What Are the Differences Between Salafism And Ash’arism? | Ask Shaykh YQ
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- Опубликовано: 8 дек 2020
- Today's Question: What Are the Differences Between Salafism And Ash’arism?
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I think the safest approach is to not bother with it until you're going to finally study it. Allah does not task us with perfectly refining how to interpret His attributes. Rather our task is to worship and obey Him and stay away from harming ourselves and others with our tongues, our hands, etc. If learning about Allah causes us to curse each other, then we have not understood anything at all.
---Allah is One (Allah is the ONLY Creator and is not composed of parts, pieces, or dimensions)
---Allah existed before the creations and there was NOTHING ELSE in existence (no light, darkness, time, space, distance, or direction)
---Allah ABSOLUTELY does not need the creations (hence, Allah does not require space in order to exist)
---Allah ABSOLUTELY does not resemble the creations (hence, Allah is not attributed with bodily or spatial characteristics--like, size, shape, form, organs, limbs, motion, stillness, etc.)
If a person does not understand these principles, then there can be no coherent discussion about what does and does not befit the Creator.
true
Well said
well said.
@@fifafreebies8941 Allah does not need nor resemble any creation, but when He described himself with something, we affirm it and accept it, without questioning its reality, or equating it with the attributes of creations.
Excellent approach in explaining the Ashari and Salafi thought. Righteous people will always want to unite lay people together. As we get older wisdom teaches you that we are all believers and we accept differences. May Allah guide us all to the truth. Ameen.
Ameen
Yasir Qadhi always answers the most difficult questions and that's why I love him so much.
How to ask him a question
The problem is that he is not wahhabiyah najdiyah anymore
@@pocophone2010is that a problem? Rather he has left the fold of islam.. speaking kufr and having doubts in the preservation of quran.
@@IsmetPeci1Please verify truth, before your speak. He has clarified numerous time please see his explanation after this there will be no excuse to spreading this lies.
@@maryamshakeel4027flying to Texas
6:16 Concept of Iman
8:45 Importance of *proving* the existence of Allah
12:59 Allah's attributes
Maa shaa Allaah, this is one of the most important talks I have heard in a long time. Baarak Allaahu feek, Shaykh Yasir
After being Muslim now for 9 years i have come to see that many Muslims have a blind belief. They believe just what they have been instructed to, but their minds are closed to any new information. I also used to be very judgemental and wonder why other Muslims are doing incorrect things, but when we focus on our own status with Allah it humbles us and allows compassion to take a front seat. I now have no isses at all talking with Muslims and non Muslims about faith and sharing view points. As soon as we close off a path to knowledge, we close off something in ourselves, and we never know where that knowledge will come from.
Have to ask ourselves are we ready to embrace all types of knowledge without affecting our aqeedah and eliminate doubts?
But see brother in Islam we have the Quran n the sunnah.... n for the most part they’re enough IAllah. also in Islam we don’t have strange foreign thoughts, thoughts like trinity
So, for the most part Islam is straight forward....
For that reason muslims don’t investigate a lot
We r really settled with our faith.
Taqleed in Fiqh is a controversial topic but in fact taqleed in kelam/in what you believe in is HARAM. One can't just be Muslim because his parents were. He must, this is an obligation, get knowledge and believe with full heart
@@ibrahimyilmaz4861
You do know we are all muslims from birth, but parents take us away if christian, athiest or other faiths.
Children accept Islam from parents because they like the explanation, there is no nagging doubt etc that other children suffer with their parents explanations. Because islamic explanations is satisfying unlike other faiths or non faiths.
Islam always made sense to me since I was a kid. Its not blind faith, I opened the Quran and loved it♥️
@@salampakistan3691 Bro in what you are saying you are a 100% right but you didnt understand what i was saying. There are two kinds of Taqleed (blind following). One of them is Taqleed in Fiqh (jurispudence, what and how to do for example where to place the hands in salah) and the second is Taqleed in Aqeeda (Aqeeda is what you believe). It is mandatory for all Muslims to follow blindly in Fiqh, so ie Hanafis put their hands below the belly naval without knowing a hadith or something for it. It is not need. But you cant just be Muslim because you were born that way. You need to understand what you are believing in. You cant just say yes im Muslim because my ancestors. You need to know that Islam is 100% and must be the only right religion as it says in the Quran. These are two different things
So much knowledge that it is worthy of a replay. It gets the mind to think about what it truly believes or is missing. I take it as a challenge, as inspiration. From the beginning my mind was, that I didn’t want to lean toward any group and don’t want to listen, so everyone, stop trying to choose a “school of thought”. For there are friends who become like an enemy when not to except their hate of prominent mainstream speakers who are beloved I believe that there is good and not so good in everyone so that we can learn from each other. So I listen with intent not to bear off onto a strange road. When one becomes as rigid as a tree they don’t bend and become uprooted and hostile, blaming it on the wind, instead of its own short growth of roots. It’s a great feeling not to be locked into a label, condemning others, becoming arrogant , and harmful to themselves as well as others.
Jazzaka Allah Kheir Sheikh Dr. Qadhi... The most important message is the need for Unity, our enemies are many and we will continue to be weak if we don't Unite. Allahuma Musta'an
Since the very beginning we have interpreted various controversies and things, even within sunnism their r various trends and they r two slightly different theologies within sunnism (invented within first 100 years after the death of prophet pbuh) (they viewed the sunnah of the prophet important BUT Shia has an imam that interpret the law, they have a living imam, Sunni community has a respect of sahabah, pre-destination (no ultimate free will), gathered around the legitimate caliphate, etc.…)
As time developed various theologians came and finer details were answered.
Both of these terms are contested. Salafism (Hambali Theology, Atharism). Ash’arism goes back to an individual Abu al Hassan ashari, first to develop a systematic ideology.
They go back to early Islam and they both are in some way’s rivalry to each other.
Intro:
1) Concept of Iman:
Ash’arism: Iman is affirmation of the heart, if u believe than u have Iman, it is to affirm in your heart. Iman itself does not increase or decrease because they have it as on or off. No middle ground.
Salafism: Iman is that which exist in heart and it is to affirm as previously mentioned and also to act upon it. Iman increases and decreases. Actual term applies to actions as well, it is within the term Iman.
2) Importance and methodology of proving the existing of Allah:
Ash’arism: The Kalam cosmological argument.it goes back to Aristotle, from Mutazilites also.
It relies on that world contains bodies and bodies have attributes and accident (that is within the body) is a color, size etc. Accidents must be created so body is created so someone created the body.
Salafism: Existence of God does not require proof, to deny it is to deny things that r self-evident. This mechanism of proving god is problematic it leads to collaries that are problematic
3) Concept of Allah’s attributes:
The face of your lord shall remain, created Adam with both hands, your lord will come on the day of judgement, our lord comes down in the last third of the night.
Ash’arism: We will take only 7 attributes without any how (Life knowledge, hear, seeing, speech, will, power), however other attributes cannot be affirmed, like motion.
Your lord has risen, your lord comes down, so they say Allah didn’t intend the literal meaning because motion is an accident which has to occur in a body and bodies are created then it implies that Allah is a body which shoes Allah is created.
Hand and face are human like, so all of this is metaphorical.
a) You block out linguistic meaning.
b) It becomes metaphorical, basically they’re interpret it.
Salafism: If Allah says it Allah knows best, we do not think how, we leave it to Allah.U negate the “howness”. The words r understood but not how.
a) Believe in linguistic meaning
Where is Allah is debate between them??
1. The debate is infinite, it has occupied the theologians for 12 centuries.
2. Salafi: ibn al qayam, imam ahmad bin Hambal, Ibn Taymiyah
3. Ash’arism: Imam Al Ghazali.
4. All of it is classical Ash’arism & Salafism. The Salafi has been associated with the Hanbali madhab. The Maliki and Sha’a’fi went towards Ash’arism.
5. Maturidism (Hanafi School) and Ash’arism are very close. Sister Schools.
6. Various understandings of Tasawuf??
7. E.g., Barelvi and Deobandi movement are under Maturudi Hanafi movement.
8. Celebrating of Mawlid (Ash’arism & Salafism)
Similarities are far more than differences and believe in the 6 pillar of Islam, same books of fiqh, same curriculum for fiqh, believe in the Quran & Hadith as the primary source. They have never divided themselves on the masjids. The tensions have been at an academic level.
YQ ADVICE:
• The average Muslim is unaware of these differences and does not affect the Muslim in their lives.
• We should not make a great deal out of them
• Do not deaminize the other side, there is Iman and taqwa and nifaq on both sides.
• Piety transcends these things.
Jazakallah khair
Jazak Allah Khair. We should aim to unit ummah and forget about small differences. I found ibadhi school the oldest to be the most respected school on this regard. Very well balanced school and their arguments always have the strongest dalil. Their school never fostered extremists. Their scholars are not well known. But they are the most knowledgeable people of Islam
@@SamSam-mv6gf correct if im wrong but dont they say a person who commits a kabeerah is not muslim ?
@@halazeel776 thank you. Ibadhi get their fiqh and ahkam with evidence and dalil. Who committed kabirah is regarded Muslim and buried on Muslims grave. But they said he is Kafir kofr naimah. It means he is kafir of Allah blessing. Their evidence is from Quran 27:40 " So when Solomon saw it placed before him, he exclaimed, “This is by the grace of my Lord to test me whether I am grateful or ungrateful. And whoever is grateful, it is only for their own good. But whoever is ungrateful, surely my Lord is Self-Sufficient, Most Generous.” the opposite of Shokr or being grateful is Kofr or being ungrateful. Ibadhi fiqh is the most ultimate highest and of the most in depth when it comes to evidences
@@SamSam-mv6gf are they not also from the descendants of the khawarij. Those that killed Uthman ra. and basically started a whole fitnah.
JazakAllah kheir for this. Can you please make a series on it? It would be very beneficial. Love you for the sake of Allah swt, Sheikh.
I’ve been looking for someone to properly explain the basics of some of the common practised schools of thought, this is the perfect introduction, jazakhallah khair
👏🏾 Maa shaa Allah he explained each group better than 90% of the followers of each group can explain it themselves.
I think the real reason people argue is because they don’t really even understand the opinions or scholars they claim to follow.
We don’t have to agree with everything YQ says, but when he’s on-point he’s 🎯 💯
May Allah accept from all of us and give us sincerity.
Assalam Aleikum Shaykh. At around minute 7 you said that the Ashaaira believe that imaan doesn't increase. The Ashaari's believe contrary to that, it is the maturidis who say it doesn't increase and decrease, this being one of the difference between the school. JazakAllah Khayr Shaykh for your time and great wealth of knowledge.
Also at 19.01 Dr YQ says that the Asharis say "There is no actual Throne". This is incorrect. There IS DEFINITELY a Throne but Allaah does not sit on it, nor is He just 'above' it. The Throne is the largest creation of Allaah and it was created to signify His Majesty & Dominion over everything, since it is bigger and 'above' all of His other creation. However, it is still a creation of Allaah and finite and therefore occupies a certain amount of place. Allaah SWT, on the other hand, is BEYOND BEING BOUND BY SPACE OR PLACE.
@@bittertruth6575 The Qur'an:
الرحمن على العرش ٱستوى
The Narrations:
"أين الله؟ في السماء"
Explained in Bukhari:
ٱستوى
أي: علا و ٱرتفع
kalamis:
we don't believe in any of that.
Ofcourse the kalamis think that the Allah Azzawajal and the Prophet Sallahu Alaihi wa Sallam did not explain the Deen to us in clear terms and thus they have to come up with their far-fetched Taweelat NaoudhubIllah min Dhalik.
@@ahmads5889
And the literalists became anthropomorphists because they assigned a body and place to Allaah. La hawla wa la quwata illah billah!
i won't bother going any further since this is a very very delicate topic with complex ideas and I feel it is safer for both of us to stop here. However I will leave you with this ayah:
"There is nothing like unto Him, and He is the Hearing, the Seeing." Surah 42 verse 11:
and this video (please turn on subtitles if you don't understand arabic):
ruclips.net/video/CAl2baqX2A8/видео.html
@@bittertruth6575 OudhubIllah, look at the shamelessness, I literally quoted texts and didn't even give an interpretation, yet you start crying anthrophromism. Subhan Allah.
@@ahmads5889I make it a point not to argue about these points.
Salaam.
Ashari's and I believe Matrudis believe you can't place a limit / boundary / restrictions on Allah SWT when we are talking about "where" Allah SWT is. Which makes sense. Us humans are unable to comprehend this, Allah SWT is beyond our understanding and comprehension.
We don't use emotion to know where Allah is, if Quran & Sunnah says He is above then He is. You have no evidence from Quran except general statements. Also our Fitrah agrees with Allah being above everything.
No one is using emotion. It's simple rationality, we can't place any type of limits (location, distance, time, space etc) on our divine creator. Allah SWT is nothing like it's creation as it says in the Surah Ikhlaas, verse 4: "And there is none comparable to Him."
Allah جل جلاله
reveals again in the Qur’an Al Kareem, in the Surah Ash-Shura (Chapter 42, Verse 11):
“There is absolutely nothing like him" (Allah جل جلاله )
ASSALAMUALAIKUM but AllahSubhanahuwa Ta'Ala is above Arsh right?@@zakali92
The kalam
The contingency
The fitrah
The design
The fine tuning
The existence of immaterial things
Another soul inspiring, mind tranquilising rendition. Jazakum Llahu khaeran yaa sheikh
Thats why i love our scholars all of them...❤ Either they are athari or asha'ari... They both sunnis ....
Thank you ya Allah for having scholars like dr. Yasir qadhi who teaches us to respect all our brothers.
Much needed video, job well done mashaAllah
This just opened up my mind on the acceptence of diferent groups and opinions.....because they are still all muslim ....and insha allah allah will reward each soul fpr what it has earned
IVE LEARNED SOOOOO MUCH LISTENING TO Dr YASIR, May Allah BLESS Him Insha’Allah 🙏🏾
Beautiful said!!!
Ma shaa Allah...
Sh YQ has so much wisdom.
Jzk, great explanation 😊
As ashaari myself, we understood the two positions within mazhab of takweel and tafweedh, both have the same conclusion denying any type of similarities between Allah and Makhluq may it on the different build or cells or even having requirements to the limbs, place and time. If outward (zahir ma'na) meaning of mutashaabihaat ayaats taken then somehow there will be tanaqudh (contradiction) within the Quran itself of which it is impossible. Such as, if yad and Wajh are literally taken as part of components of Allah's Zat (Self), then Quran also explains that the Yad shall be perish and only Wajh remains in surah Arrahman (Kullu man alaiha faan, was yabqa wajhubrobbika..).Any sane Muslim will not believe that any of Allah parts shall perish. This type of technical and logic argument is present in Kalam theology to avoid misunderstanding of aqeedah.
Mashallah.good to see you talking about unity. Welcome back
MashaAllah sheikh this is very clear explanation, jazakallahu khairan ❤️
JazakAllahu khayran Shaykhna
Very beneficial advise for all
Jazakallah khairan for the explanation, Shaikh. May Allah bless you
May Allah subhana wa ta'ala guide &unite us all to concentrate on sirate mustaqeem so v could achieve hasana fid dunya wal a'akhira.
In Indonesia in the past thirty yrs a new movement kept preaching and calling out the majority practices as bidah. This ideology stirrs up many communities especially with their online presence.
I just hope that they preach more unity instead of refuting other practices.
I disagree with him in a lot of things. But here, for the sake of comparison of the two he is the best man for this job as he has been close with both sides.
👍 good neutral talk explaining the basics, sadly now days people are calling their brothers and sisters, deviants and misguided
Wow, it's an amazing explanation of their differences. Enlightening. Thank you.
Thank you for the wisdom. AlhamduLILLAH ❤️
As an ashari, I can say:
1) We believe in Allah regardless of evidence, we trust Muhammad (PBUH), but it might not be enough to just say that to a non Muslim when trying to convince them. So reason does have its place.
However, Salafi’s lie when they say don’t use reason, all you have to do is look at Speakers corner, and you quickly realise the Salafis are using reason/science /analogies ect.. Take Shamsi, Mohammad Hijaab, Ali dawah ect…
2) Ashari’s believe in the heart and declare with the tongue. So to say that we don’t is a misrepresentation. And likewise, we do believe that the imaan fluctuates, but if you say something that’s kuffar obviously you go out of the folds of Islam. Nothing switching on and off, unless someones done kuffar 😂
3) Finally, Salafis say Allah said he has a hand so he does, even if it resembles creation, they say the Quran is the word of Allah so he speaks in Arabic. Moreover, Allah has a throne and so he sits on it. Which is ascribing human attributes, astagfirrullah, and goes against the basic tenant that Allah has no equivalent.
Their issue with Asharis is that we say is yes we affirm what Allah has said, however it is beyond our comprehension and it is not in a way that confers to his creation but rather in a way that suits Allah’s majesty.
The hand dosnt resemble the creation according to salfis ,salafis don't believe that Allah has body parts they affirm the hand but denying knowledge of its true essence and nature as Allah is unlike the creation
First of all Mohammed hijab is not a Salafi and we don’t say Allah has hands Allah himself say he has hands we just follow what’s written in the Quran and Hadith
@@AmiraMohammedomer Theoretically Hambali’s/salfis don’t, agreed. But in reality Salafis like Dawa man get so literal that in an attempt to rule out shirk they actually end up doing it by saying it’s possible that hands could be like a humans.
It's unfair to call modern day Atharism salafism. it's not the same.
Exactly. Salafism takes the attributes literally as in affirming anthrophormism.
@Ibraishah Abdullah lol najdi doctrine yeah yeah. I am not scholar but shaism and sufism i consider them out of islam . Allah knows best
@@omerabbadi9389 bro id be offended but this is actually hilarious 💀💀
@@alkane2561 supported by no proof?????
@@HeyIntegrity stop lying
Great explanation and conclusion. Much appreciated
Excellent explanation Allah preserve you.
This is how blissful of humbleness and knowledgeable looks like. Alhamdullia
🔴 When Imaam Abu Haneefah (Rahimahullah) was asked of his opinion of the one who says i do not know whether Allaah (Subhaanahu wa ta’aala) is above the heavens or on the earth,
Imaam Abu Haneefah (Rahimahullah) said:
He has disbelieved, because Allah (Subhaanahu wa ta’aala) says: “The Most Merciful rose above the Throne”, and His Throne is above His (Subhaanahu wa ta’aala) seven heavens.
He was then asked, what if he said that Allah (Subhaanahu wa ta’aala) is above His (Subhaanahu wa ta’aala) Throne but he does not know whether the Throne is in the heavens or on the earth he said, he has disbelieved. because he has denied that He (subhaanahu wa ta’aala) is above the heavens
[Quoted in Al-Uluww of Adh»Dhahabi, also in Sharh Aqeedah At»Tahawiyyah of Ibn Abi AI-lzz AI»Hanafi]
🔴 lmaam Malik (Rahimahullah) said when replying to the one who asked, ‘How did Allah make lstawaa? (Ascension above the Throne),
Al-lstawaa is Known, and its how is unknown, to have faith in it is obligatory, and to question it is an innovation.” Then he said to the questioner, “i do not think except that you are an innovator” and he ordered him to be expelled.
[Quoted in AI-Asmaa was Sifaat’ Page #.516]
🔴 Imaam Ash-Shafi’ee (Rahimahullah) said:
The belief that I am upon, and I saw Our Companions, the Ashab-ul- Hadith (People of hadith) - like Imaam Malik and Sufvan and others - to be upon is:
Affirming the testimony that none has the right to be worshipped except Allah (Subhaanahu wa ta’aala) and that Muhammad (Sal-Allahu ‘alayhe wa sallam) is the Messenger of Allah. And that Allah (Subhaanahu wa ta’aala) is above His Throne. above His heaven. He comes close to His creation howsoever He Wills, and He (Subhaanahu wa ta’aala) Descends to the lowest heaven howsoever He Wills.
[Quoted in ‘Awn aI-Ma’bood’ (13/41), and ibn Abu Ya’la reports it in ‘Tabaqaat aI»Hanaabilaa‘ (1/283) with a chain of narration linked back to lmaam Ash-Shafi’ee.)
Imaam Ash-Shafi’ee (Rahimahullah) said on another occasion:
“To Allah (Subhaanahu wa ta’aala) belong Names and Attributes that occur in His Book and His Prophet informed to the nation. It is not possible for anyone to refute (radd) them. So the one who contradicts this after the evidence has been established against him then he is a kafir (disbeliever), and as for before the establishment of the proof then he is excused due to ignorance, because the knowledge of that cannot be attained through the intellect. So we affirm these Attributes and we negate tashbeeh (likening Allah (Subhaanahu wa ta’aala) to creation) as Allah (Subhaanahu wa ta’aala) negated it by saying, ‘there is nothing like Him.”‘
[Quoted in ‘Siyar A’Iaam an-Nubalaa’ (10/80)]
🔴 lmaam Ahmad (Rahimahullah) was asked: “Allah is above the seventh heaven, above His Throne. distinct from his creation, and His Power and Knowledge are in every place?”
He (Rahimahullah) replied:
Yes. above the Throne and His Knowledge is in every place
(Quoted in Sharh Usool ilal‘tiqaad]
JazakumAllahu Khair ya Sheikh, let the haters hate well done. However, I believe you have made even though not very significant, two mistakes concerning Iman in Sharism. Asharis do say that it is highly recommended to state the belief and make it public, however, they say for God it is sufficient faith in the heart. Some Ashari scholars have said it is obligatory to state the faith in public, Abu Hanifa states explicitly this in the fiqh al akbar. Secondly, Ashari's do not say faith is static, that is what the Maturidis say, while yaqeen increases and decreases as this is the opinion of Imam Abu Hanifa. Asharis absolutely say that Iman increases and decreases, as opposed to Maturidis. I am surprised you made this mistake, you obviously mixed the Maturidi position with the Ashari position. However, your message of unity is well taken. God Bless you!
Thank you for this summarised answer.
One of best lecture.
Sheikh Yasir you have not done justice by describing the creed of the Ashaaira.
In Ashari and Maturidi schools, the creed consists of affirming the attributes such as “yad-ullah” the hand of Allah, the ayn ullah, saaq ullah, rigl ullah, nafs ullah, wajh ullah etc. The difference between the salafi and asha’rayn schools is that they affirm the zahir of the words but not the haqiqa yani the literal meaning and leave the meaning of the word to Allah (which is known as tafweed bil-ma’aanaa) and which is common by both athari and ash’ari schools of them: wa nafiy al-kayfa ( denying the modalities and how-ness).
However you stated that we asha’ira are supposed to go blank! Don’t even think about the meaning. The sahaba and the tabi’een and the great scholars all have an ijmaa’ that we should not accept the meanings of the words, rather leave it to Allah, tafweed.
This is either maybe due to your lack of knowledge by innocence which I would give preference to believe or it is intentional intellectual injustice.
The ummah of Muhammad (saws) will never come together upon misguidance. There is clear evidence when looked at the salaf and the later scholars and even scholars today where the majority of all scholars from all times about which aqeedah they have been upon.
The salafi school claims that the athari school/hanbali school and the salaf were upon their “aqeedah” of literalism whereas when we look at the statements of the atharis before ibn Taymiyyah (rha) they are all upon the same aqeedah. “Acceptance of the zahir of the word, and not the haqeeqah, tafweed bil-ma’anaa, wa nafiy al kayfa”
The scholars of Asha’rayn also give preference to take ta’weel which does not contradict the ayah ليس كمثله شيء. So they do not enforce those ta’weelaat. Rather they say instead of thinking of a hand or eye or foot like ours it is better to leave the matter to Allah. Ta’weelat is not permissible by anyone who does not have ijazah in Ilm ul
Kalam.
25:50
Just say that even though salafism is considered as a sect among ahlul sunnah we both are close to each other and have more similarities.
BarakAllahou fik for this answer ya shaykh
Assalamu Alaikum Shaykh.
Is there any book from where I can learn the details of all the Holy names of Allah Ajwajjal (Asmaul Husna)?
Jazakallahu Khairan.
Al Aqeedatul Wasatiyyah by Ibne Tayyimiah
sunnahmuakada.files.wordpress.com/2014/07/al-ghazali-theninety-ninebeautifulnamesofgod.pdf
www.farhathashmi.com/english-section/aqeedah/?giml-id=766
Names of Allah by Sister Taymiyyah Zubair (daughter of Dr. Farhat Hashmi)
- these are audio lessons though, not written
28
The Innovation of salafism - wahabism has affected muslims across the globe.
Many children of salafis think that Allah truly sits and has a face, hand and everything just like human beings and creation.
There are so many cases of extreme wahabism and salafism who claim that Allah does have attributes of creation etc.
Anf this is the problem with the salafi creed etc.
On the other hand you have Sufis who believe that the Prophet is Nur Ilahi, and the Ashari creed which is heavily influenced by Greek Philosophy. The Athari creed is the earliest creed. Salafis say Allah has face because Allah says so in the Quran. But not face like human. I dont think you watched the video, you just came to comment some nonsense.
@JB Priestley you dont have a brain. So you're saying Allah is lying when He says that He has a face?
The Sheikh differentiates between wahhabism and atharism in other videos but mixes stuff here . I know many wahhabis struggling to avoid imagining anthropomorphism and if they go back to atharism they would clear away of the modern salafis wicked ideology
@@kinetickame1203 there is no difference between Atharism and Salafism..exact same creed
@@sheriefelsayad5578 True unless you mean by Salafism pseudo Taimism or Wahhabism. Most of Hanbali imam use Tafweed which is completely different from anthropomorphism
I'm kinda hanifi but the rational answer by him is really appreciable. May allah increase him in knowledge and piety.
JazakAllah Khairan Shaykh
The call to action part rings some of Syaikh Al-Banna's usool 20s.. Nice summary, tho..
I am seeing a pattern of the scholars who after experience and get older - they tend to become unifying between sects and stop demonizing the other ideologies.
May Allah guide us.
Please do more on aqeedaa sheikh. We need to learn. Jazalla Allahu ghaira aljazaa
Why do you still refer to them as Salafis, they are not the real Salafis which the Prophet praised, nor are they on their path.
Rather call them followers of Abdul Wahab, or followers of the Najdi doctrine.
May Allah unite the ummah ameen
A very intellectual comparison. It is difficult to find unbiased comparisons between Muslim schools of thought these days. Instead of fighting among themselves, Muslims should promote healthy discussions and peaceful propagation of faith.
How can we have peaceful and healthy discussions when we have ibn baz saying that asharis are not from ahlussunnah and that they are ahl bidah and deviants?
@@soldierofal-rahman7836 he's not going to lie and he'll still educate the people. Of course the laymen aren't deviants
@@DrJames_YT so Imam Nawawi was deviant? Imam Suyuti?
@@soldierofal-rahman7836 yes? What's wrong with that, if they literally believed anything which comes from the jahmiyyah then they are definitely wrong in that matter, and it still comes to the conclusion to how they came about to having that belief. Many can and have used a wrong approach to things which results in them believing something incorrect.
May Allah forgive them.
alhamdulillah for the last 1000 years
Asahrism is the orthodox position of Sunni islam
from all the 4 schools to all the empires
the acceptance of this creed is what justifies it's authenticity alhamdulillah
huge mountains of scholars from spain till India
alhamdulillah
The ultimate aim of every Muslim should be to fulfil the huqooq of the Creator and the creation (with knowledge).
It ain’t that complicated.
Salamo aleykom, how can we send questions to Shaykh Yasir Qadhi ?
askyq@epic.org
Ashari and salafi just two sides of one coin. Don't be confused. Both are great Muslim ideologies. United we stand. Part we fall
There is an Ahairah da'eh in Philippines who says that it is kufr to believe the other way. Very passionate in refuting Salaffism like YQ (when he was young). Hehe
Love sheikh, may Allah grant him Jannah and forgive his wrongdoings.
That was a great non bias explanation, even though you follow the Athari school.
YQ's inner salafism speaking
He's speaking in a neutral way. He's not even salafi himself
@@supercookiecookie8092 He leans more towards the Salafi side.
@@n.a3642 he openly said I left the branch of salaf due to them being very harsh when spoken against and a bit narrow minded.
@@supercookiecookie8092 Yes, but that's different from Theory. In theory, he still holds much of the Salafi aqeedah. Litterally his favorute scholar is ibn taymiyyah who is the "father" of today's salafis. When he said he left "Salafis" he is talking about the movement and people involved, not the ideology. However, that is not to say he is completely in line with "Salafism", that's why I just said he leans more towards it. Recently he's made comments about how there is a development in aqeeda (explaining what this means will take forever, but watch the videos if you care), and has said certain things that most Salafis extremely disagree with (the infamous video on what is and isn't shirk.) So he's not completely in line and drifting to something else, but if you were to ask him what he honestly prefers between Ashari vs Salafi(I know, not a realistic question, but if you were to theoretically ask him) he most likely would say Salafi.
Masyallah. Thank you for this beautiful lecture. Now, can someone do an infogrpahics or visual summary of this please? =D
May ALLAH (reward) immensely
Basically ALHAMDULILLAH for those who chose the path of the Salaf.
The pious Salaf affirmed every attribute mentioned in the Book and the Sunnah, without any distinction and applied a uniform principle to them all, which is ithbaat (affirmation) without tamtheel (likeness), which itself follows on from a more fundamental principle which is that there is no tashbeeh in anything which Allaah has described Himself with at all, this is because Allaah's essence is unlike all other essences and because of this we have no way of knowing how attributes subsist with His essence and given that, there is no reason or argument for denying anything from His attributes with the argument that it necessitates tasbheeh, and this is invalid for the reason just mentioned. Hence, we see the Salaf in all their books affirming everything in the Book and the Sunnah pertaining to the attributes without distinction.
Atharis believe regarding the Sifaat that there is no tashbeeh (resemblance) and no tamtheel (likeness) and no Tajseem (embodification), and no takyeef (specifying or asking how). Rather, Allah is as He, the Sublime and Exalted said, "There is nothing like unto Him and He is the all-Hearing, all-Seeing" [Quran 42:11]. Hence, He, the Sublime is absolutely Unique.
The Atharis have a particular language & methodology, it is simply a language of affirmation of what is in the revealed texts with a general negation of any likeness. They do not see any conflict between reason and revelation, revelation guides and reason submits and follows and sound, uncorrupted reason has no objection to what comes in revelation pertaining to the sifaat.
Ahl al-Sunnah believe that there is absolutely no likeness unto Allah, as a result, no false analogies can be made for Allah, and hence, as Allah's essence is unlike all other essences, the necessities (lawaazim) that are said of all created things and bodies do not and cannot apply to Him. As a result, there is absolutely no caution in affirming what Allah affirmed for Himself with a general negation of tamtheel and takyeef.
The Names and Attributes of Allah are from the affairs of the unseen which a person could not possibly know in detail except by way of revelation due to the fact that human beings can never encompass Allah’s knowledge, just as Allah has stated:
They cannot encompass Him in knowledge. (Surah Taahaa: 110)
Hence, there is no caution in affirming whatever Allah affirmed for Himself as attributes of His essence, and there is no presumption of tashbeeh at all. This is in reality, the very foundation of the view of the Salaf, and hence the creed of the Salaf is to affirm all the attributes of Allah related in the Book and the Sunnah, upon their foundational meanings and to deny that there is any likeness in their realities and this is ithbaat without ta'teel
Some of the later hanbalis went to extremes. Affirming and discussing things that the earlier scholars did not.
They said ahad reports amounted to certainty and must be affirmed as certainty.
So they said things like Allah has will sit next to the Prophet on judgement day, maqam al mahmud. Similar to Jesus sitting with the Father in their beliefs.
You had some hanbalis discussing Allah having two eyes.
You had some affirming ears, or saying you can't say Allah doesn't have ears.
You had others discussing whether Allah leaves the throne when he descends.
All of these examples show the hanbalis were not one type either. Neither were asharis were one type.
What can be said, was in the begining the distinction between them wasn't that great. Even ibn taymiyuahs time, he refuted them but he also worked with them.
The hanbalis of old were much harsher, for small differences. Lile Imam bukhari and his issues. Or sharif abu jafar and ibn aqil.
@@islamicmoldtivation8143
The methodology of Ahlus‐Sunnah wal‐Jamaaʹah is that Allah has Two Hands, both wide‐spreading in giving blessings. They are from His Personal Attributes and are haqiqi that befits Him.
[Allah] said, "O Iblees, what prevented you from prostrating to that which I created with both My hands? Were you arrogant [then], or were you [already] among the haughty?" [Quran 38:75]
Hence all Divine Attributes including Yadain (two hands) are Haqq (Existent Real): Haqiqi : real, occurring in fact not illusory nor symbols.
Atharis believe in all divine attributes including Yadain without tashbih, tahrif or takyeef.
Atharis agreed upon the belief that the Yadain are Two Hands, which in no way, resemble the hands of created beings.
It is not correct to distort and misinterpret them to mean ʺstrengthʺ or ʺblessingsʺ for many reasons. Some of them are as follows:
Firstly: It would mean that the apparent meaning of the wording is changed to mean a metaphorical one with no supporting proof.
In fact there are hadith that proves the Hands (Yadayn) of Allah are real; Hadeeth: al-Bukhaaree (Eng.) Vol. 9, H 604; Muslim (Eng.) Vol. 4, H 6699: "Allah will grasp the heavens with His Hand and the earth with the other, then He will shake them ..."
Secondly: the Arabic language mentions the attribute in dual form. Thus the verse affirms the Two Hands.
“Rather, both His Hands are extended.” [Sooratul‐Maaʹidah, 5:64]
The Power or blessings of Allah has never been mentioned in dual form in the Quran.
As in Arabic, it's impossible to say that "Two Hands" means "Two Powers" or "Two Blessings".
Thirdly: the Arabic word Yad means hand which is used in the verse been discussed. But the Arabic word for power is Quwwa which is not used in the verse 38:75.
Ibn Khuzayma said; "Some of the Jahmites claimed the meaning of the saying: ‘Allah Created Adam with His Two Hands’, i.e. with His power. Hence, they claimed that al-Yad (hand) refers to al-Quwwah (power), and this is also from changing (the wording/meanings). This is also ignorance of the Arabic language.
[Source: Kitaabu-Tawheed page 87]
Yadain cannot mean two powers or two blessings because Abdullah ibn Umar said: Allah created four things with His Hand: The Throne, The Pen, Jannat Adn (or Garden of Eden), Adam, then He said to the rest of His creation “Be” and it was. [Muktasar al Uluww page 105]
So Yad is a specific attribute distinct from power or blessings.
Abdullah Ibn Umar (may Allaah be pleased with him) reported: I heard Allah’s Messenger (sallallaahu alayhi wa sallam) saying while on the pulpit,
“The Almighty will take hold of His heavens and earth with His Hand; and he (the Messenger of Allah) grasped his hand, and began to grasp it and outspread it, (then said): Then He (Allah) will say: ‘I am the Almighty! Where are the haughty? Where are the arrogant ones?” He (Ibn Umar, the narrator of the hadith) said: “Allah’s Messenger (sallallaahu alayhi wa sallam) moved to his right and left so much, until I saw the pulpit shaking from below until I said, ‘Will it cause Allah’s Messenger to fall?'
[Saheeh Muslim, Sunan An-Nasa’i, and the wording is that of Ibn Majah - Hadith 198].
[Imam Ibn Majah (d. 273 H.) in his "Sunan as-Sughra" (Sunan Ibn Majah)", in "Kitab as-Sunnah", in the chapter: "Concerning Denial by The Jahmiyyah"]
The Prophet (sallallaahu alayhi wa sallam) grasped his hand in order to clarify that Allah’s grasping of the earth and the heavens with His Hand on the day of judgment is to be taken literally and not metaphorically. He did not intend by it to liken the reality (kayfiyyah) of Allah’s grasping with his own grasping, innocent is He -peace be upon him- from that.
It was narrated that ‘Abdullah bin ‘Umar said:
“I heard the Messenger of Allah (ﷺ) say on the pulpit: ‘The Compeller (Al-Jabbar) will seize His heavens and His earths in His Hand’ - and he clenched his hand and started to open and close it - ‘Then He will say: “I am the Compeller, I am the King. Where are the tyrants? Where are the arrogant?” And the Messenger of Allah (ﷺ) was leaning to his right and his left, until I could see the pulpit shaking at the bottom, and I thought that it would fall along with the Messenger of Allah (ﷺ).”
[Sunan Ibn Majah - Kitab Zuhd]
The above hadith is one of the strongest proofs for the Ahlul Athar since the Prophet (SAW) himself believed in the apparent meaning of Allah's YAD. The Prophet (SAW) did NOT change the meaning to power. Rather he affirmed the divine attribute of Hand in a haqiqi manner without tashbih or tahreef.
Imam Tabari in his commentary on Surah 39, Ayah 67 and Abdullah ibn Ahmad ibn Hanbal in his Kitab Al Sunnah Volume 2, page 476, narration no. 1090 narrate:
Ibn Abbass said: “The seven heavens and seven earths in Allah's hand is similar to a mustard seed in one of your hands.”
It is very clear that Ibn Abbass affirmed the hand of Allah in a haqiqi manner (real Hand) without distorting the meaning to power or blessing.
@@Adrian-yf1zg Most atharis and Hanbalis dont believe in the claim that Allah will sit next to the Prophet on judgement day.
There were weak reports stating that Mujahid had such opinion, but weak reports are not used in qaidah.
Atharis believe maqam mahmud refers to the intercession granted to the Prophet ﷺ.
Some ahad reports can amount to certainty since there are different suggestions as to what is the minimum requirement for a report to be mutawwatir.
So even if there are 4 - 9 narrators in each level of chain; then that reaches certainty even if its not reaching mutawwatir status on each level.
some hanbalis discussing Allah having two eyes. Yes because there are hadith explcitly saying that Allah has ayn.
Even ashari scholars like baqilaani believed Allah has two eyes.
Al-Baqillaani is the author of the book: "At-Tamheed al-Awaa'il wa Talkhees ud-Dalaa'il" - a book which focuses on the issues of creed. He states in Chapter: Concerning Allaah Having a Face and Two Hands:
"The Attributes of His Essence are those that He has never ceased to be described with, and they are Life, Knowledge, Power, Hearing, Seeing, Speech, Wish (Iraadah), Permanence (al-Baqaa), Face, Two Eyes, Two Hands, and Will."
Baqilaani does not make ta'weel of Face, Two Hands and Two Eyes. So it is clear from this that he affirms these attributes without ta'weel. He rejected the metaphorical interpretations given by the mu'tazila.
Baqillaani says "And if someone said: What has led you to deny that His Face and Hand is a limb when you do not understand hand as an attribute, and face as an attribute except as limb? It is said to him: That is not necessitated, just like it is not necessitated when we do not understand a living, knowing, able (being) except to be a body (jism) that we, us and you, should judge Allah with the same." End quote.
Where is your proof for your claim that "You had some affirming ears"
You are certainly right in saying "Neither were asharis were one type."
Early asharis affirmed Yadain, Ayn, Uluw and rejected the metaphorical interpretation of the mu'tazila with regards to Hands, Eyes, Above the throne and other creedal matters.
@@ParvezKhan-py5ys ahad reports don't always amount to certainty. Even if a million scholars say it does.
Even if baqallani says this, it doesn't make it true.
Also many of tue early asharis accepted uluw or highness but not neccessarily in the sense of direction.
Dhahabi also had issues with the term "bi dhatihi".... All these statements like bi dhatihi or speech uncreated and lafdh issue were all newly invented questions the later scholars started speaking about.... Beyond the pure literal text
@@Adrian-yf1zg sahih Ahad hadith have been used in aqeedah and fiqh by many of the pious salaf and early scholars.
It is more certain than speculative theology of ilm ul kalam.
Many of the mutakalimun cosmological arguments were invented later. Its premise was taken from the works of aristotle.
Many ulama of the salaf spoke against such hellinistic philosophy.
Ashari's innovated belief of kalam nafsi was also newly invented which went against ijma and arabic language
Salams shaykh. What school of fiqh do you practice?
---Allah is One (Allah is the ONLY Creator and is not composed of parts, pieces, or dimensions)
---Allah existed before the creations and there was NOTHING ELSE in existence (no light, darkness, time, space, distance, or direction)
---Allah ABSOLUTELY does not need the creations (hence, Allah does not require space in order to exist)
---Allah ABSOLUTELY does not resemble the creations (hence, Allah is not attributed with bodily or spatial characteristics--like, size, shape, form, organs, limbs, motion, stillness, etc.)
If a person does not understand these principles, then there can be no coherent discussion about what does and does not befit the Creator.
Great explanation.
The christians debated the same issues centuries before... For example the speech of Allah? Jesus being the "word" of God.
Also "does god change" if so, does the change mean he is more perfect or less perfect after the change. Either way, they say... "change" necessitates he is "not perfect"
The thing about iman at 8:00 makes me wonder if in more Ashari communities, people don't talk about iman highs.
Do Ash'aris try and answer the question as to how when it comes to Allah? Like how Allah SWT ascends, descends, etc. or do they say that these statements are metaphorical? For instance, their approach when they speak about The Hand and Face of Allah being used as metaphor rather than literal? I am asking in an effort to gain knowledge on the subject, in shaa Allah. Jazak Allahu khayran.
Maa Shaa Allah. thank you for this sheikh Yasir qadhi. you are right at some point in your life,You are going to choose. and i am leaning towards Salafi but I never think ill of the Ash ari.
Shaykh, with great respect you only got one thing half correct with regards to iman increasing and decreasing. Asharis believe just like the salafis that iman increases and decreases. It’s more the maturidi school that regards iman as a haal.
Wowww!!!
Very interesting.
I never ever heard of this .
Subhan Allah
I doesn't only goes back to the kalam arguments even the understanding of the Arabic language, goes against that what the salafies claim.
How do I ask him a question?
I think it’s unnecessary to argue about Allah's attribute. Cause we are just a creation of Allah. We are 3 dimensional creature. Time is also another dimesion. Allah is beyond our imagination. Cause Allah is free from space and time. We just obey the order of Allah. That's it.
Asharism from the shiekhs clarification makes sense to me.
It is stated that Allah has two hands and both are right hands. Also Allah has one foot. If we were to accept these literally. It would be no different than some of the Hindu gods and so I refuse to accept a literal meaning of salafis/hamblis.
Thank you Sheikh.
Love you for the sake of Allah sheikh
Masha Allah
love it how he explaine,Ma sha Allah
Could you comment on the Ibadi school of thought, please?
So the Ash'ari position regarding the attributes is to affirm the word. Reject all tashbih (likening Allah SWT to His creation which there is ijma' upon). Reject ta'til (rejecting Allah's attributes). And then tafwidh the ma'ana or the haqiqah. What that means is the Arabic word that Allah said is affirmed. What He meant by it can only be stated with a clear proof - e.g. a hadith. We cannot claim to know what He meant exactly without proof, like a hadith tafsir. Otherwise, we cannot make these unproven claims. So the zhahir or outward is affirmed. The baatin or deep inner meaning or deep inner reality that Allah meant by it in the Qur'an is only known to Him unless He tells us through His prophet (SAW) via the hadith. Ash'aris never "reject" Allah's attributes, that is a 100% false claim and it is slander (nameemah).
Wow. I can see how both are valid. Wow.
The earlier Asharis affirmed more of the Attributes of Allah. I don't understand why the latter ones don't
All Ash'ari affirm all the attributes of Allah. All Muslims InshaAllah affirm all attributes of Allah.
Whether they affirm them literally(physically) or metephorically is the question.
I am not sure if it's only some "rogue" shaykhs who are causing division between the salafs & the non. Seems to me it's systemic. Don't give me the "bothsidism". It is inherent in one. The confession of SYQ of his early history should be noted. Unlike him wisdom eludes many. I think the other side coped very well despite.
Sheikh Yasir, why don’t you commission some studies on differences and similarities.
In my view,Salafi version of theology is logical and correct
---Allah is One (Allah is the ONLY Creator and is not composed of parts, pieces, or dimensions)
---Allah existed before the creations and there was NOTHING ELSE in existence (no light, darkness, time, space, distance, or direction)
---Allah ABSOLUTELY does not need the creations (hence, Allah does not require space in order to exist)
---Allah ABSOLUTELY does not resemble the creations (hence, Allah is not attributed with bodily or spatial characteristics--like, size, shape, form, organs, limbs, motion, stillness, etc.)
If a person does not understand these principles, then there can be no coherent discussion about what does and does not befit the Creator.
@@fifafreebies8941 Nobody is saying that Allah needs or resembles the creation.
@@nexusanphans3813does Allah need something to pick up?
Same thoughts specially when it comes to definition of Emaan Salafi defines ki well
Thank God youre not an alim
So I want to know according to Salafis, when Allah says “everything will perish except the face of Allah” . Does this mean the Hand of Allah and his Shin will also be perished ?? Using there logic the answer will be Yes ?
We dont use logic over revelation. The Quran says Allah is eternal.
@@fountainofspeech1379 So do you believe Allah is physical?
@@fountainofspeech1379 the question was not logic but revealation itself against revealation
@@mohamadkhateeb402 I say what the Quran says and what the Prophet stated in numerous hadith. I don't subtract or add anything to it like you do. Allah says something in the Quran and that's more than enough for me to take it as fact without understanding because we humans can't perceive anything on the level of Allah.
@@sadofaraji5999 so what's your point
مَاشَآءَاللّهُ
There is no need to argue over tiny matters.
Jazaakallaah very brief but a lot can be said particular ashaaira don't say only seven or eight attributes of Allah but they say the rest of attributes of Allah comes under these eight ones, these ones, Allah cannot exist without them.
They don't deny the rest of the attributes, but rather do more ta'wiil( interpretation) then previous sunni imaams.
I don't mean ashaaira are not sunni. They are sunni with Shia and without.
Is any one can help me how to reach dr yasir bye email questions .
Salaam from Nottingham Uk
It was quite intensive but I didn’t understand anything why? Because I just want to be A Muslim follower of Quran and Sunnah. So I personally think everyone should leave all the strands and just be called Muslims. May Allah SWT guide us all Ameen
In theory that sounds splendid ❤️ but we need know the interpretation and understanding of the Quran and Hadith.... and that’s were the differences (theology) comes in. I think it’s totally fine to have those differences because each group, to a certain extent, haves valid points/facts. However, I think it’s important, like the sheikh said, to come into terms and say “let’s agree to disagree.” The lay Muslim should definitely not get into theological debates unless he further wants to study it. You know what I mean... I just wished everyone laymen respected each other and focused on and perfecting the 5 pillars of Islam and 6 pillars of iman.
We are muslims only but to identify yourself from others these problems arise. A grave worshipper calls himself a Muslim, an innovator a person who seeks help from the AhLal Bait RA. Someone who denies the attributes of God calls themselves Muslim. Someone who rejects hadith calls themselves muslim.
So to identify your self infront of others and to gain knowledge these.labels are used. We are Muslims first and the other labels dont work for Allah because he knows what's in our hearts
Bro yasir words here are just like pearls and diamonds. We muslims should unite otherwise we will be perished 😢😢
Sheikh should we wear tupi or not ??
Lol 😆
The answer is that it's up to you... If you like a topi then why not... If you don't, then don't wear it
@@abuhanifah2079 I didn’t ask you and before giving answer first know about it thanks
😆😆 😂😂
@MH Codes yeah
So, what are basic books of Aqeedah that don't go that deep into these differences?
Aqeedah Al waasitiyah by ibn taymiyyah rahimahullah
Ustadh abdurahman hassan has a very comprehensive and brief explanation on this book
AhlAsSunnah walJama'ah have concensus on the aqidah book by Imam Tahawi - aqida tahawiyyah.
Do not trust what ibn Taimiyya says.
@@mikhan5191 can you quote any contemporary scholars? Btw dr. Yasir considers himself a student of ibn taymiyyah. People who don't understand the religion say these stuff.
@@Asad-gv9in - YQ used to be part of the Salafi sect & considered himself a student of ibn abdulWahhab but then disowned him after he discovered the facts.
When YQ finds out the facts about ibnTaimiyyah, he will stop following his teachings as well, inshaAllah.
I think you got asharism wrong, from what I learnt was that when someone asks wheres Allah swt, we have to accept what Quran states as it is and not contemplate further as we will may accidently restrict Allah swt. Going into too much will result in fitnah for a layman who is even struggling praying or going to the mosques, even ulema should not go too much into it.
Assalamu alaikum,
I am laymen 13 year old but i think
Ashari beleifs are contradictory to their own beleifs
Like when they say that
Allah Swt is all powerful
Then it's likening ALLAH To his creation
Bec i am also powerful in front of an ant
Now u would say that
He is All Powerful not just powerful
But according to the their belief
It's likening ALLAH To his creation 😐
And His independent will is also likening ALLAH To his creation bec humans also have free will
And saying "i forgived him by the will of ALLAH bec ALLAH SWT commanded me to be merciful and forgiving"
Is also likening ALLAH To his creation 😐 bec ALLAH SWT is most merciful
And Al Hearer
Is also likening ALLAH To his creation bec
Humans can also hear
Even animals can hear
😐
So brother u all Ashari brothers can say that
"Oh he is All Powerful not just powerful,he is All hearer not just hearer,
Most merciful not just merciful"
This is contradictory to your own beleif 😐
Just like that we
Salafis say that
ALLAH swt have a hand but not like our hand
Bec when u use the definition of Arm
U use the definition of human hand not the hands of ALLAH SWT
Allah Subhanahu Wa Ta'ala said:
فَاطِرُ السَّمٰوٰتِ وَالْأَرْضِ ۚ جَعَلَ لَكُمْ مِّنْ أَنْفُسِكُمْ أَزْوٰجًا وَمِنَ الْأَنْعٰمِ أَزْوٰجًا ۖ يَذْرَؤُكُمْ فِيهِ ۚ لَيْسَ كَمِثْلِهِۦ شَىْءٌ ۖ وَهُوَ السَّمِيعُ الْبَصِيرُ
"[He is] Creator of the heavens and the earth. He has made for you from yourselves, mates, and among the cattle, mates; He multiplies you thereby. There is nothing like unto Him, and He is the Hearing, the Seeing."
(QS. Ash-Shura 42: Verse 11)
Salafis make sense in this matter
Correct me if i am wrong 😀
@@mohithegreat7912
Long video about Aqeedah, from Maturidi
A Workshop on Tawheed & Aqeeda of Salaf by by Shaykh Dr. Muhammad Bin Yahya Al Ninowy
ruclips.net/video/6-pND2HOFzo/видео.html
I think you mistakes typed Ashari as Athari.
Athari creed in nowadays claimed to Salafi Creed.
Salafi in past has known as Wahabi, Ahlul Hadits, Ahlul Athar
===
While Ashʿarism and Māturīdism are often regarded as the creeds of Sunni "orthodoxy", Aṯharī theology has thrived alongside it, laying rival claims to be the orthodox Sunni faith.[9] In the modern era it has had a disproportionate impact on Islamic theology, having been appropriated by Wahhabi and other traditionalist Salafi currents, and spread well beyond the confines of the Hanbali school of jurisprudence.[10]
en.wikipedia.org/wiki/Traditionalist_theology_(Islam)
===
I just copy pasted from other sites.
وَقَالَتِ ٱلْيَهُودُ يَدُ ٱللَّهِ مَغْلُولَةٌ ۚ غُلَّتْ أَيْدِيهِمْ وَلُعِنُوا۟ بِمَا قَالُوا۟ ۘ بَلْ يَدَاهُ مَبْسُوطَتَانِ يُنفِقُ كَيْفَ يَشَآءُ ۚ وَلَيَزِيدَنَّ كَثِيرًۭا مِّنْهُم مَّآ أُنزِلَ إِلَيْكَ مِن رَّبِّكَ طُغْيَـٰنًۭا وَكُفْرًۭا ۚ وَأَلْقَيْنَا بَيْنَهُمُ ٱلْعَدَٰوَةَ وَٱلْبَغْضَآءَ إِلَىٰ يَوْمِ ٱلْقِيَـٰمَةِ ۚ كُلَّمَآ أَوْقَدُوا۟ نَارًۭا لِّلْحَرْبِ أَطْفَأَهَا ٱللَّهُ ۚ وَيَسْعَوْنَ فِى ٱلْأَرْضِ فَسَادًۭا ۚ وَٱللَّهُ لَا يُحِبُّ ٱلْمُفْسِدِينَ ٦٤
˹Some among˺ the Jews said, “Allah is tight-fisted.”1 May their fists be tied and they be condemned for what they said. Rather, He is open-handed, giving freely as He pleases. That which has been revealed to you ˹O Prophet˺ from your Lord will only cause many of them to increase in wickedness and disbelief. We have stirred among them hostility and hatred until the Day of Judgment. Whenever they kindle the fire of war, Allah puts it out. And they strive to spread corruption in the land. And Allah does not like corruptors.
Footnote
lit., Allah’s Hand is tied up ˹with greed˺.
quran.com/5:64
38:75
قَالَ يَـٰٓإِبْلِيسُ مَا مَنَعَكَ أَن تَسْجُدَ لِمَا خَلَقْتُ بِيَدَىَّ ۖ أَسْتَكْبَرْتَ أَمْ كُنتَ مِنَ ٱلْعَالِينَ ٧٥
Allah asked, “O Iblîs! What prevented you from prostrating to what I created with My Own Hands? Did you ˹just˺ become proud? Or have you always been arrogant?”
28:88
وَلَا تَدْعُ مَعَ ٱللَّهِ إِلَـٰهًا ءَاخَرَ ۘ لَآ إِلَـٰهَ إِلَّا هُوَ ۚ كُلُّ شَىْءٍ هَالِكٌ إِلَّا وَجْهَهُۥ ۚ لَهُ ٱلْحُكْمُ وَإِلَيْهِ تُرْجَعُونَ ٨٨
And do not invoke any other god with Allah. There is no god ˹worthy of worship˺ except Him. Everything is bound to perish except He Himself.[1] All authority belongs to Him. And to Him you will ˹all˺ be returned.
[1] lit., except His Face.
quran.com/28/88
If you take Hand of Allah and Face of Allah as real and literal, His Hand will be destroyed according Qur'an self.
Different about hand, face, shin etc.
Salafi : It has real but not similar to creation.
Ashari/Ahlus Sunnah wal jamaah: has 2 appoach. Tafweed and Takweel
Tafweed : yadullah (lit. hand of Allah) etc. only Allah and Prophet know they meaning. If you write يَدُ ٱللَّهِ (yadullah) as Hand of Allah or Allah's Hand, it is self ironic because you translate and give meaning to Qur'an from Arabic to English meaning.
Takweel : take that as metaphorical and choose meaning that befits with His majesty. ("His Face" in quran mean His Existence)
Ashari about attributes of Allah.
salafiaqeedah.blogspot.com/2017/01/attributes-of-allah.html
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God does not resemble the Creation
Imam Fakhrud-dîn Ibn `Asâkir (620 H) said: « Allâh existed before the creation. He does not have a before or an after, an above or a below, a right or a left, an ahead or a behind, a whole or a part. It must not be said: When was He, Where was He, or how was He? Allâh exists without a place. He created the universe and willed for the existence of time. He is not bound by time or designated with place. »
The belief that Allâh, ta`âlâ, exists without a place is the creed of the Messenger of Allâh Muḥammad, the Companions, and those who graciously followed them, and the creed of all prophets from Adam `alayhi ssalâm. Allâh said in the Qur’ân, in Surat Ash-Shura, ayah 11:
{ لَيْسَ كمثلهِ شىءٌ وهوَ السَّميعُ البصيرُ }
which means: « There is absolutely nothing like Allâh whatsoever, and He has the attributes of Hearing and Seeing. » This ayah absolutely clears Allâh of resembling the creations. It comprises that Allâh, ta`âlâ, is absolutely different from the creations in the Self, Attributes, and Actions. Hence, it shows that Allâh, ta`âlâ, exists without a place, because whatever exists in a place is, by nature, i.e., composed of particles, i.e., it is a body, occupying a space. Allâh, ta`âlâ, is clear of occupying spaces.
Al-Bukhariyy, al-Bayhaqiyy and Ibn al-Jarud related that the Messenger of Allâh Muḥammad said:
« كان الله ولم يَكُنْ شَىءٌ غَيْرُهُ »
which means: « Allâh existed eternally and nothing else existed. » This Hadîth proves that only Allâh existed without a beginning, i.e., before creating any of the creation. There was nothing with Allâh: no place, no space, no sky, no Earth, no light, and no darkness. It is determined in the rules of the Religion and the judgments of the sound mind that Allâh, the Exalted, does not change. Hence, it is impossible that after having been existing without a place, Allâh will change and dwell in a place, because this is a development. The development is a sign of needing others, and the one who needs others is not God.
Imam Abu ManSûr al-Baghdadiyy related in his book, Al-Farqu Baynal-Firaq, that Imam `Aliyy, the fourth of the caliphs, may Allâh reward his deeds, said:
« كان الله ولا مكان، وهو الآن على ما عليه كان »
which means: « Allâh existed eternally and there was no place, and He now is as He was [without a place]. »
Imam Abu Hanifah, who is one of the authorities of Salaf, said in his book Al-Fiqh al-Absat: « Allâh 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. »
Imam AHmad Ibn Salamah, Abu Ja`far at-Tahawiyy, who was born in the year 237 after Hijrah said in his book:
« تَعَالى عن الحُدُودِ والغَاياتِ والأَركانِ والأَعضَاء والأَدَوَاتِ لا تَحوِيهِ الجِهَاتُ السّتُّ كَسَائِرِ المُبْتَدَعَاتِ »
which means: « Allâh is supremely clear of all boundaries, extremes, sides, organs, and instruments. The six directions do not contain Him, for these are attributed to all created things. » Such is the saying of Imam Abu Ja`far who is among the heads of Salaf. Abu Ja`far explicitly stated that Allâh is clear of being contained by the six directions. The six directions are above, below, ahead, behind, right, and left.
@@kishikishin9810 brother even after All of that explanation
Ur believing that
ALLAH's existence is not like our existence
Like we occupy some place to live
But ALLAH SWT didn't but he exist according to your beleif,
that's contradictory to your own beleif again
Commentary on “Everything will perish except His Face”
With regard to the verse (interpretation of the meaning): “Everything will perish except His Face” [al-Qasas 28:88]
"Everything" was referring to every created thing
Bec ALLAH SWT is all powerful nothing can destroy him
Allah Subhanahu Wa Ta'ala said:
اللَّهُ الَّذِى خَلَقَ سَبْعَ سَمٰوٰتٍ وَمِنَ الْأَرْضِ مِثْلَهُنَّ يَتَنَزَّلُ الْأَمْرُ بَيْنَهُنَّ لِتَعْلَمُوٓا أَنَّ اللَّهَ عَلٰى كُلِّ شَىْءٍ قَدِيرٌ وَأَنَّ اللَّهَ قَدْ أَحَاطَ بِكُلِّ شَىْءٍ عِلْمًا
"It is Allah who has created seven heavens and of the earth, the like of them. [His] command descends among them so you may know that Allah is over all things competent and that Allah has encompassed all things in knowledge."
(QS. At-Talaaq 65: Verse 12)
"What this means is that everything will perish except His Essence of which His Face is one of the attributes." (Sharh al-‘Aqidah al-Wasitiyyah by Ibn ‘Uthaymin, 1/243-245)
We should not compare the Creator to His creation and imagine Him in terms of His creation, for Allah is as He has said of Himself (interpretation of the meaning):
“There is nothing like Him.” [al-Shura 42:11]
So Allah has risen above His Throne, and He faces the worshipper when he prays, and there is no contradiction between them with regard to Allah.
@@mohithegreat7912 I don't get what you are getting at, and how you as a layman can define what has already been translated for us. No contradictions are evident in what you say; I think the problem is you trying to understand the belief, and how a 30-minute video cant give you the full grasp of the belief that I have studied, being both Asha^riyy as well as Salafiyy. Let's make a take on of your things; when we say he is ALL HEARING; that means he can hear what we can't, like he can hear the Angels or even Jins, etc. We can hear but our hearing is limited, for we are Creations. You said we can't compare Allah to his creation, and our best saying is "Whatever you imagine in your, Allah is different from that."