Fataawa of Shaikh al-Albaanee (رحمه الله)

Author: Shaikh Muhammad Naasirud-Deen al-Albaanee

Source: al-Asaalah Magazine Issues 1-21
Translator: Abu Maryam Isma’eel Alarcon

Published: Wednesday 29th July, 2015

Questions on 'Aqeedah (Creed)

  1. Question: Are the verses that mention Allaah's Attributes from the verses that are unclear (Mutashaabihaat) or clear (Muhkamaat)?

    Answer: They fall under the unclear verses from one perspective, and that is with regard to the manner (of the Attributes), which are related to Allaah. And they do not fall under the unclear verses from any other perspective. This is such that they have clear meanings, i.e. they have meanings that are well known in the Arabic language.

    So therefore, with regard to the manner of how the Attributes of Allaah are, they are unclear (Mutashaabihaat), since we are not able to know the manner of Allaah's Dhaat (Essence). Hence, because of that, we are not able to know the manner of Allaah's Attributes, since speaking about the Attributes falls under speaking about the Essence (Dhaat). This is why some of the scholars of hadeeth, such as Abu Bakr Al-Khateeb, said:

    "What is said concerning the Attributes is the same thing as what is said concerning the Essence: negating and affirming."

    So just as we affirm Allaah's Essence and we do not negate it - for this negation would be an absolute denial (of Allaah's existence) - then the same applies for Allaah's Attributes. We affirm them and we don't negate (deny) them. But just as we do not describe how Allaah's Essence is, then likewise, we do not describe how His Attributes are. [Al-Asaalah, Issue #3]

  2. Question: How can we make a combination between the report "with His left Hand", mentioned in the hadeeth of Ibn 'Umar, (رضي الله عنهما), in Saheeh Muslim and his, (صلى الله علیه وسلم), saying: "And both His hands are right-handed?"

    Answer: There is no contradiction between the two hadeeths that is apparent on the outset. Thus his, (صلى الله علیه وسلم), saying: "And both His hands are right-handed" is an affirmation of Allaah's statement:

    "There is nothing whatsoever like Him (in comparison). And He is the All-Hearer, the All-Seer." [Surah Ash-Shooraa: 11]

    So this description, which the Messenger of Allaah, (صلى الله علیه وسلم), has informed us of is an affirmation of Allaah's removal from any anthropomorphic qualities. Thus, the hand of Allaah is not like the hand of a human being - left-handed and right-handed.

    On the contrary, both His hands are right-handed, may He be far removed from any defects. As for the other point, then it is that the report: "with His left hand" is shaadh, [1] as I have clarified in the checking of "Al-Mustalahaat-ul-Arba'ah Al-Waaridah feel-Qur'aan" (no. 1) of Al-Mawdoodee.

    What further supports this is that Abu Daawood also reported this hadeeth and (in it, he, (صلى الله علیه وسلم)) said, "with His other hand" in the place of "with His left hand." This report is in conformity with his, (صلى الله علیه وسلم), other saying: "And both His hands are right-handed."

    And Allaah knows best. [Al-Asaalah, Issue #4]

  3. Question: What should be said concerning Allaah's saying: "Allaah mocks at them..." [Surah Al-Baqarah: 15] and "Allaah ridicules them...", [Surah At-Tawbah: 79] as well as what is similar to that from the Mutashaabihaat (unclear) verses?

    Answer: The Salaf (Predecessors) used to say concerning these ayaat as well as those similar to them:

    "Leave them as they are stated."

    But they did not mean by this to leave them the way they are without attaching any understanding to them. Rather, they meant by it, to leave them the way they are stated according to their correct understanding, without making comparisons for (the Attributes of Allaah stated in) them (tashbeeh), describing their manner (takyeef), misinterpreting them (ta'weel) and denying them (ta'teel). Allaah says:

    "There is nothing whatsoever like Him (in comparison). And He is the All-Hearer, the All-Seer." [Surah Ash-Shooraa: 11]

    In this ayah, there is tanzeeh (negation of all anthropomorphic qualities from Allaah) as well as ithbaat (affirmation) for two attributes for Himself, which are hearing and seeing. The understanding of this elimination of all similarities to Allaah (tanzeeh) is that we must (also) affirm the attributes that Allaah has described Himself with or the Messenger, (صلى الله علیه وسلم), has described Him with, as it befits His grandness, may He be Glorified and Exalted.

    And we do not say "how" that is, such as by saying: "His hearing is like our hearing and His seeing is like our seeing."

    Likewise, we do not misinterpret that (i.e. make ta'weel) as has been done by some of the extremists from the Mu'tazilah, such that they have misinterpreted Allaah's hearing and seeing to be His Knowledge. And this is in spite of Allaah's describing Himself with knowledge in many other ayaat of the Noble Qur'aan! Thus, the misinterpretation (ta'weel) of these individuals of hearing and seeing for knowledge constitutes ta'teel (denial of Allaah's Attributes). The scholars say about this:

    "The one who commits ta'teel worships nothing, while the one who commits tajseem worships a statue." [2]

    Based on this, we say, concerning the two ayahs mentioned previously in the question, which contain Allaah's mocking and ridiculing, that it is a mocking and a ridiculing that is befitting for Allaah. And it is not like that which limited intellects may perceive it to be, from that which has comparisons to the creation. [Al-Asaalah, Issue #3]

  4. Question: The poet Abul-Qaasim Ash-Shaabee wrote: "If the people one day want revival, then Al-Qadar (Divine Predestination) has no choice but to answer."

    Answer: This is a direct form of disbelief. And it indicates that the people have gone far away from the knowledge. So they are not aware of what is permissible and what is not permissible for Allaah alone, as well as what is not permitted for those other than Him.

    This is due to neglectfulness - and it is from the factors that have made this poet say such a thing. And some Arab radio broadcasts have even adopted this saying as a hymn of Arab nationalism!

    This poetry states: "If the people one day want revival, then Al-Qadar (Divine Predestination) has no choice but to answer." So this means that Al-Qadar is under the Will of the people! And this is in opposition to Allaah's saying:

    "And you will not will until Allaah, Lord of the worlds, has willed." [Surah At-Takweer: 29]

    O Allaah, guide us with those You have guided. And do not cause our hearts to deviate after having guided us. And grant us mercy from Yourself, indeed, You are the Grantor. [Al-Asaalah, Issue #17]

  5. Question: Is the saying "Yaa Ridaallaah wa Ridaal-Waalidain" (O contentment of Allaah and contentment of the parents) applicable to the saying "Maa Shaa Allaah wa Shi'ta" (Whatever Allaah wills and you will) from the aspect of it being forbidden in the Religion?

    Answer: Yes, the contentment of the parents necessitates that limitations be set to it. If the one who utters this statement intends by it the contentment which is Islaamicly legislated, then this would also be from the aspect of Allaah's contentment, as Allaah, the Most Perfect, says:

    "And your Lord has decreed that you should not worship anyone but Him and that you be dutiful to your parents. If old age should reach one of them or both of them, during your life, then say not to them a word of disrespect, nor shout at them, but address them in terms of kindness. And lower unto them the wing of submission and humility through mercy, and say: 'My Lord! Bestow on them Your Mercy, as they did bring me up when I was young.'" [Surah Al-Israa: 24]

    So whoever carries out this advice, then he has pleased Allaah first, and then his parents second. This pleasing in reality is an act of worship. So in the case that one pleases his father or mother with something that is disobedience to Allaah, then it is not an act of worship, and it would not be permissible to utter such a statement at all.

    This is the distinction that must be considered when such a saying is made. In spite of this, we do not approve that it be said, based on the principle:

    "Leave off that which puts you in doubt for that which doesn't put you in doubt."

    For when the people say: "Contentment of the parents", they do not take into consideration this detailed aspect, which we have just explained. This is since many people know not, as has been stated by Allah, Lord of the Universe in the Noble Qur'aan. And we know from the condition of the Muslims' lives, that many parents with their children and children with their parents do not regard this legislated contentment. Rather, they only see the pleasing without this limitation.

    For example, let us say that there is a poor father or he is middle-class and his son is rich and treats his father nicely, always being generous with him and giving him from his wealth. However, this son does not pray, yet his father is pleased with him because he benefits him.

    But in spite of this, Allaah is not pleased with this son. So therefore, in this situation, it cannot be said: "O contentment of Allaah and contentment of the parents."

    It is true that the parents are pleased here, however the Lord of the Universe is not pleased. Likewise there are some people who kiss their fathers' hands day and night, however they do not pray or fast!

    So what is the benefit in pleasing the parents so long as Allaah, the Mighty and Sublime, is not pleased?!

    From here, we become aware of the difference between the legislated contentment of the parents and the contentment of the parents that is not legislated. But I must repeat again that it is not proper for us to promote such a statement, even though we might intend by it, the contentment that is legislated.

    This is since it (the contentment of parents) is related to the creation, thus it is an attribute of the creation and not an attribute of the Creator, except for the other part of it, which is: "O Contentment of Allaah." [Al-Asaalah, Issue #7]


[1] Translator's Note: A shaadh hadeeth is a hadeeth reported by a reliable narrator, which contradicts (the report of) a narrator that is more trustworthy than him.

[2] Translator's Note: This is because the one who commits ta'teel (mu'attil) denies all of Allaah's Attributes, so it is as if he is worshipping nothing. On the other hand, the one who commits tajseem (mujassim) ascribes anthropomorphic qualities to Allaah, for example saying His eyes are like our eyes and His hand are like our hands. So it is like he is worshipping a statue.


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