Allah’s Messenger (sallallaahu alayhi wa sallam) said: ”Allah is more happy [ashaddu Farahan] with the repentance of His slave when he turns to Him in repentance than one of you who was upon his riding camel, which carries his food and drink in a barren desert; then it ran away from him. So he lost all hope (to get that) and approached a tree and lied down in its shade; he was disappointed about his camel. And when he was in that state, suddenly he finds that camel standing before him. He took hold of his nose string and then out of boundless happiness said: ‘O Lord, You are my servant and I am Your Lord’. He committed this mistake out of extreme happiness.“ [Sahih Muslim] In the version of the hadeeth reported in Saheeh al-Bukhari, it reads: “Allah is happier [Afrahu] with the repentance of one of you …“ etc. The hadeeth is clear from its context, as it speaks about the happiness of his slave, which is a literal happiness, and that Allah’s happiness exceeds it when his slave repents. It is a proof that Allaah is attributed with happiness; however, His happiness is not like the happiness of creation in its kayfiyyah (i.e. how it is in reality). It is happiness that befits His Majesty, which none knows its reality except He - Glorified be He - and it is obligatory upon us to believe in it and submit to it, while relegating its kayfiyyah to Him -the Almighty.
Parvez Khan the Muslims are in agreement that the how or the "howness" is not attributed to Alaah. And the emotions are an attribute of the creation, emotions are a change from one state to another. And we know that Allah does NOT change.
@@Monty927 The path of Ahlus-Sunnah wal-Jamaa'ah in affirmation of the Names and Attributes of Allaah to affirm whatever Allaah has affirmed for Himself in His Book or whatever the Messenger peace be upon him affirmed for Him, without distorting them (tahreef) or negating them (ta'teel), and likewise without how (takyeef) and making any resemblance with the creation (tamtheel). So Ahlus-Sunnah wal-Jamaa'ah believe that Attributes of Allaah are real (haqeeqee) and not merely symbolic. "The attributes of Allaah, the Mighty and Majestic, are affirmed in detail/specifically based upon quran and hadith, whereas denial is done generally."[8] So detailed and specific affirmation is, for example, affirming Hearing and Seeing, and the rest of the attributes mentioned in quran and sahih hadith. As for generalised denial, then like denial of any likeness as in His saying: There is nothing like unto Him. [Soorah Shooraa (42):11]
The scholars have differed concerning the meaning of Muhkam and Mutashabeehaat ayaats in the Qur'aan. I have come across Qadhi Aboo Ya'la; who mentions 4 opinions in his book 'iddah:
1. The muhkam is clear and doesn't need explanation. The Mutashabeehaat needs explanation.
2. The Mutashabeehaat is that which is difficult to comprehend for the layman, but not for he 'Ulema. This is similar to ayaat that outwardly contradict each other but don't, i.e. "Verily you guide not who you like” (Al-Qasas 56) and the ayah “Verily, you are indeed guiding (mankind) to the straight path” (Ash-Shura 52). The first ayah refers to the success of one's actions and the second ayah refers to a proof and leads to the Truth.
3. The Mutashabeehaat are the letters that are unconnected and found at the beginning of the surahs i.e. Alif Laam Meem, Alif Laam Ra. etc.) The muhkam are letters other than these.
4. The muhkam are the ayaat of the halaal. haraam. promises, and punishments. The Mutashabeehaat are the ayaat of stories and parables, basically the mukham on this opinion are the ayaat that establish verdicts and the Mutashabeehaat are the ayaat that don't.
Those who call themselves salafi surely do not follow the salaf (first 3 generations). So what he said in a way was correct. Simply look through the early books of belief. Like the 3aqeedah of attahawiyy. And Fiqhu al-akbar. 3aqeedah alwasatiyyah. And the statements of al-bukhariyy and an-nawawiyy and al-bayhaqiyy.
We follow salaf .. and its the way of Salaf that we take the literal meaning or attributes of Allah and don't go deep into explaining how Allah's attributes look like (nauzubillah)
7 лет назад+1
I'm not sure the salaf "took the literal meaning" - that means they LITERALLY thought Allah had hands, face, etc. It is more accurate I think to say that they refrained from ANY further discussion: they didn't say it was LITERAL or METAPHORICAL. They said "Allahu Alim". Unfortunately, most "anti-Asharis" take the other extreme view and want to imagine Allah aza wa jal as a man with a white beard sitting on a chair.
JazakAllaahu khairan Ustaadh Abu Iyaad for the beneficial lecture
Jazakumullahu khayran . Baarak'Allahu feekum
ماشاء الله
اللهم بارك لإخواننا و شيوخنا في بريطانيا ابو عياض و ابو خديجة و من معهم
جزاك الله خيرًا
Allah’s Messenger (sallallaahu alayhi wa sallam) said: ”Allah is more happy [ashaddu Farahan] with the repentance of His slave when he turns to Him in repentance than one of you who was upon his riding camel, which carries his food and drink in a barren desert; then it ran away from him. So he lost all hope (to get that) and approached a tree and lied down in its shade; he was disappointed about his camel. And when he was in that state, suddenly he finds that camel standing before him. He took hold of his nose string and then out of boundless happiness said: ‘O Lord, You are my servant and I am Your Lord’. He committed this mistake out of extreme happiness.“ [Sahih Muslim]
In the version of the hadeeth reported in Saheeh al-Bukhari, it reads: “Allah is happier [Afrahu] with the repentance of one of you …“ etc.
The hadeeth is clear from its context, as it speaks about the happiness of his slave, which is a literal happiness, and that Allah’s happiness exceeds it when his slave repents. It is a proof that Allaah is attributed with happiness; however, His happiness is not like the happiness of creation in its kayfiyyah (i.e. how it is in reality). It is happiness that befits His Majesty, which none knows its reality except He - Glorified be He - and it is obligatory upon us to believe in it and submit to it, while relegating its kayfiyyah to Him -the Almighty.
Parvez Khan the Muslims are in agreement that the how or the "howness" is not attributed to Alaah. And the emotions are an attribute of the creation, emotions are a change from one state to another. And we know that Allah does NOT change.
@@Monty927 The path of Ahlus-Sunnah wal-Jamaa'ah in affirmation of the Names and Attributes of Allaah to affirm whatever Allaah has affirmed for Himself in His Book or whatever the Messenger peace be upon him affirmed for Him, without distorting them (tahreef) or negating them (ta'teel), and likewise without how (takyeef) and making any resemblance with the creation (tamtheel). So Ahlus-Sunnah wal-Jamaa'ah believe that Attributes of Allaah are real (haqeeqee) and not merely symbolic.
"The attributes of Allaah, the Mighty and Majestic, are affirmed in detail/specifically based upon quran and hadith, whereas denial is done generally."[8]
So detailed and specific affirmation is, for example, affirming Hearing and Seeing, and the rest of the attributes mentioned in quran and sahih hadith. As for generalised denial, then like denial of any likeness as in His saying:
There is nothing like unto Him. [Soorah Shooraa (42):11]
@@Monty927 You sound like an ashari, this is the kalam they come with.
Jazakallahu khair sheikh.
May Allah-swt guide our misguided ashari brothers-Ameen...
Barak allah in our brothers in Birmingham may allah aid sunnah with ur dawah
The scholars have differed concerning the meaning of Muhkam and Mutashabeehaat ayaats in the Qur'aan. I have come across Qadhi Aboo Ya'la; who mentions 4 opinions in his book 'iddah:
1. The muhkam is clear and doesn't need explanation. The Mutashabeehaat needs explanation.
2. The Mutashabeehaat is that which is difficult to comprehend for the layman, but not for he 'Ulema. This is similar to ayaat that outwardly contradict each other but don't, i.e. "Verily you guide not who you like” (Al-Qasas 56) and the ayah “Verily, you are indeed guiding (mankind) to the straight path” (Ash-Shura 52). The first ayah refers to the success of one's actions and the second ayah refers to a proof and leads to the Truth.
3. The Mutashabeehaat are the letters that are unconnected and found at the beginning of the surahs i.e. Alif Laam Meem, Alif Laam Ra. etc.) The muhkam are letters other than these.
4. The muhkam are the ayaat of the halaal. haraam. promises, and punishments. The Mutashabeehaat are the ayaat of stories and parables, basically the mukham on this opinion are the ayaat that establish verdicts and the Mutashabeehaat are the ayaat that don't.
At 16:56 was he basically saying that the ashari takes the metaphorical meaning and you take the literal meaning?
Zagi Kujaribu
We take the understanding of the salaf as salih
Those who call themselves salafi surely do not follow the salaf (first 3 generations). So what he said in a way was correct. Simply look through the early books of belief. Like the 3aqeedah of attahawiyy. And Fiqhu al-akbar. 3aqeedah alwasatiyyah. And the statements of al-bukhariyy and an-nawawiyy and al-bayhaqiyy.
*so called Salafiyy
We follow salaf .. and its the way of Salaf that we take the literal meaning or attributes of Allah and don't go deep into explaining how Allah's attributes look like (nauzubillah)
I'm not sure the salaf "took the literal meaning" - that means they LITERALLY thought Allah had hands, face, etc. It is more accurate I think to say that they refrained from ANY further discussion: they didn't say it was LITERAL or METAPHORICAL. They said "Allahu Alim". Unfortunately, most "anti-Asharis" take the other extreme view and want to imagine Allah aza wa jal as a man with a white beard sitting on a chair.