to the side, so when we stopped the car he signalled to her [to come].  So I said to [our brother] Abdur-Rahmaan, ‘We’ll cover the distance [on the journey] with them,’ after we came to know that they were foreigners.

They both got in and we left. My companion [Abdur-Rahmaan] speaks English as for me, I do not. My Albanian is enough for me.

I said to him, ‘Ask them where they’re from …,’ until we go to the point [where I told him to ask them], ‘What is your belief in Allaah, the Mighty and Majestic?’ The American replied, ‘He’s everywhere,’ this is [also] the aqidah of the doctor [at the university]. How strange that the belief of a non-Muslim American … [in fact] it’s not strange.

I said to Adbur-Rahmaan, ‘Say this to him, say that to him …,’ so he’s translating until we got to the crux of the matter. [After explaining the correct Islamic belief to him], the American said, ‘By God, this makes sense. It makes sense that God is above all creation.’

Because Allaah existed when there was no creation, no time, no place, [so] how can it be said that Allaah is everywhere.

The Egyptian doctors still don’t understand this creed and teach the students that He is everywhere; in Azhar University, an Azhari will come and debate with you [about this issue] and then above that will declare you to be misguided because you say, ‘The Most Gracious rose over the [Mighty] Throne [in a manner that suits His Majesty].’ [Taa Haa 20:5]

Al-Hudaa wan-Noor, 282.

The video:

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