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Muslims should be aware about such half educated, slanderer & professional liar "youtube scholars(?!?!)".

Don’t listen to this fool he will guide to brothers and sisters to hell , he is misguided fool .

what you expect from a deviant

Every person from Ahlus sunnah loves Shaykh Uthaymeen, his durus, his fatawa for the sake of Allah رحمه الله تعالى

Lmao you guys lie the most wahabi cult!!! no other sunnis follow the teaching wahab najdi except you ibn taymiyah sect

Bloody madkhalis all of em

So you say that people of raay like Hanafis with Abu Hanifah and Asharis with imam ashari were and are not amongst the ahlus sunnah wal jamaah rather they will be in hell like other 72 sects

I like the English spoken words.

السلام عليكم ورحمة الله وبركاته May Allah SWT bless you and your channel Ustadh. May Allah bless you in the Dunya and Akhirah. Ameen.

May Allāh have mercy on the noble shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn

4:15 He didn't mention oranges (برتقال) anywhere, think it's just lemons

I love shaykh khalid for the sake of allah. Im learning the hanafi fiqh through him

ruclips.net/video/6jPkp6rd5vA/видео.htmlsi=oZGTvWchRjKwQqUk Yasir qadhi states correcting the aqeedah of the Ummah is dividing the Ummah. This man has been fighting against the correction of Aqeedah eversince he joined yale uni

This playlist is really amazing, you can see how 1 person hugely influenced hundreds of his students and subsequently millions of people رحمه الله

What a beautiful Sheikh talking about his teacher jazakallahu khairan for the translation

Original video of Shaykh Khālid al-Mushayqiḥ: ruclips.net/user/liveRTtZuMUyBEc?si=jgGqakAWOEsYEAFG

Mashā' Allāh Tabārak Allāh! Keep up the good works. It is really a beneficial channel.

May Allah bless akhi. Was so sad and happy at the same time when I saw your goodbye video. Sad that i wouldn't be able to see more good content, but happy that you got to seek knowledge. May Allah bless your journey, and bless you with knowledge

MashaAllah, I believe this clip is taken from the serious of lectures of Sharh Alwasatiyah, I have listened to them twice I think, but I think to enhance the understanding I need to re listen to them all once more angain

Akhi do you know where I can learn hanafi fiqh online from salafiyyun?

Akhi al faadil, do you have the praises of the ulama for Sheikh Sultan al Umayri and who he studied under?

Jazakallahu khayran. Can I ask what editing app/website you are using?

May Allah reward you greatly brother.

Does the shaykh have a detailed critique with examples?

0:00 - Brief introduction to the book _al-Qawl al-Tamām_ 1:35 - First methodological flaw: General selection 2:04 - Second methodological flaw: Detailed selection 3:04 - Third methodological flaw: Confusing different concepts 3:58 - Fourth methodological flaw: Unwarranted extrapolation 4:40 - Fifth methodological flaw: Distorting the statements of scholars 5:26 - Sixth methodological flaw: Omitting opposing statements 6:26 - Seventh methodological flaw: Ignoring evidence of his opponents 7:14 - Eight methodological flaw: Contradicting the statements of his own scholars

I thought that Ma'alim as-Sunnan of Al-Khattabi was an Explanation for the Sahih of Al-Bukharee?

Wallahi ya akhi al habeeb, your refutations are actually so fruitful and beneficial. I honestly have a special place in my heart for brothers like you who go out of their way to make knowledge based refutations on people of innovation. May Allah grant you jannatul firdaws

Isske saath charger milega ke nahi aur bluetooth keyboard use kar sakte he kya for word, PPT

It’s not our place to senselessly verbally attack the scholars of ahlus sunnah past or present look at how Shaikh uthaymeen, fawzan al albani, muqbil, etc spoke highly of ibn hazm yet other speak of his flaws subhan Allah

Shaykh al-Islam also said: “Ibn Hazm claims that the beautiful names of Allah, may He be exalted, do not refer to their meanings… And the reason for this mistaken notion is their denial of the divine attributes and going to extremes in denying any likening thereof (to human attributes), which is the view of the Jahmis and those who agreed with them in denying the divine attributes. They said: if we say that ‘Alim (All-Knowing) refers to knowledge and Qadir (All-Powerful) refers to power, in that case affirming the names will lead to affirming the attributes. This is the criticism against Ibn Hazm, because he is one of those who denied the divine attributes even though he showed a great deal of respect towards the hadith, the Sunnah and Imam Ahmad. He persisted in his claim that what he said was the view of Ahmad and others, and his mistake is the result of his having learned the views of the philosophers and Mu‘tazilah from some of his shaykhs, and he did not come across anyone who could explain to him where they had gone wrong. He also transmitted mantiq (dialectics) through an isnad from Matta at-Tarjuman.” (Minhaj as-Sunnah an-Nabawiyyah, 2/353)

Shaykh al-Islam (may Allah have mercy on him) also said: “Abu Muhammad Ibn Hazm was knowledgeable about hadith and he supported the way of Dawud and others among the literalists who do not accept the validity of analogy (qiyas). However, he went to extremes in denying the divine attributes and referred their meanings to the knowledge of Allah. He also claimed that the names of Allah, such as al-‘Alim (the All-Knowing) and al-Qadir (the All-Powerful) do not refer to knowledge and power; and he attributed himself to Imam Ahmad and other similar leading scholars of the Sunnah, and claimed that his view was the view of Ahl as-Sunnah wa’l-Hadith , and he criticized al-Ash‘ari and his companions a great deal, and claimed that they drifted away from the view of Ahl as-Sunnah wa’l-Hadith with regard to the divine attributes. What is well established, and no one can deny, is that the view of al-Ash‘ari and his companions concerning the divine attributes is closer to the view of Ahl as-Sunnah wa’l-Hadith than the view of Ibn Hazm and his peers concerning that issue.” (Dar Ta‘arud al-‘Aql wa’n-Naql, 3/24)

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: “Even though with regard to issues of faith and the divine decree Abu Muhammad Ibn Hazm was more sincere and had more knowledge of hadith and more respect for hadith and the scholars of hadith than others, his views on these issues were nevertheless influenced by the ideas of the philosophers and Mu‘tazilah with regard to issues of the divine attributes, which led to his view not being in harmony with the people of hadith with regard to these issues. His wording was in agreement with Ahl al-hadith but the meanings were in harmony with the other group. Similar criticisms were made by those among the fuqaha, ahl al-kalam and scholars of hadith who criticized him for being a literalist with no depth to what he said. He also denied the wisdom behind what is enjoined and prohibited, and he denied the extraordinary events and similar things which may be classified as acts of the hearts. Moreover, he also criticized some prominent figures and went to extremes in denying the wisdom behind rulings, and he claimed to follow the apparent meanings. However he had faith, religious commitment and a great deal of knowledge, that no one can deny except one who is stubborn, and the content of his books highlights his deep knowledge of various views and different circumstances, as well as his respect for the fundamentals of Islam and for the Messenger, which is a combination that cannot be found with anyone else. So for example, if there is a discussion about a hadith, his view will clearly be the more correct view, and his ability to distinguish between sound and weak reports, and his knowledge of the views of the early generations, can hardly be found with anyone else among the fuqaha.” (Majmu‘ al-Fatawa) (4/19-20).

Interesting

• Shaykh Muḥammad ʿUzayr Shams said regarding the book in the introduction: *❝As mentioned earlier, the book consisted of four volumes and is considered one of the major works of the scholar. He often referred to it in his other writings, and Bayān Talbīs al-Jahmīyyah is considered a continuation of his discussions. This book's significance lies in being one of the most important works in the realm of creed, expounding on the beliefs of the early generations (Salaf) regarding attributes and defending those beliefs. The numerous references to it indicate the diversity of its subjects and the extent to which the scholar elaborated on them.* ذكرنا فيما سبق أن الكتاب كان في أربعة مجلدات، ويُعدّ من المؤلفات الكبار للشيخ، وقد أحال عليه في كتبه الأخرى، ويعتبر «بيان تلبيس الجهمية» تتمة لمباحثه. وكتابٌ هذا شأنه لابدّ أن يكون من أهمّ مؤلفاته في باب العقيدة، وبيان مذهب السلف في الصفات، والدفاع عنه. ويُستنبط من الإحالات العديدة عليه تنوعُ مباحثه وتوسُّع الشيخ في تناولها. *It’s not possible to describe or outline its entire content here, as much of the book is still missing. However, we will discuss the content of the two segments we have obtained and highlight the importance of the discussions present in them. The first segment begins by addressing the objections raised against the aḥādīth used to establish divine attributes, from four angles:* ولا يمكن لنا الآن وصفه وبيان جميع محتوياته، لأن أغلب الكتاب لا زال في عداد المفقود، وإنما نستعرض هنا محتويات القطعتين اللتين حصلنا عليهما، ونبين أهمية المباحث التي توجد فيهما. أما القطعة الأولى فتبدأ بذكر جواب المعترض عن الأحاديث التى يُحتج بها في إثبات الصفات، من أربعة وجوه: *First: That these are individual reports that don't convey knowledge but rather conjecture.* أحدها: أنها أخبار آحادٍ، لا تُفيد العلمَ بل تُفيد الظن. *Second: They aren't explicit statements; they are open to interpretation.* الثاني: أنها ليست نصوصًا في ذلك، بل هي ظاهرة قابلةٌ للتأويل. *Third: The early generations often interpreted them differently, including Ibn ʿAbbās, who provided alternative interpretations for many verses.* الثالث: أن السلف تأوَّلوا كثيرًا منها، ومنهم ابن عباس الذي روي عنه تأويل عدد من الآيات. *Fourth: These reports are contradicted by rational proofs, thus requiring interpretation.* الرابع: أن الأدلة العقلية عارضتْها، فيجب تأويلها. *The author then proceeded to respond to each of these aspects in detail. Regarding his response to “individual reports that don't convey knowledge,” he provided three arguments:* قام المؤلف بعد ذلك بالردَّ على كل وجه بتفصيل. أما قوله: «أخبار آحاد لا تُفيد العلمَ» فكان جوابه من ثلاثة طرق: *Demonstrating how these individual reports and narrations align with the Qurʾān and its interpretation.* بيان موافقة الأحاديث والآثار للقرآن وتفسيرها له *Explaining the necessity of accepting them.* بيان وجوب قبولها *Clarifying the soundness of the prevailing belief associated with them.❞* بيان صحة الاعتقاد الراجح بها 📚 (Jawāb al-Iʾtirāḍāt al-Maṣrīyyah ʿAlā al-Fityā al-Ḥamawīyyah p. 14)

Fantastic video!

May Allah bless you akhi. Fatwa hamawiyyah is one of the most powerful refutations against the shubuhat of the mutakalimeen. I hope they translate this one soon

He is Sufi Barelvi

This are deep and difficult concepts hard for my mind to understand.

I f agree 100% no doubt with shaikh Yair’s kadirs opening statements about unity of shai and Sunni and only a culture backwards handicapped idiot would make an issue of shai and sunni even the Christians and Muslims are supposed to unite against these politicians in global politics in every country which the media and politicians in global politics fear the most about these two Abrahamic faith.

قران is actually مقروء in it’s meaning so how can the true Quran being something that is the antonym of read/recited. That’s like the the jahmis saying Allah is samee’ without Sam’

Look how confusing, rhetorical and philosophical these beliefs are - yet the Asha’irah believe it is necessary to know these things. Compare this to how simple the manhaj of Ahlus Sunnah is; Allah said and his messenger ﷺ said.

The same guy that got owned by Ustadh Abderrahman Hassan. Seems he couldn't take the L

My simple question to these pseudo hanafis is: "why do u reject the creed of Imam Abu Hanifa (RA) for a deviant person like raazi" by ash'ari they mean ahlu sunnah wal jam'aat ... hahaha by ash'ari they mean a deviant sect that does in no way subscribe to the creed of three righteous generations.

can u send the original video where asrar says this?

• Abū al-Ḥasan al-Ashʾarī said: *❝His speech is one, comprising commands, prohibitions, news, inquiries, promises, and warnings. These aspects relate to expressions within his speech, not to a numerical count within the speech itself. The expressions and words revealed on the tongues of angels to the prophets, peace be upon them, are indications of eternal speech. The indication is created and originated, while what is indicated is eternal.❞* وكلامه واحد هو أمر ونهي وخبر واستخبار، ووعد ووعيد وهذه الوجوه ترجع إلى اعتبارات في كلامه لا إلى عدد في نفس الكلام. والعبارات والألفاظ المنزلة على لسان الملائكة إلى الأنبياء عليهم السلام دلالات على الكلام الأزلي، والدلالة مخلوقة محدثة، والمدلول قديم أزلي 📚 (Al-Milal wal-Niḥal p. 108) • Abū Bakr al-Bāqillānī said: *❝That which is descended, and that which is transmitted from region to region [the Qurʾān], is in reality the statement of Jibrīl, and the evidence for this statement is the saying of Allāh: {Indeed it is the statement of a Noble Messenger (Jibrīl)} … And this is Allāh informing us that the Arabic text we have which is an expression of the speech of Allāh is in reality the statement of Jibrīl and not the statement of a poet or a sorcerer.❞* والنازل على الحقيقة المنتقل من قطر إلى قطر قول جبريل عليه السلام هذا إخبار من الله تعالى بأن النظم العربي الذي هو قراءة كلام الله تعالى قول جبريل لا قول شاعر ولا قول كاهن 📚 (Al-Inṣāf p. 92) • Abū al-Maʾālī al-Juwaynī said: *❝Know after it [the preceding discussion regarding what is “kalām” and “mutakallim”] that [our] speech with the Muʾtazilah and all the opposers in this issue is connected to negation and affirmation. For what they have affirmed and determined to be “kalām” (speech), then in and of itself, it is established, affirmed. And [then] their saying [thereafter], “It is the speech of Allāh, the Most High,” when it is subjected to a scientific study, the speech (kalām) [simply] returns back to [one of] languages and appellations. For the meaning of their saying: “These are the expressions of the speech of Allāh” is that they are His creation, and we do not reject that they are the creation of Allāh, but we prohibit from calling the Creator of [this] speech as “mutakallim” on account of them. So we have come to an agreement [with the Muʾtazilah] upon the meaning but we have disputed, after this agreement, about its appellation (i.e. what to call this meaning).❞* واعلموا بعدها أن الكلام مع المعتزلة وسائر المخالفين في هذه المسألة يتعلق بالنفي والإثبات، فإن ما أثبتوه وقدّروه كلامًا فهو في نفسه ثابت، إنه كلام الله تعالى إذ [لعل صوابها إذا] رد إلى التحصيل آل الكلام إلى اللغات والتسميات فإن معنى قولهم: هذه العبارات كلام الله، أنها خلقه، ونحن لا ننكر أنها خلق الله، ولكن نمتنع من تسمية خالق الكلام متكلمًا به فقد أطبقنا على المعنى، وتنازعنا بعد الاتفاق في تسميته 📚 (Al-Irshād p. 116-117) • Abū Ḥāmid al-Ghazālī said: *❝The cover has been lifted, revealing the existence of a meaning that is implied by the word, in addition to other meanings. We call this speech, which is a kind contrary to sciences, intentions, and beliefs. Its existence is not impossible; rather, it must exist, as it is a type of speech. Thus, it is what is meant by eternal speech. As for the letters, they are created and are indications of speech and the indicator is different to the indicated, nor are they described with the attribute of the indicated. Even if their indication is self-referential, like knowledge, they are still created and indicate an eternal creator. So, how could it be far-fetched for created letters to indicate an eternal attribute?❞* فقد انكشف الغطاء ولاح وجود معنى هو مدلول اللفظ زائداً على ما عداه من المعاني، ونحن نسمي ذلك كلاماً وهو جنس مخالف للعلوم والإرادات والاعتقادات، وذلك لا يستحيل ثبوته الله تعالى، بل يجب ثبوته؛ فإنه نوع كلام، فإذا هو المعني بالكلام القديم. وأما الحروف فهي حادثة وهي دلالات على الكلام والدليل غير المدلول، ولا يتصف بصفة المدلول، وإن كانت دلالته ذاتية كالعالم فإنه حادث ويدل على صانع قديم، فمن أين يبعد أن تدل حروف حادثة على صفة قديمة. 📚 (Al-Iqtiṣād Fī al-Iʾtiqād p. 187) • Abū Ḥāmid al-Ghazālī said: *❝One of them is through sound and letter, and the other is through the inner speech that is not expressed in sound and letter. This is a perfection, and it is with respect to Allāh, the Exalted, neither impossible nor indicative of temporality.❞* أحدهما: بالصوت والحرف: - والآخر بكلام النفس الذي ليس بصوت وحرف؛ وذلك كمال، وهو في حق الله - تعالى - غير محال ولا هو دال على الحدوث. 📚 (Al-Iqtiṣād Fī al-Iʾtiqād p. 183) • Al-Shahrastānī said: *❝So al-Ashʾarī innovated a third saying and judged with the emergence of the letters, and this is the destruction of the ijmāʾ and he judged that what we read is Allāh’s speech only metaphorically not in reality - and this is pure innovation.❞* فأبدع الأشعري قولاً ثالثاً وقضى بحدوث الحروف وهو خرق الإجماع وحكم بأن ما نقرأه كلام الله مجازاً لا حقيقة وهو عين الابتداع 📚 (Nihāyat al-Aqdām p. 313) • Fakhr al-Dīn al-Rāzī said: *❝We dispute the application of the terms “the Qurʾān” and “the speech of Allāh” to these letters and sounds. What they (the Muʾtazilah) have mentioned as evidence only implies the Qurʾān’s createdness with this interpretation, which is unanimously agreed upon. However, thereafter, we claim a quality inherent to the essence of Allah and assert its primordial nature. We have explained that this attribute cannot be described as Arabic, non-Arabic, clear, or ambiguous because all of these are attributes of speech, which consists of letters and sounds. Consequently, as for the speech they attempted to prove is created, we do not dispute its created. However, the speech for which we claim primordiality does not align with the evidence they presented.❞* ننازع في إطلاق لفظ "القرآن" و "كلام الله تعالى" على هذه الحروف والأصوات. وما ذكروه [أي: المعتزلة] من الأدلة فهو إنما يفيد حدوث القرآن بهذا التفسير، وذلك متفق عليه، وإنما نحن بعد ذلك ندعي صفة قائمة بذات الله تعالى وندعي قدمها . وقد بينا أن تلك الصفة يستحيل وصفها بكونها عربية وعجمية ومحكمة ومتشابهة، لأن كل ذلك من صفات الكلام الذي هو عبارة عن الحروف والأصوات. والحاصل أن الكلام الذي حاولوا إثبات حدوثه، فنحن لا ننازعهم في حدوثه، والكلام الذي ندعي قدمه لا يجري فيه ما ذكروه من الأدلة 📚 (Nihāyat al-ʿUqūl 2/325) • Fakhr al-Din al-Razi said: *❝The Qurʾān is divided into that which is established in the Essence of Allāh, the Eternal Attribute, and the letters and sounds which we have with us. And there is no dispute that the words which are constructed from these letters and sounds are originated and created and the challenge to bring something like the Qurʾān was with this (the created Qurʾān) and not the Eternal Attribute.❞* أنَّ القُرْآنَ اسْمٌ يُقالُ بِالِاشْتِراكِ عَلى الصِّفَةِ القَدِيمَةِ القائِمَةِ بِذاتِ اللَّه تَعالى، وعَلى هَذِهِ الحُرُوفِ والأصْواتِ، ولا نِزاعَ فِي أنَّ الكَلِماتِ المُرَكَّبَةَ مِن هَذِهِ الحُرُوفِ والأصْواتِ مُحْدَثَةٌ مَخْلُوقَةٌ، والتَّحَدِّي إنَّما وقَعَ بِها لا بِالصِّفَةِ القَدِيمَةِ. 📚 (Mafātīḥ al-Ghayb 17/101)

They believe kalam nafsi is one and undivided. So the Quran and injeel are one and the same or in another word is it part of kalam nafsi or the whole? Pure nonsense. Also whenever these imam of ashairoh said regarding Allah using the word "when", like "when Allah dislike something".. so did Allah previously not dislike that thing and now He dislike it or Allah always dislike that thing from eternity.. again, pure nonsense and contradiction.

Asrar Rashid is a despicable LIAR!! And they Asharis are a deviant sect that follows whims and desires...

Asrar Rashid the same person who allows asking the dead for help

may Allah bless Shaykh Al-Saffarini. May Allah expose the lies of those who claim al saffarini is on the side of the ahlul bid'ah

Madkhalis bark loud, but they’re blind to the light, Claiming piety, but they cower in fright. They praise the tyrants who shackle the deen, While the Ummah bleeds, their hearts stay mean. They call themselves guardians, defenders of truth, But they trade in lies, deceiving the youth. Quoting half-truths, they twist the Divine, Sheep in wolves’ clothing, on chaos they dine. They side with the kuffar, abandon the just, In rulers of zulm, they place their trust. Splitting the Ummah, they sow discord, Their loyalty’s cheap, to tyrants they’re sworn. Calling out Khawarij, while they sip on their tea, Madkhalis wage war on those seeking to be free. They legitimize bloodshed, protect the corrupt, Their actions, like poison, the heart they disrupt. Beware of their whispers, their venomous creed, They’re agents of division, planting discord’s seed. But truth will prevail, their lies will fall, Madkhalis’ deceit crumbles under Allah’s call. So, stand firm in the Haqq, let the truth be your guide, Expose their falsehoods, don’t let them hide. For the Ummah united is a force they fear, With Allah’s guidance, Islam's straight path is clear.