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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 Refutation of Those who Accuse Ahlus-Sunnah of Confining Allaah to a Place | 1


Questioner: Who are the kuroobiyoon [Cherubim] Angels?

Al-Albaani: Who are the kuroobiyoon Angels? As far as I know, there is no hadith in which a mention of this name has been made of the Angels, ‘the kuroobiyoon Angels.’ And in reality for thirty years this name had not passed by me in the hadiths which I had read in hundreds if not thousands of books, most of which were manuscripts, until [finally] I heard a mention of them in Mina during Hajj.

I was sitting during a calm, beautiful night during the days of Munaa speaking to some of our Egyptian, Syrian and other brothers from Ansaar as-Sunnah, when a Shaikh came in, gave salaam, sat down and started listening [to what was being said]. After I stopped speaking for a short while he entered the discussion and started speaking.

It became apparent from what he said that he was from those who had studied at Azhar University and who harboured a hatred against the Salafi da’wah or the da’wah to tawheed, and that he was affected by some of the false claims which are attributed to the group of tawheed in all the Muslim lands, whether here or Egypt or Syria or any other place.

So he started to attack and say that the Wahaabi da’wah was a good call but [the problem was] that they liken Allaah to the creation.

So I asked him, ‘How is that?’

He replied that they say that Allaah the Mighty and Majestic–Subhaanallaah he was declaring the Quraan to have a mistake without even realising it–he said, ‘They say that Allaah rose over the Throne.’

So I said, ‘Is that their saying or the saying of the Lord of all the worlds?’

He corrected himself and said that they explain the aayah to mean that Allaah is sitting on His Throne. I said to him: my brother, the difference between them and those who oppose them is not in likening the Lord of the worlds to the creation since they are united that it is falsehood.

Rather, the difference is in whether it is correct to interpret [the word used in the aayah] ‘istiwaa’ [rose over] to mean isteelaa [conquered] or is the correct interpretation that istiwaa means ista’laa [ascended over]? So I started talking about this topic at length.

And naturally the summary of the Salafi creed in this issue is that Allaah has the characteristic of being above all things [fawqiyyah]. So he latched on to this [statement] and said, ‘Is it possible [to believe] that Allaah the Mighty and Majestic is above the Throne? That would mean that we have situated him in a place.’

So I said to him, ‘No, this is a mistake on your part and we declare ourselves to be free from a belief which confines Allaah the Mighty and Majestic to a place whereas He is the All-High, the Most Great.’ Then I started to debate with him in a specific way and so said to him …’

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:

Al-Albaani and the time he met the Druggie who was a Wali [an Ally] of Allaah! | 2


The story of the wine and vinegar–and this is the calamity of this time–and researching this reality will take a long time … especially when some of the scholars permit reporting what is even more dangerous than this narration where [it was mentioned that] this person called upon Allaah to transform forbidden wine into permissible vinegar.

But what do you think then–and [such] stories are numerous indeed–of a person who drinks wine and is rebuked and he answers by saying, ‘He is drinking from the wine of Paradise. It has nothing whatsoever to do with your [wordly] wine!’

And another one is selling hashish and when he is refuted he says, ‘You think I’m selling hashish, the drug? I’m selling hashish that is the antidote to that hashish. And every person who buys this hashish from me is able to quit his addiction to [that other harmful] hashish.’

And through such means they paralysed people’s intellects and dispensed with the Sharee’ah. And enough for you [in this regard] is their saying, ‘There is the Sharee’ah and then there is the reality.’ And the reality contradicts the Sharee’ah, and they have other extremely dangerous sentences [too].

And maybe it is fitting that I mention a story that happened to me personally.

As was my habit, I [once] travelled to go to my brothers in Aleppo. On the way we got a house to spend the night in, in a town about twenty kilometres from Damascus, called Deer Atiyyah.

While we were chatting at night, having stayed up, instead of the door [of the house] being knocked–and the house was a single floor [i.e., like a bungalow, no upstairs]–instead of the door being knocked, the window was.

So the landlord went out to see who this strange night comer, knocking in an odd manner, was. [Like I said] instead of knocking the door he’s knocking the window. So we were all taken aback by the loud welcoming cries of the landlord for this night visitor, ‘Welcome so and so!’

We craned our necks to try and see this noble guest to whom the landlord had given such a hearty reception.

This guest enters [the house] and I was surprised when I saw him just as he was when he saw me.

He was a man given to taking hashish, one who had left praying, wouldn’t fast in Ramadaan, would smoke in Ramadaan while leaning back on one of the outside corner walls of the mosque, with his yellow eyes gazing and fixed in a stare due to the effect of the hashish.

I was surprised as to why this landlord with whom we were guests was welcoming [someone who was] a hashish addict, was disobedient [faasiq] and a criminal [faajir]–if not a disbeliever.

He was surprised to see me because he was my neighbour.

My shop was next to that mosque [where this druggie would sit], so every time I left for prayer he would be taking his hashish, smoking and naturally it had hashish in it. Every time he would see me he would sit far away from me and act as though he was overcome, i.e., captivated, in a [sufi] state of haal, i.e., he would start bowing and prostrating saying things which in Syria we call broken speech, i.e., in Arabic it is called an incomplete sentence, like, ‘Tomoatoes, hashish, eggs, aubergine.’ It’s not a sentence, it’s incomplete.

It was then that I realized that the landlord believed that this person was from the major Allies of Allaah [Awliyaa’ul-Allaah]. So I started to speak at the spur of the moment and opened what I said with the aayah, “Behold! Verily on the friends of Allaah there is no fear, nor shall they grieve. Those who believe and fear Allaah much. For them are glad tidings, in the life of the present and in the Hereafter …” [Yunus 10:62-64]. What is taqwaa? What is eemaan, we spoke in this vein.

Then we spoke about the likes of this Dajjaal [i.e., the stranger].

That this was nothing to do with Islaam at all. That the honour of the Muslim was only through his faith in Allaah and his taqwaa of Him. And that this was all there was to it, whether a miracle occurred at his hands or not. One of the Shaikhs with us in Damascus said:

When you see a person who may fly
And on the ocean does walk

Yet does not stop at the limits of the Legislation
Then an innovator is he
Being lead to destruction progressively

I don’t recall [exactly] what we said in this regard but we spoke about the fact that the landlord believed that this man, a disobedient sinner and criminal, who makes out as though he is someone who is so overcome with the remembrance of Allaah that he does not know what is going on around him, is from the major Allies of Allaah.

And then the landlord said, ‘O Shaikh, by Allaah, in this town we …’–and herein lies the lesson–‘… in this town we used to be as you said.  [We used to hold] that eemaan and taqwaa is what Islaam is about. But then Shaikh so and so came to us, and he had studied in Azhar University for twenty years, he left his town for twenty years, and then he came, warning the people and teaching them in the mosque at night. More than once we would hear him say that Allaah has special, chosen people in [certain] places and times … common phrases [oft-repeated by innovators].

And that the jewel that doesn’t impress you will harm you. The jewel that doesn’t impress you will harm you: if you see a person who is drinking wine, taking hashish, it is possible that he is one of the major Allies [of Allaah] from the righteous people. Just don’t ever, don’t ever criticise him or else you will fall into problems with this righteous ally [of Allaah!].’

Then [the landlord said that] the [Azhari] Shaikh reported the following story to them …

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