Tafwid al Ma'na is so heavily backed up by the Qu'ran, the Sunnah, the books of the Salaf, and the books of the classical scholars of the Khalaf spanning from three madhabs the Ash'aris (Shafi'is & Malikis), the Maturidis (Hanafis), and the Atharis (Hanbalis) then you have modern-day pseudo-Salafis being alone in their innovation called tafwid al kaffiyya. This is actually the methodology of Karramites and Hashwis and funny enough, some of them know this. 😂😂😂
أخرج البيهقي في "الأسماء والصفات"، والدارمي في الرد على الجهمية (67) واللفظ له قال: حدثنا الحسن بن الصباح البزار، ثنا علي بن الحسن بن شقيق، عن ابن المبارك، قال: قيل له: كيف نعرف ربنا؟ قال: «بأنه فوق السماء السابعة على العرش، بائن من خلقه».
@@agendadeen9211 I have no problem what you quoted, akhi. We do not deny the Uluw of Allah. We only deny tashbih and that is a difference between Ahlu Sunnah and Al-Wahhabiyya. Also, why don't you quote the whole thing? You do know Sheikh al-Islam Al-Bayhaqi (RA) explained this, right? He said right below what you quoted: "By the term “distinct” he means, as he explained directly afterwards, to negate the claim of the Jahmiyya; *not to suggest direction on the opposite side*. He means what the Law said in absolute terms, and Allah knows best." For context, if you read above what you quoted. He states in in his Asma’ wal-Sifat (Kawthari ed. p. 396-397; Hashidi ed. 2:280) in relation to the statement of the Muslims, ‘Allah established Himself over the throne’: "The meaning of what the Muslims say whereby Allah “established Himself over the Throne” is not that He is in contact with it, nor that He is fixed there (mutamakkin fih), nor that He is circumscribed (mutahayyiz) by any of its directions (jihaat). However, He is separate / distinct (ba’in) from all of His creation. It is but a report whose terms are ordained and so we say it, at the same time denying any modality (takyif) for it, for {There is nothing whatsoever like unto Him, and He is the All-Hearing, the All Seeing} (42:11)" So as the great Imam has explained already, Abd Allah Ibn al-Mubarak (RA) was simply emphasising the point that Allah is not mixed in creation but rather He is distinct from it because the Jahmiyyah used to claim Allah is in he is in every place when the reality is Allah exists without a place. He is independent and not in need of his creation whether it's a specific location and direction like the Mujassimah say or every location like the Jahmiyya say. Ahlu Sunnah take the middle path as Imam Abu Hanifa (RA) brilliantly stated in his book Al-Fiqh al-Absat: ” Allah existed eternally and there was no place. He existed before creating the creation. He existed, and there was no place, creation, or thing. He is the Creator of everything.
قال الإمام الترمذي رحمه الله في الجامع (3/ 50 - 51) (662) حدثنا أبو كريب محمد بن العلاء حدثنا وكيع حدثنا عباد بن منصور حدثنا القاسم بن محمد قال سمعت أبا هريرة يقول قال رسول الله صلى الله عليه وسلم إن الله يقبل الصدقة ويأخذها بيمينه فيربيها لأحدكم كما يربي أحدكم مهره حتى إن اللقمة لتصير مثل أحد وتصديق ذلك في كتاب الله عز وجل (ألم يعلموا أن الله هو يقبل التوبة عن عباده ويأخذ الصدقات و يمحق الله الربا ويربي الصدقات) قال أبو عيسى هذا حديث حسن صحيح وقد روي عن عائشة عن النبي صلى الله عليه وسلم نحو هذا وقد قال غير واحد من أهل العلم في هذا الحديث وما يشبه هذا من الروايات من الصفات ونزول الرب تبارك وتعالى كل ليلة إلى السماء الدنيا قالوا قد تثبت الروايات في هذا ويؤمن بها ولا يتوهم ولا يقال كيف هكذا روي عن مالك وسفيان بن عيينة وعبد الله بن المبارك أنهم قالوا في هذه الأحاديث أمروها بلا كيف وهكذا قول أهل العلم من أهل السنة والجماعة وأما الجهمية فأنكرت هذه الروايات وقالوا هذا تشبيه وقد ذكر الله عز وجل في غير موضع من كتابه اليد والسمع والبصر فتأولت الجهمية هذه الآيات ففسروها على غير ما فسر أهل العلم وقالوا إن الله لم يخلق آدم بيده وقالوا إن معنى اليد هاهنا القوة و قال إسحق بن إبراهيم إنما يكون التشبيه إذا قال يد كيد أو مثل يد أو سمع كسمع أو مثل سمع فإذا قال سمع كسمع أو مثل سمع فهذا التشبيه وأما إذا قال كما قال الله تعالى يد وسمع وبصر ولا يقول كيف ولا يقول مثل سمع ولا كسمع فهذا لا يكون تشبيها وهو كما قال الله تعالى في كتابه ليس كمثله شيء وهو السميع البصير.
That is what Imaam Tirmidhi Mentioned about What the Salaf believed about Allah's Sifaat. And it's very clear. No Tafweed Al Ma'na nothing. Simply Ithbaat without Tashbeeh between the Sifaat of creation
Pesudo Salafis have no Knowledge nor any methodology to understand this subject at all, This is why christians refute them easily on this subject on Club house. The so called branch of the Karamiya have no knowledge. May allah protect the aqeedah of all the True Sunni sahih al Aqeedah.
@@lumiam6982 They don't even follow Taymiyah half the time..Bin Baaz and Abu Uthaymeen etc is who they take more from. They don't find it strange to reject enturies of scholarship
That's the problem with the salafies they take everything literal and completly disregard the ambiguous verses even though Allah swt said there is ambiguous verses. There's two wrongs one who takes everything as ambiguous and than the other one who takes everything literal, you have to be in the middle u can't just be one way.
Exactly the ambiguous verses what does Allah say in surah imran that the people of deviation they will seek discord and interpretation suitable to them but noone knows there meaning except Allah so leave it as it is..
@@sookiebobo If those verses like the hand of Allah( swbt) and other attributes of Allah( swbt) and the Face of Allah( swbt) we're ambiguous verse meaning only Allah( swbt) knows the meaning, then why did the prophet( swaws) mentioned Allah( swbt) Got a hand... Narrated Abu Huraira: The Prophet (ﷺ) said, "Adam and Moses argued with each other. Moses said to Adam. 'O Adam! You are our father who disappointed us and turned us out of Paradise.' Then Adam said to him, 'O Moses! Allah favored you with His talk (talked to you directly) and He wrote (the Torah) for you with His Own Hand. Do you blame me for action which Allah had written in my fate forty years before my creation?' So Adam confuted Moses, Adam confuted Moses," the Prophet (ﷺ) added, repeating the Statement three times. حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللَّهِ، حَدَّثَنَا سُفْيَانُ، قَالَ حَفِظْنَاهُ مِنْ عَمْرٍو عَنْ طَاوُسٍ، سَمِعْتُ أَبَا هُرَيْرَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ " احْتَجَّ آدَمُ وَمُوسَى، فَقَالَ لَهُ مُوسَى يَا آدَمُ أَنْتَ أَبُونَا خَيَّبْتَنَا وَأَخْرَجْتَنَا مِنَ الْجَنَّةِ. قَالَ لَهُ آدَمُ يَا مُوسَى اصْطَفَاكَ اللَّهُ بِكَلاَمِهِ، وَخَطَّ لَكَ بِيَدِهِ، أَتَلُومُنِي عَلَى أَمْرٍ قَدَّرَ اللَّهُ عَلَىَّ قَبْلَ أَنْ يَخْلُقَنِي بِأَرْبَعِينَ سَنَةً. فَحَجَّ آدَمُ مُوسَى، فَحَجَّ آدَمُ مُوسَى " ثَلاَثًا. قَالَ سُفْيَانُ حَدَّثَنَا أَبُو الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم مِثْلَهُ. Reference : Sahih al-Bukhari 6614In-book reference : Book 82, Hadith 20 🤔🤔🤔🤔
And The Asharis can't understand that the Salaf never made a distinction between literal and ambiguous when it came to Allah's Sifaat. I have a question. Do The Asharis affirm A Dhaat for Allah Ta'aala literally or figuratively? Sheikh Haroun mentioned that the Asharis do affirm a Dhaat for Allah. Thus if this Dhaat is literal for Allah Ta'aala and they don't make Tafweed Al Ma'na for the Dhaat Then we as humans also have Dhawaat. Thus if they can affirm A Dhaat for Allah Ta'aala while Humans also have Dhaat and that is not Tashbeeh according to the Asharis Then why with any other Sifaat of Allah Ta'aala. Whatever your belief is regarding a Dhaat for Allah Ta'aala have that same belief for the other Sifaat. Very simple logic. Unfortunately not so simple for The Asharis
@@agendadeen9211 did the salaf gave such questions that came after them? U think every challenge is concluded after the salaf? 🤣 The questions after the tjme the salaf were different. That's why the aqeedah continues with imam nawawi and ask qalani rh.
@@quackatyou that just doesn't make sense. Yes questions will continue to pop up as the different deviant groups continue to try and mislead the ummah. However the response is always to resort back to The Understanding of the Salaf. They combatted The Jahmiyyah, Khawaarij, Rawaafidh, Mu'tazila etc.. So any question that arises the answer can be found in the Quraan, Sunnah and the understanding of the Salaf.
@@agendadeen9211 that's a load of nonsense and a deliberate twisting of the truth. Ahlus sunnah is Ashari, matuiridi and athari not ur current najdi dawaah.
30:24 does he actually believe there is a possibility of seeing something like ALLAH, when nothing is like ALLAH, and we will see ALLAH but sight can never encompass Him. That statement is really troubling, but sadly not the worst of what I've heard from these modern day reformists, may ALLAH protect us from their bid'ah.
What astounds me is sh harun brought up Clear evidences with clear sanad. Who is sh kamal to negate them all. Completely shows the ignorance this man has. Further on he claims to follow Quran and Sunnah , more like Quran and whatever suits my agenda
@@toresssssssssssss9 No offense but you should listen again with a clear heart, he spent a good amount of time reading directly from narrations of the salaf found in Tabari, Qurtubi and others. He specifically focused on narrations of the Sahaba even. You might disagree with his conclusion but it's not fair to say he didn't bring anything from the salaf.
Taleb saying that the salaf didnt move on to the next 10ayah without knowing its meaning, then when Kanj mentioned Alif Lam Mim and Taleb saying that thats not about Sifat lol, he set a trap there but ended up contradicting himself
Tafwid of ma'ana haqeeqi is the practice of the Maturidhis and original Atharis with rejection of the zahir since it had tashbeeh to the khalq. That is the meaning of read it and pass over it or not concerning self with the kayf. Salafis latch onto a few mujassimah and then push that as the mazhab of ahlus-sunnah.
The attributes of Allah SWT are from the knowledge of the unseen which means they can only be derived from the Quran and Sunnah, We CANNOT Affirm or Negate something which we were not told about. The Way of the Salaf was to Affirm what Allah SWT has affirmed for himself and Negate what Allah SWT has negated for himself without: 1. Negating the attribute 2. Likening the attribute to the creation 3. Distorting it’s meaning 4. Asking or delving into the “How” 5. Saying that we don’t know the meaning The Prophet PBUH explained our Religion entirely to us. If you claim that these Attributes have a different meaning then why didn’t the Prophet PBUH say this at any time in his life. Wouldn’t he have told us??
If the Prophet Muhammad SAW, it’s raining cats and dogs outside, would you interpret it as it is LITERALLY raining cats or dogs? Because this is how the modern day salafis interpret hadiths and thus very concerning.
@@RedditFusion That’s not true. We just stick to the understanding of the salaf and not our intellects. Subhanallah we always come with evidences from the Quran and Sunnah and yous just come with sayings from people that came hundreds of years after. The prophet CLEARLY acknowledged that the slave girl was a Muslima after he asked her “where is Allah” and she replied “في السماء” And another narration she pointed to the sky. Implying above. Sh Haroon went in circles trying to cover this Hadith up like a lot of ashari do. It’s in Sahih Muslim so the authenticity cannot be questioned.
@@ahmadcharafeddine4876 “we stick to the understandings of the salaf”… was Imam Bukhari not sticking to the salaf when he said “dominion” instead of “face”?
He says why jump pass imam ahmad ok so well just use the 1st 3 centuries, so we'll just forget 400th century to present of scholarship teaching .....wow
Imam at-Tirmidhi (may Allah have mercy on him) said, after narrating the hadith, “Allah accepts charity and takes it in His right hand,” in his Sunan (no. 662): More than one of the scholars has spoken about this hadith and similar reports that referred to divine attributes and the descent of the Lord, may He be blessed and exalted, to the lowest heaven every night. They said: We affirm the reports concerning that and we believe in it, but it cannot be imagined or asked how it is. Similarly, it was narrated from Maalik, Sufyaan ibn ‘Uyaynah and ‘Abdullah ibn al-Mubaarak that they said concerning such hadiths: Let it pass without discussing how. This was the view of the scholars of Ahl as-Sunnah wa’l-Jamaa‘ah. As for the Jahamis, they denied these reports and said that this is likening Allah to His creation. Allah, may He be glorified and exalted, has mentioned His hand, His hearing and His seeing in more than one place in His Book. The Jahamis misinterpreted these verses and explained them in a way different from the scholars; they said: Allah did not create Adam with His hand. And they said that what is meant by the hand here is power. Ishaaq ibn Ibraaheem said: Rather likening Allah to His creation is saying that He has a hand like their hand, or hearing like their hearing. If someone says that Allah has hearing like their hearing, this is likening Him to His creation. But if he says, as Allah, may He be exalted, said: A hand, hearing, sight - without discussing how or saying it is like their (attributes), this is not likening Him to His creation; rather it is as Allah, may He be exalted, says in His Book (interpretation of the meaning): “There is nothing like unto Him, and He is the Hearing, the Seeing” [ash-Shoora 42:11]. End quote.
Ashari is a term used for the followers of the ashari creed. Where the attributes of Alllah are not delved into. We leave the meaning to Allah and his messenger ﷺ. Maturidism is another very similar creed with slight differences. Asharism, maturidism, and atharism are all part of ahlussunnah Wal jamaa'ah. They are the majority of Muslims. Salafism is not part of ahlussunnah wal jamaa'ah. It is against the way of the first righteous generations and an innovation. Extremely problematic beliefs they hold.
@@HH-zr1iuSalafiyyah not part of Ahlusunnah wal Jamaa'ah? Your proof? you may send me a link so I can see your evidences. And Allah aza wajjal Knows best.
2 hands in Quran? NO? BUT Allah doesnt have 2 mercy or 2 powers. This is ilogical. Allah told us he is ALL MERCIFUL AND ALL POWERFUL. He never told us he is TWO powerful God. This is why I found ashaira opinions very ilogical. If you dont take salafee aproach. OK fine. But ashaira approach is ILOGICAL. Allah doesnt have 2 powers. No single ayah and no single hadeeth ever said this.
Each place this is mentioned we would analyse to see whats the explanation in terms of usage in the language for example: The city is in the leader’s hands," the meaning of which is well understood, even if the leader’s hands are missing. We wouldnt say its power here. So when Allah ﷻ creates Adam with his both hands, 'both hands' would be power not that 1 hand =power. The usage for both hands meaning power for both can be found in another verse of the Quran - Make mention of our bondmen, Abraham, Isaac and Jacob, men of parts [literally "of two hands"] and vision) (38:45) meaning men possessing strength. The tawīl of the Salaf with regard to the plural hands is based on the lexical possibility of the meaning of al-yad among the Arabs as signifiying strength (al-quwwa). The same verse (51:47) is cited in al-Zabīdīs massive Arabic dictionary as an illustration that "hands" means "strength." This is also the interpretation retained by al-Nawawī in his commentary on Muslims Sahih and other later Ashʿarīs. Note: Tafweed(consigning the meaning to Allah is the best way, since ta'weels are possible meanings)
@@MohammadQasim another weak comment without any actual Hadeeth to back up your ideology. You are doing taweel of words. You are accusing salafees to so taweel but you are doing it. Prophet mentioned in sahih hadeeth that Allah created Adam with his own hands while other creatins he didnt use hands. So if hands are power and Allah used ONLY POWER with Adam. What did he use to create other creations? You see. Very ilogical approach you have. Another point. Prophet knew for word Kuwwah from day one. No where he ever used KUWWATAN for Allah. No where we have 2 powers of Allah in hadeeth. Kuwwatan is not a ALIEN word. It existed even before prophet time. Why prophet didnt use it? Your ideology is ILOGICAL. It makes me even more stronger in Athari ideology creed. It is most logical crees in Islam. Period. Affirm attributes of Allah. ALL OF THEM. How they came in Quran and Hadeeth. Dont ask kafiyyah of it. Live happily after. Masalama.
I lost braincells reading this. You're clearly and massively uneducated about the Ash'ari creed, the creed of the Salaf al-Salih and more importantly the Arabic language.🤦🏾♂1) The Ash'aris do not specify a meaning. This position is forbidden in our madhab and you're getting us mixed up with the Mu'tazillah. 2) The position of the Salaf is to pass over it without giving it an interpretation (Tafwid al Ma'na). 3) The pseudo-Salafi position is NOWHERE logical. Are you claiming Allah has two physical hands? Astagfirullah.
Part 1 of this debate, I would say that the Salafi debater has a the more coherent argument backed up by clear ayat from the Quran and the Sunnah such as "Im leaving you.. the Book of Allah and my Sunnah" there is no mentioned of aql. "... Refer it back to Allah and His Messenger" no aql mentioned. Shk Harun also did not refute the hadith which says that the sahabat were taught all ayat of the Quran, and also Ibn Abbas r.a claimed that he is among those who know the meanings of the ayat of the Quran, and the hadith that Rasulullah s.a.w prayed to Allah to teach Ibn Abbas about the meaning of the Quran.
It's enough to prove that the salafi aqeeda is incorrect by the way they do dawah. They'll never mention their anthropomorphism to Christians when inviting them to Islam because any intelligent Christian will push back. In fact !!! .. Christians are now using their anthropomorphism against these same duaat.. 😂😂😂🤦♂️
@@MichiganTroopers123 Never seen an ashari or Maturidi talking about tawheed first. Always philosophical „arguments“, negating the sifat, where is Allah (Subhanahu wata’ala) etc.
Sheikh Haroun quoting from the latter Hanaabila scholars doesn't help his position in any way. This is not about the Asharis against the Hanaabila. It is about Asharis Vs the Salaf. ( First 3 Best generations of the Muslims.) If some of the latter day Hanaabila departed from that Which the Salaf were upon, then does not negate all of the Salaf. The Salaf never did Tafweed Al Ma'na or Ta'weel. Rather they did Ithbaat of Allah's Sifaat and Tafweed Al Kayfiyyah
The Salaf definitely practiced Tafweed, as I have learned from all the Hanabilah scholars I have studied from. This is an undeniable fact, and the Hanabilah also have a chain of transmission (sanad) to support it. On the other hand, Asharis take Tafweed as their basis, and the scholars of the Asharis will resort to Ta'weel if necessary. Ta'weel is a proposed interpretation that means "this attribute could mean this, but only Allah knows its true meaning." Although the Hanabilah consider Ta'weel to be forbidden, it is still a valid difference of opinion. The reason for the Hanabilah's condemnation of Ta'weel is that it is impossible to propose a meaning for an attribute when the actual meaning is unknown.
@@ReturningRuh If The Salaf who are the best people of this Ummah practiced Tafweed, then would you please narrate some of those Quotes of The Salaf where they made Tafweed. Every claim should be backed up by evidence. Quote from The Sahabah, The Taa'bieen or the Atbaa Taa'bieen where they said that The right methodology regarding Allah Ta'aala's Sifaat is Tafweed.
@@agendadeen9211 أئمة الحنابلة يفوضون الصفات السمعية ويعدونها من الصفات المتشابهة] The Imams of the Hanbalis make tafwid of the Attributes and consider them to belong to the Mutashabihat [1] قال الإمام أحمد بن حنبل (ت241هـ) : The Imam, Ahmad ibn Hanbal (d.241), may Allah be pleased with him, had the following mentioned of him: )وأخبرني علي بن عيسى أن حنبلا حدثهم قال سألت أبا عبد الله عن الأحاديث التي تروى إن الله تبارك وتعالى ينزل كل ليلة إلى السمآء الدنيا وأن الله يرى وإن الله يضع قدمه وما أشبهه فقال أبو عبد الله نؤمن بها ونصدق بها ولا كيف ولا معنى ولا نرد منها شيئا ونعلم أن ما جاء به الرسول حق إذا كانت بأسانيد صحاح ولا نرد على رسول الله صلى الله عليه وسلم قوله ولا يوصف الله تعالى بأكثر مما وصف به نفسه أو وصفه به رسوله بلا حد ولا غاية {ليس كمثله شيء وهو السميع البصير} ولا يبلغ الواصفون صفته وصفاته منه ولا نتعدى القرآن والحديث فنقول كما قال ونصفه كما وصف نفسه ولا نتعدى ذلك نؤمن بالقرآن كله محكمه ومتشابهه ولا نزيل عنه صفة من صفاته لشناعة شنعت( It was narrated to me by `Ali ibn `Isa that Hanbal ibn Ishaq narrated to them and said: I asked Abu `Abdillah [Ahmad ibn Hanbal] about the ahadith in which it is mentioned that Allah, Blessed and Exalted, yanzilu to the lowest sky, that Allah shall be seen, that Allah shall place His Qadam and similar statements. He responded by saying, “We believe in it, attest to it, without how and without meaning. We do not deny any of it; but we know that what the Messenger came with is true and we do not reject the Messenger of Allah, peace and blessings be upon him.” قال الإمام البربهاري (ت328هـ): Imam Abu Muhammad Al-Barbahari (d.329), may Allah have mercy upon him, said the following: (وكل ما سمعت من الآثار شيئا مما لم يبلغه عقلك، نحو قول رسول الله صلى الله عليه وسلم: And all of what is you have heard from the narratives - which your intellect can not fathom - such as the statement of the Messenger of Allah, «إِنَّ قُلُوبَ بَنِي آدَمَ كُلَّهَا بَيْنَ إِصْبُعَيْنِ مَنِ أَصَابِعِ الرَّحْمَنِ» “The hearts of the Children of Adam are all between the Usbu’ayn of the Most Merciful”,[2] as well as his statement, وقوله: «إن الله تبارك وتعالى ينزل إلى سماء الدنيا» … وأشباه هذه الأحاديث “Allah, Blessed and Exalted, yanzilu to the lowest sky” and similar things such as these ahadith, then in this case: فعليك بالتسليم والتصديق والتفويض والرضى ولا تفسر شيئا من هذه بهواك فان الإيمان بها واجب فمن فسر شيئا من هذا بهواه او رده فهو جهمي(شرح السنة للبربهاري ص68 You must have submission, attestation, tafwid and pleasure in and not explain any of these things with your desire as indeed it is wajib to have Iman in it. So whoever explained something of it with his desire or he denied some portion of it, then he is from the Jahmiyyah. قال الإمام البربهاري (ت328هـ): قال أبو بكر الآجري (ت360 ه): [Imam Abu Bakr Al-Ajurri (d.360), may Allah have mercy upon him, stated the following:] اعلموا وفقنا الله وإياكم للرشاد من القول والعمل أن أهل الحق يصفون الله عز وجل بما وصف به نفسه عز وجل وبما وصفه به رسوله صلى الله عليه وسلم وبما وصفه به الصحابة رضي الله عنهم You should know - may Allah give us and you success in the right and direct guidance for actions and deeds - that the People of Truth describe Allah, Mighty and Majestic according to how He described Himself, Mighty and Majestic, how His Messenger, peace and blessings of Allah be upon him, described Him, and how the Companions, may Allah be pleased with them, described Him. وهذا مذهب العلماء ممن اتبع ولم يبتدع ولا يقال فيه: كيف بل التسليم له والإيمان به And this is the way of the scholars who imitated and did not innovate. One is not to say how about the matter. Rather one is to show complete submission to it and have Iman in it.[4] قال أبو بكر أحمد بن إبراهيم الإسماعيلي (ت371 ه) [Imam Abu Bakr Ahmad ibn Ibrahim Al-Isma`ili (d.371), may Allah have mercy upon him, declared:] وذلك ومن غير إعتقاد التجسيم في الله عز وجل ولا التحديد له ولكن يرونه جل وعز بأغينهم على ما يشاء بلا كيف. And all of that of the Attributes is true. And that is without having a creed of likening Allah, Mighty and Majestic, giving limit, boundary or definition to Him; but the believers shall certainly see Him, Majestic and Mighty is He, with their eyes according to what He so wills without how.[5] قال ابن بطة العكبري (ت380هـ) : Imam Ibn Battah Al-`Ukbari (d.380), may Allah have mercy upon him, said: )فكل هذه الأحاديث وما شاكلها تمر كما جاءت لا تعارض ولا تضرب لها الأمثال ولا يواضع فيها القول فقد رواها العلماء وتلقاها الأكابر منهم بالقبول لها وتركوا المسألة عن تفسيرها ورأوا أن العلم بها ترك الكلام في معانيها (الشرح والابانة(الابانة الصغرى) ش مكتبة الحجاز ص187 And all of these ahadith and similar to them we let them pass just as they came without argument with them, giving likeness to them, seeking to find fault in them with some word. As the scholars narrated them and the seniormost of them met these ahadith with acceptance, abandoned asking about its meaning and believed that knowledge of these is in abandoning discussing their meaning.[6] الإمام ابو الفضل التميمي (ت410هـ) : Imam Abul Fadl At-Tamimi (d.410), may Allah have mercy upon him, remarked: )وسئل (أي الإمام أحمد) قبل موته بيوم عن أحاديث الصفات , فقال: تمر كما جاءت , ويؤمن بها إذا كانت بأسانيد صحاح , ولا يوصف الله بأكثر مما وصف به نفسه.. بلا حد ولا غاية , The Imam, Ahmad ibn Hanbal, was asked one day before his death about the Ahadith us-Sifat and he said, “We let them pass by just as they came, we believe in them when the transmissions are sahih, Allah is not described with more than what he described Himself with, without boundary and without limit. لَيْسَ كَمِثْلِهِ شَيْءٌ وَهْوَ السَّمِيعُ الْبَصِيرُ There is none like Him while He is the All Hearing, the All Seeing.[7] ومن تكلم في معناها ابتدع( عقيدة الإمام المبجل أحمد ص9 And whoever should speak about their meaning has committed innovation”.[8]
@@agendadeen9211 قال أبو علي الحسن بن أحمد بن عبد الله بن البناء [Imam Abu `Ali Al-Hasan ibn Ahmad ibn `Abdullah ibn Al-Banna’ (d.411), may Allah have mercy upon him, uttered the following:] وهذه الصفة مع غيرها من الصفات الناطق بها الأخبار والآيات يجب الإيمان بهها والتصديق والقبول والتحقيق وإذا سئلت عن تفسيرها وتأويلها فقل لا علم لي بذلك ولا سمعت أحدًا من الأئمة فسرها بل أمّرها كما سمعها So this Attribute, with all the other Attributes mentioned in the narratives and the ayat, are compulsory to have Iman in, testify to the truth of it, accept it and diligently adhere to it. And when you are asked about its interpretation or meaning, then say, ‘I have no knowledge of that, nor did I hear any of the Imams explain it. Rather the Imams passed them by just as they heard them’.[9] [Imam `Abdul Wahid Al-Maqdisi (d.486), may Allah have mercy upon him, declared of the creed:][10] وَرَوَيْنَا عَنْ عَبْدِ اللَّهِ بْنِ أَحْمَدَ بْنِ حَنْبَلٍ قَالَ : كُنْتُ أَنَا وَأَبِي عَابِرَيْنِ فِي الْمَسْجِدِ، فَسَمِعَ قَاصًّا يَقُصُّ بِحَدِيثِ النُّزُولِ فَقَالَ : There is benefit in our mentioning something from `Abdullah ibn Ahmad ibn Hanbal[11] who said, “My father and I were staying in the masjid when we overhead someone relating the hadith of Nuzul. When the person narrated it, he said, إِذَا كَانَ لَيْلَةُ النِّصْفِ مِنْ شَعْبَانَ يَنْزِلُ اللَّهُ عَزَّ وَجَلَّ إِلَى سَمَاءِ الدُّنْيَا ‘When the fifteenth night of Sha`ban has come, Allah, Mighty and Majestic, yanzilu to the lowest sky’. بِلَا زَوَالٍ وَلَا انْتِقَالٍ، وَلَا تَغَيُّرِ حَالٍ، The one narrator of the hadith then added, ‘Without rising or changing state, location or affair.’ فَارْتَعَدَ أَبِي - رَحِمَهُ اللَّهُ - وَاصْفَرَّ لَوْنُهُ، وَلَزِمَ يَدِي، وَأَمْسَكْتُهُ حَتَّى سَكَنَ، ثُمَّ قَالَ : قِفْ بِنَا عَلَى هَذَا المتخوِّضِ، “My father turned his face away in anger and disgust. His complexion became pale and he took hold of my hand and held it until he became calm. Then he said, ‘How can someone say this when speaking of Allah?’ فَلَمَّا حَاذَاهُ قَالَ : يَا هَذَا، رَسُولُ اللَّهِ أَغْيَرُ عَلَى رَبِّهِ عَزَّ وَجَلَّ مِنْكَ، When he came forward, he said, ‘The Messenger of Allah had more jealousy and honour for His Lord, Mighty and Majestic, than you. قُلْ كَمَا قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، وَانْصَرِفْ. ‘You should limit yourself to stating the matter just as the Messenger of Allah had done and leave it as such.’ My father went away from him shortly after”. قَالَ حَنْبَلُ : قُلْتُ لِأَبِي عَبْدِ اللَّهِ - يَعْنِي أَحْمَدَ بْنَ حَنْبَلٍ - : يَنْزِلُ اللَّهُ إِلَى سَمَاءِ الدُّنْيَا، قُلْتُ : نُزُولُـهُ بِعِلْمِهِ أَوْ بِمَاذَا؟ Imam Ahmad ibn Hanbal’s first cousin, Hanbal ibn Ishaq[12] said, “I mentioned the hadith, ‘Allah yanzilu to the lowest heaven,’ to Abu `Abdullah-meaning Ahmad ibn Hanbal-then I said, ‘His Nuzul is with His Knowledge or what exactly?’ فَقَالَ لِي : اسْكُتْ عَنْ هَذَا، مَا لَكَ وَلِهَذَا، أَمْضِ الْحَدِيثَ عَلَى مَا رُوِيَ بِلَا كَيْفَ وَلَا حَدٍّ، عَلَى مَا جَاءَتْ بِهِ الْآثَارُ، وَبِمَا جَاءَ بِهِ الْكِتَابُ. He replied, ‘Be silent about this matter. What is the matter with you? Leave the hadith how it has been narrated, without how, nor limit. Hold firm to what has come in the laid-out narrations and the Book’. ”[13] وَقَالَ الْإِمَامُ إِسْحَاقُ بْنُ رَاهَوَيْهِ : قَالَ لِي الْأَمِيرُ عَبْدُ اللَّهِ بْنُ طَاهِرٍ: يَا أَبَا يَعْقُوبَ، هَذَا الْحَدِيثَ الَّذِي تَرْوِيهِ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ The Grand Imam, Abu Ya`qub Ishaq ibn Rahuwaih[14] said that the amir `Abdullah ibn Tahir[15] once asked him, “Abu Ya`qub, what does the ‘Nuzul’ mean in this hadith which you have related from the Messenger of Allah, peace and blessings be upon him, in which he said, يَنْزِلُ رَبُّنَا عَزَّ وَجَلَّ كُلَّ لَيْلَةٍ إِلَى سَمَاءٍ الدُّنْيَا ‘Our Lord yanzilu every night to the lowest heaven’. كَيْفَ يَنْزِلُ؟ قَالَ : قُلْتُ : أَعَزَّ اللَّهُ الْأَمِيرَ، “So how does He yanzilu?” Imam Abu Ya`qub responded, “May Allah strengthen the amir. لَا يُقَالُ لِأَمْرِ الرَّبِّ عَزَّ وَجَلَّ كَيْفَ، إِنَّمَا يَنْزِلُ بِلَا كَيْفَ “When speaking of the Lord, Mighty and Majestic, ‘how’ does not enter into the conversation. He indeed descends without how. وَمَنْ قَالَ يَخْلُو الْعَرْشُ عِنْدَ النُّزُولِ أَوْ لَا يَخْلُو فَقَدْ أَتَى بِقَوْلٍ مُبْتَدَعٍ وَرَأْيٍ مُخْتَرَعٍ. “If anyone should speak of the Throne as vacant or not vacant during the yanzilu, this is the statement of the innovator and astray one going near to apostasy”.[16]
@@agendadeen9211 أبو الخطاب الكلوذاني (ت510هـ) : Imam Abul Khattab Al-Kalwadhani (d.510), may Allah have mercy upon him, stated: قَالوا: فما معنى استواءه أَبِن لَنَا ؟ فَأجَبْتُهم: هَذا سُؤَال المُعْتَدِي منظومة الكلوذاني “They say, ‘So what is the meaning of His Istiwa’? Clarify it to us?’ I answer them by saying: This is the question of the innovator that has transgressed the bounds”. [17] قال الإمام ابن الحنبلي (ت536هـ) : [Imam Ibn Al-Hanbali (d.536), may Allah have mercy upon him, elucidated the following:] (وكذلك الإيمان واجب بمجمل الاحاديث التي رويت عن رسول الله واقرارها كما جاءت بلا كيف مثل حديث الاسراء حيث قال رَأَيْتُ رَبِّي فِي أَحْسَنِ صُورَةٍ And likewise the Iman is wajib in the generality of the ahadith which were narrated from the Messenger of Allah, affirming them just as they came without how, such as the hadith of the Night Journey when he said, “I saw my Lord in the best form”.[18] و«إِنَّ قُلُوبَ بَنِي آدَمَ كُلَّهَا بَيْنَ إِصْبُعَيْنِ مَنِ أَصَابِعِ الرَّحْمَنِ يُقَلِّبُهَا كَيْفَ يَشَاءُ»… وما أشبه هذه الاحاديث الصحاح كلها بغيرها كما جاءت بلا كيف لانها جاءت مقفلة ومفاتيحها مع رسول الله وروي عن امير المومنين علي بن ابي طالب أنه قال Another example includes, “The hearts of the Children of Adam are all between the Usbu’ayn of the Most Merciful. He turns them how He so wills”.[19] This and what is like it of all the authentic ahadith is left just as they are without how as they have come sealed just as they are and their keys are with the Messenger of Allah, peace and blessings of Allah be upon him. It was narrated from the Leader of the Believers, `Ali ibn Abi Talib who said, (نهانا الله تعالى ذكره عن تفسير متشابه القران وعن تفسير بعض الاحاديث المروية عن رسول الله التي سبيلها كسبيل متشابه القران وامرنا بالايمان بُجملتها والامساك عن تفسيرها) الرسالة الواضحة في الرد على الاشاعرة 607 Allah, Exalted is His Mention, has forbade us from explaining the mutashabih of the Qur’an, explaining some of the ahadith narrated from the Messenger of Allah, peace and blessings of Allah be upon him, in which their pathway is like that of the mutashabih. We have been commanded to have Iman in them in general and be silent about their meaning. [20] [Imam `Abdul Qadir Al-Jilani (d.561), may Allah have mercy upon him, gave the following remarks:] كما قال سفيان بن عيينة رحمه الله كما وصف الله تعالى نفسه في كتابه فتفسيره قراءته لا تفسير له غيرها ولا نتكلف غير ذلك فإنه غيب لا مجال للعقل في إدراكه And the discussion about the Attributes is just as Imam Sufyan ibn `Uyainah, may Allah have mercy upon him, said, “It is just as Allah, Exalted be He, described Himself in His Book. So its commentary is its recitation and there is no commentary for it besides that”. So we are not responsible for anything besides that as the matter belongs to the unseen and there is no way for the intellect to reach that.[21] قال الإمام ابن هبيرة (ت580هـ) ، The Imam, Ibn Hubairah (d.580), may Allah have mercy upon him, said the following: (تفكرت في أخبار الصفات، فرأيت الصحابة والتابعين سكتوا عن تفسيرها، مع قوة علمهم، فنظرت السبب في سكوتهم، فإذا هو قوة الهيبة للموصوف، ولأن تفسيرها لا يتأتى إلا بضرب الأمثال للّه، وقد قال عز وجل: “) I reflected about the topic of the Akhbar of As-Sifat and I noticed that the Companions and Followers were silent about their meaning, even with the strength of their knowledge. So I looked at the cause of their silence and it was one of reverential fear of the One being described. And to give meaning to these and explain them does not come except by making likenesses to Allah. And He, Mighty and Majestic, has already said, فَلَا تَضْرِبُوا لِلَّهِ الْأَمْثَالَ ۚ And do not make likenesses for Allah.[22] وقال) : لا يفسر على الحقيقة ولا على المجاز لأن حملها على الحقيقة تشبيه، وعلى المجاز بدعة (ذيل طبقات الحنابلة ح2 ص156 He also said in another place, “They are not explained as being upon the reality that we know nor metaphorical as saying they are the reality that we know is likening Him while saying they are metaphorical is indeed innovation”.[23]
wat a joke they didn't even organise how to do a debate, structure it or even a topic .. someone who studied for over 20 years in madinah and another sheikh who whos also well respected... sheikh kamal side lost & im ASWJ
Can an Ashari please translate this quote Of Abdullah bin Mubaarak رحمة الله عليه أخرج البيهقي في "الأسماء والصفات"، والدارمي في الرد على الجهمية (67) واللفظ له قال: حدثنا الحسن بن الصباح البزار، ثنا علي بن الحسن بن شقيق، عن ابن المبارك، قال: قيل له: كيف نعرف ربنا؟ قال: «بأنه فوق السماء السابعة على العرش، بائن من خلقه».
Books that proof the salafi aqeedah is right : Aqeedah thawri from sufyan thawri Aqeedah razziyan from Abu zura & abu hatim ar razi Sarh ou sunnah from imam muzani ( student of imam shafi'i ) Rad ala marisi al jahmi from imam ad darimi Al rad ala l zanadiqa wal jahmiya from imam ahmed Usool as sunnah from imam ahmed Kitab as sunnah from al khallal Kitab as sunnah from abdullah ibn ahmed ( son of imam ahmed ) As sunnah from harb al kirmani Aqeedah from imam al bukhari Sarh ou sunnah from imam al barbaharee No ashari who reads this books from the salaf can DENY that these great scholars from the salaf had the same aqeedah as us salafis today and we just follow them everyone read these books start at the first one read all these books and you will see who really has the aqeedah of the salaf 😘😘
@@-Ahmed8592 ya kedab they all affirmed allah's highness above the throne all affirmed allah spoke the words in the quran and they did not do ta'weel on the sifwat allah they have absolutly nothing to do with your deviant ashari jahmi aqeedah matter fact they would make takfeer of you they made takfeer of the sects that dienied allah's uluww come to the ahlul sunnah
If You Believe Allah Ta'aala has a Dhaat without that being Tasbeeh with the Dhaat of Created things, Then it should not be difficult to say the same thing about Allah's Sifaat like hand. Allah Ta'aala has a hand that is not like the hands of Created beings. Simple
@@lumiam6982 Do you Really just say Allah's Dhaat refers to his existence? Show me any evidence for that saying from the Quraan, Sunnah or the way of the Salaf? You guys just talk without thinking the stuff that come out of your mouths. Your second point just proves the statement " Every Muattil is a Mushabbih" You Made Tashbeeh of Allah Ta'aala with creation in your mind, then you ran away from that Tashbeeh by negating Allah's attributes. 2. The Salaf did not just pass the Sifaat and say they didn't understand it. They we believe in these Sifaat and affirm them without knowing how they are.
@@lumiam6982 There are words that are used to refer to Allah in the Quraan, Sunnah and from the Salaf. You are confusing two words ذات and جسم Dhaat and Jism. The word Dhaat is used for Allah Ta'aala not Jism. The quote from Imaam Ahmad is about someone saying Allah Ta'aala is a Jism not like other Ajsaam. Check your Arabic
@Bruh Moment yad al haqiqi means the literal meaning that has been revealed upon means in which Allah literally revealed in the text. Yadullah we believe the literal meaning of yad is hand however we negate the literal meaning that we know that consist of body part and limbs. Athari negates literal meaning but rather also affirm the literal meaning on which has been revealed upn. for ex. When I am asked about what is yadullah? I am not gonna say the literal meaning of yad is a jaariha (limb). rather I will answer it is an attributes that he made Adam with. This is the literal meaning of Allah’s yad however what he really intended by it should be relegated to the one who mention it. (tafwid) We Affirm Allah’s attributes without the meaning (negations of the literal meaning that we know of) wa la kayfiyya (negations of the modality) We are not ignorant about the Modality rather Allah has no modality like this pseudo salafis zindeeq are trying to say.
قال الإمام الترمذي رحمه الله في الجامع (3/ 50 - 51) (662) حدثنا أبو كريب محمد بن العلاء حدثنا وكيع حدثنا عباد بن منصور حدثنا القاسم بن محمد قال سمعت أبا هريرة يقول قال رسول الله صلى الله عليه وسلم إن الله يقبل الصدقة ويأخذها بيمينه فيربيها لأحدكم كما يربي أحدكم مهره حتى إن اللقمة لتصير مثل أحد وتصديق ذلك في كتاب الله عز وجل (ألم يعلموا أن الله هو يقبل التوبة عن عباده ويأخذ الصدقات و يمحق الله الربا ويربي الصدقات) قال أبو عيسى هذا حديث حسن صحيح وقد روي عن عائشة عن النبي صلى الله عليه وسلم نحو هذا وقد قال غير واحد من أهل العلم في هذا الحديث وما يشبه هذا من الروايات من الصفات ونزول الرب تبارك وتعالى كل ليلة إلى السماء الدنيا قالوا قد تثبت الروايات في هذا ويؤمن بها ولا يتوهم ولا يقال كيف هكذا روي عن مالك وسفيان بن عيينة وعبد الله بن المبارك أنهم قالوا في هذه الأحاديث أمروها بلا كيف وهكذا قول أهل العلم من أهل السنة والجماعة وأما الجهمية فأنكرت هذه الروايات وقالوا هذا تشبيه وقد ذكر الله عز وجل في غير موضع من كتابه اليد والسمع والبصر فتأولت الجهمية هذه الآيات ففسروها على غير ما فسر أهل العلم وقالوا إن الله لم يخلق آدم بيده وقالوا إن معنى اليد هاهنا القوة و قال إسحق بن إبراهيم إنما يكون التشبيه إذا قال يد كيد أو مثل يد أو سمع كسمع أو مثل سمع فإذا قال سمع كسمع أو مثل سمع فهذا التشبيه وأما إذا قال كما قال الله تعالى يد وسمع وبصر ولا يقول كيف ولا يقول مثل سمع ولا كسمع فهذا لا يكون تشبيها وهو كما قال الله تعالى في كتابه ليس كمثله شيء وهو السميع البصير.
The problem with The Asharis is that they make categories up and attribute them to the Salaf. Like Sheikh Haroun Saying that the Sifaat of Allah Ta'aala are divided into those that agree with The Aql and those that don't agree with the Aql. Perhaps Sheikh Haroun can give some reference to any of the Salaf who made this distinction regarding the Sifaat?
You've already made 3 comments on this video in 4 hours. You have your own agenda and bias. When you mentioned that the hanabilah aren't a proof, then who represents the athari creed, the psudo salafi manhaj? Which came recently from the revival of Muhammed ibn abdul wahab najdi? Watch the whole series.
@Bruh Moment no problem akhi Sheikh Abdurazaq al badr teacher at masjid nabawi wrote a book and brought a number of scholars the salaf such as abu hanifa, abu yusuf, ibn battah, ibn mandah, at-tabari (the mufassir), i would advise you to read if u know arabic akhi. And let the salaf, the book of Allah, and the sunnah be a returning point, this isn’t a worldly argument to be won.
I would like All Asharis to read this quote from Imaam Tirmidhi who explains what is the Aqeedah And Methodology of The Salaf regarding Allah's Sifaat. He did not differentiate between 7 that agree with the Aql and the rest. He placed Sam'a Basr and Yad يد together and gave The Aqeedah regarding them. No difference between them
@@bruhmoment7538bruh what's that meant to mean. You would do well to follow the creed of the imam you follow rather than those who fell into the mental traps of philosophy. As for AHAA, He fell into innovation but returned to the salaf understanding before his death. We ask Allah to have mercy on him and to those who were sincere. We don't curse scholars like the blind followers of these people.
@@bruhmoment7538 he's not the only one who made a deathbed repentance out of your lot. And don't give me that saviour of the Muslims story bro. How can they be the saviours of the religion when their beliefs are basically a watered down version of the mutazila/Jahmiyya. AHAA died upon the creed of Imam Ahmad.
@@bruhmoment7538 they deny and negate the attributes of Allah. And distort the meanings in the Quran regarding His attributes and actions. Using Aql over Naql. Saying the Quran is created and the uncreated version if with Allah (whatever that means). Basically, concepts that were never spoken of by the prophet pbuh and the salaf. They drank from Aristotle's cup of philosophy and used his 10 categories of metaphysics to prove Allah's existence. Fakr Uddin Razi himself states that Aql should be employed over Naql.
Why do The Asharis affirm 7 Sifaat and there is No Tashbeeh when affirming them. And the Other Sifaat have Tashbeeh when we affirm them for Allah Ta'aala. What is the difference between the 7 they affirm and the rest of the Sifaat of Allah Ta'aala? What you have said about the seven Sifaat that you affirm then say the same thing about All other Sifaat of Allah Ta'aala.
Allah Ta'aala has The Sifaat of Sam'a and Basr without Tashbeeh with the Sam'a and Basr of Created beings. Likewise Allah Ta'aala has a hand and Did Istiwaa Upon the Arsh without Tashbeeh with the hands of Created beings and without Tashbeeh of The Istiwaa of created beings. Simple. Asharis can't even understand those basic principles
The words are the same yet the meanings are different. I asked you multiple times to give me a definition of what you mean by hand and you haven’t done so. Stop posting if you’re not going to engage.
Asharis place their Aql in the lead position over the nusoos of the Quraan and the Sunnah. Whatever their Aql can comprehend of the Sifaat of Allah Ta'aala, they accept without Tafwid Al Ma'na or Ta'weel, and what their Aql can't comprehend of the Sifaat they are Tafwid Al Ma'na or Ta'weel. Ajeeb
@@HH-zr1iu you destroyed with one line lmao God bless you Long live Ahlus Sunnah Curse on horn of satan ibn abdul wahhab najdi Lanati khwarji and all his hawariyun and blind followers
Salafis follow the Salaf. One of the Salaf was Imaam Ahmad Bin Hambal. So we don't need to follow latter day Hanaabila scholars when they go against Quraan, Sunnah and the understanding of The Salaf.
@@Saber23 I personally didn't get any of that from either of them. Rather, I got passion from both sides. Sheikh Kamal invited Sheikh Haroun into his home for this debate/discussion whatever you want to call it. I believe it was very fruitful and both were respectful
![NoCap - Maliboo [Official Music Video]](http://i.ytimg.com/vi/FUV7E0QyniU/mqdefault.jpg)
Tafwid al Ma'na is so heavily backed up by the Qu'ran, the Sunnah, the books of the Salaf, and the books of the classical scholars of the Khalaf spanning from three madhabs the Ash'aris (Shafi'is & Malikis), the Maturidis (Hanafis), and the Atharis (Hanbalis) then you have modern-day pseudo-Salafis being alone in their innovation called tafwid al kaffiyya. This is actually the methodology of Karramites and Hashwis and funny enough, some of them know this. 😂😂😂
أخرج البيهقي في "الأسماء والصفات"، والدارمي في الرد على الجهمية (67) واللفظ له قال: حدثنا الحسن بن الصباح البزار، ثنا علي بن الحسن بن شقيق، عن ابن المبارك، قال: قيل له: كيف نعرف ربنا؟ قال: «بأنه فوق السماء السابعة على العرش، بائن من خلقه».
What do you have to say about that statement of Imaam Abdullah bin Mubaarak رحمة الله عليه
Or is Abdullah bin Mubaarak also a Hashawi?
@@agendadeen9211 I have no problem what you quoted, akhi. We do not deny the Uluw of Allah. We only deny tashbih and that is a difference between Ahlu Sunnah and Al-Wahhabiyya.
Also, why don't you quote the whole thing? You do know Sheikh al-Islam Al-Bayhaqi (RA) explained this, right?
He said right below what you quoted:
"By the term “distinct” he means, as he explained directly afterwards, to negate the claim of the Jahmiyya; *not to suggest direction on the opposite side*. He means what the Law said in absolute terms, and Allah knows best."
For context, if you read above what you quoted. He states in in his Asma’ wal-Sifat (Kawthari ed. p. 396-397; Hashidi ed. 2:280) in relation to the statement of the Muslims, ‘Allah established Himself over the throne’:
"The meaning of what the Muslims say whereby Allah “established Himself over the Throne” is not that He is in contact with it, nor that He is fixed there (mutamakkin fih), nor that He is circumscribed (mutahayyiz) by any of its directions (jihaat). However, He is separate / distinct (ba’in) from all of His creation. It is but a report whose terms are ordained and so we say it, at the same time denying any modality (takyif) for it, for {There is nothing whatsoever like unto Him, and He is the All-Hearing, the All Seeing} (42:11)"
So as the great Imam has explained already, Abd Allah Ibn al-Mubarak (RA) was simply emphasising the point that Allah is not mixed in creation but rather He is distinct from it because the Jahmiyyah used to claim Allah is in he is in every place when the reality is Allah exists without a place. He is independent and not in need of his creation whether it's a specific location and direction like the Mujassimah say or every location like the Jahmiyya say. Ahlu Sunnah take the middle path as Imam Abu Hanifa (RA) brilliantly stated in his book Al-Fiqh al-Absat: ” Allah existed eternally and there was no place. He existed before creating the creation. He existed, and there was no place, creation, or thing. He is the Creator of everything.
قال الإمام الترمذي رحمه الله في الجامع (3/ 50 - 51)
(662) حدثنا أبو كريب محمد بن العلاء حدثنا وكيع حدثنا عباد بن منصور حدثنا القاسم بن محمد قال سمعت أبا هريرة يقول قال رسول الله صلى الله عليه وسلم إن الله يقبل الصدقة ويأخذها بيمينه فيربيها لأحدكم كما يربي أحدكم مهره حتى إن اللقمة لتصير مثل أحد وتصديق ذلك في كتاب الله عز وجل (ألم يعلموا أن الله هو يقبل التوبة عن عباده ويأخذ الصدقات و يمحق الله الربا ويربي الصدقات)
قال أبو عيسى هذا حديث حسن صحيح
وقد روي عن عائشة عن النبي صلى الله عليه وسلم نحو هذا
وقد قال غير واحد من أهل العلم في هذا الحديث وما يشبه هذا من الروايات من الصفات ونزول الرب تبارك وتعالى كل ليلة إلى السماء الدنيا قالوا قد تثبت الروايات في هذا ويؤمن بها ولا يتوهم ولا يقال كيف
هكذا روي عن مالك وسفيان بن عيينة وعبد الله بن المبارك أنهم قالوا في هذه الأحاديث أمروها بلا كيف
وهكذا قول أهل العلم من أهل السنة والجماعة
وأما الجهمية فأنكرت هذه الروايات وقالوا هذا تشبيه
وقد ذكر الله عز وجل في غير موضع من كتابه اليد والسمع والبصر فتأولت الجهمية هذه الآيات ففسروها على غير ما فسر أهل العلم وقالوا إن الله لم يخلق آدم بيده
وقالوا إن معنى اليد هاهنا القوة
و قال إسحق بن إبراهيم إنما يكون التشبيه إذا قال يد كيد أو مثل يد أو سمع كسمع أو مثل سمع فإذا قال سمع كسمع أو مثل سمع فهذا التشبيه وأما إذا قال كما قال الله تعالى يد وسمع وبصر ولا يقول كيف ولا يقول مثل سمع ولا كسمع فهذا لا يكون تشبيها وهو كما قال الله تعالى في كتابه ليس كمثله شيء وهو السميع البصير.
That is what Imaam Tirmidhi Mentioned about What the Salaf believed about Allah's Sifaat.
And it's very clear. No Tafweed Al Ma'na nothing.
Simply Ithbaat without Tashbeeh between the Sifaat of creation
Pesudo Salafis have no Knowledge nor any methodology to understand this subject at all, This is why christians refute them easily on this subject on Club house.
The so called branch of the Karamiya have no knowledge.
May allah protect the aqeedah of all the True Sunni sahih al Aqeedah.
The salafis just proved they don’t follow the hanabila by rejecting the statements of mutashabihat and Muhkamat by scholars like ibn Aqeel ibn mufleh
thats fine becuase salafis follow the salaf and not the khalaf
@@farouksaidi2786 They don't follow the Salaf. They follow Ibn Taymiyyah.
@@farouksaidi2786 Modern day salafis follow Ibn Taymiyyah 😂
@@farouksaidi2786 Salafis don’t follow anyone but their own defective aql
@@lumiam6982 They don't even follow Taymiyah half the time..Bin Baaz and Abu Uthaymeen etc is who they take more from. They don't find it strange to reject enturies of scholarship
We need video debates.
90s Salafis : Shirk Kufr Bidah
Salafis today: Shirk Aaa Kufr Aaa Bidah Aaa
Haha 😂
hahaha Aaa
?
Ashaira earlier = Innovators.
Ashaira now = Jahmiyyah.
That's the problem with the salafies they take everything literal and completly disregard the ambiguous verses even though Allah swt said there is ambiguous verses. There's two wrongs one who takes everything as ambiguous and than the other one who takes everything literal, you have to be in the middle u can't just be one way.
ruclips.net/video/DX78AKFk2DY/видео.html
Nuance is too much for them to think about
No its just how lightly or very weak to ur religion thats why u think what u think.
Exactly the ambiguous verses what does Allah say in surah imran that the people of deviation they will seek discord and interpretation suitable to them but noone knows there meaning except Allah so leave it as it is..
@@sookiebobo If those verses like the hand of Allah( swbt) and other attributes of Allah( swbt) and the Face of Allah( swbt) we're ambiguous verse meaning only Allah( swbt) knows the meaning, then why did the prophet( swaws) mentioned Allah( swbt) Got a hand...
Narrated Abu Huraira:
The Prophet (ﷺ) said, "Adam and Moses argued with each other. Moses said to Adam. 'O Adam! You are our father who disappointed us and turned us out of Paradise.' Then Adam said to him, 'O Moses! Allah favored you with His talk (talked to you directly) and He wrote (the Torah) for you with His Own Hand. Do you blame me for action which Allah had written in my fate forty years before my creation?' So Adam confuted Moses, Adam confuted Moses," the Prophet (ﷺ) added, repeating the Statement three times.
حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللَّهِ، حَدَّثَنَا سُفْيَانُ، قَالَ حَفِظْنَاهُ مِنْ عَمْرٍو عَنْ طَاوُسٍ، سَمِعْتُ أَبَا هُرَيْرَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ " احْتَجَّ آدَمُ وَمُوسَى، فَقَالَ لَهُ مُوسَى يَا آدَمُ أَنْتَ أَبُونَا خَيَّبْتَنَا وَأَخْرَجْتَنَا مِنَ الْجَنَّةِ. قَالَ لَهُ آدَمُ يَا مُوسَى اصْطَفَاكَ اللَّهُ بِكَلاَمِهِ، وَخَطَّ لَكَ بِيَدِهِ، أَتَلُومُنِي عَلَى أَمْرٍ قَدَّرَ اللَّهُ عَلَىَّ قَبْلَ أَنْ يَخْلُقَنِي بِأَرْبَعِينَ سَنَةً. فَحَجَّ آدَمُ مُوسَى، فَحَجَّ آدَمُ مُوسَى " ثَلاَثًا. قَالَ سُفْيَانُ حَدَّثَنَا أَبُو الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم مِثْلَهُ.
Reference : Sahih al-Bukhari 6614In-book reference : Book 82, Hadith 20
🤔🤔🤔🤔
They can't differentiate between literal and ambiguous so they take the whole book in a literal sense.
ashaari cant handle Allah describing himself so they change and lie about his sifat in a retarded sense.
And The Asharis can't understand that the Salaf never made a distinction between literal and ambiguous when it came to Allah's Sifaat.
I have a question.
Do The Asharis affirm A Dhaat for Allah Ta'aala literally or figuratively?
Sheikh Haroun mentioned that the Asharis do affirm a Dhaat for Allah.
Thus if this Dhaat is literal for Allah Ta'aala and they don't make Tafweed Al Ma'na for the Dhaat
Then we as humans also have Dhawaat. Thus if they can affirm A Dhaat for Allah Ta'aala while Humans also have Dhaat and that is not Tashbeeh according to the Asharis
Then why with any other Sifaat of Allah Ta'aala.
Whatever your belief is regarding a Dhaat for Allah Ta'aala have that same belief for the other Sifaat.
Very simple logic. Unfortunately not so simple for The Asharis
@@agendadeen9211 did the salaf gave such questions that came after them? U think every challenge is concluded after the salaf? 🤣 The questions after the tjme the salaf were different. That's why the aqeedah continues with imam nawawi and ask qalani rh.
@@quackatyou that just doesn't make sense.
Yes questions will continue to pop up as the different deviant groups continue to try and mislead the ummah.
However the response is always to resort back to The Understanding of the Salaf.
They combatted The Jahmiyyah, Khawaarij, Rawaafidh, Mu'tazila etc..
So any question that arises the answer can be found in the Quraan, Sunnah and the understanding of the Salaf.
@@agendadeen9211 that's a load of nonsense and a deliberate twisting of the truth. Ahlus sunnah is Ashari, matuiridi and athari not ur current najdi dawaah.
Sheykh Harun standing up for Ahlul Sunnat MashAllah ❤️
30:24 does he actually believe there is a possibility of seeing something like ALLAH, when nothing is like ALLAH, and we will see ALLAH but sight can never encompass Him. That statement is really troubling, but sadly not the worst of what I've heard from these modern day reformists, may ALLAH protect us from their bid'ah.
Surah al-Qiyamah, Ayahs 22-23 and Surah Qaf, Ayah 35
What astounds me is sh harun brought up Clear evidences with clear sanad. Who is sh kamal to negate them all. Completely shows the ignorance this man has.
Further on he claims to follow Quran and Sunnah , more like Quran and whatever suits my agenda
Because he didn’t mention anyone from the Salaf, that’s why he rejected it
@@toresssssssssssss9 he mentioned alot from abu hanifa but he rejected them saying there fabricated
@@toresssssssssssss9 No offense but you should listen again with a clear heart, he spent a good amount of time reading directly from narrations of the salaf found in Tabari, Qurtubi and others. He specifically focused on narrations of the Sahaba even. You might disagree with his conclusion but it's not fair to say he didn't bring anything from the salaf.
What’s the opening in the beginning?
It would be better if you upload with actual faces in it. It’s hard to keep up like this
Taleb saying that the salaf didnt move on to the next 10ayah without knowing its meaning, then when Kanj mentioned Alif Lam Mim and Taleb saying that thats not about Sifat lol, he set a trap there but ended up contradicting himself
Do you think that the ayat "alif lam mim " and the ayah regarding the sifat of ALLAH is same??
@@ShakilAhmed-ih4is Brother one of the opinions mentioned under the ا ل م is from ibn Abbas that they are the names of of Allah. Check tafsir tabri.
Tafwid of ma'ana haqeeqi is the practice of the Maturidhis and original Atharis with rejection of the zahir since it had tashbeeh to the khalq. That is the meaning of read it and pass over it or not concerning self with the kayf.
Salafis latch onto a few mujassimah and then push that as the mazhab of ahlus-sunnah.
Mashallah
The attributes of Allah SWT are from the knowledge of the unseen which means they can only be derived from the Quran and Sunnah, We CANNOT Affirm or Negate something which we were not told about.
The Way of the Salaf was to Affirm what Allah SWT has affirmed for himself and Negate what Allah SWT has negated for himself without:
1. Negating the attribute
2. Likening the attribute to the creation
3. Distorting it’s meaning
4. Asking or delving into the “How”
5. Saying that we don’t know the meaning
The Prophet PBUH explained our Religion entirely to us. If you claim that these Attributes have a different meaning then why didn’t the Prophet PBUH say this at any time in his life. Wouldn’t he have told us??
If the Prophet Muhammad SAW, it’s raining cats and dogs outside, would you interpret it as it is LITERALLY raining cats or dogs? Because this is how the modern day salafis interpret hadiths and thus very concerning.
@@RedditFusion exactly its a lack of intellect and wisdom
@@RedditFusion That’s not true. We just stick to the understanding of the salaf and not our intellects.
Subhanallah we always come with evidences from the Quran and Sunnah and yous just come with sayings from people that came hundreds of years after.
The prophet CLEARLY acknowledged that the slave girl was a Muslima after he asked her “where is Allah” and she replied “في السماء”
And another narration she pointed to the sky. Implying above.
Sh Haroon went in circles trying to cover this Hadith up like a lot of ashari do. It’s in Sahih Muslim so the authenticity cannot be questioned.
@Bruh Moment exactly
@@ahmadcharafeddine4876 “we stick to the understandings of the salaf”… was Imam Bukhari not sticking to the salaf when he said “dominion” instead of “face”?
He says why jump pass imam ahmad ok so well just use the 1st 3 centuries, so we'll just forget 400th century to present of scholarship teaching .....wow
Imam at-Tirmidhi (may Allah have mercy on him) said, after narrating the hadith, “Allah accepts charity and takes it in His right hand,” in his Sunan (no. 662):
More than one of the scholars has spoken about this hadith and similar reports that referred to divine attributes and the descent of the Lord, may He be blessed and exalted, to the lowest heaven every night. They said: We affirm the reports concerning that and we believe in it, but it cannot be imagined or asked how it is. Similarly, it was narrated from Maalik, Sufyaan ibn ‘Uyaynah and ‘Abdullah ibn al-Mubaarak that they said concerning such hadiths: Let it pass without discussing how. This was the view of the scholars of Ahl as-Sunnah wa’l-Jamaa‘ah. As for the Jahamis, they denied these reports and said that this is likening Allah to His creation.
Allah, may He be glorified and exalted, has mentioned His hand, His hearing and His seeing in more than one place in His Book. The Jahamis misinterpreted these verses and explained them in a way different from the scholars; they said: Allah did not create Adam with His hand. And they said that what is meant by the hand here is power.
Ishaaq ibn Ibraaheem said: Rather likening Allah to His creation is saying that He has a hand like their hand, or hearing like their hearing. If someone says that Allah has hearing like their hearing, this is likening Him to His creation. But if he says, as Allah, may He be exalted, said: A hand, hearing, sight - without discussing how or saying it is like their (attributes), this is not likening Him to His creation; rather it is as Allah, may He be exalted, says in His Book (interpretation of the meaning): “There is nothing like unto Him, and He is the Hearing, the Seeing” [ash-Shoora 42:11]. End quote.
Some one please let me understand wat does ashri mean
Ashari is a term used for the followers of the ashari creed. Where the attributes of Alllah are not delved into. We leave the meaning to Allah and his messenger ﷺ. Maturidism is another very similar creed with slight differences. Asharism, maturidism, and atharism are all part of ahlussunnah Wal jamaa'ah. They are the majority of Muslims. Salafism is not part of ahlussunnah wal jamaa'ah. It is against the way of the first righteous generations and an innovation. Extremely problematic beliefs they hold.
@@HH-zr1iuSalafiyyah not part of Ahlusunnah wal Jamaa'ah? Your proof? you may send me a link so I can see your evidences.
And Allah aza wajjal Knows best.
@imranchoate it's probably the tajseem
2 hands in Quran? NO? BUT Allah doesnt have 2 mercy or 2 powers. This is ilogical.
Allah told us he is ALL MERCIFUL AND ALL POWERFUL.
He never told us he is TWO powerful God.
This is why I found ashaira opinions very ilogical.
If you dont take salafee aproach. OK fine.
But ashaira approach is ILOGICAL.
Allah doesnt have 2 powers.
No single ayah and no single hadeeth ever said this.
@TheKid Amazing answer. I didnt expect this. Wow
Each place this is mentioned we would analyse to see whats the explanation in terms of usage in the language for example: The city is in the leader’s hands," the meaning of which is well understood, even if the leader’s hands are missing. We wouldnt say its power here.
So when Allah ﷻ creates Adam with his both hands, 'both hands' would be power not that 1 hand =power. The usage for both hands meaning power for both can be found in another verse of the Quran - Make mention of our bondmen, Abraham, Isaac and Jacob, men of parts [literally "of two hands"] and vision) (38:45) meaning men possessing strength.
The tawīl of the Salaf with regard to the plural hands is based on the lexical possibility of the meaning of al-yad among the Arabs as signifiying strength (al-quwwa). The same verse (51:47) is cited in al-Zabīdīs massive Arabic dictionary as an illustration that "hands" means "strength." This is also the interpretation retained by al-Nawawī in his commentary on Muslims Sahih and other later Ashʿarīs.
Note: Tafweed(consigning the meaning to Allah is the best way, since ta'weels are possible meanings)
@@MohammadQasim another weak comment without any actual Hadeeth to back up your ideology. You are doing taweel of words. You are accusing salafees to so taweel but you are doing it.
Prophet mentioned in sahih hadeeth that Allah created Adam with his own hands while other creatins he didnt use hands.
So if hands are power and Allah used ONLY POWER with Adam.
What did he use to create other creations?
You see. Very ilogical approach you have.
Another point. Prophet knew for word Kuwwah from day one.
No where he ever used KUWWATAN for Allah.
No where we have 2 powers of Allah in hadeeth.
Kuwwatan is not a ALIEN word.
It existed even before prophet time.
Why prophet didnt use it?
Your ideology is ILOGICAL.
It makes me even more stronger in Athari ideology creed.
It is most logical crees in Islam.
Period.
Affirm attributes of Allah. ALL OF THEM.
How they came in Quran and Hadeeth.
Dont ask kafiyyah of it.
Live happily after.
Masalama.
Clearly you dont know arabic and the problem of question comes from not understanding arabic go look up how arabs used yád at the time
I lost braincells reading this. You're clearly and massively uneducated about the Ash'ari creed, the creed of the Salaf al-Salih and more importantly the Arabic language.🤦🏾♂1) The Ash'aris do not specify a meaning. This position is forbidden in our madhab and you're getting us mixed up with the Mu'tazillah. 2) The position of the Salaf is to pass over it without giving it an interpretation (Tafwid al Ma'na). 3) The pseudo-Salafi position is NOWHERE logical. Are you claiming Allah has two physical hands? Astagfirullah.
Part 1 of this debate, I would say that the Salafi debater has a the more coherent argument backed up by clear ayat from the Quran and the Sunnah such as "Im leaving you.. the Book of Allah and my Sunnah" there is no mentioned of aql. "... Refer it back to Allah and His Messenger" no aql mentioned. Shk Harun also did not refute the hadith which says that the sahabat were taught all ayat of the Quran, and also Ibn Abbas r.a claimed that he is among those who know the meanings of the ayat of the Quran, and the hadith that Rasulullah s.a.w prayed to Allah to teach Ibn Abbas about the meaning of the Quran.
Keep drinking that copium, lol.
فَسۡـئَلُوۡۤا اَهۡلَ الذِّكۡرِ اِنۡ كُنۡتُمۡ لَا تَعۡلَمُوۡنَ
@@abdulrahimnassor1904 و اكثر الأهل الذكر: أشعرية
before them sahabah existed they were not asharais@@HH-zr1iu
@@easyfiqh6370 Before them sahaba existed they were not wahhabis
If sheikh says Quran all understandable then tell us what does it mean Lif Lam Meem or ha meem or Saad
It's enough to prove that the salafi aqeeda is incorrect by the way they do dawah. They'll never mention their anthropomorphism to Christians when inviting them to Islam because any intelligent Christian will push back. In fact !!! .. Christians are now using their anthropomorphism against these same duaat.. 😂😂😂🤦♂️
Unlike you we actually focus on Tawhīd and don’t obsess over one topic.
Yeah, I watched one of them do tafweed of the ma'ana to a Christian 😂
@@the_odd_cat553and what do asharis focus on? The trinity? Bad argument you’ve presented
@@MichiganTroopers123 Never seen an ashari or Maturidi talking about tawheed first. Always philosophical „arguments“, negating the sifat, where is Allah (Subhanahu wata’ala) etc.
Sheikh Haroun quoting from the latter Hanaabila scholars doesn't help his position in any way.
This is not about the Asharis against the Hanaabila.
It is about Asharis Vs the Salaf. ( First 3 Best generations of the Muslims.)
If some of the latter day Hanaabila departed from that Which the Salaf were upon, then does not negate all of the Salaf.
The Salaf never did Tafweed Al Ma'na or Ta'weel. Rather they did Ithbaat of Allah's Sifaat and Tafweed Al Kayfiyyah
The Salaf definitely practiced Tafweed, as I have learned from all the Hanabilah scholars I have studied from. This is an undeniable fact, and the Hanabilah also have a chain of transmission (sanad) to support it. On the other hand, Asharis take Tafweed as their basis, and the scholars of the Asharis will resort to Ta'weel if necessary. Ta'weel is a proposed interpretation that means "this attribute could mean this, but only Allah knows its true meaning."
Although the Hanabilah consider Ta'weel to be forbidden, it is still a valid difference of opinion. The reason for the Hanabilah's condemnation of Ta'weel is that it is impossible to propose a meaning for an attribute when the actual meaning is unknown.
@@ReturningRuh If The Salaf who are the best people of this Ummah practiced Tafweed, then would you please narrate some of those Quotes of The Salaf where they made Tafweed.
Every claim should be backed up by evidence.
Quote from The Sahabah, The Taa'bieen or the Atbaa Taa'bieen where they said that The right methodology regarding Allah Ta'aala's Sifaat is Tafweed.
@@agendadeen9211 أئمة الحنابلة يفوضون الصفات السمعية ويعدونها من الصفات المتشابهة]
The Imams of the Hanbalis make tafwid of the Attributes and consider them to belong to the Mutashabihat [1]
قال الإمام أحمد بن حنبل (ت241هـ) :
The Imam, Ahmad ibn Hanbal (d.241), may Allah be pleased with him, had the following mentioned of him:
)وأخبرني علي بن عيسى أن حنبلا حدثهم قال سألت أبا عبد الله عن الأحاديث التي تروى إن الله تبارك وتعالى ينزل كل ليلة إلى السمآء الدنيا وأن الله يرى وإن الله يضع قدمه وما أشبهه فقال أبو عبد الله نؤمن بها ونصدق بها ولا كيف ولا معنى ولا نرد منها شيئا ونعلم أن ما جاء به الرسول حق إذا كانت بأسانيد صحاح ولا نرد على رسول الله صلى الله عليه وسلم قوله ولا يوصف الله تعالى بأكثر مما وصف به نفسه أو وصفه به رسوله بلا حد ولا غاية {ليس كمثله شيء وهو السميع البصير} ولا يبلغ الواصفون صفته وصفاته منه ولا نتعدى القرآن والحديث فنقول كما قال ونصفه كما وصف نفسه ولا نتعدى ذلك نؤمن بالقرآن كله محكمه ومتشابهه ولا نزيل عنه صفة من صفاته لشناعة شنعت(
It was narrated to me by `Ali ibn `Isa that Hanbal ibn Ishaq narrated to them and said: I asked Abu `Abdillah [Ahmad ibn Hanbal] about the ahadith in which it is mentioned that Allah, Blessed and Exalted, yanzilu to the lowest sky, that Allah shall be seen, that Allah shall place His Qadam and similar statements. He responded by saying, “We believe in it, attest to it, without how and without meaning. We do not deny any of it; but we know that what the Messenger came with is true and we do not reject the Messenger of Allah, peace and blessings be upon him.”
قال الإمام البربهاري (ت328هـ):
Imam Abu Muhammad Al-Barbahari (d.329), may Allah have mercy upon him, said the following:
(وكل ما سمعت من الآثار شيئا مما لم يبلغه عقلك، نحو قول رسول الله صلى الله عليه وسلم:
And all of what is you have heard from the narratives - which your intellect can not fathom - such as the statement of the Messenger of Allah,
«إِنَّ قُلُوبَ بَنِي آدَمَ كُلَّهَا بَيْنَ إِصْبُعَيْنِ مَنِ أَصَابِعِ الرَّحْمَنِ»
“The hearts of the Children of Adam are all between the Usbu’ayn of the Most Merciful”,[2] as well as his statement,
وقوله: «إن الله تبارك وتعالى ينزل إلى سماء الدنيا» … وأشباه هذه الأحاديث
“Allah, Blessed and Exalted, yanzilu to the lowest sky” and similar things such as these ahadith, then in this case:
فعليك بالتسليم والتصديق والتفويض والرضى ولا تفسر شيئا من هذه بهواك فان الإيمان بها واجب فمن فسر شيئا من هذا بهواه او رده فهو جهمي(شرح السنة للبربهاري ص68
You must have submission, attestation, tafwid and pleasure in and not explain any of these things with your desire as indeed it is wajib to have Iman in it. So whoever explained something of it with his desire or he denied some portion of it, then he is from the Jahmiyyah.
قال الإمام البربهاري (ت328هـ):
قال أبو بكر الآجري (ت360 ه):
[Imam Abu Bakr Al-Ajurri (d.360), may Allah have mercy upon him, stated the following:]
اعلموا وفقنا الله وإياكم للرشاد من القول والعمل أن أهل الحق يصفون الله عز وجل بما وصف به نفسه عز وجل وبما وصفه به رسوله صلى الله عليه وسلم وبما وصفه به الصحابة رضي الله عنهم
You should know - may Allah give us and you success in the right and direct guidance for actions and deeds - that the People of Truth describe Allah, Mighty and Majestic according to how He described Himself, Mighty and Majestic, how His Messenger, peace and blessings of Allah be upon him, described Him, and how the Companions, may Allah be pleased with them, described Him.
وهذا مذهب العلماء ممن اتبع ولم يبتدع ولا يقال فيه: كيف بل التسليم له والإيمان به
And this is the way of the scholars who imitated and did not innovate. One is not to say how about the matter. Rather one is to show complete submission to it and have Iman in it.[4]
قال أبو بكر أحمد بن إبراهيم الإسماعيلي (ت371 ه)
[Imam Abu Bakr Ahmad ibn Ibrahim Al-Isma`ili (d.371), may Allah have mercy upon him, declared:]
وذلك ومن غير إعتقاد التجسيم في الله عز وجل ولا التحديد له ولكن يرونه جل وعز بأغينهم على ما يشاء بلا كيف.
And all of that of the Attributes is true. And that is without having a creed of likening Allah, Mighty and Majestic, giving limit, boundary or definition to Him; but the believers shall certainly see Him, Majestic and Mighty is He, with their eyes according to what He so wills without how.[5]
قال ابن بطة العكبري (ت380هـ) :
Imam Ibn Battah Al-`Ukbari (d.380), may Allah have mercy upon him, said:
)فكل هذه الأحاديث وما شاكلها تمر كما جاءت لا تعارض ولا تضرب لها الأمثال ولا يواضع فيها القول فقد رواها العلماء وتلقاها الأكابر منهم بالقبول لها وتركوا المسألة عن تفسيرها ورأوا أن العلم بها ترك الكلام في معانيها (الشرح والابانة(الابانة الصغرى) ش مكتبة الحجاز ص187
And all of these ahadith and similar to them we let them pass just as they came without argument with them, giving likeness to them, seeking to find fault in them with some word. As the scholars narrated them and the seniormost of them met these ahadith with acceptance, abandoned asking about its meaning and believed that knowledge of these is in abandoning discussing their meaning.[6]
الإمام ابو الفضل التميمي (ت410هـ) :
Imam Abul Fadl At-Tamimi (d.410), may Allah have mercy upon him, remarked:
)وسئل (أي الإمام أحمد) قبل موته بيوم عن أحاديث الصفات , فقال: تمر كما جاءت , ويؤمن بها إذا كانت بأسانيد صحاح , ولا يوصف الله بأكثر مما وصف به نفسه.. بلا حد ولا غاية ,
The Imam, Ahmad ibn Hanbal, was asked one day before his death about the Ahadith us-Sifat and he said, “We let them pass by just as they came, we believe in them when the transmissions are sahih, Allah is not described with more than what he described Himself with, without boundary and without limit.
لَيْسَ كَمِثْلِهِ شَيْءٌ وَهْوَ السَّمِيعُ الْبَصِيرُ
There is none like Him while He is the All Hearing, the All Seeing.[7]
ومن تكلم في معناها ابتدع( عقيدة الإمام المبجل أحمد ص9
And whoever should speak about their meaning has committed innovation”.[8]
@@agendadeen9211 قال أبو علي الحسن بن أحمد بن عبد الله بن البناء
[Imam Abu `Ali Al-Hasan ibn Ahmad ibn `Abdullah ibn Al-Banna’ (d.411), may Allah have mercy upon him, uttered the following:]
وهذه الصفة مع غيرها من الصفات الناطق بها الأخبار والآيات يجب الإيمان بهها والتصديق والقبول والتحقيق وإذا سئلت عن تفسيرها وتأويلها فقل لا علم لي بذلك ولا سمعت أحدًا من الأئمة فسرها بل أمّرها كما سمعها
So this Attribute, with all the other Attributes mentioned in the narratives and the ayat, are compulsory to have Iman in, testify to the truth of it, accept it and diligently adhere to it. And when you are asked about its interpretation or meaning, then say, ‘I have no knowledge of that, nor did I hear any of the Imams explain it. Rather the Imams passed them by just as they heard them’.[9]
[Imam `Abdul Wahid Al-Maqdisi (d.486), may Allah have mercy upon him, declared of the creed:][10]
وَرَوَيْنَا عَنْ عَبْدِ اللَّهِ بْنِ أَحْمَدَ بْنِ حَنْبَلٍ قَالَ : كُنْتُ أَنَا وَأَبِي عَابِرَيْنِ فِي الْمَسْجِدِ، فَسَمِعَ قَاصًّا يَقُصُّ بِحَدِيثِ النُّزُولِ فَقَالَ :
There is benefit in our mentioning something from `Abdullah ibn Ahmad ibn Hanbal[11] who said, “My father and I were staying in the masjid when we overhead someone relating the hadith of Nuzul. When the person narrated it, he said,
إِذَا كَانَ لَيْلَةُ النِّصْفِ مِنْ شَعْبَانَ يَنْزِلُ اللَّهُ عَزَّ وَجَلَّ إِلَى سَمَاءِ الدُّنْيَا
‘When the fifteenth night of Sha`ban has come, Allah, Mighty and Majestic, yanzilu to the lowest sky’.
بِلَا زَوَالٍ وَلَا انْتِقَالٍ، وَلَا تَغَيُّرِ حَالٍ،
The one narrator of the hadith then added, ‘Without rising or changing state, location or affair.’
فَارْتَعَدَ أَبِي - رَحِمَهُ اللَّهُ - وَاصْفَرَّ لَوْنُهُ، وَلَزِمَ يَدِي، وَأَمْسَكْتُهُ حَتَّى سَكَنَ، ثُمَّ قَالَ : قِفْ بِنَا عَلَى هَذَا المتخوِّضِ،
“My father turned his face away in anger and disgust. His complexion became pale and he took hold of my hand and held it until he became calm. Then he said, ‘How can someone say this when speaking of Allah?’
فَلَمَّا حَاذَاهُ قَالَ : يَا هَذَا، رَسُولُ اللَّهِ أَغْيَرُ عَلَى رَبِّهِ عَزَّ وَجَلَّ مِنْكَ،
When he came forward, he said, ‘The Messenger of Allah had more jealousy and honour for His Lord, Mighty and Majestic, than you.
قُلْ كَمَا قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، وَانْصَرِفْ.
‘You should limit yourself to stating the matter just as the Messenger of Allah had done and leave it as such.’ My father went away from him shortly after”.
قَالَ حَنْبَلُ : قُلْتُ لِأَبِي عَبْدِ اللَّهِ - يَعْنِي أَحْمَدَ بْنَ حَنْبَلٍ - : يَنْزِلُ اللَّهُ إِلَى سَمَاءِ الدُّنْيَا، قُلْتُ : نُزُولُـهُ بِعِلْمِهِ أَوْ بِمَاذَا؟
Imam Ahmad ibn Hanbal’s first cousin, Hanbal ibn Ishaq[12] said, “I mentioned the hadith, ‘Allah yanzilu to the lowest heaven,’ to Abu `Abdullah-meaning Ahmad ibn Hanbal-then I said, ‘His Nuzul is with His Knowledge or what exactly?’
فَقَالَ لِي : اسْكُتْ عَنْ هَذَا، مَا لَكَ وَلِهَذَا، أَمْضِ الْحَدِيثَ عَلَى مَا رُوِيَ بِلَا كَيْفَ وَلَا حَدٍّ، عَلَى مَا جَاءَتْ بِهِ الْآثَارُ، وَبِمَا جَاءَ بِهِ الْكِتَابُ.
He replied, ‘Be silent about this matter. What is the matter with you? Leave the hadith how it has been narrated, without how, nor limit. Hold firm to what has come in the laid-out narrations and the Book’. ”[13]
وَقَالَ الْإِمَامُ إِسْحَاقُ بْنُ رَاهَوَيْهِ : قَالَ لِي الْأَمِيرُ عَبْدُ اللَّهِ بْنُ طَاهِرٍ: يَا أَبَا يَعْقُوبَ، هَذَا الْحَدِيثَ الَّذِي تَرْوِيهِ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
The Grand Imam, Abu Ya`qub Ishaq ibn Rahuwaih[14] said that the amir `Abdullah ibn Tahir[15] once asked him, “Abu Ya`qub, what does the ‘Nuzul’ mean in this hadith which you have related from the Messenger of Allah, peace and blessings be upon him, in which he said,
يَنْزِلُ رَبُّنَا عَزَّ وَجَلَّ كُلَّ لَيْلَةٍ إِلَى سَمَاءٍ الدُّنْيَا
‘Our Lord yanzilu every night to the lowest heaven’.
كَيْفَ يَنْزِلُ؟ قَالَ : قُلْتُ : أَعَزَّ اللَّهُ الْأَمِيرَ،
“So how does He yanzilu?” Imam Abu Ya`qub responded, “May Allah strengthen the amir.
لَا يُقَالُ لِأَمْرِ الرَّبِّ عَزَّ وَجَلَّ كَيْفَ، إِنَّمَا يَنْزِلُ بِلَا كَيْفَ
“When speaking of the Lord, Mighty and Majestic, ‘how’ does not enter into the conversation. He indeed descends without how.
وَمَنْ قَالَ يَخْلُو الْعَرْشُ عِنْدَ النُّزُولِ أَوْ لَا يَخْلُو فَقَدْ أَتَى بِقَوْلٍ مُبْتَدَعٍ وَرَأْيٍ مُخْتَرَعٍ.
“If anyone should speak of the Throne as vacant or not vacant during the yanzilu, this is the statement of the innovator and astray one going near to apostasy”.[16]
@@agendadeen9211 أبو الخطاب الكلوذاني (ت510هـ) :
Imam Abul Khattab Al-Kalwadhani (d.510), may Allah have mercy upon him, stated:
قَالوا: فما معنى استواءه أَبِن لَنَا ؟ فَأجَبْتُهم: هَذا سُؤَال المُعْتَدِي منظومة الكلوذاني
“They say, ‘So what is the meaning of His Istiwa’? Clarify it to us?’ I answer them by saying: This is the question of the innovator that has transgressed the bounds”. [17]
قال الإمام ابن الحنبلي (ت536هـ) :
[Imam Ibn Al-Hanbali (d.536), may Allah have mercy upon him, elucidated the following:]
(وكذلك الإيمان واجب بمجمل الاحاديث التي رويت عن رسول الله واقرارها كما جاءت بلا كيف مثل حديث الاسراء حيث قال رَأَيْتُ رَبِّي فِي أَحْسَنِ صُورَةٍ
And likewise the Iman is wajib in the generality of the ahadith which were narrated from the Messenger of Allah, affirming them just as they came without how, such as the hadith of the Night Journey when he said, “I saw my Lord in the best form”.[18]
و«إِنَّ قُلُوبَ بَنِي آدَمَ كُلَّهَا بَيْنَ إِصْبُعَيْنِ مَنِ أَصَابِعِ الرَّحْمَنِ يُقَلِّبُهَا كَيْفَ يَشَاءُ»… وما أشبه هذه الاحاديث الصحاح كلها بغيرها كما جاءت بلا كيف لانها جاءت مقفلة ومفاتيحها مع رسول الله وروي عن امير المومنين علي بن ابي طالب أنه قال
Another example includes, “The hearts of the Children of Adam are all between the Usbu’ayn of the Most Merciful. He turns them how He so wills”.[19] This and what is like it of all the authentic ahadith is left just as they are without how as they have come sealed just as they are and their keys are with the Messenger of Allah, peace and blessings of Allah be upon him. It was narrated from the Leader of the Believers, `Ali ibn Abi Talib who said,
(نهانا الله تعالى ذكره عن تفسير متشابه القران وعن تفسير بعض الاحاديث المروية عن رسول الله التي سبيلها كسبيل متشابه القران وامرنا بالايمان بُجملتها والامساك عن تفسيرها) الرسالة الواضحة في الرد على الاشاعرة 607
Allah, Exalted is His Mention, has forbade us from explaining the mutashabih of the Qur’an, explaining some of the ahadith narrated from the Messenger of Allah, peace and blessings of Allah be upon him, in which their pathway is like that of the mutashabih. We have been commanded to have Iman in them in general and be silent about their meaning. [20]
[Imam `Abdul Qadir Al-Jilani (d.561), may Allah have mercy upon him, gave the following remarks:]
كما قال سفيان بن عيينة رحمه الله كما وصف الله تعالى نفسه في كتابه فتفسيره قراءته لا تفسير له غيرها ولا نتكلف غير ذلك فإنه غيب لا مجال للعقل في إدراكه
And the discussion about the Attributes is just as Imam Sufyan ibn `Uyainah, may Allah have mercy upon him, said, “It is just as Allah, Exalted be He, described Himself in His Book. So its commentary is its recitation and there is no commentary for it besides that”. So we are not responsible for anything besides that as the matter belongs to the unseen and there is no way for the intellect to reach that.[21]
قال الإمام ابن هبيرة (ت580هـ) ،
The Imam, Ibn Hubairah (d.580), may Allah have mercy upon him, said the following:
(تفكرت في أخبار الصفات، فرأيت الصحابة والتابعين سكتوا عن تفسيرها، مع قوة علمهم، فنظرت السبب في سكوتهم، فإذا هو قوة الهيبة للموصوف، ولأن تفسيرها لا يتأتى إلا بضرب الأمثال للّه، وقد قال عز وجل: “)
I reflected about the topic of the Akhbar of As-Sifat and I noticed that the Companions and Followers were silent about their meaning, even with the strength of their knowledge. So I looked at the cause of their silence and it was one of reverential fear of the One being described. And to give meaning to these and explain them does not come except by making likenesses to Allah. And He, Mighty and Majestic, has already said,
فَلَا تَضْرِبُوا لِلَّهِ الْأَمْثَالَ ۚ
And do not make likenesses for Allah.[22]
وقال) : لا يفسر على الحقيقة ولا على المجاز لأن حملها على الحقيقة تشبيه، وعلى المجاز بدعة (ذيل طبقات الحنابلة ح2 ص156
He also said in another place, “They are not explained as being upon the reality that we know nor metaphorical as saying they are the reality that we know is likening Him while saying they are metaphorical is indeed innovation”.[23]
wat a joke they didn't even organise how to do a debate, structure it or even a topic .. someone who studied for over 20 years in madinah and another sheikh who whos also well respected... sheikh kamal side lost & im ASWJ
Can an Ashari please translate this quote Of Abdullah bin Mubaarak رحمة الله عليه
أخرج البيهقي في "الأسماء والصفات"، والدارمي في الرد على الجهمية (67) واللفظ له قال: حدثنا الحسن بن الصباح البزار، ثنا علي بن الحسن بن شقيق، عن ابن المبارك، قال: قيل له: كيف نعرف ربنا؟ قال: «بأنه فوق السماء السابعة على العرش، بائن من خلقه».
Above his throne free from his creation
Space and time are the creation of Allah
So this statement goes against you
@@MahmoudaljawadAbove the seventh Heaven, above the Throne goes against your whole creed
Books that proof the salafi aqeedah is right :
Aqeedah thawri from sufyan thawri
Aqeedah razziyan from Abu zura & abu hatim ar razi
Sarh ou sunnah from imam muzani ( student of imam shafi'i )
Rad ala marisi al jahmi from imam ad darimi
Al rad ala l zanadiqa wal jahmiya from imam ahmed
Usool as sunnah from imam ahmed
Kitab as sunnah from al khallal
Kitab as sunnah from abdullah ibn ahmed ( son of imam ahmed )
As sunnah from harb al kirmani
Aqeedah from imam al bukhari
Sarh ou sunnah from imam al barbaharee
No ashari who reads this books from the salaf can DENY that these great scholars from the salaf had the same aqeedah as us salafis today and we just follow them everyone read these books start at the first one read all these books and you will see who really has the aqeedah of the salaf 😘😘
Alhamdulilah for the salafi aqeedah the real ahlul sunnah
@@ruineerderss1205 alhamdulillah for ignorance and tajsim!!!
So many of them are mutakalimeen, mufawiddah or straight up did ta’weel lol
@@-Ahmed8592 ya kedab they all affirmed allah's highness above the throne all affirmed allah spoke the words in the quran and they did not do ta'weel on the sifwat allah they have absolutly nothing to do with your deviant ashari jahmi aqeedah matter fact they would make takfeer of you they made takfeer of the sects that dienied allah's uluww come to the ahlul sunnah
If You Believe Allah Ta'aala has a Dhaat without that being Tasbeeh with the Dhaat of Created things,
Then it should not be difficult to say the same thing about Allah's Sifaat like hand.
Allah Ta'aala has a hand that is not like the hands of Created beings.
Simple
@@lumiam6982 Do you Really just say Allah's Dhaat refers to his existence?
Show me any evidence for that saying from the Quraan, Sunnah or the way of the Salaf?
You guys just talk without thinking the stuff that come out of your mouths.
Your second point just proves the statement " Every Muattil is a Mushabbih"
You Made Tashbeeh of Allah Ta'aala with creation in your mind, then you ran away from that Tashbeeh by negating Allah's attributes.
2. The Salaf did not just pass the Sifaat and say they didn't understand it. They we believe in these Sifaat and affirm them without knowing how they are.
@@lumiam6982 There are words that are used to refer to Allah in the Quraan, Sunnah and from the Salaf.
You are confusing two words ذات and جسم Dhaat and Jism.
The word Dhaat is used for Allah Ta'aala not Jism.
The quote from Imaam Ahmad is about someone saying Allah Ta'aala is a Jism not like other Ajsaam.
Check your Arabic
@Bruh Moment yad al haqiqi means the literal meaning that has been revealed upon means in which Allah literally revealed in the text.
Yadullah we believe the literal meaning of yad is hand however we negate the literal meaning that we know that consist of body part and limbs.
Athari negates literal meaning but rather also affirm the literal meaning on which has been revealed upn.
for ex.
When I am asked about what is yadullah?
I am not gonna say the literal meaning of yad is a jaariha (limb).
rather I will answer
it is an attributes that he made Adam with.
This is the literal meaning of Allah’s yad however what he really intended by it should be relegated to the one who mention it. (tafwid)
We Affirm Allah’s attributes without the meaning (negations of the literal meaning that we know of) wa la kayfiyya (negations of the modality)
We are not ignorant about the Modality rather Allah has no modality like this pseudo salafis zindeeq are trying to say.
No
قال الإمام الترمذي رحمه الله في الجامع (3/ 50 - 51)
(662) حدثنا أبو كريب محمد بن العلاء حدثنا وكيع حدثنا عباد بن منصور حدثنا القاسم بن محمد قال سمعت أبا هريرة يقول قال رسول الله صلى الله عليه وسلم إن الله يقبل الصدقة ويأخذها بيمينه فيربيها لأحدكم كما يربي أحدكم مهره حتى إن اللقمة لتصير مثل أحد وتصديق ذلك في كتاب الله عز وجل (ألم يعلموا أن الله هو يقبل التوبة عن عباده ويأخذ الصدقات و يمحق الله الربا ويربي الصدقات)
قال أبو عيسى هذا حديث حسن صحيح
وقد روي عن عائشة عن النبي صلى الله عليه وسلم نحو هذا
وقد قال غير واحد من أهل العلم في هذا الحديث وما يشبه هذا من الروايات من الصفات ونزول الرب تبارك وتعالى كل ليلة إلى السماء الدنيا قالوا قد تثبت الروايات في هذا ويؤمن بها ولا يتوهم ولا يقال كيف
هكذا روي عن مالك وسفيان بن عيينة وعبد الله بن المبارك أنهم قالوا في هذه الأحاديث أمروها بلا كيف
وهكذا قول أهل العلم من أهل السنة والجماعة
وأما الجهمية فأنكرت هذه الروايات وقالوا هذا تشبيه
وقد ذكر الله عز وجل في غير موضع من كتابه اليد والسمع والبصر فتأولت الجهمية هذه الآيات ففسروها على غير ما فسر أهل العلم وقالوا إن الله لم يخلق آدم بيده
وقالوا إن معنى اليد هاهنا القوة
و قال إسحق بن إبراهيم إنما يكون التشبيه إذا قال يد كيد أو مثل يد أو سمع كسمع أو مثل سمع فإذا قال سمع كسمع أو مثل سمع فهذا التشبيه وأما إذا قال كما قال الله تعالى يد وسمع وبصر ولا يقول كيف ولا يقول مثل سمع ولا كسمع فهذا لا يكون تشبيها وهو كما قال الله تعالى في كتابه ليس كمثله شيء وهو السميع البصير.
The problem with The Asharis is that they make categories up and attribute them to the Salaf.
Like Sheikh Haroun Saying that the Sifaat of Allah Ta'aala are divided into those that agree with The Aql and those that don't agree with the Aql.
Perhaps Sheikh Haroun can give some reference to any of the Salaf who made this distinction regarding the Sifaat?
You've already made 3 comments on this video in 4 hours. You have your own agenda and bias. When you mentioned that the hanabilah aren't a proof, then who represents the athari creed, the psudo salafi manhaj? Which came recently from the revival of Muhammed ibn abdul wahab najdi?
Watch the whole series.
@Bruh Moment no problem akhi Sheikh Abdurazaq al badr teacher at masjid nabawi wrote a book and brought a number of scholars the salaf such as abu hanifa, abu yusuf, ibn battah, ibn mandah, at-tabari (the mufassir), i would advise you to read if u know arabic akhi.
And let the salaf, the book of Allah, and the sunnah be a returning point, this isn’t a worldly argument to be won.
I would like All Asharis to read this quote from Imaam Tirmidhi who explains what is the Aqeedah And Methodology of The Salaf regarding Allah's Sifaat.
He did not differentiate between 7 that agree with the Aql and the rest.
He placed Sam'a Basr and Yad يد together and gave The Aqeedah regarding them.
No difference between them
The Asha'ira are innovators in aqeeda. Imam Malik despised ilm ul kalam, as did imam Shafi and of course imam Hanbal may Allah be pleased with them.
So explain why sheikh taleb has a PhD in Philosophy for someone so against Philosophy
@@Samuel-eu6lv LOOOL salafi moment 🤣
@@bruhmoment7538bruh what's that meant to mean. You would do well to follow the creed of the imam you follow rather than those who fell into the mental traps of philosophy. As for AHAA, He fell into innovation but returned to the salaf understanding before his death. We ask Allah to have mercy on him and to those who were sincere. We don't curse scholars like the blind followers of these people.
@@bruhmoment7538 he's not the only one who made a deathbed repentance out of your lot.
And don't give me that saviour of the Muslims story bro. How can they be the saviours of the religion when their beliefs are basically a watered down version of the mutazila/Jahmiyya. AHAA died upon the creed of Imam Ahmad.
@@bruhmoment7538 they deny and negate the attributes of Allah. And distort the meanings in the Quran regarding His attributes and actions. Using Aql over Naql. Saying the Quran is created and the uncreated version if with Allah (whatever that means). Basically, concepts that were never spoken of by the prophet pbuh and the salaf. They drank from Aristotle's cup of philosophy and used his 10 categories of metaphysics to prove Allah's existence. Fakr Uddin Razi himself states that Aql should be employed over Naql.
Why do The Asharis affirm 7 Sifaat and there is No Tashbeeh when affirming them.
And the Other Sifaat have Tashbeeh when we affirm them for Allah Ta'aala.
What is the difference between the 7 they affirm and the rest of the Sifaat of Allah Ta'aala?
What you have said about the seven Sifaat that you affirm then say the same thing about All other Sifaat of Allah Ta'aala.
Allah Ta'aala has The Sifaat of Sam'a and Basr without Tashbeeh with the Sam'a and Basr of Created beings.
Likewise Allah Ta'aala has a hand and Did Istiwaa Upon the Arsh without Tashbeeh with the hands of Created beings and without Tashbeeh of The Istiwaa of created beings.
Simple.
Asharis can't even understand those basic principles
The words are the same yet the meanings are different. I asked you multiple times to give me a definition of what you mean by hand and you haven’t done so. Stop posting if you’re not going to engage.
Asharis place their Aql in the lead position over the nusoos of the Quraan and the Sunnah.
Whatever their Aql can comprehend of the Sifaat of Allah Ta'aala, they accept without Tafwid Al Ma'na or Ta'weel,
and what their Aql can't comprehend of the Sifaat they are Tafwid Al Ma'na or Ta'weel. Ajeeb
Salafis place their aql as being able to comprehend Allah - that's why they necessitate directions
@@HH-zr1iu you destroyed with one line lmao
God bless you
Long live Ahlus Sunnah
Curse on horn of satan ibn abdul wahhab najdi Lanati khwarji and all his hawariyun and blind followers
@@HH-zr1iu Yeh they think there over pious and know the essence of Allah(swt).
Bruh Kamal can’t even send blessings on the Prophet (S) properly 🤣
Salafis follow the Salaf. One of the Salaf was Imaam Ahmad Bin Hambal.
So we don't need to follow latter day Hanaabila scholars when they go against Quraan, Sunnah and the understanding of The Salaf.
So none of the hanabila understand Ibn hanbel but you did 😂😂😂 only a jahl murakkab makes this claim
Ashaira = Jahmiyyah
Authobillah. That’s a lie
Jahmis and Wahhabis both Believe Allah is in a place so the only one deserving of being called Jahmi here are the Wahhabis.
Wahabi/Pseudo-"salafi" = Mujassimah
Did you use 3ql to come this conclusion you jahil 😂
Ashari is one of a deviant sect
Asharis believe the Qur'an is created.
you just takfired all asharis 💀💀
@@spreaderofalhaqq
That's a very extreme statement to make and it's NOT the way of Ahlul Sunnah.
@@spreaderofalhaqq
You should be asking for evidence
@@Hashim_Naysapuri you are giving a belief of kufr to asharis thats like saying
salafis believe Allah is a man which is kufr
@@spreaderofalhaqq
If a LAYMAN holds believe which is kuffar, because he is UNAWARE of the kuffar he is NOT a kafir.
Subhanallah Kamal’s behaviour, manners and character are disgusting
Pseudo salafi's for u
What did he say or do that may be deemed as disgusting?
@@adamdiab8715 literally everything from his arrogance, to his poor manners, to his blatant lies and false aqeedah
@@Saber23 I personally didn't get any of that from either of them. Rather, I got passion from both sides. Sheikh Kamal invited Sheikh Haroun into his home for this debate/discussion whatever you want to call it. I believe it was very fruitful and both were respectful