“And to Allah belong the best names, so invoke Him by them. And leave those who practice deviation concerning His names. They will be recompensed for what they have been doing.”
(Surah al-A'raaf: 7:180)
chapter 1
by : Syaikh Muhammad Nashiruddin Al-Albani
posted in http://www.alalbany.net/
Allah the Exalted, has described Himself in His Book, and by the tongue of His Messenger (sallallaahu `alaihi wasallam) as Sublime, Supreme, and Lofty. The Qur'an is full of proofs relevant to the Loftiness of Allah. Ahlus-Sunnah wal-Jama'ah believe in and confirm all of the attributes of Allah without distorting their meaning, and that Allah is above His seven heavens, above His 'Arsh, and separated from His creatures, and His creatures are separated from Him.
This discourse will provide the Scriptural proofs of the Loftiness of Allah, as an indivisible part of the inherent faculty of knowing Allah with which Allah has created mankind. Although the aqeedah of Loftiness of Allah is part of man's innate knowledge and cannot be subjected to hypothetical of philosophical argumentation, there are some deviated sects who follow their whims and deny this intuitive and self-evident fact. For this reason, they have twisted Scriptural proofs and distorted them, and manipulated the texts to conform to their deviant arguments.
All of the divine attributes are intrinsically related to the attribute of divine Loftiness. Therefore, accepting or rejecting them must be based on accepting or rejecting the Loftiness of Allah. Whoever believes that Allah is above His 'Arsh[4] and separated from His creatures, also believes in the rest of the attributes of Allah, and believes as well that the heaves and the earth submit to His will, and that He is the Great Rubb of the worlds. Allah does whatever He wills and rules according to His Own wishes. Glory be to Him.
Denial of the divine Loftiness is one of the basic doctrinal heresy promoted by the Jahmites[5] and their off-shoots of today in order to confuse the Muslims' minds. Denying this divine attribute also leads by necessity to the denial of the attribute of the istiwaa of Allah above His Arsh. There is no doubt that the denial of the attributes of Allah clashes with the clear Qur'anic verses in which the unique essential attributes and beautiful names of Allah confirmed. These attributes must be affirmed as identical with Allah. The essential divine attributes of Allah constitute an integral part of His essence and are not superadded to it. They are accepted literally by Ahlus-Sunnah wal-Jama'h without questioning the 'how' of these attributes. To deny them is clear unbelief and heresy.
It is for this reason this discourse has been prepared to deal with the creed of Loftiness of Allah, or the question, 'Where is Allah?' with the Scriptural evidences from the Qur'an and the authentic prophetic traditions, as well as the traditions of those early Muslims, the pious predecessors.
The Qur'anic Proofs
Allah, the Exalted, commands the believers to refer their disputes and differences to His Book and the Sunnah of His Messenger (sallallaahu `alaihi wasallam) saying: "And when you differ in anything among yourselves, refer it to Allah and His Messenger, if you believe in Allah and the Last Day."[6]
Therefore, the words of Allah, the Exalted, as well as the words of His Messenger (sallallaahu `alaihi wasallam) must be held as the ultimate and decisive judgment. No judgment or decision should take precedence over theirs whether in issues related to the divine attributes, or any other religious issue.
By their emphasis on reason in establishing religious truth, the rationalists, the modernists, and the Jahmites assert the preeminence of reason over the divine revelations. Whereas the Loftiness of Allah which is clearly enunciated in the Qur'an and the Sunnah, is beyond the reach of reason.
The true believers, contrary to the rationalists, believe that the 'Arsh of Allah is above the seven heavens. They also believe that having created the seven heavens and the earth and what is in them, Allah, the Exalted, has mounted His great 'Arsh. Allah says: "Declare your Rubb, the Supreme, to be far removed from every imperfection or impurity."[7]
The "Supreme", linguistically, is in the superlative signifying that Allah is higher than everything and is above all things in essence, power, and invincibility. Commenting on this verse, Ibnul-Qayyim, may Allah grant him His mercy, said:
“All Muslims in the past and in the present, when supplicating Allah or imploring His help, they always raise their hands with palms towards the heaven. They do not lower their hands with palms towards the earth, nor do they turn them right or left, nor towards any other direction. They raise their hands up, knowing that Allah is above them. The Muslims also say in prayer while prostrating, "I declare my Rubb, the Supreme, to be far removed from every imperfection or impurity."[8]
If Allah is everywhere, as the deviated sects allege, why then the above verse does not read: 'Declare your Rubb, (around you), (below you), or (everywhere)?' Allah says: "They fear their Rubb above them."[9]
This verse refers to the angels who are above us, and above them is our Rubb, the Blessed, the Exalted. Lest anyone be confused, Allah confirms in this verse that He is above the angels who are the residents of the heavens: "The Compassionate has ascended the 'Arsh.”[10]
And: "And verily, your Rubb is Allah who created the heaven and earth in six days, and then ascended the 'Arsh.”[11]
Allah also says: "Are you sure that He Who is Above the heaven will not cleave the earth beneath you? Or are you sure that He Who is above the heaven will not send against you a stone-charged hurricane."[12]
The renowned exegetes and commentators are agreed that the One Who is above the heaven is none but Allah Who has mounted His Arsh and is above it in the manner which suits His Majesty.
Those who believe that Allah is everywhere base their argument on verses such as:"And He is Ilaah in the Heavens and He is Ilaah on the Earth!"
The term, 'Ilaah' is classical Arabic means, 'the worshipped'; thus the meaning of the above verse is, "It is He Who is worshipped in the heaven and worshipped on the earth". It would have been redundant were the verse to speak about the existence of Allah in the heaven and on the earth, for the term Illah' is an adjective of Allah, while the pronouns, 'He' in the verse is used in lieu of the name 'Allah', therefore, when the name 'Allah' replaces the pronoun 'He', we get the proper meaning of the verse: 'And it is Allah Who is worshipped in the heaven and on the earth'. But according to the deviated sect who consider the term, 'Ilaah' as 'Allah', we get the redundant meaning, 'And Allah is Allah in the heaven and Allah is on the earth,' a sentence which is grammatically, linguistically and logically incorrect.
Qatadah, a renowned exegete, interpreted this verse as: 'He is worshipped in the heaven and on the earth'.
Imam al-Aajurri said: 'al-Ilaah, is the worshipped. He is worshipped in the heaven as He is worshipped on the earth'.
to be continued ..
(Surah al-A'raaf: 7:180)
chapter 1
by : Syaikh Muhammad Nashiruddin Al-Albani
posted in http://www.alalbany.net/
Allah the Exalted, has described Himself in His Book, and by the tongue of His Messenger (sallallaahu `alaihi wasallam) as Sublime, Supreme, and Lofty. The Qur'an is full of proofs relevant to the Loftiness of Allah. Ahlus-Sunnah wal-Jama'ah believe in and confirm all of the attributes of Allah without distorting their meaning, and that Allah is above His seven heavens, above His 'Arsh, and separated from His creatures, and His creatures are separated from Him.
This discourse will provide the Scriptural proofs of the Loftiness of Allah, as an indivisible part of the inherent faculty of knowing Allah with which Allah has created mankind. Although the aqeedah of Loftiness of Allah is part of man's innate knowledge and cannot be subjected to hypothetical of philosophical argumentation, there are some deviated sects who follow their whims and deny this intuitive and self-evident fact. For this reason, they have twisted Scriptural proofs and distorted them, and manipulated the texts to conform to their deviant arguments.
All of the divine attributes are intrinsically related to the attribute of divine Loftiness. Therefore, accepting or rejecting them must be based on accepting or rejecting the Loftiness of Allah. Whoever believes that Allah is above His 'Arsh[4] and separated from His creatures, also believes in the rest of the attributes of Allah, and believes as well that the heaves and the earth submit to His will, and that He is the Great Rubb of the worlds. Allah does whatever He wills and rules according to His Own wishes. Glory be to Him.
Denial of the divine Loftiness is one of the basic doctrinal heresy promoted by the Jahmites[5] and their off-shoots of today in order to confuse the Muslims' minds. Denying this divine attribute also leads by necessity to the denial of the attribute of the istiwaa of Allah above His Arsh. There is no doubt that the denial of the attributes of Allah clashes with the clear Qur'anic verses in which the unique essential attributes and beautiful names of Allah confirmed. These attributes must be affirmed as identical with Allah. The essential divine attributes of Allah constitute an integral part of His essence and are not superadded to it. They are accepted literally by Ahlus-Sunnah wal-Jama'h without questioning the 'how' of these attributes. To deny them is clear unbelief and heresy.
It is for this reason this discourse has been prepared to deal with the creed of Loftiness of Allah, or the question, 'Where is Allah?' with the Scriptural evidences from the Qur'an and the authentic prophetic traditions, as well as the traditions of those early Muslims, the pious predecessors.
The Qur'anic Proofs
Allah, the Exalted, commands the believers to refer their disputes and differences to His Book and the Sunnah of His Messenger (sallallaahu `alaihi wasallam) saying: "And when you differ in anything among yourselves, refer it to Allah and His Messenger, if you believe in Allah and the Last Day."[6]
Therefore, the words of Allah, the Exalted, as well as the words of His Messenger (sallallaahu `alaihi wasallam) must be held as the ultimate and decisive judgment. No judgment or decision should take precedence over theirs whether in issues related to the divine attributes, or any other religious issue.
By their emphasis on reason in establishing religious truth, the rationalists, the modernists, and the Jahmites assert the preeminence of reason over the divine revelations. Whereas the Loftiness of Allah which is clearly enunciated in the Qur'an and the Sunnah, is beyond the reach of reason.
The true believers, contrary to the rationalists, believe that the 'Arsh of Allah is above the seven heavens. They also believe that having created the seven heavens and the earth and what is in them, Allah, the Exalted, has mounted His great 'Arsh. Allah says: "Declare your Rubb, the Supreme, to be far removed from every imperfection or impurity."[7]
The "Supreme", linguistically, is in the superlative signifying that Allah is higher than everything and is above all things in essence, power, and invincibility. Commenting on this verse, Ibnul-Qayyim, may Allah grant him His mercy, said:
“All Muslims in the past and in the present, when supplicating Allah or imploring His help, they always raise their hands with palms towards the heaven. They do not lower their hands with palms towards the earth, nor do they turn them right or left, nor towards any other direction. They raise their hands up, knowing that Allah is above them. The Muslims also say in prayer while prostrating, "I declare my Rubb, the Supreme, to be far removed from every imperfection or impurity."[8]
If Allah is everywhere, as the deviated sects allege, why then the above verse does not read: 'Declare your Rubb, (around you), (below you), or (everywhere)?' Allah says: "They fear their Rubb above them."[9]
This verse refers to the angels who are above us, and above them is our Rubb, the Blessed, the Exalted. Lest anyone be confused, Allah confirms in this verse that He is above the angels who are the residents of the heavens: "The Compassionate has ascended the 'Arsh.”[10]
And: "And verily, your Rubb is Allah who created the heaven and earth in six days, and then ascended the 'Arsh.”[11]
Allah also says: "Are you sure that He Who is Above the heaven will not cleave the earth beneath you? Or are you sure that He Who is above the heaven will not send against you a stone-charged hurricane."[12]
The renowned exegetes and commentators are agreed that the One Who is above the heaven is none but Allah Who has mounted His Arsh and is above it in the manner which suits His Majesty.
Those who believe that Allah is everywhere base their argument on verses such as:"And He is Ilaah in the Heavens and He is Ilaah on the Earth!"
The term, 'Ilaah' is classical Arabic means, 'the worshipped'; thus the meaning of the above verse is, "It is He Who is worshipped in the heaven and worshipped on the earth". It would have been redundant were the verse to speak about the existence of Allah in the heaven and on the earth, for the term Illah' is an adjective of Allah, while the pronouns, 'He' in the verse is used in lieu of the name 'Allah', therefore, when the name 'Allah' replaces the pronoun 'He', we get the proper meaning of the verse: 'And it is Allah Who is worshipped in the heaven and on the earth'. But according to the deviated sect who consider the term, 'Ilaah' as 'Allah', we get the redundant meaning, 'And Allah is Allah in the heaven and Allah is on the earth,' a sentence which is grammatically, linguistically and logically incorrect.
Qatadah, a renowned exegete, interpreted this verse as: 'He is worshipped in the heaven and on the earth'.
Imam al-Aajurri said: 'al-Ilaah, is the worshipped. He is worshipped in the heaven as He is worshipped on the earth'.
to be continued ..
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