إن الله تبارك وتعالى لما فرغ من خلق السماوات والا رض خلق الصور

Explanation of Al-`Aqeedah At-Tahaawiyyah of Imaam At-Tahaawee by Shaykh Al-Fawzaan Lesson 30 - Page 1 Lesson 30 [117] والعرش والكرس ي ح ق. [117] And the Throne (Al-`Arsh) and the Footstool (Al-Kursee) are true. The Explanation Point [117] (continued from Lesson 29) (Side note added by Translator) 1 1 Translator s Side Point: Regarding the statement that before the Day of Judgment the Throne will be carried by four (4) angels and on the Day of Judgment it will be carried by eight (8), Shaykh `Ubayd hafizahullaah mentioned that this is a common saying of the people. It is not something established in authentic texts. In addition to that, there are a couple of hadeeth which are not authentic, which mention the like of that about the angels being four (4) in number before the Day of Judgment and being increased on the Day of Judgment. As we said, this is not authentic; it is just for reference. The first is a hadeeth known as hadeeth as-soor; it is a Hadeeth which is famous with the scholars of hadeeth the hadeeth of the Horn the Horn which will be blown for the Resurrection. It s a very long hadeeth which goes on for a number of pages, reported by At-Tabaree in his Tafseer, At-Tabaraanee in his book of long narrations: Al-Aahaadeeth at-tiwaal Aboo Ya`laa in his Musnad, and others. And it is quoted as a hadeeth of Aboo Hurayrah radiyallaahu `anh,(الا حاديث الطوال) with the wording attributing it to the Prophet sallallaahu `alayhi wa sallam, إن الله تبارك وتعالى لما فرغ من خلق السماوات والا رض خلق الصور That Allaah, the Blessed are Most High, when He finished the creation of the heavens and the earth, He created the Horn The hadeeth continues and it is a very long hadeeth. And some of the scholars, they say, actually this hadeeth has been put together from many different hadeeth all been stuck together and ending up being reported as a single hadeeth. It contains the wording, يحمل عرشه يومي ذ ثمانية وهم اليوم أربعة On that Day (the Day of Resurrection) His Throne will be carried by eight, and it is today carried by four. And with regard to this hadeeth, it was declared to be weak by Al-Haafiz Ibn Hajar and lately by Shaykh Al-Albaanee rahimahullaah he likewise declared this this to be a weak hadeeth; not authentic. In his notes to Sharh Al-`Aqeedah At- Tahaawiyyah, note number 201, he doesn t mention this wording, but it s the same hadeeth hadeeth as-soor. He said it is da`eef (weak) because it contains a narrator Ismaa`eel ibn Raafi` al-madanee who narrates from Yazeed ibn Abee Ziyaad and he said both of them are weak narrators, and they report it from a man from the Ansaar ; so he is unknown because he is not named. And the saying of Ibn Katheer in his Tafseer that this hadeeth is mashhoor (famous), does not necessitate that it is authentic, as will not be hidden from the people of knowledge. So, this hadeeth is weak. A second hadeeth that is also weak - not authentic, is a hadeeth of Ibn `Abbaas radiyallaahu `anhumaa, again attributed to the Prophet sallallaahu `alayhi wa sallam,

Explanation of Al-`Aqeedah At-Tahaawiyyah of Imaam At-Tahaawee by Shaykh Al-Fawzaan Lesson 30 - Page 2 End of explanation of point [117] صدقأميةبن أبي الصلتفي شيءمن شعره قال: رجل وثور تحت رجليمينه والنسر للا خرى وليث مرصد That Umayyah ibn Abis-Salt spoke truly in something from his poetry (about the bearers of the Throne) when he said, A man and a bull beneath the right leg and an eagle beneath the other and a crouching lion and the poem continues. In other words, that the bearers of the Throne are in these forms; they are four (4) in number and their forms are these: one is in the form of a man and one is in the form of a bull on the right hand side, and on the left hand side one in the form of an eagle and another in the form of a crouching lion. Reported by Imaam Ahmad and Al-Bayhaqee in Al-Asmaa was-sifaat and ibn Abee `Aasim in his book As-Sunnah. Shaykh Al-Albaanee said about this hadeeth in his checking of As-Sunnah, Its chain of narration is weak. All its narrators are reliable however, its weakness is that it contains the `an`anah (عنعنة) of Ibn Ishaaq. The narrator Muhammad ibn Ishaaq reports it by saying from that s a weakness in the chain of it. Then, with regard to the angels being mentioned as eight (8) before the Day of Resurrection, is there is a weak hadeeth in that regard as well. The hadeeth is not authentic and it s the famous hadeeth called Hadeethul-Aw`aal the hadeeth of the mountain goats. It s the hadeeth reported by Aboo Daawood from a hadeeth of Al-`Abbaas ibn `Abdul-Muttalib radiyallaahu `anh where the hadeeth describes the different heavens the heavens one above the other and the distance between them being seventy-one (71), seventy-two (72) or seventy-three (73) years. And then the hadeeth mentions, And then above the seventh heaven there is an ocean; between the bottom of it and the top of it, is the like of what is between each heaven. And then above that, are eight (8) mountain goats (the explainers say, meaning: eight (8) angels in the form of mountain goats ) and between their shoulders and their knees is a distance like that between each heaven and on their backs is the Throne. Again, Shaykh Al-Albaanee said da`eef (this hadeeth is weak) and he mentioned its chain of narration contains `Abdullaah ibn `Umayrah who Adh-Dhahabee said is unknown. And Al-Bukhaaree said, He is not known to have heard from the person he narrates it from. In other words, that hadeeth is weak as well. Finally, there is a narration from one of the Taabi`een that has an authentic chain of narration. Reported by Aboo Ash- Shaykh in his book Al-`Azamah (العظمة) and Adh-Dhahabee in his book Al-`Uloow ;(العلو) he reports from Hassaan ibn Al-`Atiyyah (one of the Taabi`een) that he said, The bearers of the Throne are eight (8). Then he mentions, They respond with a voice which is a fine voice and four of them say, Subhaanaka wa bi-hamdik وبحمدك) (سبحانك and he mentions that the other four say something else. So this narration mentions there being eight (8) all together. Adh- Dhahabee said its chain of narration is strong; Shaykh Al-Albaanee said this chain of narration is strong, just as he said. Wallaahu a`lam.

Explanation of Al-`Aqeedah At-Tahaawiyyah of Imaam At-Tahaawee by Shaykh Al-Fawzaan Lesson 30 - Page 3 ست غ ن م و وه ع ن العر ش وما دون ه. [118] [118] And He (Allaah) has no need of the Throne and whatever is beneath it. The Explanation Point [118] Do not imagine that the meaning of His saying, He the Most High, l b a ` _ m And then He (Allaah) ascended upon the Throne (Sooratul-A`raaf (7), aayah 54) is that He has need of the Throne just as someone from the creation would mount something from the creation. Rather, Allaah, the Mighty and Majestic ascended upon the Throne and He has no need of the Throne, nor of whatever is beneath the Throne. All of the created beings are in total need of Allaah. l qp o n m l k j i hg f e d c b a m Allaah holds the heavens and the earth so that they do not fall away from their places; and if they moved away, then none besides Him could hold them. (Soorah Faatir (35), aayah 41) So, He (Allaah) holds and supports the Throne and He holds and supports the heavens and He holds and supports the earth and all the created beings by His Power and His Might. So, they are in need of Him and He has no need of them, He the One free of all imperfections and the Most High. And the fact that something is above something else does not necessitate that the thing which is higher has need of the thing which is beneath. So the heavens are above the earth, and they are not in need of the earth.

Explanation of Al-`Aqeedah At-Tahaawiyyah of Imaam At-Tahaawee by Shaykh Al-Fawzaan Lesson 30 - Page 4 End of explanation of point [118] 2 2 Translator s Side Point: From Shaykh Al-Albaanee rahimahullaah, he said in his small notes, The explainer (Ibn Abil-`Izz) rahimahullaahu ta`aalaa said, The Shaykh (At-Tahaawee) rahimahullaah, mentioned this speech here having already mentioned the `Arsh (Throne) and the Kursee (Footstool); so then afterwards he mentions that He, the Perfect, has no need of the Throne and whatever is beneath the Throne, to make clear that His creating the Throne to ascend over it is not because He had any need of it; rather, for a great wisdom which was necessitated. And the fact that something above is above the thing which is beneath, does not necessitate that the lower thing contains or encompasses or carries the higher thing; nor does it mean that that thing which is higher is in need of that which is lower. So look at the heaven how it is above the earth and yet it is not in need of it. So the Lord, the Most High is far greater and more tremendous than His Highness should necessitate this. Rather, Allaah s being High (His Highness ) results in qualities particular to Him and in His bearing and carrying whatever is beneath, by His Power. And it necessitates the total need of the lower things for Him and the fact that He, the Perfect, has no need whatsoever of what is beneath Him. And it necessitates His encompassing everything, He the Mighty and Majestic. So He is above the Throne and He, by His Power, supports the Throne and its carriers and He has no need of the Throne. And the Throne is in need of Him and He encompasses the Throne and the Throne does not encompass Him; and He confines the Throne and it does not confine Him; and all of these things are not possible for the creation. And those people who deny al-`uluww (Allaah s Highness) the people who deny His Attributes, if they only accepted this detailed explanation, then they would be guided to the correct path, and they would know that intellect is in accordance with the texts and they would be proceeding behind the proof. However, they depart from the proof so they go astray from the correct way. And the affair in that regard is just as Imaam Maalik rahimahullaah said when he was asked about the saying of Allaah, the Most High, lb a ` _ m And then He (Allaah) ascended over the Throne (Sooratul-A`raaf (7), aayah 54) and other things, (someone asked him), How did He ascend? So Imaam Maalik replied, Istiwaa (ascending) is known and how is unknown. درء تعارض العقل ( wan-naql Translator s Side Point: Likewise, Shaykhul-Islaam Ibn Taymiyyah in Dar at-ta`aarud al-`aql makes the same point that it is from Allaah s tremendous Power that He supports the Throne and whoever is (والنقل carrying the Throne, and they only support the Throne because of power given to them by Allaah.

Explanation of Al-`Aqeedah At-Tahaawiyyah of Imaam At-Tahaawee by Shaykh Al-Fawzaan Lesson 30 - Page 5 وف وق ه. ش يء ب ك ل مح ي ط [119] [119] He (Allaah) encompasses everything and is above it. The Explanation Point [119] He encompasses with His Knowledge, everything. And He is above the creation. So His Knowledge encompasses everything. l w v u t s r q p o n m l m Nothing is hidden from Allaah nothing in the earth nor in the heavens (Soorah Aali `Imraan (3), aayah 5) And His encompassing everything is His having Knowledge of that. And apart from that, then Allaah, the Mighty and Majestic, is above. End of explanation of point [119]

Explanation of Al-`Aqeedah At-Tahaawiyyah of Imaam At-Tahaawee by Shaykh Al-Fawzaan Lesson 30 - Page 6 وق د أ ع ج ز خ ل قه. ع ن ا لا حاط ة [120] And He has rendered His creation incapable of encompassing (everything). [120] The Explanation Point [120] So Allaah the Perfect and Most High, knows whatever is in front of them and whatever was behind them; and they do not encompass Him in knowledge. Allaah the Mighty and Majestic said, l ÈÇ Æ Å Ä ÃÂ Á À ¾ ½ ¼» m And they do not encompass anything from His Knowledge, except that which He wishes. His Footstool extends over the heavens and the earth. (Sooratul-Baqarah (2), aayah 255) So, Allaah encompasses everything in Knowledge. l í ì ë ê é è ç æ å ä ã â á à m So that you should know that Allaah has full Power over everything, and that Allaah has encompassed everything with Knowledge. (Sooratut-Talaaq (65), aayah 12 End of explanation of point [120]

Explanation of Al-`Aqeedah At-Tahaawiyyah of Imaam At-Tahaawee by Shaykh Al-Fawzaan Lesson 30 - Page 7 ون قو ل: إ ن الله اتخ ذ إبراهي م م الله موسى ت ك ليما إ يما وت خل يلا و كل سل يما. صد يقا وت [121] [121] And we say that Allaah took Ibraaheem as an especially beloved one (Khaleel) and that Allaah spoke directly to Moosaa, saying that with eemaan (true faith) and testifying to the truth and with full submission. The Explanation Point [121] From the `aqeedah (creed and belief) of the Muslims, is that the Messengers (Rusul) are the most excellent of the creation and that the Messengers (Rusul) vary in levels of excellence. So they hold as their creed and belief, that Allaah took Ibraaheem as a Khaleel (an especially beloved one) just as Allaah, the Most High, said, l q p o n m and Allaah took Ibraaheem as a Khaleel (an especially beloved) (Sooratun-Nisaa (4), aayah 125) And this word al-khullah,(الخلة) it means: the highest of the levels of love. So Allaah, the Majestic and Most High, has love for His believing servants and for the muttaqeen ( المتقین - the people of taqwaa those are dutiful to Him) and He has love for the muhsineen المحسنین) - the doers of good) and He loves those who frequently repent التوابین) - at-tawwaabeen) and He loves al-muttatahhireen those people who purify themselves). However, al-khullah is a special degree which has المتطھرين) not been attained except by two of the creation: Ibraaheem and Muhammad `alayhimas-salaatu wassalaam. Just as he `alayhis-salaatu was-salaam said, إن الله اتخذني خليلا كما اتخذ إبراهيم خليلا Allaah took me as an especially beloved one (Khaleel) just as He took Ibraaheem as an especially beloved one (Khaleel). 3 l l k j i m And Allaah spoke directly to Moosaa (Sooratun-Nisaa (4), aayah 164) 3 Reported by Muslim as a hadeeth of Jundub radiyallaahu `anh, and something similar occurs in Al-Bukhaaree but not with this particular wording.

Explanation of Al-`Aqeedah At-Tahaawiyyah of Imaam At-Tahaawee by Shaykh Al-Fawzaan Lesson 30 - Page 8 So, He (Allaah) gave excellence to some of the Prophets over others, even though all of them were upon a very high level. However, Allaah, the Majestic and Most High, gave excellence to some over others. l QP O N ML K J I HG F E D C B m Those are the Messengers; We gave excellence to some of them over others. From them are those to whom Allaah spoke directly and He raised some in degrees of excellence. (Sooratul-Baqarah (2), aayah 253) So, every Prophet was given by Allaah, the Mighty and Majestic, a degree of excellence particular to him. So he gave to Ibraaheem and Muhammad `alayhimas-salaatu was-salaam, al-khullah (that He made them His specially beloved). And He gave to Moosaa the excellence that He spoke to him directly, - ناداه) without an angel in-between. And Moosaa heard His Speech; so He the Perfect called to him naadaahu) and spoke privately to him ناجاه) - naajaahu). And the term al-munaadaat (المنادات) means a raised voice and al-munaajaat (المناجات) is speaking with a low voice. Both of these occurred for Moosaa `alayhis-salaatu was-salaam and this was a virtue not attained by anyone besides him. And He said at the end of the aayah, takleemaa تكلیما) with Speech) for emphasis so that no one could say that this was something metaphorical. So when He has emphasized it with this verbal noun, this proves that it is true and real Speech from Allaah, the Mighty and Majestic. So this contains affirmation of al-kalaam الكلام) Speech) for Allaah, the Mighty and Majestic. And it contains affirmation of the virtue of Moosaa `alayhis-salaatu was-salaam over other Prophets with regard to this characteristic. And the fact that a Prophet had a particular quality special to him does not necessitate that he is better than the others unrestrictedly. Rather, it means that he was more excellent than other Prophets with regard to this particular quality. End of explanation of point [121] 4 4 Translator s Side Point: The explainer, Ibn Abil-`Izz, in his explanation of At-Tahaawiyyah, he said, And just as the station of al-khullah (being an especially beloved one of Allaah) which is confirmed for Ibraaheem salawaatullaahi `alayhi he is shared in that by our Prophet sallallaahu `alayhi wa sallam, as has already preceded. And likewise, the status of being spoken to directly which is confirmed for Moosaa salawaatullaahi `alayhi, then he is shared with that by our Prophet sallallaahu `alayhi wa sallam, as well, as occurs in the hadeeth of the Israa (the Ascent through the heavens).

Explanation of Al-`Aqeedah At-Tahaawiyyah of Imaam At-Tahaawee by Shaykh Al-Fawzaan Lesson 30 - Page 9 At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At-Tahaawiyyah By Shaykh Saalih ibn Fawzaan al-fawzaan hafizahullaah Pages 125-128 (Points 118-121) Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH Transcribed by Sideeqa Ali Points discussed in this excerpt include: The saying that on the Day of Judgment the `Arsh of Allaah will be carried by eight angels and weakness of the saying that prior to that it is carried by four Allaah is not in need of the Throne nor what is beneath it Allaah supports the Throne, the heavens, the earth and all the created beings by His Power and Might Allaah is above, and He encompasses everything with His Knowledge The creation do not encompass Him in knowledge The belief that the Messengers are the most excellent of creation and they vary in levels of excellence The Prophets whom Allaah took as a Khaleel The Prophets to whom Allaah spoke directly