Shaikh al-Albaani

Translations From His Works

Tag: Throne

A Refutation of Those who Accuse Ahlus-Sunnah of Confining Allaah to a Place | 2


Translated by Ahmed Abu Turaab

Al-Albani: Do you agree with me that Allaah was and there was nothing [in existence] with Him?

The Azhari Shaikh: Of course.

Al-Albani: Was the Throne there when Allaah was?

The Azhari Shaikh: No.

Al-Albani: So Allaah was and there was nothing with Him and then He created the Throne?

The Azhari Shaikh: Yes.

I carried on with him in this manner and then said: We are now on earth, what is above us?

The Azhari Shaikh: The sky.

Al-Albani: Then?

The Azhari Shaikh: The second.

And we carried on like this until we came to the seventh. Then I said to him, ‘What is above the seventh?’

The Azhari Shaikh: The Throne.

I said–and here is the crux of the matter– what is above the Throne?

The Azhari Shaikh: The Kuroobiyoon Angels.

So this was the first time in thirty years that I heard this name. I said, ‘What? The kuroobiyoon angels are above the Throne?’ We know that it is the Creator of the Throne who is above the [Mighty] Throne according to the aforementioned aayah and the Salaf’s interpretation of it [which states that] He rose over the Throne, i.e., ascended over it, and as those relied upon in this matter said:

And the Lord of the Throne is above the Throne but
Without describing Him as being in a place or being connected [to the Throne]

So Allaah is in no need of the worlds, but for the first time I was [now] hearing that it is the kuroobiyoon Angels that are above the Throne, [so I asked him], ‘Do you have an aayah which establishes, firstly, that there are angels called, ‘The kuroobiyoon Angels?’

The Azhari Shaikh: No.

Al-Albani: Okay. Do you have a hadith in which a mention of them has been made with this name?

The Azhari Shaikh: No.

Al-Albani: So then where did you get this aqidah that above the Throne are the Kuroobiyoon Angels?

The Azhari Shaikh: This is what our Shaikhs at the noble Azhar University taught us.

So I said how strange. I know that [from what] the Azhari scholars teach their students in their lectures concerning that which is connected to the principles of aqidah and Usool al-Fiqh is that, ‘[Points of] aqidah are not established through aahaad hadith which are authentic,’ so how have they taught you a point of aqidah that is not mentioned in the Quraan nor the Sunnah? How have you come to believe this?

He was dumbfounded.  I continued and said to him, ‘Imagine that those angels who you call the Kuroobiyoon are above the [Mighty] Throne–what is above them?

So he stopped.  Baffled.

And I had already spoken to him about …

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.’

A Discussion on the Ascendancy of Allaah, the Most High, and a Critique of the Belief that He is Present in all Things | 1


 

Questioner: We hear some people say that Allaah سبحانه وتعالى is in all places and we hear [others] say that He is above His Throne, above the Heavens or the Seventh Heaven. [Could you] benefit us [with an answer], may Allaah reward you with good.

Al-Albani: Yes, in reality this is an important question connected to the present day situation of the ummah.

Since that which delights the heart is that there is an Islamic awareness, and I do [indeed] believe that there really is an awakening, but it is in its early stages.

Part of it is that, as you see, I’m almost about to reach my eighties, forty years ago I would not hear, ‘Allaah said … the Prophet of Allaah said …’ on the tongues of the preachers and admonishers or those directing the people except for very few indeed.

And when one of them would speak about an aayah, he would not know its tafsir properly because he wouldn’t know the principles upon which the noble aayah should be explained.  And if he reported a hadith from the Messenger of Allaah صلى الله عليه وسلم he would do so without verifying its authenticity.

As for today, then I think that you have all witnessed along with me that many times you will hear, ‘This hadith is authentic … and this [hadith] is reported by Bukhari … by Muslim … that Ibn Jarir at-Tabari explained this aayah to mean such and such and Ibn Kathir the Damascene explained it to mean such and such …’ and so on.

So this, without doubt, is from the signs of an awareness, but as I said just now, we are still in its early stages.

You raised the question of Allaah’s Names and Attributes, so is what some of these people talk about [actually] from the Attributes of Allaah, the Mighty and Majestic?

Rather, [is] what all of the general masses today, and some of their scholars, amongst them being some who associate themselves with the schools of thought of theological rhetoric or tawheed, like the Ash’aris or the Maturidis, let alone the Mu’tazilah who are barely mentioned nowadays apart from a few individuals who have gone astray following their misguidance–[is what some of these people talk about [actually] from the Attributes of Allaah, the Mighty and Majestic?]

For part of the creed of the Ash’aris and the Maturidis, following on from that of the Mu’tazilah, is that Allaah, the Mighty and Majestic, is everywhere–so is this from the Attributes of Allaah, the Blessed and Most High?

Is having a place from the Attributes of Allaah, the Mighty and Majestic?

Us humans have a place, we are now in one of Allaah’s houses, we are in a place–but is Allaah, the Mighty and Majestic, in a place?

The answer is that Allaah, the Mighty and Majestic, is far removed from being in a place. For even while bearing in mind all of the differences in this issue and others, there is unanimous agreement amongst all of the Muslims that Allaah was and there was nothing with Him. Allaah was and nothing was with Him as occurs in the hadith of Imraan ibn Husain in Sahih Bukhari.

Thus Allaah was and there was nothing with Him, and there was no universe with Him, i.e., saying that Allaah is everywhere is from major shirk which negates the Oneness/Uniqueness [tawheed] of Allaah in His Names and Attributes.  How so?

Let us look at what Allaah, the Mighty and Majestic, has described Himself with.

Did He describe Himself in an aayah or an authentic hadith as being everywhere?

I do not say that not only have such statements not been reported in a hadith, but rather that this is speech for which Allaah has sent down no authority [whatsoever]. That is because it opposes what Allaah, the Mighty and Majestic, described Himself as.

And as for the aayahs in which Allaah, the Mighty and Majestic, has described Himself stating that the characteristic of complete and total ascendancy over all of His creation is His, and that He is not in anything from His creation but rather that He is above every [single] thing from it–then [such] aayahs [are so numerous that they] cannot be counted.

Like the aayah …, ‘The Most Gracious rose over the [Mighty] Throne [in a manner that suits His Majesty],’ [Taa Haa 20:5]. ‘The Most Gracious rose over the [Mighty] Throne [in a manner that suits His Majesty] …’

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:

A Rooster Whose Neck is Under the Throne of Allaah


إِنَّ اللهَ أَذِنَ لِي أَنْ أُحَدِّثَ عَنْ دِيْكٍ قَدْ مَرَقَتْ رِجْلَاهُ الْأَرْضَ، وَعُنُقُهُ مُنْثَنٍ تَحْتَ الْعَرْشِ وَهُوَ يَقُوْلُ: سُبْحَانَكَ مَا أَعْظَمَكَ رَبُّنَا، فَيَرُدُّ عَلَيْهِ
مَا يَعْلَمُ ذَلِكَ مَنْ حَلَفَ بِي كَاذِبًا

From Abu Hurairah in marfoo form:

“Indeed Allaah has given me permission to inform you about a rooster whose legs have penetrated the earth and whose neck is bent under the Throne and he says, ‘Glory be to You! How great You are, Our Lord!’ So He answers him [saying], ‘The one who takes a false oath in My Name does not know that.’”

Shaikh Al-Albaani said in Silsilah:

“Reported by al-Tabaraani in Al-Awsat (1/156/1), and Abu Shaikh in Al-Udhmah (3/1003-1004) who both said, ‘Muhammad ibn al-Abbaas ibn al-Akhram reported to us [saying]: Al-Fadl ibn Sahl al-A’raj reported to us [saying]:Ishaaq ibn Mansoor reported to us [saying]: Israail reported to us from Mu’aawiyah ibn Ishaaq from Sa’eed ibn Abi Sa’eed from Abu Hurairah in marfoo form, and he said, ‘No one reported it from Mu’aawiyah except Israail, Ishaaq being alone in narrating it.’

I [Al-Albaani] say: And he is trustworthy [thiqah] from the men who the two Shaikhs [Bukhaari and Muslim] narrated from, and the same goes for all of the narrators, they are all trustworthy from the men of Bukhaari except for Ibn al-Akhram, who is from the precise preservers of hadith, and Fuqahaa, as is mentioned in Lisaanul-Meezaan.

So the chain of narration of the hadith is authentic.

And al-Haithami said in Al-Majma (4/180-181), “Reported by al-Tabaraani in Al-Awsat and its men are those of the Saheeh.” And in this declaration there is a mistake as will not be hidden, especially when in another place he said, (8/134), “Reported by al-Tabaraani in Al-Awsat, and its men are those of the Saheeh except that I do not know the Shaikh of al-Tabaraani, Muhammad ibn al-Abbaas from Fadl ibn Sahl al-A’raj.”

I [Al-Albaani] say: And we know him, and all praise is due to Allaah, and he is trustworthy, so the hadith is authentic, and Allaah is the One Who grants success.

And in Al-Majma’ there occurs, “Suhail,” and this is a printing error, ‘Sahl,’ is correct, as has preceded in the chain of narration, and as occurs in the books of narrators.

Bearing in mind that he was not the only one to narrate it, for Abu Ya’laa (1/309) reported it through another chain of narration from Mu’aawiyah from Ishaaq with a wording similar to it, “And the Throne is on his shoulders, and he is saying, ‘Glory be to You! Where were You? And where will You be?’

Thereafter, there is a point to be had in al-Tabaraani’s saying that, ‘Ishaaq is the only one who reported it.’ For Ubaidullaah ibn Moosaa narrated it [saying] that Israail informed us of it. Reported by al-Haakim (4/297) and he said, ‘It’s chain of narration is authentic,’ and adh-Dhahabi agreed with him.

And al-Mundhiri said (3/48), ‘Reported by al-Tabaraani with an authentic chain of narration, and al-Haakim said, ‘Its chain of narration is authentic.’’”End of Shaikh al-Albaani’s words.

Silsilah, vol. 1, pp. 281-282.

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