@@javohirakhmetbaev2498 Allaah created the sky. And after creating the sky he still exists without it. Allaah exists without a place. Allaah is not like the creation.
سيادة الشيخ بارك الله فيكم لا يمكن أن تتوقفوا عن النشر في هذا الزمن الأمة بحاجة إلى أمثالكم بدون تكاتف الجهود لن نستطيع ردع شبه المجسمة وخاصة أنهم نشروها في كل مكان
A man asked Imam Malik Rahimillah (d. 179): “How did Allah make istiwa’ on the throne?” Imam Malik inclined his head and was silent until the sweat of fever covered his brow, then he looked up and said: “Istiwa’ is not unknown (ghayru majhul), the modality of it is inconceivable in the mind (al-kayfu minhu ghayru ma`qul); but belief in it is obligatory, and inquiring about it is a heretical innovation. You are an innovator.” And he gave orders for him to be taken out.
Not a bad innovation. Imam Maliks saying doesnt have a place in this era. People ask and we answer without rejecting Allahs attributes and without tajsim and tashbih
قال الإمام عبد الغني المقدسي رحمه الله: " ومَن أجهلُ جهلاً، وأسخف عقلاً، وأضل سبيلاً ممن يقول إنه لا يجوز أن يقال: أين الله، بعد تصريح صاحب الشريعة بقوله [أين الله]" انتهى من "الاقتصاد في الاعتقاد"، ص89 وقال الذهبي رحمه الله في "العلو" ص28: " وهكذا رأينا كل من يُسأل: أين الله ؟ يبادر بفطرته ويقول: في السماء. ففي الخبر مسألتان: إحداهما: شرعية قول المسلم أين الله؟ وثانيهما: قول المسؤول: في السماء، فمن أنكر هاتين المسألتين فإنما ينكر على المصطفى صلى الله عليه وسلم" انتهى
Salafu salihin didn't take this hadis at face value, modern salafis did. And while we are at this topic why don't those salafis take literally another hadith from Bukhari where the Prophet عليه السلام said that Allah is between a person who prays and his qibla? Why they explain this one and prohibie to explain Jariya hadis? Both of those aren't literal I mean if they take that slave hadith literally why don't they do the same with other hadis?
Very nice explanation, however, it was documented that the man in the story was not a scholar. This same one that the shaykh here said could have asked about her status for himself did not know that he could not speak in the prayer! I enjoyed this very much!
Jazakallah Khayr for the video. No Muslim believes Allah to be "في السماء ". In fact, those who use these hadith to affirm their bid'a do ta'wil from "في السماء " اي "فوق العرش" (Trans- "in the sky/heaven" meaning "above the throne").
Yeahhh! And besides this place there are so many places where they themselves are forced to do ta'weel because it doesn't suit their version. One for example is "وهو معكم أين ما كنتم" Ch:57V:4 likewise "هو معهم أين ما كانوا" Ch:58V:7.
@@reflection5057 (al-Qurtubi:) The more exacting scholars hold that it ["in the sky"] means, "Do you feel secure from Him who is over the sky"--just as Allah says, "Journey in the earth" (Qur'an 9:2), meaning journey over it--not over the sky by way of physical contact or spatialization, but by way of omnipotent power and control. Another position is that it means "Do you feel secure from Him who is over ('ala) the sky," just as it is said, "So-and-so is over Iraq and the Hijaz", meaning that he is the governor and commander of them (al-Jami li ahkam al-Qur'an, 18.216). (al-Shirbini al-Khatib:) There are various interpretive aspects to "He who is in the sky," one of which is that it means "He whose dominion is in the sky," because it is the dwelling place of the angels, and there are His Throne, His Kursi, the Guarded Tablet; and from it are made to descend His decrees, His Books, His commands, and His prohibitions. A second interpretive possibility is that "He who is in the sky" omits the first term of an ascriptive construction (idafa)--in other words, "Do you feel safe from the Creator of him who is in the sky"; meaning the angels who dwell in the sky, for they are the ones who are commanded to dispense the divine mercy or divine vengeance (al-Siraj al-Munir. 4 vols. Bulaq 1285/1886. Reprint. Beirut: Dar al-Marifa, n.d., 4.344). (Fakhr al-Din al-Razi:) "He who is in the sky" may mean the angel who is authorized to inflict divine punishments; that is, Gabriel (upon whom be peace); the words "cause the earth to swallow you" meaning "by Allah's command and leave" (Tafsir al-Fakhr al-Razi. 32 vols. Beirut 1401/1981. Reprint (32 vols. in 16). Beirut: Dar al-Fikr, 1405/1985, 30.70). (Abu Hayyan al-Nahwi:) Or the context of these words may be according to the convictions of those being addressed [the unbelievers], for they were anthropomorphists. So that the meaning would be, "Do you feel safe from Him whom you claim is in the sky?--while He is exalted above all place" (Tafsir al-nahr al-madd min al-Bahr al-muhit. 2 vols. in 3. Beirut: Dar al-Janan and Muassasa al-Kutub al-Thaqafiyya, 1407/1987, 2.1132). (Qadi Iyad:) There is no disagreement among Muslims, one and all--their legal scholars, their hadith scholars, their scholars of theology, both those of them capable of expert scholarly reasoning and those who merely follow the scholarship of others--that the textual evidences that mention Allah Most High being "in the sky", such as His words, "Do you feel safe that He who is in the sky will not make the earth swallow you," and so forth, are not as their literal sense (dhahir) seems to imply, but rather, all scholars interpret them in other than their ostensive sense (Sahih Muslim bi Sharh al-Nawawi, 5.24).
We say a masjid is a house of Allah but doesn’t mean He literally lives there. We say a report came from the White House that doesn’t a report literally came from the house..so Allah doesn’t literally stay or live in one place except as a majestic meaning or that He has a hand like ours when His Hand is mentioned
Narrated Mu'awiyah b. al-Hakam al-Sulami: I said: Messenger of Allah, I have a slave girl whom I slapped. This grieved the Messenger of Allah (ﷺ). I said to him: Should I not emancipate her? He said: Bring her to me. He said: Then I brought her. He asked: Where is Allah ? She replied: In the heaven. He said: Who am I ? She replied: You are the Messenger of Allah. He said: Emancipate her, she is a believer. Sunan Abi Dawud 3282 Grade: Sahih (Al-Albani)
Allah teala created ,time,space,stillness, motion,image,body and limts Verily He is without all of them just before the creation Glory be to Him,nothing resembles Him
The sahabas never talked about this nor tayabeen . It was first started by muztala who give preference logic over Quran and hadith. We still have some traits of this group in 21st century to confuse Muslims.
A small group of people take this hadith literally and say Allah is in the sky (literally) and affirm that his in that direction I.e. up but Allah is free from directions and a place is these are created and Allah is not bound by creation, The point is to clarify the hadith so people dont to bring Allah down to what Christians Jews and Hindus have done which is affirming places and directions, bodies ect for their idols whereas Allah is free and transcendent from such things.
@@omanhakimi3321 وَهُوَ ٱلَّذِى فِى ٱلسَّمَآءِ إِلَـٰهٌۭ وَفِى ٱلْأَرْضِ إِلَـٰهٌۭ ۚ وَهُوَ ٱلْحَكِيمُ ٱلْعَلِيمُ "And it is He [i.e., Allāh] who is [the only] deity in the heaven, and on the earth [the only] deity. And He is the Wise, the Knowing." - Saheeh international Surah Zukhruf 84 Btw, saying Allah is in the earth and in the heaven with his knowledge is the same things asharis say. This is taweel, ie an interpretation. Or in your words in your original comment "how can one twist athar that far" only that you would be twisting an Ayah in this case. Verses like these show us that certain verses arent understood by "face value" or the so called apparent meaning of one word, as Allah uses methods to convey what he is teaching mankind.
@@ibrahimyilmaz4861brother I’m not sure if you speak Arabic or not but we don’t need to make ta’weel of the verse you quoted, it can be taken at face value without a problem (whether you’re an ash’ari or an athari). The verse simply says that Allah ﷻ is a god in the heavens and on earth, ie He ﷻ is worshipped in the heavens and on earth. The verse is not saying that Allah ﷻ is present in the heavens and on earth.
Abdullah ibn Nafi’ reported: Imam Malik, may Allah have mercy on him, was asked about the saying of Allah Almighty, “The Most Merciful rose above the Throne,” (20:5). The man said, “How is His rising?” Malik said, “The rising is acknowledged, its modality is unknown, and asking about it is an innovation. I see you are a man who intended evil with this question.” Source: al-Istidhkār 2/529 Ibn Abdul Barr said, “The people of the Sunnah agreed upon affirming the divine attributes as reported in the Book and the Sunnah, interpreting them as reality and not as a metaphor, except that they do not ask ‘how’ is the modality of any of that.” Source: al-‘Ulūw lil-‘Alī al-Ghaffār 1/250
Praise be to Allah. Is Allah above the Throne? It is proven in the Quran and Sunnah (prophetic teachings) and by the consensus of the Salaf (early generations) of this Ummah (global Islamic nation) that Allah is above His heavens over His Throne (as befits His Majesty), and that He is the Exalted, Most High. He is above all things, and there is nothing that is above Him. Allah says (interpretation of the meaning): {Allah, it is He Who has created the heavens and the earth, and all that is between them in six days. Then He rose over (istawa) the Throne (in a manner that suits His Majesty). You (mankind) have none, besides Him, as a Wali (protector or helper) or an intercessor. Will you not then remember (or receive admonition)?} [As-Sajdah 32:4] {Surely, your Lord is Allah Who created the heavens and the earth in six days and then rose over (istawa) the Throne (in a manner that suits His Majesty), disposing the affair of all things.} [Yunus 10:3] {To Him ascend (all) the goodly words, and the righteous deeds exalt it (i.e. the goodly words are not accepted by Allah unless and until they are followed by good deeds).} [Fatir 35:10] “He is the First (nothing is before Him) and the Last (nothing is after Him), the Most High (nothing is above Him) and the Most Near (nothing is nearer than Him).} [Al-Hadid 57:3] The Prophet (peace and blessings of Allah be upon him) said: “You are the Most High and there is nothing above You…” There are many similar verses and prophetic narrations. But at the same time, Allah tells us that He is with His slaves wherever they are {Have you not seen that Allah knows whatsoever is in the heavens and whatsoever is on the earth? There is no najwa (secret counsel) of three but He is their fourth (with His Knowledge, while He Himself is over the Throne, over the seventh heaven), - nor of five but He is their sixth (with His Knowledge), - nor of less than that or more but He is with them (with His Knowledge) wheresoever they may be.} [Al-Mujadalah 58:7] Allah has combined mention of His being above His Throne with mention of His being with His slaves in one ayah (verse), where He says (interpretation of the meaning): {He it is Who created the heavens and the earth in six days and then rose over (istawa) the Throne (in a manner that suits His Majesty) . He knows what goes into the earth and what comes forth from it, and what descends from the heaven and what ascends thereto. And He is with you (by His Knowledge) wheresoever you may be.} [Al-Hadid 57:4]
So basically the reason why the slave women ascribed a Jihat to Allah is because she was mute? Isn't the Question "Where is Allah" in itself incorrect?
Looks like the Shaykh focused more on the narration itself; that she was mute and that she gestured. I think his answer was that show simply disavowed the god's of earth. Ibn al-Jawzi said that her gesture is simply her way of exalting Allah. al-Ghazali said that since she was mute, it was her way of indicating Allah's "rank". While Ibn Rushd seems to imply that since she belonged to the lower class of people who cannot accept things but visualise, the Prophet addressed her in this manner. And Allah knows best.
She didn't not ascribe a direction to Allah because she is mute. The question «Where is Allah?», as explained in the video, is a kind of "translation" of the gesture the Prophet ﷺ made to find out if the slave woman believed the idols to be Gods. So the narrator used different wordings to describe meaning behind the gesture. The only way for her to negate that she believed in the Gods was to point to the heaven. By this gesture she signaled that she believed in a transcendent God and not the idols on earth.
Allaah exists without a place
@@javohirakhmetbaev2498 Allaah created the sky. And after creating the sky he still exists without it. Allaah exists without a place. Allaah is not like the creation.
Very true, that was pure sunnah wal jamaah aqeedah.
Others are rejected including wahabi.
Did Allah say he is without a place. This is a hypothesis
@@lowkey621ليس كمثله شيء
@@pocophone2010 there being nothing like Allah is accepted without doubt, but to use this as evidence Allah does not have a place is conjecture
It's explicitly explained it's my first time to hear this hadith explained in such a way, continue to upload more and full lectures
Continue uploading these videos they are amazing and fruitful. Jazakum Allah Xayran.
سيادة الشيخ بارك الله فيكم لا يمكن أن تتوقفوا عن النشر في هذا الزمن الأمة بحاجة إلى أمثالكم بدون تكاتف الجهود لن نستطيع ردع شبه المجسمة وخاصة أنهم نشروها في كل مكان
A man asked Imam Malik Rahimillah (d. 179): “How did Allah make istiwa’ on the throne?” Imam Malik inclined his head and was silent until the sweat of fever covered his brow, then he looked up and said: “Istiwa’ is not unknown (ghayru majhul), the modality of it is inconceivable in the mind (al-kayfu minhu ghayru ma`qul); but belief in it is obligatory, and inquiring about it is a heretical innovation. You are an innovator.” And he gave orders for him to be taken out.
Not a bad innovation. Imam Maliks saying doesnt have a place in this era. People ask and we answer without rejecting Allahs attributes and without tajsim and tashbih
mashaAllah very detailed video. JazakAllah for translating
قال الإمام عبد الغني المقدسي رحمه الله: " ومَن أجهلُ جهلاً، وأسخف عقلاً، وأضل سبيلاً ممن يقول إنه لا يجوز أن يقال: أين الله، بعد تصريح صاحب الشريعة بقوله [أين الله]" انتهى من "الاقتصاد في الاعتقاد"، ص89
وقال الذهبي رحمه الله في "العلو" ص28: " وهكذا رأينا كل من يُسأل: أين الله ؟ يبادر بفطرته ويقول: في السماء. ففي الخبر مسألتان:
إحداهما: شرعية قول المسلم أين الله؟
وثانيهما: قول المسؤول: في السماء، فمن أنكر هاتين المسألتين فإنما ينكر على المصطفى صلى الله عليه وسلم" انتهى
انه هو زنديق يكذب عن النبي صلى الله عليه وسلم
Nicely explained 👍🏼
So much explanations for a simple Hadith that the salaf took at face value. الرحمٰن علي العرش استوي.
Salafu salihin didn't take this hadis at face value, modern salafis did.
And while we are at this topic why don't those salafis take literally another hadith from Bukhari where the Prophet عليه السلام said that Allah is between a person who prays and his qibla? Why they explain this one and prohibie to explain Jariya hadis? Both of those aren't literal
I mean if they take that slave hadith literally why don't they do the same with other hadis?
Bukhari, Ibn Khutayma, Lalakai, Ibn Battah, Abdullah ibn Ahmad, Ibnul Mubarak took it literally @@now7243
Very nice explanation, however, it was documented that the man in the story was not a scholar. This same one that the shaykh here said could have asked about her status for himself did not know that he could not speak in the prayer!
I enjoyed this very much!
Allah is ABSOLUTELY FREE OF ANY NEED.
ALLAHU AKBAR.
Jazakallah Khayr for the video.
No Muslim believes Allah to be
"في السماء ".
In fact, those who use these hadith to affirm their bid'a do ta'wil from
"في السماء " اي "فوق العرش"
(Trans- "in the sky/heaven" meaning "above the throne").
Yes. Then try to force you to accept a different meaning for the Arabic language.
Ya akhi, there is no taweel in this when you collect all the hadees under this topic, they convey the meaning of fawq al arsh!
@@reflection5057
🤦🏾♂️🤷🏾♂️ So you disagree with the salaf and early mufassireen.
Yeahhh! And besides this place there are so many places where they themselves are forced to do ta'weel because it doesn't suit their version. One for example is "وهو معكم أين ما كنتم" Ch:57V:4 likewise "هو معهم أين ما كانوا" Ch:58V:7.
@@reflection5057 (al-Qurtubi:) The more exacting scholars hold that it ["in the sky"] means, "Do you feel secure from Him who is over the sky"--just as Allah says, "Journey in the earth" (Qur'an 9:2), meaning journey over it--not over the sky by way of physical contact or spatialization, but by way of omnipotent power and control. Another position is that it means "Do you feel secure from Him who is over ('ala) the sky," just as it is said, "So-and-so is over Iraq and the Hijaz", meaning that he is the governor and commander of them (al-Jami li ahkam al-Qur'an, 18.216).
(al-Shirbini al-Khatib:) There are various interpretive aspects to "He who is in the sky," one of which is that it means "He whose dominion is in the sky," because it is the dwelling place of the angels, and there are His Throne, His Kursi, the Guarded Tablet; and from it are made to descend His decrees, His Books, His commands, and His prohibitions. A second interpretive possibility is that "He who is in the sky" omits the first term of an ascriptive construction (idafa)--in other words, "Do you feel safe from the Creator of him who is in the sky"; meaning the angels who dwell in the sky, for they are the ones who are commanded to dispense the divine mercy or divine vengeance (al-Siraj al-Munir. 4 vols. Bulaq 1285/1886. Reprint. Beirut: Dar al-Marifa, n.d., 4.344).
(Fakhr al-Din al-Razi:) "He who is in the sky" may mean the angel who is authorized to inflict divine punishments; that is, Gabriel (upon whom be peace); the words "cause the earth to swallow you" meaning "by Allah's command and leave" (Tafsir al-Fakhr al-Razi. 32 vols. Beirut 1401/1981. Reprint (32 vols. in 16). Beirut: Dar al-Fikr, 1405/1985, 30.70).
(Abu Hayyan al-Nahwi:) Or the context of these words may be according to the convictions of those being addressed [the unbelievers], for they were anthropomorphists. So that the meaning would be, "Do you feel safe from Him whom you claim is in the sky?--while He is exalted above all place" (Tafsir al-nahr al-madd min al-Bahr al-muhit. 2 vols. in 3. Beirut: Dar al-Janan and Muassasa al-Kutub al-Thaqafiyya, 1407/1987, 2.1132).
(Qadi Iyad:) There is no disagreement among Muslims, one and all--their legal scholars, their hadith scholars, their scholars of theology, both those of them capable of expert scholarly reasoning and those who merely follow the scholarship of others--that the textual evidences that mention Allah Most High being "in the sky", such as His words, "Do you feel safe that He who is in the sky will not make the earth swallow you," and so forth, are not as their literal sense (dhahir) seems to imply, but rather, all scholars interpret them in other than their ostensive sense (Sahih Muslim bi Sharh al-Nawawi, 5.24).
We say a masjid is a house of Allah but doesn’t mean He literally lives there. We say a report came from the White House that doesn’t a report literally came from the house..so Allah doesn’t literally stay or live in one place except as a majestic meaning or that He has a hand like ours when His Hand is mentioned
Allah is above his arsh kid
Narrated Mu'awiyah b. al-Hakam al-Sulami:
I said: Messenger of Allah, I have a slave girl whom I slapped. This grieved the Messenger of Allah (ﷺ). I said to him: Should I not emancipate her? He said: Bring her to me. He said: Then I brought her. He asked: Where is Allah ? She replied: In the heaven. He said: Who am I ? She replied: You are the Messenger of Allah. He said: Emancipate her, she is a believer.
Sunan Abi Dawud 3282
Grade: Sahih (Al-Albani)
Possibility and Probability...
❤️
So it still stands, per hadith, it is correct to say Allah is in the sky.🤷😏
Allah teala created ,time,space,stillness, motion,image,body and limts
Verily He is without all of them just before the creation
Glory be to Him,nothing resembles Him
What is the point of this exactly if I may ask?
deviating the ignorant muslims
The sahabas never talked about this nor tayabeen . It was first started by muztala who give preference logic over Quran and hadith.
We still have some traits of this group in 21st century to confuse Muslims.
A small group of people take this hadith literally and say Allah is in the sky (literally) and affirm that his in that direction I.e. up but Allah is free from directions and a place is these are created and Allah is not bound by creation,
The point is to clarify the hadith so people dont to bring Allah down to what Christians Jews and Hindus have done which is affirming places and directions, bodies ect for their idols whereas Allah is free and transcendent from such things.
@@umair.saleem back your claims by Quran and Sunnah or do not speak
subhanallah, how can one twist athar that far, may Allah save us from ashaairah maturidiyyah aqidah amin, may Allah guide them amin
Hahahahahahahahagahagagagagahahhahahahahaahahhaaha
Allah says in the Quran that he is on earth God. Does this mean he is on earth?
@@ibrahimyilmaz4861 what verse, come show me
@@omanhakimi3321 وَهُوَ ٱلَّذِى فِى ٱلسَّمَآءِ إِلَـٰهٌۭ وَفِى ٱلْأَرْضِ إِلَـٰهٌۭ ۚ وَهُوَ ٱلْحَكِيمُ ٱلْعَلِيمُ
"And it is He [i.e., Allāh] who is [the only] deity in the heaven, and on the earth [the only] deity. And He is the Wise, the Knowing." - Saheeh international
Surah Zukhruf 84
Btw, saying Allah is in the earth and in the heaven with his knowledge is the same things asharis say. This is taweel, ie an interpretation. Or in your words in your original comment "how can one twist athar that far" only that you would be twisting an Ayah in this case.
Verses like these show us that certain verses arent understood by "face value" or the so called apparent meaning of one word, as Allah uses methods to convey what he is teaching mankind.
@@ibrahimyilmaz4861brother I’m not sure if you speak Arabic or not but we don’t need to make ta’weel of the verse you quoted, it can be taken at face value without a problem (whether you’re an ash’ari or an athari). The verse simply says that Allah ﷻ is a god in the heavens and on earth, ie He ﷻ is worshipped in the heavens and on earth. The verse is not saying that Allah ﷻ is present in the heavens and on earth.
Number of this episode?
Question how did the slave women tell her owner that the sheep had been eaten.
Assalamualykum
Can i upload this video
Abdullah ibn Nafi’ reported: Imam Malik, may Allah have mercy on him, was asked about the saying of Allah Almighty, “The Most Merciful rose above the Throne,” (20:5). The man said, “How is His rising?” Malik said, “The rising is acknowledged, its modality is unknown, and asking about it is an innovation. I see you are a man who intended evil with this question.”
Source: al-Istidhkār 2/529
Ibn Abdul Barr said, “The people of the Sunnah agreed upon affirming the divine attributes as reported in the Book and the Sunnah, interpreting them as reality and not as a metaphor, except that they do not ask ‘how’ is the modality of any of that.”
Source: al-‘Ulūw lil-‘Alī al-Ghaffār 1/250
Praise be to Allah.
Is Allah above the Throne?
It is proven in the Quran and Sunnah (prophetic teachings) and by the consensus of the Salaf (early generations) of this Ummah (global Islamic nation) that Allah is above His heavens over His Throne (as befits His Majesty), and that He is the Exalted, Most High. He is above all things, and there is nothing that is above Him. Allah says (interpretation of the meaning):
{Allah, it is He Who has created the heavens and the earth, and all that is between them in six days. Then He rose over (istawa) the Throne (in a manner that suits His Majesty). You (mankind) have none, besides Him, as a Wali (protector or helper) or an intercessor. Will you not then remember (or receive admonition)?} [As-Sajdah 32:4]
{Surely, your Lord is Allah Who created the heavens and the earth in six days and then rose over (istawa) the Throne (in a manner that suits His Majesty), disposing the affair of all things.} [Yunus 10:3]
{To Him ascend (all) the goodly words, and the righteous deeds exalt it (i.e. the goodly words are not accepted by Allah unless and until they are followed by good deeds).} [Fatir 35:10]
“He is the First (nothing is before Him) and the Last (nothing is after Him), the Most High (nothing is above Him) and the Most Near (nothing is nearer than Him).} [Al-Hadid 57:3]
The Prophet (peace and blessings of Allah be upon him) said: “You are the Most High and there is nothing above You…”
There are many similar verses and prophetic narrations. But at the same time, Allah tells us that He is with His slaves wherever they are
{Have you not seen that Allah knows whatsoever is in the heavens and whatsoever is on the earth? There is no najwa (secret counsel) of three but He is their fourth (with His Knowledge, while He Himself is over the Throne, over the seventh heaven), - nor of five but He is their sixth (with His Knowledge), - nor of less than that or more but He is with them (with His Knowledge) wheresoever they may be.} [Al-Mujadalah 58:7]
Allah has combined mention of His being above His Throne with mention of His being with His slaves in one ayah (verse), where He says (interpretation of the meaning):
{He it is Who created the heavens and the earth in six days and then rose over (istawa) the Throne (in a manner that suits His Majesty) . He knows what goes into the earth and what comes forth from it, and what descends from the heaven and what ascends thereto. And He is with you (by His Knowledge) wheresoever you may be.} [Al-Hadid 57:4]
So basically the reason why the slave women ascribed a Jihat to Allah is because she was mute?
Isn't the Question "Where is Allah" in itself incorrect?
Looks like the Shaykh focused more on the narration itself; that she was mute and that she gestured. I think his answer was that show simply disavowed the god's of earth. Ibn al-Jawzi said that her gesture is simply her way of exalting Allah. al-Ghazali said that since she was mute, it was her way of indicating Allah's "rank". While Ibn Rushd seems to imply that since she belonged to the lower class of people who cannot accept things but visualise, the Prophet addressed her in this manner. And Allah knows best.
She didn't not ascribe a direction to Allah because she is mute. The question «Where is Allah?», as explained in the video, is a kind of "translation" of the gesture the Prophet ﷺ made to find out if the slave woman believed the idols to be Gods. So the narrator used different wordings to describe meaning behind the gesture.
The only way for her to negate that she believed in the Gods was to point to the heaven. By this gesture she signaled that she believed in a transcendent God and not the idols on earth.
@@RootedThought How could she be mute if she spoke with the companion before about the matter of the wolf?
@@vincita7534 If you watched the whole video. She probably wasn't talking, she was gesturing.
Yes Allah has a Jihah and it's above the skies and the throne. Only a Jahmi Muattil rejects this.
is he a sunni scholar
Yes
ua-cam.com/video/aSWTc-UrGWA/v-deo.html
This clarifies it even better if u know arabic
It doesnt lol
Only 2 minutes long giving only salafy position.