0:00 Introduction 1:25 Salafi-Najdi claims 4:23 Who are Ahlus Sunnah wal Jamaa? 6:26 Basic Usul al-Fiqh 8:36 Who was Imam al-Razi? 9:54 Main work: Asās al-Taqdīs 10:40 What to do with contradictions? 12:00 First option: both are right 12:35 Second option: both are wrong 12:49 Third option: apparent meaning over definitive rational proof 14:58 Rejecting rational proofs = rejecting sacred text 16:52 Fourth option: definitive rational proofs over apparent meaning 18:05 Tawil and Tafwid 18:44 Examples from Quran 19:13 Jesus the Word of Allah 21:02 Surah Hashr and Jews 22:30 "Face of Allah" 24:14 Examples from Hadith 24:33 Drawing near to Allah 27:20 Majority of Muhadditheen are Ash'ari 27:42 "Protect Allah" 30:33 Black Rock is the Right Hand of Allah 32:38 Differences: Ash'aris and Hanbalis 33:54 Imam Ahmad ibn Hanbal does Tawil 36:22 Imam Ghazali's Al-Iqtisād fī al-iʿtiqad 37:00 Two extremes: Mu'tazalia and literalists 39:30 Imam Ghazali 42:08 Summary of Ash'ari position 43:45 Advice to "Jake the Metaphysician"
Muslim at Southern Asian Alhamdulillah we are Ash'ari, most of our ancestors was Tasawwuf Student who fight with colonizers. The country that I live now which is Malaysia are fighting with this Wahabis, in Malaysia we hv authority that we Ash'ari on Aqeedah , Shafie on Fiqh, and Tasawwuf Imam Ghazali. So bcs of this authority they can't spread their agenda, also we have 9 Sultans all of them is Ash'ari except one that they successfully manipulate him. Pray for us that we can eradicate their belief from spreading because there are too many cases of terrorist attacks that these people have a Wahhabi background.
Praise be to Allah. Firstly: The Ash‘aris are a group that is named after Imam Abu’l-Hasan al-Ash’ari (may Allah have mercy on him). Al-Ash‘ari passed through several stages, in the first of which he was a Mu‘tazilite, and remained so for approximately forty years. Then he recanted that and followed the view of ‘Abdullah ibn Sa‘eed ibn Kullaab and was influenced by him; that was the second stage. Imam Ahmad ibn Hanbal was one of the most vehemently opposed of people to ‘Abdullah ibn Sa‘eed ibn Kullaab and his companions, such as al-Haarith and others, as Imam Ibn Khuzaymah said of him. See: Siyar A‘laam an-Nubala’ (14/380), and Ibn Taymiyah in Dar’ at-Ta‘aarud (2/6). The scholars differed as to whether al-Ash‘ari recanted the views of Ibn Kullaab in a third stage and agreed completely with the views of Ahl as-Sunnah wa’l-Jamaa‘ah, or he continued to follow the views of Ibn Kullaab and did not recant them. Some scholars thought that he did adopt the views of Ahl as-Sunnah. That was stated by al-Haafiz Ibn Katheer and, among contemporary scholars, Shaykh Haafiz al-Hakami. They quoted as evidence for that his words in his book al-Ibaanah - which was the last of his books - in which he said: Our view and our belief is based on adhering to the Book of Allah our Lord, may He be glorified and exalted; the Sunnah of our Prophet Muhammad (blessings and peace of Allah be upon him); and what was narrated from our leaders, namely the Sahaabah and Taabi‘een, and the leading scholars of hadith. We hold fast to that, and we also adhere to what Abu ‘Abdillah Ahmad ibn Muhammad ibn Hanbal - may Allah have mercy on him, raise him in status and increase his reward - said, and whatever views he differed with, we differ with them too, because he was the most virtuous of the scholars and the perfect leader, through whom Allah made truth clear, warded off misguidance, and clarified the path. By means of him, Allah suppressed the innovation of the innovators, the misguided notions of those who are misguided, and the doubts of the doubters. May Allah have mercy on him, what a brilliant and respected scholar he was, and how deep was his knowledge. End quote from al-Ibaanah (p. 20). This is a clear statement on his part that he came back to the madhhab of the salaf which was represented by Imam Ahmad; he embraced the same views as him, and he opposed the views that were contrary to his. Imam Ahmad himself was vehemently opposed to the Kullaabiyyah; hence he shunned al-Haarith al-Muhaasibi, because he was a Kullaabi. The second view is that al-Ash‘ari never completely recanted the Kullaabi madhhab; rather he drew close to Ahl as-Sunnah wa’l-Jamaa‘ah in many issues. This view was favoured by Ibn Taymiyah, Ibn al-Qayyim and others. Even though al-Ash‘ari came very close to the path of Ahl as-Sunnah in al-Ibaanah, he still retained some of the views of the madhhab of Ibn Kullaab. Ibn Taymiyah said: Al-Ash’ari was a student of the Mu‘tazili scholars, and then repented; he was a student of al-Jabbaa’i, and developed an inclination towards the views of Ibn Kullaab. He learned usool al-hadith from Zakariyya as-Saaji in Basra, then when he came to Baghdad he learned other topics from the Hanbalis of Baghdad. That was towards the end of his life, as he himself and his companions mentioned in their books. End quote from Majmoo‘ al-Fataawa (3/228). See also: Mawqif Ibn Taymiyah min al-Ashaa‘irah by Shaykh ‘Abd ar-Rahmaan al-Mahmoud (1/390). Most of the later Ash‘aris do not adhere to the madhhab of Abu’l-Hasan al-Ash‘ari; rather they are influenced by many of the principles of the Jahamis and Mu‘tazilah, and even of the philosophers, and they differ with al-Ash‘ari regarding many of his views. They deny the divine attributes of rising over the Throne (istiwaa’), being exalted, coming down to the lowest heaven (in the last third of the night), the Hand, the Eye, the Foot, and speech. With regard to all these divine attributes, they differ with al-Ash‘ari himself. Secondly: The phrase Ahl as-Sunnah may be used in two ways: 1. In contrast to the Raafidis. In this case, the phrase Ahl as-Sunnah includes the Ash‘aris, the Maturidis and so on, and even the Mu‘tazilah. 2. The phrase Ahl as-Sunnah may be used in contrast to the people of bid‘ah (innovation). In this case, what is meant is the people of the Sunnah in the true sense; that only includes those who adhere to sound belief, namely the salaf and ahl al-hadith. In this case, the phrase does not include the Ash‘aris or others who mix their theological principles (‘ilm al-kalaam) with some innovated principles, because they differ with Ahl as-Sunnah regarding many principles and issues. The later Ash‘aris were Jabris with regard to the divine decree, Murji’ah with regard to faith; they denied the divine attributes and did not affirm any of them except seven, because they could be proven rationally, or so they claimed. They denied Allah’s rising above the Throne (istiwaa’), His being exalted above His creation, and they said: He is neither within nor without the universe, neither above it nor below it… And there were other differences too. So how can we call them Ahl as-Sunnah? Ibn Taymiyah said: The phrase Ahl as-Sunnah refers to those who affirm the legitimacy of the first three caliphs. That includes all groups except the Raafidis. It may also mean the scholars of hadith and Sunnah in the true sense of the word. That only includes those who affirm the attributes of Allah, may He be exalted. End quote from Minhaaj as-Sunnah (2/221). Shaykh Ibn ‘Uthaymeen said: The term Ahl as-Sunnah includes the Mu‘tazilah, includes the Ash‘aris, and includes those followers of innovation whose innovation does not go as far as disbelief, if we use the term to mean as opposed to the Raafidis. But if we want to explain the meaning of the phrase Ahl as-Sunnah, we say that Ahl as-Sunnah in the true sense of the word are the righteous forebears (as-salaf as-saalih) who united in their adherence to the Sunnah and followed it. In this case, the Ash‘aris, Mu‘tazilah, Jahamis and so on are not among Ahl as-Sunnah according to this meaning. End quote from ash-Sharh al-Mumti‘ (11/306). Thirdly: It is not valid to attribute to the Ash‘ari madhhab anyone except one who adheres to their methodology in belief. As for those who agreed with them regarding some issues but not others, they cannot be attributed to them. Shaykh Ibn ‘Uthaymeen said, discussing al-Haafiz an-Nawawi and al-Haafiz Ibn Hajar: Is it valid to think of these two men, and others like them, as being Ash‘aris, and can we say that they were among the Ash‘aris? The answer is no, because the Ash‘aris have their own madhhab, with its own understanding of the divine names and attributes, faith, and what will happen in the hereafter. How good is what our brother Safar al-Hawaali said about them on the basis of what he learned about their madhhab, because most people do not understand anything about them except that they differed with the salaf with regard to the divine names and attributes, but there are many other issues concerning which they differed. So if someone says something about the divine attributes that happens to be in accordance with their madhhab, we do not say that he is an Ash‘ari. Do you think that if a Hanbali adopted a view of the Shaafa‘is, we would say that he is a Shaafa‘i? End quote from Sharh al-Arba‘een an-Nawawiyyah (p. 290). He also said: With regard to these two men in particular, I do not know of anyone today who has served Islam in the field of hadith as they did, and this may be confirmed by the fact that Allah, by His power and might, has caused their books to be accepted and circulated widely among seekers of knowledge and even among ordinary people. Now the book Riyaadh as-Saaliheen is read in every gathering and every mosque, and the people are benefitting greatly from it. I wish that Allah would enable me to write a book like this, from which everyone could benefit at home and in the mosque. End quote from Liqaa’aat al-Baab al-Maftooh, no. 43. And Allah knows best.
These naive people (Salafis) do Taweel and everything they accuse us of, they just won't call it Taweel, every majaz is haqiqa to them, a spatially extended thing is a body, but they refuse to call it Jism, as if that helps. Sad
Praise be to Allah. Firstly: The Ash‘aris are a group that is named after Imam Abu’l-Hasan al-Ash’ari (may Allah have mercy on him). Al-Ash‘ari passed through several stages, in the first of which he was a Mu‘tazilite, and remained so for approximately forty years. Then he recanted that and followed the view of ‘Abdullah ibn Sa‘eed ibn Kullaab and was influenced by him; that was the second stage. Imam Ahmad ibn Hanbal was one of the most vehemently opposed of people to ‘Abdullah ibn Sa‘eed ibn Kullaab and his companions, such as al-Haarith and others, as Imam Ibn Khuzaymah said of him. See: Siyar A‘laam an-Nubala’ (14/380), and Ibn Taymiyah in Dar’ at-Ta‘aarud (2/6). The scholars differed as to whether al-Ash‘ari recanted the views of Ibn Kullaab in a third stage and agreed completely with the views of Ahl as-Sunnah wa’l-Jamaa‘ah, or he continued to follow the views of Ibn Kullaab and did not recant them. Some scholars thought that he did adopt the views of Ahl as-Sunnah. That was stated by al-Haafiz Ibn Katheer and, among contemporary scholars, Shaykh Haafiz al-Hakami. They quoted as evidence for that his words in his book al-Ibaanah - which was the last of his books - in which he said: Our view and our belief is based on adhering to the Book of Allah our Lord, may He be glorified and exalted; the Sunnah of our Prophet Muhammad (blessings and peace of Allah be upon him); and what was narrated from our leaders, namely the Sahaabah and Taabi‘een, and the leading scholars of hadith. We hold fast to that, and we also adhere to what Abu ‘Abdillah Ahmad ibn Muhammad ibn Hanbal - may Allah have mercy on him, raise him in status and increase his reward - said, and whatever views he differed with, we differ with them too, because he was the most virtuous of the scholars and the perfect leader, through whom Allah made truth clear, warded off misguidance, and clarified the path. By means of him, Allah suppressed the innovation of the innovators, the misguided notions of those who are misguided, and the doubts of the doubters. May Allah have mercy on him, what a brilliant and respected scholar he was, and how deep was his knowledge. End quote from al-Ibaanah (p. 20). This is a clear statement on his part that he came back to the madhhab of the salaf which was represented by Imam Ahmad; he embraced the same views as him, and he opposed the views that were contrary to his. Imam Ahmad himself was vehemently opposed to the Kullaabiyyah; hence he shunned al-Haarith al-Muhaasibi, because he was a Kullaabi. The second view is that al-Ash‘ari never completely recanted the Kullaabi madhhab; rather he drew close to Ahl as-Sunnah wa’l-Jamaa‘ah in many issues. This view was favoured by Ibn Taymiyah, Ibn al-Qayyim and others. Even though al-Ash‘ari came very close to the path of Ahl as-Sunnah in al-Ibaanah, he still retained some of the views of the madhhab of Ibn Kullaab. Ibn Taymiyah said: Al-Ash’ari was a student of the Mu‘tazili scholars, and then repented; he was a student of al-Jabbaa’i, and developed an inclination towards the views of Ibn Kullaab. He learned usool al-hadith from Zakariyya as-Saaji in Basra, then when he came to Baghdad he learned other topics from the Hanbalis of Baghdad. That was towards the end of his life, as he himself and his companions mentioned in their books. End quote from Majmoo‘ al-Fataawa (3/228). See also: Mawqif Ibn Taymiyah min al-Ashaa‘irah by Shaykh ‘Abd ar-Rahmaan al-Mahmoud (1/390). Most of the later Ash‘aris do not adhere to the madhhab of Abu’l-Hasan al-Ash‘ari; rather they are influenced by many of the principles of the Jahamis and Mu‘tazilah, and even of the philosophers, and they differ with al-Ash‘ari regarding many of his views. They deny the divine attributes of rising over the Throne (istiwaa’), being exalted, coming down to the lowest heaven (in the last third of the night), the Hand, the Eye, the Foot, and speech. With regard to all these divine attributes, they differ with al-Ash‘ari himself. Secondly: The phrase Ahl as-Sunnah may be used in two ways: 1. In contrast to the Raafidis. In this case, the phrase Ahl as-Sunnah includes the Ash‘aris, the Maturidis and so on, and even the Mu‘tazilah. 2. The phrase Ahl as-Sunnah may be used in contrast to the people of bid‘ah (innovation). In this case, what is meant is the people of the Sunnah in the true sense; that only includes those who adhere to sound belief, namely the salaf and ahl al-hadith. In this case, the phrase does not include the Ash‘aris or others who mix their theological principles (‘ilm al-kalaam) with some innovated principles, because they differ with Ahl as-Sunnah regarding many principles and issues. The later Ash‘aris were Jabris with regard to the divine decree, Murji’ah with regard to faith; they denied the divine attributes and did not affirm any of them except seven, because they could be proven rationally, or so they claimed. They denied Allah’s rising above the Throne (istiwaa’), His being exalted above His creation, and they said: He is neither within nor without the universe, neither above it nor below it… And there were other differences too. So how can we call them Ahl as-Sunnah? Ibn Taymiyah said: The phrase Ahl as-Sunnah refers to those who affirm the legitimacy of the first three caliphs. That includes all groups except the Raafidis. It may also mean the scholars of hadith and Sunnah in the true sense of the word. That only includes those who affirm the attributes of Allah, may He be exalted. End quote from Minhaaj as-Sunnah (2/221). Shaykh Ibn ‘Uthaymeen said: The term Ahl as-Sunnah includes the Mu‘tazilah, includes the Ash‘aris, and includes those followers of innovation whose innovation does not go as far as disbelief, if we use the term to mean as opposed to the Raafidis. But if we want to explain the meaning of the phrase Ahl as-Sunnah, we say that Ahl as-Sunnah in the true sense of the word are the righteous forebears (as-salaf as-saalih) who united in their adherence to the Sunnah and followed it. In this case, the Ash‘aris, Mu‘tazilah, Jahamis and so on are not among Ahl as-Sunnah according to this meaning. End quote from ash-Sharh al-Mumti‘ (11/306). Thirdly: It is not valid to attribute to the Ash‘ari madhhab anyone except one who adheres to their methodology in belief. As for those who agreed with them regarding some issues but not others, they cannot be attributed to them. Shaykh Ibn ‘Uthaymeen said, discussing al-Haafiz an-Nawawi and al-Haafiz Ibn Hajar: Is it valid to think of these two men, and others like them, as being Ash‘aris, and can we say that they were among the Ash‘aris? The answer is no, because the Ash‘aris have their own madhhab, with its own understanding of the divine names and attributes, faith, and what will happen in the hereafter. How good is what our brother Safar al-Hawaali said about them on the basis of what he learned about their madhhab, because most people do not understand anything about them except that they differed with the salaf with regard to the divine names and attributes, but there are many other issues concerning which they differed. So if someone says something about the divine attributes that happens to be in accordance with their madhhab, we do not say that he is an Ash‘ari. Do you think that if a Hanbali adopted a view of the Shaafa‘is, we would say that he is a Shaafa‘i? End quote from Sharh al-Arba‘een an-Nawawiyyah (p. 290). He also said: With regard to these two men in particular, I do not know of anyone today who has served Islam in the field of hadith as they did, and this may be confirmed by the fact that Allah, by His power and might, has caused their books to be accepted and circulated widely among seekers of knowledge and even among ordinary people. Now the book Riyaadh as-Saaliheen is read in every gathering and every mosque, and the people are benefitting greatly from it. I wish that Allah would enable me to write a book like this, from which everyone could benefit at home and in the mosque. End quote from Liqaa’aat al-Baab al-Maftooh, no. 43. And Allah knows best.
Muslim at Southern Asian Alhamdulillah we are Ash'ari, most of our ancestors was Tasawwuf Student who fight with colonizers. The country that I live now which is Malaysia are fighting with this Wahabis, in Malaysia we hv authority that we Ash'ari on Aqeedah , Shafie on Fiqh, and Tasawwuf Imam Ghazali. So bcs of this authority they can't spread their agenda, also we have 9 Sultans all of them is Ash'ari except one that they successfully manipulate him. Pray for us that we can eradicate their belief from spreading because there are too many cases of terrorist attacks that these people have a Wahhabi background.
100% if you bring the entirety of the Qur'an and Sunnah and not just cherry pick, the Asharis will come out on top 😎, they even have stronger hermeneutical approach, just like the 4 schools of Fiqh trumps the salafi weak usool.
Can you prove for me from the Qur'an and Sunnah what the ashaira call daleel huluul al-hawadith? Your very foundations are from Aristotle, the mu'tazilis and jahmis even.
@abumaalik9272 Did you know Ibn Taymiyah's hold law of noncontradiction, law of excluded middle, all found in the works of Aristotle, Ibn Taymiyah also held to the Aristotelian view of space and time, I am just showing you the calling something greek just because it is found in ancient people is not a very good argument. Btw, our foundation is Qur'an and Sunnah 😎, that's why the Mu'tazila and Jahmis hate Asharis, but will readily take you Salafis on board.
@@africandawahrevival so I ask you a very simple question based on your claim that your aqeedah is based on Q&S, and instead you deflect to Ibn Taymiya. This shows you can't demonstrate your ageedah is from Qur'an and Sunnah.
@abumaalik9272 I know your Aqeedah is baseless and you are only looking to score cheap points, that's why I don't bother answering you, but instead I know where you are going so I ended it before it even began. Quran and Sunnah and reason is on our side, y'all just cherry pick daleel and bring weird unreasonable principles and call it Q & S, I have already dealt with the foundations of your Aqeedah on my channel.
Jahmis: Allah's dhat is present everywhere in all directions, including above the throne and below the throne, mixed with creation. Taymis: Jahmis are kuffar. Actually, Allah created the throne and, later created the heavens and the earth and thereafter decided to settle above the throne and remained there stationery for eternality. He is in one direction only and not in all directions like the jahmi kuffar say, infact He surrounds all creations and infront of us in prayer. He does not mix with creation like the jahmi kuffar say rather he only descends to lowest sky every night and can touch any creation as He Wills. Btw, the earth is flat. Asharis: Allah is Exalted beyond being attributed with time and place. There is no need to fall into false dichotomy.
Believing that Allah is everywhere is literally what Taymo-Salafo-Wahhabi believe when they say "we take whatever was revealed" *LITERALLY* (THIS WHERE THEIR YOUR EYES BULGE OUT) ) We say what Allah and His Prophet say/have said, *LITERALLY* (EYE-BULGE) (وهو معكم أينما كنتم) (And He is with you wherever you are) ( أينما تولوا فثم وجه الله ) (Wherever you turn towards, you shall be met with Allah's Countenance ) Using the Taymo-Salafo-Wahhabi method, with these two verses, which is to take mutashabih verses literally, forces them to believe in the idea that Allah is literally with us wherever and whenever and however. Let alone the contradictions that they're falling under with the other verses and narrations when they take them all literally !
@TheMercifulAndJust What are you talking about? Allah( swbt) is literally with us wherever we go by his knowledge and seeing you cannot hide from Allah( swbt) countenance his face and his wajuud is separated from his creation and above his throne with his wajuud dhaat...
@@ShaykhHarounKanj Salam sir. I hope you are well. I have been trying to find the truth, I think it is Islam, and I want to become your student. Plus, I know there are many Islamic sects, but I like your knowledge etc. Can I have your email or something? Thanks take care.
@@franciscollins18btw many "sects" are inside of ahlus sunnah so they r different methodologies. And yeah there are sects like wahabis and shias , ahbash and etc , they are not in ahlus sunnah . The main body remains intact even with differences on certain issues , you can listen to shaykh saeed foudeh and shaykh dedew( mentioned in vid too )
@@ShaykhHarounKanj Shaykh I think this is a very dangerous and slippery slope to go down. Don't accuse your Muslim brother of being a sellout. Jake Brancatella was a Quranist yes, but the fact that he's now not shows that he has good reasoning skills, and is not a worshipper of his desires. Similarly, he may be on the blindly hating Ash'ari train now, but there is hope for him to leave if he uses his aql.
Salafis will have you thinking they keep to the text/naql, whereas it is their scholars rejecting eternity of hell (Ibn Taymiyah and Ibn Qayim) and using Mu'tazili-esque arguments. Both the falsafa and Mutazila hate the Asharis for a reason, Asharis uphold the scripture holistically.
@@africandawahrevival have you come across them stating that it's possible for god to oppress the creation but he just chooses not to? This was another position they adopted from the Mu'tazila.
@@ShaykhHarounKanj Muslim Lantern also said the same thing. God can oppress creation but choose not to. But Ashari will says, that is in the realm of impossibility, as Allah will never act contradict to his Divine Attribute. The way they antagonize Ashari are ravenous.
I don't understand why Jake has started talking about Ash'aris and what constitutes "Ahlus Sunnah Wal Jamaa". Almost all of the commentators of Sahih Al Bukhari and Sahih Muslim were Ash'aris, including Ibn Hajar Al Asqalaani and Nawawi Rahimahumullah. The giants of tafseer, such as Ibn Katheer (student of Ibn Taymiyyah) and Qurtubi were Ash'aris. Why is he focusing all his attention on this? Speaking without knowledge. May Allah guide him.
The fact that you call imam nawawi and Ibn Hajar an ashari I do believe they held similar views in one or two things but he consider many of your ashari positions as deviant. And you calling Ibn kather an ashari is stupidity at its highest level he was a student of Ibn taymimya how can he be ashari don’t lie
Ibn Kathir was an Ashaari? 😂😂 You must be suffering for dementia. That one statement is enough to conclude the rest of your speech as FAAALSE and foolish
But bukhari himself was not ashari and actually held beliefs that opposed ashari doctrine. So the fact that commentators of his sahih are ashari is not a flex. May Allah have mercy on them all
They slander ‘aql (thinking faculty) while the prerequisite of validity of ‘ibādah is you are ‘āqil (one who has it). Al-tawhīd is greatest ‘ibādah, how could they do that?
Ironically all the examples of ambiguous verses Shaykh Haroun Kanj is giving, Najdis interpret them literally. You can find Hindus and Christians drawing the Allah (Astaghfirullah) after watching their videos
Great video Shaykh Haroun, Jazak Allah Khayr. I would also focus more on Al-Razi's statement: "ظواهرها." It should not be translated as "appearing" because Al-Razi did not mean the literal linguistic meaning, which could confuse some people-as someone understood in a comment here-by thinking, "How can we reject the apparent meaning?" Rather, he refers to a term in Usul Al-Fiqh, "الظاهر," which is the primary meaning of the word (underline word a million times) that first comes to mind, i.e., the literal meaning. This meaning can change based on the context. When the context is known and you understand the full meaning of the sentence, you either retain the literal meaning of that word, in which case the "apparent" meaning becomes "الراجح," the preponderant/stronger meaning, or you apply Ta'weel (تأويل) and interpret it as a metaphor, in which case the metaphorical meaning becomes the preponderant/stronger meaning, and the "apparent" meaning becomes the less preponderant/weaker meaning, "المرجوح" So when he said "ظواهرها," he meant the meaning that comes to mind before determining the true or actual meaning. Therefore, someone can't say that Al-Razi or the Ash'aris give precedence to reason over the text of revelation.
This is like learning about OT VIII Islam version. One can live their whole life as a Muslim, praying, fasting, going on hajj, marry and all that but then one day you learn somebody a few hundred years ago decided to sign you and your ancestors up into a club.
Its enough that ibn Abdulwahaab's own brother who was a Sunni hanbali shiekh wrote an entire book refuting him and sent letters to other imams warning about it
I don't believe Ibn Taymiyyah is as bad as some claim, he is said to have repented and had much of his texts ignored in which he accepts Tasawuf, Sufism and so on. The main cause of these extremists is not IT in fact it is the Najdi MIAW and those after him
MIAW made it worse but the foundation of all the Khawarij-ISIS types is Ibn Taymiyyah. That’s who they take from. And there’s no denying his aqeedah is something they all share in common. He “rationalised” (ironic) anthropomorphism
Jake didn't mention anything having to do about differences in the Sunnah and the akun he made it clear that he was referring to Al Waheed, it seems someone is playing on word games and is leaving room for misinterpretation What will have to be grappled with is which sudo-principles Jake says that the Ash'ari have adopted, this would probably clear up more than saying Jake's arguments dealt with discrepancies with al-Akun and al-Na'kan, Al-Sunnah is differentfrom "scripture" (Al-16:38 Wa'heed)
And the second when he is talking about Eesa may Allaah his peace and blessing be upon him. Is we don’t start thinking but we use the Quran first than the language Arabic language to forgive it out. And from the Quran we know the meaning of that verse.
ابن تيمية يقول بأن القرآن قديم النوع حادث الآحاد، ويعبر عنه بأنه محدث فما الفرق بينه وبين المعتزلة؟ ابن تيمية يقول بالقدم النوعي للعالم فما الفرق بينه وبين أرسطو وفلاسفة اليونان؟ ابن تيمية وتلميذه ابن القيم يقولون بفناء النار فما الفرق بينهم وبين الجهمية؟ ابن تيمية يقول بإن الله لا يستطيع الخلق من كتم العدم (تعالى الله عما يقولون) في كتابه النبوات، فما الفرق بينه وبين الفلاسفة؟ ابن تيمية أيد نظرية الغريزة التي قام عليها مبدأ أرسطو، والتي هي في جوهرها تخالف قيومية الله على خلقه(والعياذ بالله)، فما الفرق بينه وبين الفلاسفة؟ من يثبت العلو بمعنى الجلوس والاستقرار كابن تيمية، ما الفرق بينه وبين الحلولية الذين يقولون بحلول الله في المخلوقات؟ ما الفرق بين من جعل عمل الجوارح من أركان الإيمان وبين المعتزلة والخوارج؟ فيا مجسم، قبل أن تتهمنا وار سوأتك ثم استفهم منا عن مذهبنا
Jazakallahu khairan for the video Sheikh Haroun. It would have been nice to take a dig at the Najdis by mentioning the praise of the Greek philosophers by Ibn Taymiyyah and Ibn Qayyim, alongside the heavy influence of philosophy on Ibn Taymiyyah in his most esteemed work (which likely influenced him after refugees from the Mongol onslaught came into Damascus with their works). والسلام عليكم ورحمة الله وبركاته.
14:46 SubhanAllah, That logic dosnt work brother. I can use my mind to come to all those conclusions BUT i also know my mind is limited and my mind lead me to know this text comes from a mind that is not limited.
It’s ironic for pseudo Salafis to label Ahlus Sunnah as “Greek philosophers” because of Ilm Al Kalam when their own “Shaykh Ul Islam” Ibn Taymiyyah and his student (Ibn Qayyim) believed that people like Plato and Socrates were Monotheists. They also indulged in Kalam and supported it as a science. Ibn Taymiyah said: "As for His 'Uluw and His distinction to creatures, it is known by the reason" Majmu’ al Fatawa Volume 3, page 49 He also said: "Thus, the Kalām which was blamed by the salafs is the wrong kalām, and it is the one which goes against legislation and reason." [Majmu' al-Fatawa (13/147)] ibn Taymiyyah said: “A group of them (philosophers) mentioned that five and then four of their pillars, like Empedocles, Pythagoras, Socrates and Plato, traveled to the lands of Sham and took knowledge from the Banu of Israel. Therefore, none of the above mentioned spoke about the eternity of this world, unlike Aristotle, who did not visit Shama. (Al-Jawab al-Sahih Liman Baddal din al-Masih, 6/499) He also said: “Of the most famous followers of Aristotle are the following: Proclus Diadoch, Alexander of Aphrodite and Themistius. When al-Razi says in a question “philosophers agree”, he means them. But in reality philosophers are divided into many groups, disagreeing on issues of nature, theology and astronomy. And it was mentioned that Aristotle was the first to express the judgment that the world is eternal. And (some) even mentioned that the first philosophers went to Sham and studied with the followers of the prophets Suleiman (Solomon) and David (David). And Pythagoras (teacher of Socrates) studied with the sage Lukman. Socrates is the teacher of Plato and Plato is the teacher of Aristotle. ["Refutation of Logicians" page 337] Ibn al-Qayyim said: “Likewise, Plato was known for Tawḥīd, denying idolatry, and affirming the occurrence of the World, and he was a student of Socrates, and when Socrates perished, he took his place and sat on his chair.” ╾ ʾIġāthat al-Lahfān, 2/30
SubhanAllah MashaAllah the salafi najdi dawah got hit for six out of the park the ball left the stadium the audacity to refer to themselves as ahlus sunnah when the vast majority of islamic scholarship and awaam is and always has been Ashaira Wal Maturidiya.
To respond on the first statement that the intellect is confirming things than why are their atheist. So it’s not the the intellect but the intellect confirming what is in the Quran. And if our intellect rejects something from the Quran than our intellect is wrong not the Quran
40:43 it's clear that the Quran is a book that has letters a beginning and end. Then it is only a reflection of the uncreated speech of Allah which is not made up of letters . Just as the shadow is not the person but an indication of the real
Salam. Sheikh, I have a question: what is the ruling on a wahabi who says that God is physically/literally above? Or that God has physical/literal hands or that He has limits?Is that ground for takfir? And is there ikhtilaf on whether we make takfir of them or not between the fuqaha and the mutakkalimin?
Kufr. As imam al tahawi said: ومن وصف الله بمعنى من معاني البشر فقد كفر. Remember, who do you worship? Allah. Does that person who you described also worship Allah? No, since they have described Allah with attributes of the creation. How can someone who worship Allah and someone who worships something they imagined in their minds and described with crested attributes both be Muslim?
@@mz8452 So according to you describing attributes of creation to Allah( swbt) is kufr well then humans have power and see and hear does Allah( swbt) hear and see and has power...
@@Afghan290-b7b we say that Allah Hears and we say that we hear. the word is the same but the meaning/reality is not the same in any way whatsoever. if someone believes that Allah's Hearing is like our hearing in 1 way, that's kufr. as for those ppl saying that Allah has literal hands, then they have already said that the meaning is the same. they already said there is similarity based on what a "literal hand" means.
@user-xg6if9mf2o That's what we say if somebody says Allah( swbt) hands are like our hands in real sense literally sence then that's kufr because we believe Allah( swbt) dhaat exists in real sence literally.... 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
@user-xg6if9mf2o Allaah the Most High said: {As for 'Aad, they were arrogant in the land without right, and they said: “Who is mightier than us in strength [quwwah]?” See they not that Allaah, Who created them was mightier in strength [quwwah] than them. And they used to deny Our Signs!} [41: 15]. In the above verse, the people of ‘Aad asked: "Who is mightier than us in strength?" So Allaah the Mighty and Majestic replied by saying: {See they not that Allaah, Who created them was greater than them in strength?}. And it is not correct for the response except that it be in conformity with the question; Abu Ahmad al-Karaji al-Qassab (d. 360 H) stated regarding the above verse: “Allah’s saying … is a proof against the Mu’tazilah and the Jahmiyyah in regards to their claim that it is not permissible to describe the Creator with anything that the creation is described with, due to tashbeeh. This statement of the Qur’an disproved the people of ‘Aad’s claim of strength; and it informed that Allaah is Mightier in Strength than them; and a reply can only be with what is like it.”(4) There is no doubt that the strength of the people of ‘Aad is literal; and so Allaah’s strength is also literal (by the indication of the verse), however it is greater; the strength of creation is of no weight in the face of Allaah’s Strength. In fact, He - Glorified be He - is the One Who gave us this strength that we have
Salafis are jahmis for rejecting the dhahir of the ayaat and hadith you mentioned 🤯😱 their double standards. But ironically they make tawil of the Bible when convenient.
You are right. In Malaysia, these wahabi taimi use goggle translate to make ta'wil yad, Istawa to hakiki hand, sit/place. We call them wahabi salafi mujassimah goggle translate.
@@MarpoADying on al-Bukhari on his chest is repenting? 😂 That book has been transmitted by Ash'aris because they're the true Ahl al-Sunnah. What are you talking about? You make it seem like it's rejected by Ash'aris. Without Ash'aris, wahhabis wouldn't know sahih bukhari or sahih Muslim.
And after that he is using his intellect to give meanings that we don’t give. As Imaam Malik one of the biggest Imaams of all time as we know said Alistiwa ma3loem Wa kayfiyata madjhoel Wa sou aloe 3anha bid3ah
Wahabi Salafis Taimis god enter space and time like those christianity, Yahudi, Hindu... with all creation attributes but unlike creation 🤣.. like 100% god 100% man? 😭
The Prophet( Pbuh) said Allah( swbt) decend... Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said, “Our Lord Almighty descends to the lowest heaven in the last third of every night, saying: Who is calling upon Me that I may answer him? Who is asking from Me that I may give him? Who is seeking My forgiveness that I may forgive him?” Source: Ṣaḥīḥ al-Bukhārī 1145, Ṣaḥīḥ Muslim 758 Allah( swbt) decend, but it doesn't mean he enter the creation Allah( swbt) has power of all things...
Allah's descent is another delicate topic but we're not talking about that. It doesn't fix the problem at all. The text implies that Allah is INSIDE the lowest heaven. If Allah descends to the lowest heaven, he is inside of it, therefore he is confined within space.
@@Afghan290-b7b He descends but doesn’t descend. When the Christans say you tell us God cannot come on earth yet your God descends the heavens what do you tell them ?
there is a false assumption in the ashari position. Before we look for a solution, let's ask if there is a problem. do the Aql and Naql ever conradict? Does Allah reveal things which contradict the Aql? The athari response is: the contradictiond dont exist. and ibn Taymiyyah in his response to Razi gives 44 points to show why ... (dar-u taaarudh al aql wal naql). i think haroun kanj is not presenting the real issue that leads the asharis to reject the entire tawil/tafwidh paradigm. THERE IS NO CONTARDICTION IN THE FIRST PLACE?
@ShaykhHarounKanj, Jzk shiek, I despise UA-camrs that haven’t read the work of a scholar and then present quotes in English without their context and then build a narrative around that to mislead people.
assalamu alaykum, ya sidi the thumbnail for the video is bad. change it. refering to "naqlheads". there are many angles against this phrase being used there. barak Allahu feekum
@@noorsyed-u6dWe accept this hadith. But again, the way we understand it is in a holistic and harmonious manner with the rest of the texts regarding Khalifa and Siyasa.
@@ShaykhHarounKanj If the successors of the Messenger of Allah (صلى الله عليه وسلم) are only from the Ahl al-Bayt, specifically those mentioned by the Prophet, such as Imam Ali, and the number of these successors is fixed at twelve, their obedience is obligatory, and they cannot be separated from the Qur'an, with their infallibility being proven from this statement, then why is there a dispute with Shia? There is a more significant Hadith from Imam Ali (علیہ السلام), which was narrated by Kumayl, in which it is stated that the earth can never be without the proof (Hujjah) of Allah. It concludes by saying that they are the rightful successors of the earth, and they may be manifest or hidden. This Hadith is transmitted in the Sunni books and is well-established (mutawatir), and scholars of Ahl al-Sunnah have also provided its interpretation. So, how can you assert the validity of the caliphate of the Shaykhain(Abu Bakr and Umar) and the justice of the Sahabah, while this belief contradicts that spirit, rendering it invalid?
Please explain Ashari's evidences for its positions in topics like where is Allah. I searched deep in the internet but I only see arguments in the salafi side. Also what book do you recommend me to read to be trained to defend myself from the attacks of salafis?
Ustadh have you seen the Adam as. Having the same image has Allah? I saw ibn baz do taweel about this, he said this refers to similarity in attributes mercy,knowledge etc. In the end he says They don't have the same image, he is a jahmi according to himself
Something else to note. The Greek philosophers such as the Platonists, and Pythagoreans hated idol worship. They believed in one ultimate deity called The Monad, or "The One". Their philosophy was based on getting closer to that ultimate creator.
Hes called Jake The "Metaphyician" says hes athari and beliefs Ilm al kalaam is haraam and bidat😂 Jake the Mutakalim should learn real Ahle Sunnah wal Jamaah with its principles or hold his tongue, he is learned in Philosophy and not in Ilm al kalaam (Ahle Sunnah wa Jamaah version)
I don’t take these UA-camrs with half knowledge as a reference in my deen, Alhamdulillah. I always refer to true scholars of Islam. Jake and others like him are good for certain things like debating Christians and so on, which is fine. Other than that, on Islamic matters, he is just a student of knowledge, not a reference.
Call towards good and unity. Pray for their guidance if they are hostile. Kindly stop these debates. It's been done for many decades. It only increases animosity.
There is a time and place for everything. With so much false propaganda coming from Saudi Arabia and the Najdi-Salafi sect, it’s necessary for scholars to correct the record to avoid confusion and misguidance. Unity is good but so is truth.
I don't see how these Saudi Najdi Wahabi Salafi Taimi looking for unity as they made takfiri to 95% of total Muslims. They themselves being pro Zionist British US for the past 200 years killing muslims. They are fitan and horns of syaitan from Najd.
السَّلَامُ عَلَيْكُمْ وَرَحْمَةُ ٱللَّهِ وَبَرَكاتُهُ I am Sunni Muslim I am sick and tired of seen Sunni Shia Muslim keep attacking each other Why can’t we just leave each other alone and let us practice our ways? I know the division is coming out of Saudi and they’re back to scholars They should be ignored All they trying to do is create divisions specially in the time when Sunni Shia Muslim have never been this united before Palestine and Lebanon is burning And we are talking about these issues, ridiculous
Jake is right. You don’t understand his critique. You think the apparent meaning is identical to literal meaning. Where did you get this from? Where is ‘literal meaning’ mentioned as a synonym for apparent meaning? It doesn’t exist. You don’t even affirm the real meaning of the metaphorical meaning. A metaphor has a real meaning. You don’t even affirm the meaning of a metaphor. You do this because you have accepted Aristotle metaphysical presuppositions.
Identical or not we reject any similarities the only thing that is shared is the name. Our attributes are finite/limted whilst Allah’s are infinite and perfect and do not resemble His creation in anyway.
@ What do you mean by similarities? You claim to affirm REAL attributes for Allah swt. You also affirm REAL attributes for human beings. You have already made a similarity.
You have made the apparent meaning of whatever you want it to mean. This is why you guys can’t agree if Allah (SWT) sits, runs, moves, changes, has a shadow, wears clothes, wears golden sandals, has arms and a chest. You also can’t agree if Allah (SWT) has two right hands, a left and right hand, two right hands and a left hand, 3-6 fingers and can you say for both hands or not, one foot or two feet, if it is still is two if it is still one shin or can we say two shins. Most of you say you cannot deny if Allah (SWT) has ears, mouth or a tongue etc.
Please Al razi rejected many Hadiths in Bukhari and you think he is a great scholar. If we wanted to follow Al razi then we should reject all Hadiths found in Bukhari and Muslim so next don’t speak before thinking
Sheikh I really appreciate these videos and I learn a lot from them however why is it that most of the dawah to non muslims is from the salafis? Why are not asharis and maturidis doing something about it?
The main man himself Ahmad Deedat رحمه الله who did the most work before social media was even a thing was a Sunni Maturidi.. he even inspired majority of the Salafi duat of today. He did so much Dawah to non Muslims
Look at how these heretic asharis respond hhhh sh. Uthman is giving money from his work and donations from subscribers.with or Without lies asharism dies
0:00 Introduction
1:25 Salafi-Najdi claims
4:23 Who are Ahlus Sunnah wal Jamaa?
6:26 Basic Usul al-Fiqh
8:36 Who was Imam al-Razi?
9:54 Main work: Asās al-Taqdīs
10:40 What to do with contradictions?
12:00 First option: both are right
12:35 Second option: both are wrong
12:49 Third option: apparent meaning over definitive rational proof
14:58 Rejecting rational proofs = rejecting sacred text
16:52 Fourth option: definitive rational proofs over apparent meaning
18:05 Tawil and Tafwid
18:44 Examples from Quran
19:13 Jesus the Word of Allah
21:02 Surah Hashr and Jews
22:30 "Face of Allah"
24:14 Examples from Hadith
24:33 Drawing near to Allah
27:20 Majority of Muhadditheen are Ash'ari
27:42 "Protect Allah"
30:33 Black Rock is the Right Hand of Allah
32:38 Differences: Ash'aris and Hanbalis
33:54 Imam Ahmad ibn Hanbal does Tawil
36:22 Imam Ghazali's Al-Iqtisād fī al-iʿtiqad
37:00 Two extremes: Mu'tazalia and literalists
39:30 Imam Ghazali
42:08 Summary of Ash'ari position
43:45 Advice to "Jake the Metaphysician"
Muslim at Southern Asian Alhamdulillah we are Ash'ari, most of our ancestors was Tasawwuf Student who fight with colonizers. The country that I live now which is Malaysia are fighting with this Wahabis, in Malaysia we hv authority that we Ash'ari on Aqeedah , Shafie on Fiqh, and Tasawwuf Imam Ghazali. So bcs of this authority they can't spread their agenda, also we have 9 Sultans all of them is Ash'ari except one that they successfully manipulate him. Pray for us that we can eradicate their belief from spreading because there are too many cases of terrorist attacks that these people have a Wahhabi background.
Praise be to Allah.
Firstly:
The Ash‘aris are a group that is named after Imam Abu’l-Hasan al-Ash’ari (may Allah have mercy on him). Al-Ash‘ari passed through several stages, in the first of which he was a Mu‘tazilite, and remained so for approximately forty years. Then he recanted that and followed the view of ‘Abdullah ibn Sa‘eed ibn Kullaab and was influenced by him; that was the second stage. Imam Ahmad ibn Hanbal was one of the most vehemently opposed of people to ‘Abdullah ibn Sa‘eed ibn Kullaab and his companions, such as al-Haarith and others, as Imam Ibn Khuzaymah said of him. See: Siyar A‘laam an-Nubala’ (14/380), and Ibn Taymiyah in Dar’ at-Ta‘aarud (2/6).
The scholars differed as to whether al-Ash‘ari recanted the views of Ibn Kullaab in a third stage and agreed completely with the views of Ahl as-Sunnah wa’l-Jamaa‘ah, or he continued to follow the views of Ibn Kullaab and did not recant them.
Some scholars thought that he did adopt the views of Ahl as-Sunnah. That was stated by al-Haafiz Ibn Katheer and, among contemporary scholars, Shaykh Haafiz al-Hakami.
They quoted as evidence for that his words in his book al-Ibaanah - which was the last of his books - in which he said:
Our view and our belief is based on adhering to the Book of Allah our Lord, may He be glorified and exalted; the Sunnah of our Prophet Muhammad (blessings and peace of Allah be upon him); and what was narrated from our leaders, namely the Sahaabah and Taabi‘een, and the leading scholars of hadith. We hold fast to that, and we also adhere to what Abu ‘Abdillah Ahmad ibn Muhammad ibn Hanbal - may Allah have mercy on him, raise him in status and increase his reward - said, and whatever views he differed with, we differ with them too, because he was the most virtuous of the scholars and the perfect leader, through whom Allah made truth clear, warded off misguidance, and clarified the path. By means of him, Allah suppressed the innovation of the innovators, the misguided notions of those who are misguided, and the doubts of the doubters. May Allah have mercy on him, what a brilliant and respected scholar he was, and how deep was his knowledge.
End quote from al-Ibaanah (p. 20).
This is a clear statement on his part that he came back to the madhhab of the salaf which was represented by Imam Ahmad; he embraced the same views as him, and he opposed the views that were contrary to his. Imam Ahmad himself was vehemently opposed to the Kullaabiyyah; hence he shunned al-Haarith al-Muhaasibi, because he was a Kullaabi.
The second view is that al-Ash‘ari never completely recanted the Kullaabi madhhab; rather he drew close to Ahl as-Sunnah wa’l-Jamaa‘ah in many issues.
This view was favoured by Ibn Taymiyah, Ibn al-Qayyim and others. Even though al-Ash‘ari came very close to the path of Ahl as-Sunnah in al-Ibaanah, he still retained some of the views of the madhhab of Ibn Kullaab.
Ibn Taymiyah said: Al-Ash’ari was a student of the Mu‘tazili scholars, and then repented; he was a student of al-Jabbaa’i, and developed an inclination towards the views of Ibn Kullaab. He learned usool al-hadith from Zakariyya as-Saaji in Basra, then when he came to Baghdad he learned other topics from the Hanbalis of Baghdad. That was towards the end of his life, as he himself and his companions mentioned in their books.
End quote from Majmoo‘ al-Fataawa (3/228).
See also: Mawqif Ibn Taymiyah min al-Ashaa‘irah by Shaykh ‘Abd ar-Rahmaan al-Mahmoud (1/390).
Most of the later Ash‘aris do not adhere to the madhhab of Abu’l-Hasan al-Ash‘ari; rather they are influenced by many of the principles of the Jahamis and Mu‘tazilah, and even of the philosophers, and they differ with al-Ash‘ari regarding many of his views. They deny the divine attributes of rising over the Throne (istiwaa’), being exalted, coming down to the lowest heaven (in the last third of the night), the Hand, the Eye, the Foot, and speech. With regard to all these divine attributes, they differ with al-Ash‘ari himself.
Secondly:
The phrase Ahl as-Sunnah may be used in two ways:
1.
In contrast to the Raafidis. In this case, the phrase Ahl as-Sunnah includes the Ash‘aris, the Maturidis and so on, and even the Mu‘tazilah.
2.
The phrase Ahl as-Sunnah may be used in contrast to the people of bid‘ah (innovation). In this case, what is meant is the people of the Sunnah in the true sense; that only includes those who adhere to sound belief, namely the salaf and ahl al-hadith. In this case, the phrase does not include the Ash‘aris or others who mix their theological principles (‘ilm al-kalaam) with some innovated principles, because they differ with Ahl as-Sunnah regarding many principles and issues.
The later Ash‘aris were Jabris with regard to the divine decree, Murji’ah with regard to faith; they denied the divine attributes and did not affirm any of them except seven, because they could be proven rationally, or so they claimed. They denied Allah’s rising above the Throne (istiwaa’), His being exalted above His creation, and they said: He is neither within nor without the universe, neither above it nor below it… And there were other differences too. So how can we call them Ahl as-Sunnah?
Ibn Taymiyah said: The phrase Ahl as-Sunnah refers to those who affirm the legitimacy of the first three caliphs. That includes all groups except the Raafidis.
It may also mean the scholars of hadith and Sunnah in the true sense of the word. That only includes those who affirm the attributes of Allah, may He be exalted.
End quote from Minhaaj as-Sunnah (2/221).
Shaykh Ibn ‘Uthaymeen said: The term Ahl as-Sunnah includes the Mu‘tazilah, includes the Ash‘aris, and includes those followers of innovation whose innovation does not go as far as disbelief, if we use the term to mean as opposed to the Raafidis.
But if we want to explain the meaning of the phrase Ahl as-Sunnah, we say that Ahl as-Sunnah in the true sense of the word are the righteous forebears (as-salaf as-saalih) who united in their adherence to the Sunnah and followed it. In this case, the Ash‘aris, Mu‘tazilah, Jahamis and so on are not among Ahl as-Sunnah according to this meaning.
End quote from ash-Sharh al-Mumti‘ (11/306).
Thirdly:
It is not valid to attribute to the Ash‘ari madhhab anyone except one who adheres to their methodology in belief. As for those who agreed with them regarding some issues but not others, they cannot be attributed to them.
Shaykh Ibn ‘Uthaymeen said, discussing al-Haafiz an-Nawawi and al-Haafiz Ibn Hajar:
Is it valid to think of these two men, and others like them, as being Ash‘aris, and can we say that they were among the Ash‘aris? The answer is no, because the Ash‘aris have their own madhhab, with its own understanding of the divine names and attributes, faith, and what will happen in the hereafter. How good is what our brother Safar al-Hawaali said about them on the basis of what he learned about their madhhab, because most people do not understand anything about them except that they differed with the salaf with regard to the divine names and attributes, but there are many other issues concerning which they differed.
So if someone says something about the divine attributes that happens to be in accordance with their madhhab, we do not say that he is an Ash‘ari. Do you think that if a Hanbali adopted a view of the Shaafa‘is, we would say that he is a Shaafa‘i?
End quote from Sharh al-Arba‘een an-Nawawiyyah (p. 290).
He also said: With regard to these two men in particular, I do not know of anyone today who has served Islam in the field of hadith as they did, and this may be confirmed by the fact that Allah, by His power and might, has caused their books to be accepted and circulated widely among seekers of knowledge and even among ordinary people. Now the book Riyaadh as-Saaliheen is read in every gathering and every mosque, and the people are benefitting greatly from it. I wish that Allah would enable me to write a book like this, from which everyone could benefit at home and in the mosque.
End quote from Liqaa’aat al-Baab al-Maftooh, no. 43.
And Allah knows best.
😊😊😊😊😊😊😊😊😊😊😊😊😊😊😊😊😊😊😊😊😊😊😊😊😊😊
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Mashallah. May Allah protect muslims of Hawarij Wahhabi Mujassimah - Mushabbiha kufr beliefs
These naive people (Salafis) do Taweel and everything they accuse us of, they just won't call it Taweel, every majaz is haqiqa to them, a spatially extended thing is a body, but they refuse to call it Jism, as if that helps. Sad
This is why talking to them is so difficult for they talk without making sense and refuse to see the problem with that.
Praise be to Allah.
Firstly:
The Ash‘aris are a group that is named after Imam Abu’l-Hasan al-Ash’ari (may Allah have mercy on him). Al-Ash‘ari passed through several stages, in the first of which he was a Mu‘tazilite, and remained so for approximately forty years. Then he recanted that and followed the view of ‘Abdullah ibn Sa‘eed ibn Kullaab and was influenced by him; that was the second stage. Imam Ahmad ibn Hanbal was one of the most vehemently opposed of people to ‘Abdullah ibn Sa‘eed ibn Kullaab and his companions, such as al-Haarith and others, as Imam Ibn Khuzaymah said of him. See: Siyar A‘laam an-Nubala’ (14/380), and Ibn Taymiyah in Dar’ at-Ta‘aarud (2/6).
The scholars differed as to whether al-Ash‘ari recanted the views of Ibn Kullaab in a third stage and agreed completely with the views of Ahl as-Sunnah wa’l-Jamaa‘ah, or he continued to follow the views of Ibn Kullaab and did not recant them.
Some scholars thought that he did adopt the views of Ahl as-Sunnah. That was stated by al-Haafiz Ibn Katheer and, among contemporary scholars, Shaykh Haafiz al-Hakami.
They quoted as evidence for that his words in his book al-Ibaanah - which was the last of his books - in which he said:
Our view and our belief is based on adhering to the Book of Allah our Lord, may He be glorified and exalted; the Sunnah of our Prophet Muhammad (blessings and peace of Allah be upon him); and what was narrated from our leaders, namely the Sahaabah and Taabi‘een, and the leading scholars of hadith. We hold fast to that, and we also adhere to what Abu ‘Abdillah Ahmad ibn Muhammad ibn Hanbal - may Allah have mercy on him, raise him in status and increase his reward - said, and whatever views he differed with, we differ with them too, because he was the most virtuous of the scholars and the perfect leader, through whom Allah made truth clear, warded off misguidance, and clarified the path. By means of him, Allah suppressed the innovation of the innovators, the misguided notions of those who are misguided, and the doubts of the doubters. May Allah have mercy on him, what a brilliant and respected scholar he was, and how deep was his knowledge.
End quote from al-Ibaanah (p. 20).
This is a clear statement on his part that he came back to the madhhab of the salaf which was represented by Imam Ahmad; he embraced the same views as him, and he opposed the views that were contrary to his. Imam Ahmad himself was vehemently opposed to the Kullaabiyyah; hence he shunned al-Haarith al-Muhaasibi, because he was a Kullaabi.
The second view is that al-Ash‘ari never completely recanted the Kullaabi madhhab; rather he drew close to Ahl as-Sunnah wa’l-Jamaa‘ah in many issues.
This view was favoured by Ibn Taymiyah, Ibn al-Qayyim and others. Even though al-Ash‘ari came very close to the path of Ahl as-Sunnah in al-Ibaanah, he still retained some of the views of the madhhab of Ibn Kullaab.
Ibn Taymiyah said: Al-Ash’ari was a student of the Mu‘tazili scholars, and then repented; he was a student of al-Jabbaa’i, and developed an inclination towards the views of Ibn Kullaab. He learned usool al-hadith from Zakariyya as-Saaji in Basra, then when he came to Baghdad he learned other topics from the Hanbalis of Baghdad. That was towards the end of his life, as he himself and his companions mentioned in their books.
End quote from Majmoo‘ al-Fataawa (3/228).
See also: Mawqif Ibn Taymiyah min al-Ashaa‘irah by Shaykh ‘Abd ar-Rahmaan al-Mahmoud (1/390).
Most of the later Ash‘aris do not adhere to the madhhab of Abu’l-Hasan al-Ash‘ari; rather they are influenced by many of the principles of the Jahamis and Mu‘tazilah, and even of the philosophers, and they differ with al-Ash‘ari regarding many of his views. They deny the divine attributes of rising over the Throne (istiwaa’), being exalted, coming down to the lowest heaven (in the last third of the night), the Hand, the Eye, the Foot, and speech. With regard to all these divine attributes, they differ with al-Ash‘ari himself.
Secondly:
The phrase Ahl as-Sunnah may be used in two ways:
1.
In contrast to the Raafidis. In this case, the phrase Ahl as-Sunnah includes the Ash‘aris, the Maturidis and so on, and even the Mu‘tazilah.
2.
The phrase Ahl as-Sunnah may be used in contrast to the people of bid‘ah (innovation). In this case, what is meant is the people of the Sunnah in the true sense; that only includes those who adhere to sound belief, namely the salaf and ahl al-hadith. In this case, the phrase does not include the Ash‘aris or others who mix their theological principles (‘ilm al-kalaam) with some innovated principles, because they differ with Ahl as-Sunnah regarding many principles and issues.
The later Ash‘aris were Jabris with regard to the divine decree, Murji’ah with regard to faith; they denied the divine attributes and did not affirm any of them except seven, because they could be proven rationally, or so they claimed. They denied Allah’s rising above the Throne (istiwaa’), His being exalted above His creation, and they said: He is neither within nor without the universe, neither above it nor below it… And there were other differences too. So how can we call them Ahl as-Sunnah?
Ibn Taymiyah said: The phrase Ahl as-Sunnah refers to those who affirm the legitimacy of the first three caliphs. That includes all groups except the Raafidis.
It may also mean the scholars of hadith and Sunnah in the true sense of the word. That only includes those who affirm the attributes of Allah, may He be exalted.
End quote from Minhaaj as-Sunnah (2/221).
Shaykh Ibn ‘Uthaymeen said: The term Ahl as-Sunnah includes the Mu‘tazilah, includes the Ash‘aris, and includes those followers of innovation whose innovation does not go as far as disbelief, if we use the term to mean as opposed to the Raafidis.
But if we want to explain the meaning of the phrase Ahl as-Sunnah, we say that Ahl as-Sunnah in the true sense of the word are the righteous forebears (as-salaf as-saalih) who united in their adherence to the Sunnah and followed it. In this case, the Ash‘aris, Mu‘tazilah, Jahamis and so on are not among Ahl as-Sunnah according to this meaning.
End quote from ash-Sharh al-Mumti‘ (11/306).
Thirdly:
It is not valid to attribute to the Ash‘ari madhhab anyone except one who adheres to their methodology in belief. As for those who agreed with them regarding some issues but not others, they cannot be attributed to them.
Shaykh Ibn ‘Uthaymeen said, discussing al-Haafiz an-Nawawi and al-Haafiz Ibn Hajar:
Is it valid to think of these two men, and others like them, as being Ash‘aris, and can we say that they were among the Ash‘aris? The answer is no, because the Ash‘aris have their own madhhab, with its own understanding of the divine names and attributes, faith, and what will happen in the hereafter. How good is what our brother Safar al-Hawaali said about them on the basis of what he learned about their madhhab, because most people do not understand anything about them except that they differed with the salaf with regard to the divine names and attributes, but there are many other issues concerning which they differed.
So if someone says something about the divine attributes that happens to be in accordance with their madhhab, we do not say that he is an Ash‘ari. Do you think that if a Hanbali adopted a view of the Shaafa‘is, we would say that he is a Shaafa‘i?
End quote from Sharh al-Arba‘een an-Nawawiyyah (p. 290).
He also said: With regard to these two men in particular, I do not know of anyone today who has served Islam in the field of hadith as they did, and this may be confirmed by the fact that Allah, by His power and might, has caused their books to be accepted and circulated widely among seekers of knowledge and even among ordinary people. Now the book Riyaadh as-Saaliheen is read in every gathering and every mosque, and the people are benefitting greatly from it. I wish that Allah would enable me to write a book like this, from which everyone could benefit at home and in the mosque.
End quote from Liqaa’aat al-Baab al-Maftooh, no. 43.
And Allah knows best.
That was a very long comment, can you give me the very short version?@@MustafaMuhammed1981
@@MustafaMuhammed1981 nice copy paste from islam q&a 😂😂
Muslim at Southern Asian Alhamdulillah we are Ash'ari, most of our ancestors was Tasawwuf Student who fight with colonizers. The country that I live now which is Malaysia are fighting with this Wahabis, in Malaysia we hv authority that we Ash'ari on Aqeedah , Shafie on Fiqh, and Tasawwuf Imam Ghazali. So bcs of this authority they can't spread their agenda, also we have 9 Sultans all of them is Ash'ari except one that they successfully manipulate him. Pray for us that we can eradicate their belief from spreading because there are too many cases of terrorist attacks that these people have a Wahhabi background.
100% if you bring the entirety of the Qur'an and Sunnah and not just cherry pick, the Asharis will come out on top 😎, they even have stronger hermeneutical approach, just like the 4 schools of Fiqh trumps the salafi weak usool.
Can you prove for me from the Qur'an and Sunnah what the ashaira call daleel huluul al-hawadith? Your very foundations are from Aristotle, the mu'tazilis and jahmis even.
@abumaalik9272 Did you know Ibn Taymiyah's hold law of noncontradiction, law of excluded middle, all found in the works of Aristotle, Ibn Taymiyah also held to the Aristotelian view of space and time, I am just showing you the calling something greek just because it is found in ancient people is not a very good argument. Btw, our foundation is Qur'an and Sunnah 😎, that's why the Mu'tazila and Jahmis hate Asharis, but will readily take you Salafis on board.
@@africandawahrevival so I ask you a very simple question based on your claim that your aqeedah is based on Q&S, and instead you deflect to Ibn Taymiya. This shows you can't demonstrate your ageedah is from Qur'an and Sunnah.
@abumaalik9272 I know your Aqeedah is baseless and you are only looking to score cheap points, that's why I don't bother answering you, but instead I know where you are going so I ended it before it even began. Quran and Sunnah and reason is on our side, y'all just cherry pick daleel and bring weird unreasonable principles and call it Q & S, I have already dealt with the foundations of your Aqeedah on my channel.
@@abumaalik9272Can you answer where Ibn Taymiyyah got the idea where Hell will end? From the Qur'an and the Sunnah?
Jahmis: Allah's dhat is present everywhere in all directions, including above the throne and below the throne, mixed with creation.
Taymis: Jahmis are kuffar. Actually, Allah created the throne and, later created the heavens and the earth and thereafter decided to settle above the throne and remained there stationery for eternality. He is in one direction only and not in all directions like the jahmi kuffar say, infact He surrounds all creations and infront of us in prayer. He does not mix with creation like the jahmi kuffar say rather he only descends to lowest sky every night and can touch any creation as He Wills. Btw, the earth is flat.
Asharis: Allah is Exalted beyond being attributed with time and place. There is no need to fall into false dichotomy.
@@erfan5483 😎💪 I'll take the Asharis thank you.
Believing that Allah is everywhere is literally what Taymo-Salafo-Wahhabi believe when they say "we take whatever was revealed" *LITERALLY* (THIS WHERE THEIR YOUR EYES BULGE OUT) ) We say what Allah and His Prophet say/have said, *LITERALLY* (EYE-BULGE)
(وهو معكم أينما كنتم)
(And He is with you wherever you are)
( أينما تولوا فثم وجه الله )
(Wherever you turn towards, you shall be met with Allah's Countenance )
Using the Taymo-Salafo-Wahhabi method, with these two verses, which is to take mutashabih verses literally, forces them to believe in the idea that Allah is literally with us wherever and whenever and however.
Let alone the contradictions that they're falling under with the other verses and narrations when they take them all literally !
@@dirk-28-f3t God does not create contradictions.
@TheMercifulAndJust What are you talking about? Allah( swbt) is literally with us wherever we go by his knowledge and seeing you cannot hide from Allah( swbt) countenance his face and his wajuud is separated from his creation and above his throne with his wajuud dhaat...
@Afghan290-b7b Didn't you just do ta'wil of the ayat? Are you interpreting the ayat of istiwa the same way? Seriously asking.
Jake has been a quranist for years. Now all of a sudden we are supposed to trust him with whatever he’s coming up with now
He's not coming up with anything. He's found financial support among Wahhabis, so he's now promoting whatever they've taught him.
@@ShaykhHarounKanj Salam sir. I hope you are well. I have been trying to find the truth, I think it is Islam, and I want to become your student. Plus, I know there are many Islamic sects, but I like your knowledge etc. Can I have your email or something? Thanks take care.
@@franciscollins18btw many "sects" are inside of ahlus sunnah so they r different methodologies. And yeah there are sects like wahabis and shias , ahbash and etc , they are not in ahlus sunnah . The main body remains intact even with differences on certain issues , you can listen to shaykh saeed foudeh and shaykh dedew( mentioned in vid too )
@@franciscollins18 do you have a Facebook or Twitter account?
@@ShaykhHarounKanj Shaykh I think this is a very dangerous and slippery slope to go down. Don't accuse your Muslim brother of being a sellout. Jake Brancatella was a Quranist yes, but the fact that he's now not shows that he has good reasoning skills, and is not a worshipper of his desires. Similarly, he may be on the blindly hating Ash'ari train now, but there is hope for him to leave if he uses his aql.
Excellent explanation Shaykh, may Allah reward you with more knowledge and piety, and protect the Ummah from these liars, ameen.
Salafis will have you thinking they keep to the text/naql, whereas it is their scholars rejecting eternity of hell (Ibn Taymiyah and Ibn Qayim) and using Mu'tazili-esque arguments. Both the falsafa and Mutazila hate the Asharis for a reason, Asharis uphold the scripture holistically.
@@africandawahrevival have you come across them stating that it's possible for god to oppress the creation but he just chooses not to? This was another position they adopted from the Mu'tazila.
@@ShaykhHarounKanjYes, I have indeed come across this, I discussed this in my response video to Jake on this.
@@ShaykhHarounKanj Muslim Lantern also said the same thing. God can oppress creation but choose not to. But Ashari will says, that is in the realm of impossibility, as Allah will never act contradict to his Divine Attribute. The way they antagonize Ashari are ravenous.
Wahhabi funders gonna suppress this video. بارك الله فيك you made all the perfect points. May Allah safeguard the ummah from misguidance.
Lol fana an nar can be traced back to the salaf, your Greek creed is traced to Aristotle
Jazakallah Khair! Such a beneficial video.. this has really cleared everything up for me
Jzkl syukran molana..pls continue to expose them and most imptly keep our aqeedah firm.
I don't understand why Jake has started talking about Ash'aris and what constitutes "Ahlus Sunnah Wal Jamaa". Almost all of the commentators of Sahih Al Bukhari and Sahih Muslim were Ash'aris, including Ibn Hajar Al Asqalaani and Nawawi Rahimahumullah. The giants of tafseer, such as Ibn Katheer (student of Ibn Taymiyyah) and Qurtubi were Ash'aris. Why is he focusing all his attention on this? Speaking without knowledge. May Allah guide him.
The fact that you call imam nawawi and Ibn Hajar an ashari I do believe they held similar views in one or two things but he consider many of your ashari positions as deviant. And you calling Ibn kather an ashari is stupidity at its highest level he was a student of Ibn taymimya how can he be ashari don’t lie
Ibn Kathir was an Ashaari? 😂😂
You must be suffering for dementia. That one statement is enough to conclude the rest of your speech as FAAALSE and foolish
Even Ibn AbdilBarr and AlShaattibi
But bukhari himself was not ashari and actually held beliefs that opposed ashari doctrine. So the fact that commentators of his sahih are ashari is not a flex. May Allah have mercy on them all
They slander ‘aql (thinking faculty) while the prerequisite of validity of ‘ibādah is you are ‘āqil (one who has it). Al-tawhīd is greatest ‘ibādah, how could they do that?
Subhanallah! Really benefitted from this video.
JazakAllah Khair Shaykh!
Ironically all the examples of ambiguous verses Shaykh Haroun Kanj is giving, Najdis interpret them literally. You can find Hindus and Christians drawing the Allah (Astaghfirullah) after watching their videos
الله اكبر! هاذا هو جميل جدا! بارك الله فيك يا شيخنا ❤️
Mashallah jzakallah sheikh love from Somalis we are asharis Alhamdulilah
Great video Shaykh Haroun, Jazak Allah Khayr.
I would also focus more on Al-Razi's statement: "ظواهرها." It should not be translated as "appearing" because Al-Razi did not mean the literal linguistic meaning, which could confuse some people-as someone understood in a comment here-by thinking, "How can we reject the apparent meaning?" Rather, he refers to a term in Usul Al-Fiqh, "الظاهر," which is the primary meaning of the word (underline word a million times) that first comes to mind, i.e., the literal meaning. This meaning can change based on the context. When the context is known and you understand the full meaning of the sentence, you either retain the literal meaning of that word, in which case the "apparent" meaning becomes "الراجح," the preponderant/stronger meaning, or you apply Ta'weel (تأويل) and interpret it as a metaphor, in which case the metaphorical meaning becomes the preponderant/stronger meaning, and the "apparent" meaning becomes the less preponderant/weaker meaning, "المرجوح"
So when he said "ظواهرها," he meant the meaning that comes to mind before determining the true or actual meaning. Therefore, someone can't say that Al-Razi or the Ash'aris give precedence to reason over the text of revelation.
Couldn’t agree more. Barak-Allahu-fiik
This is like learning about OT VIII Islam version. One can live their whole life as a Muslim, praying, fasting, going on hajj, marry and all that but then one day you learn somebody a few hundred years ago decided to sign you and your ancestors up into a club.
Its enough that ibn Abdulwahaab's own brother who was a Sunni hanbali shiekh wrote an entire book refuting him and sent letters to other imams warning about it
شرح جميل، رحمك الله وزادك يا شيخ
Jake Must Reply To This Video Or Apologize For His Accusations Against Ashari Creeds !!!
Or Jake knows a honeybee doesn't land on manure
Barakallahufeekum
😅😅بارك الله فيك✅
احسنت يا شيخنا ربنا يحفظك
I don't believe Ibn Taymiyyah is as bad as some claim, he is said to have repented and had much of his texts ignored in which he accepts Tasawuf, Sufism and so on.
The main cause of these extremists is not IT in fact it is the Najdi MIAW and those after him
MIAW made it worse but the foundation of all the Khawarij-ISIS types is Ibn Taymiyyah. That’s who they take from. And there’s no denying his aqeedah is something they all share in common. He “rationalised” (ironic) anthropomorphism
As i said he's reported to have repented. Also no MIAW is definitely the khawarij creator. @@a9317u
Jake didn't mention anything having to do about differences in the Sunnah and the akun he made it clear that he was referring to Al Waheed, it seems someone is playing on word games and is leaving room for misinterpretation
What will have to be grappled with is which sudo-principles Jake says that the Ash'ari have adopted, this would probably clear up more than saying Jake's arguments dealt with discrepancies with al-Akun and al-Na'kan, Al-Sunnah is differentfrom "scripture" (Al-16:38 Wa'heed)
And the second when he is talking about Eesa may Allaah his peace and blessing be upon him. Is we don’t start thinking but we use the Quran first than the language Arabic language to forgive it out. And from the Quran we know the meaning of that verse.
Great video, keep up with the videos.
May Allah bless you ya shaykh ❤
may allah bless you
Sad that this video was even necessary; Shaykh having to waste his time with this.
The third one about Allaah it’s all explained in the Quran itself. And about His Wajh the aayah itself tells you the meaning.
ابن تيمية يقول بأن القرآن قديم النوع حادث الآحاد، ويعبر عنه بأنه محدث فما الفرق بينه وبين المعتزلة؟
ابن تيمية يقول بالقدم النوعي للعالم فما الفرق بينه وبين أرسطو وفلاسفة اليونان؟
ابن تيمية وتلميذه ابن القيم يقولون بفناء النار فما الفرق بينهم وبين الجهمية؟
ابن تيمية يقول بإن الله لا يستطيع الخلق من كتم العدم (تعالى الله عما يقولون) في كتابه النبوات، فما الفرق بينه وبين الفلاسفة؟
ابن تيمية أيد نظرية الغريزة التي قام عليها مبدأ أرسطو، والتي هي في جوهرها تخالف قيومية الله على خلقه(والعياذ بالله)، فما الفرق بينه وبين الفلاسفة؟
من يثبت العلو بمعنى الجلوس والاستقرار كابن تيمية، ما الفرق بينه وبين الحلولية الذين يقولون بحلول الله في المخلوقات؟
ما الفرق بين من جعل عمل الجوارح من أركان الإيمان وبين المعتزلة والخوارج؟
فيا مجسم، قبل أن تتهمنا وار سوأتك ثم استفهم منا عن مذهبنا
Jazakallahu khairan for the video Sheikh Haroun. It would have been nice to take a dig at the Najdis by mentioning the praise of the Greek philosophers by Ibn Taymiyyah and Ibn Qayyim, alongside the heavy influence of philosophy on Ibn Taymiyyah in his most esteemed work (which likely influenced him after refugees from the Mongol onslaught came into Damascus with their works).
والسلام عليكم ورحمة الله وبركاته.
@@user-mf2es7cc4v all in good time insha Allah
14:46 SubhanAllah, That logic dosnt work brother. I can use my mind to come to all those conclusions BUT i also know my mind is limited and my mind lead me to know this text comes from a mind that is not limited.
Top video Jazak’Allahu khayran
It’s ironic for pseudo Salafis to label Ahlus Sunnah as “Greek philosophers” because of Ilm Al Kalam when their own “Shaykh Ul Islam” Ibn Taymiyyah and his student (Ibn Qayyim) believed that people like Plato and Socrates were Monotheists. They also indulged in Kalam and supported it as a science.
Ibn Taymiyah said:
"As for His 'Uluw and His distinction to creatures, it is known by the reason"
Majmu’ al Fatawa
Volume 3, page 49
He also said:
"Thus, the Kalām which was blamed by the salafs is the wrong kalām, and it is the one which goes against legislation and reason."
[Majmu' al-Fatawa (13/147)]
ibn Taymiyyah said: “A group of them (philosophers) mentioned that five and then four of their pillars, like Empedocles, Pythagoras, Socrates and Plato, traveled to the lands of Sham and took knowledge from the Banu of Israel. Therefore, none of the above mentioned spoke about the eternity of this world, unlike Aristotle, who did not visit Shama. (Al-Jawab al-Sahih Liman Baddal din al-Masih, 6/499)
He also said: “Of the most famous followers of Aristotle are the following: Proclus Diadoch, Alexander of Aphrodite and Themistius. When al-Razi says in a question “philosophers agree”, he means them.
But in reality philosophers are divided into many groups, disagreeing on issues of nature, theology and astronomy.
And it was mentioned that Aristotle was the first to express the judgment that the world is eternal. And (some) even mentioned that the first philosophers went to Sham and studied with the followers of the prophets Suleiman (Solomon) and David (David). And Pythagoras (teacher of Socrates) studied with the sage Lukman. Socrates is the teacher of Plato and Plato is the teacher of Aristotle. ["Refutation of Logicians" page 337]
Ibn al-Qayyim said:
“Likewise, Plato was known for Tawḥīd, denying idolatry, and affirming the occurrence of the World, and he was a student of Socrates, and when Socrates perished, he took his place and sat on his chair.”
╾ ʾIġāthat al-Lahfān, 2/30
السَّلاَمُ عَلَيْكُمْ وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ
Where can I get this? Is it an article?
SubhanAllah MashaAllah the salafi najdi dawah got hit for six out of the park the ball left the stadium the audacity to refer to themselves as ahlus sunnah when the vast majority of islamic scholarship and awaam is and always has been Ashaira Wal Maturidiya.
To respond on the first statement that the intellect is confirming things than why are their atheist. So it’s not the the intellect but the intellect confirming what is in the Quran. And if our intellect rejects something from the Quran than our intellect is wrong not the Quran
40:43 it's clear that the Quran is a book that has letters a beginning and end. Then it is only a reflection of the uncreated speech of Allah which is not made up of letters . Just as the shadow is not the person but an indication of the real
Salam. Sheikh, I have a question: what is the ruling on a wahabi who says that God is physically/literally above? Or that God has physical/literal hands or that He has limits?Is that ground for takfir? And is there ikhtilaf on whether we make takfir of them or not between the fuqaha and the mutakkalimin?
Kufr. As imam al tahawi said: ومن وصف الله بمعنى من معاني البشر فقد كفر. Remember, who do you worship? Allah. Does that person who you described also worship Allah? No, since they have described Allah with attributes of the creation. How can someone who worship Allah and someone who worships something they imagined in their minds and described with crested attributes both be Muslim?
@@mz8452 So according to you describing attributes of creation to Allah( swbt) is kufr well then humans have power and see and hear does Allah( swbt) hear and see and has power...
@@Afghan290-b7b we say that Allah Hears and we say that we hear. the word is the same but the meaning/reality is not the same in any way whatsoever.
if someone believes that Allah's Hearing is like our hearing in 1 way, that's kufr.
as for those ppl saying that Allah has literal hands, then they have already said that the meaning is the same. they already said there is similarity based on what a "literal hand" means.
@user-xg6if9mf2o That's what we say if somebody says Allah( swbt) hands are like our hands in real sense literally sence then that's kufr because we believe Allah( swbt) dhaat exists in real sence literally....
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
@user-xg6if9mf2o Allaah the Most High said: {As for 'Aad, they were arrogant in the land without right, and they said: “Who is mightier than us in strength [quwwah]?” See they not that Allaah, Who created them was mightier in strength [quwwah] than them. And they used to deny Our Signs!} [41: 15].
In the above verse, the people of ‘Aad asked: "Who is mightier than us in strength?" So Allaah the Mighty and Majestic replied by saying: {See they not that Allaah, Who created them was greater than them in strength?}. And it is not correct for the response except that it be in conformity with the question; Abu Ahmad al-Karaji al-Qassab (d. 360 H) stated regarding the above verse: “Allah’s saying … is a proof against the Mu’tazilah and the Jahmiyyah in regards to their claim that it is not permissible to describe the Creator with anything that the creation is described with, due to tashbeeh. This statement of the Qur’an disproved the people of ‘Aad’s claim of strength; and it informed that Allaah is Mightier in Strength than them; and a reply can only be with what is like it.”(4)
There is no doubt that the strength of the people of ‘Aad is literal; and so Allaah’s strength is also literal (by the indication of the verse), however it is greater; the strength of creation is of no weight in the face of Allaah’s Strength. In fact, He - Glorified be He - is the One Who gave us this strength that we have
Salafis are jahmis for rejecting the dhahir of the ayaat and hadith you mentioned 🤯😱 their double standards. But ironically they make tawil of the Bible when convenient.
You are right. In Malaysia, these wahabi taimi use goggle translate to make ta'wil yad, Istawa to hakiki hand, sit/place. We call them wahabi salafi mujassimah goggle translate.
جزاك الله خير سيدي
هذه الفيديوات مفيدة جدا
Imagine calling Imam al-Ghazali a deviant. Subhaanullah.
What would be your surprise when you come to know that he returned from his views before he passed and died with Al Bukhari on his chest
@@MarpoADying on al-Bukhari on his chest is repenting? 😂 That book has been transmitted by Ash'aris because they're the true Ahl al-Sunnah. What are you talking about? You make it seem like it's rejected by Ash'aris. Without Ash'aris, wahhabis wouldn't know sahih bukhari or sahih Muslim.
What about before the najdi?
Or the Salaf who r not najdi
They say they understood it as sahaba understood it
And after that he is using his intellect to give meanings that we don’t give. As Imaam Malik one of the biggest Imaams of all time as we know said Alistiwa ma3loem Wa kayfiyata madjhoel Wa sou aloe 3anha bid3ah
SubhanAlloh 👍
Wahabi Salafis Taimis god enter space and time like those christianity, Yahudi, Hindu... with all creation attributes but unlike creation 🤣.. like 100% god 100% man? 😭
The Prophet( Pbuh) said Allah( swbt) decend...
Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said, “Our Lord Almighty descends to the lowest heaven in the last third of every night, saying: Who is calling upon Me that I may answer him? Who is asking from Me that I may give him? Who is seeking My forgiveness that I may forgive him?”
Source: Ṣaḥīḥ al-Bukhārī 1145, Ṣaḥīḥ Muslim 758
Allah( swbt) decend, but it doesn't mean he enter the creation Allah( swbt) has power of all things...
If the lowest heaven is a creation and Allah descends in it... Tanzih is violated. Simple.
@rosehillmogger Allah( swbt) has power over everything... Allah( swbt) decend, but it doesn't mean he enters in the creation...
Allah's descent is another delicate topic but we're not talking about that. It doesn't fix the problem at all. The text implies that Allah is INSIDE the lowest heaven. If Allah descends to the lowest heaven, he is inside of it, therefore he is confined within space.
@@Afghan290-b7b He descends but doesn’t descend. When the Christans say you tell us God cannot come on earth yet your God descends the heavens what do you tell them ?
So you are following Greek philosopher instead our prophet Muhammad SAW. May Allah guide you 🤲🏻
If you watch the video. You wouldn't be commentating this and come to the conclusion the Taymis follow the philosophers
there is a false assumption in the ashari position. Before we look for a solution, let's ask if there is a problem. do the Aql and Naql ever conradict? Does Allah reveal things which contradict the Aql? The athari response is: the contradictiond dont exist. and ibn Taymiyyah in his response to Razi gives 44 points to show why ... (dar-u taaarudh al aql wal naql). i think haroun kanj is not presenting the real issue that leads the asharis to reject the entire tawil/tafwidh paradigm. THERE IS NO CONTARDICTION IN THE FIRST PLACE?
We believe there is no contradiction IN REALITY but on the apparent you might find a contradiction because of a person’s incorrect reasoning.
@ShaykhHarounKanj, Jzk shiek, I despise UA-camrs that haven’t read the work of a scholar and then present quotes in English without their context and then build a narrative around that to mislead people.
assalamu alaykum, ya sidi
the thumbnail for the video is bad. change it. refering to "naqlheads". there are many angles against this phrase being used there.
barak Allahu feekum
I think knuckle heads is a fair description
What you think about Hadith Khalifateen
this narration is authenticated by main stream scholar such as al bani , shoaib arnath and so on
What's the hadith?
@ShaykhHarounKanj
قال: قال رسول الله صلى الله عليه وسلم: " إني تارك فيكم خليفتين كتاب الله واهل بيتي، وإنهما لن يتفرقا حتى يردا علي الحوض جميعا"
@ShaykhHarounKanj this
@@noorsyed-u6dWe accept this hadith. But again, the way we understand it is in a holistic and harmonious manner with the rest of the texts regarding Khalifa and Siyasa.
@@ShaykhHarounKanj
If the successors of the Messenger of Allah (صلى الله عليه وسلم) are only from the Ahl al-Bayt, specifically those mentioned by the Prophet, such as Imam Ali, and the number of these successors is fixed at twelve, their obedience is obligatory, and they cannot be separated from the Qur'an, with their infallibility being proven from this statement, then why is there a dispute with Shia?
There is a more significant Hadith from Imam Ali (علیہ السلام), which was narrated by Kumayl, in which it is stated that the earth can never be without the proof (Hujjah) of Allah. It concludes by saying that they are the rightful successors of the earth, and they may be manifest or hidden. This Hadith is transmitted in the Sunni books and is well-established (mutawatir), and scholars of Ahl al-Sunnah have also provided its interpretation. So, how can you assert the validity of the caliphate of the Shaykhain(Abu Bakr and Umar) and the justice of the Sahabah, while this belief contradicts that spirit, rendering it invalid?
Please explain Ashari's evidences for its positions in topics like where is Allah. I searched deep in the internet but I only see arguments in the salafi side.
Also what book do you recommend me to read to be trained to defend myself from the attacks of salafis?
Where are you from?
@@ShaykhHarounKanjI'm from Turkey and I'm fluent in English.
Thank you for the reply shaykh.
@sweetyx1180 I would suggest finding an ashari/maturidi teacher to teach u some beginner books insha Allah.
literally the whole of turkey is full of Maturidi Scholars, elhamdulillah like Ihsan Senocak Hoca
Ustadh have you seen the Adam as. Having the same image has Allah? I saw ibn baz do taweel about this, he said this refers to similarity in attributes mercy,knowledge etc. In the end he says They don't have the same image, he is a jahmi according to himself
They can never be consistent with their principles.
Arent you the one that purposely mistranslated ibn taymiyyah to prove asharism?
Something else to note. The Greek philosophers such as the Platonists, and Pythagoreans hated idol worship. They believed in one ultimate deity called The Monad, or "The One". Their philosophy was based on getting closer to that ultimate creator.
Hes called Jake The "Metaphyician" says hes athari and beliefs Ilm al kalaam is haraam and bidat😂
Jake the Mutakalim should learn real Ahle Sunnah wal Jamaah with its principles or hold his tongue, he is learned in Philosophy and not in Ilm al kalaam (Ahle Sunnah wa Jamaah version)
I dint like this Jake guy. Always Angry face and spreding devision.
May Allah guid him.
I don’t take these UA-camrs with half knowledge as a reference in my deen, Alhamdulillah. I always refer to true scholars of Islam. Jake and others like him are good for certain things like debating Christians and so on, which is fine. Other than that, on Islamic matters, he is just a student of knowledge, not a reference.
Who were/are the True Scholars please list them
Im Fed up of this UA-camrs
Call towards good and unity. Pray for their guidance if they are hostile.
Kindly stop these debates. It's been done for many decades. It only increases animosity.
There is a time and place for everything. With so much false propaganda coming from Saudi Arabia and the Najdi-Salafi sect, it’s necessary for scholars to correct the record to avoid confusion and misguidance. Unity is good but so is truth.
I don't see how these Saudi Najdi Wahabi Salafi Taimi looking for unity as they made takfiri to 95% of total Muslims. They themselves being pro Zionist British US for the past 200 years killing muslims. They are fitan and horns of syaitan from Najd.
The harry potter thobe wearing guy can't even say full Salawat
Sunni Ashari? It's like Muwahhid Hindu
u fell on your sword
you made a fool of yourself
السَّلَامُ عَلَيْكُمْ وَرَحْمَةُ ٱللَّهِ وَبَرَكاتُهُ
I am Sunni Muslim
I am sick and tired of seen Sunni Shia Muslim keep attacking each other
Why can’t we just leave each other alone and let us practice our ways?
I know the division is coming out of Saudi and they’re back to scholars
They should be ignored
All they trying to do is create divisions specially in the time when Sunni Shia Muslim have never been this united before
Palestine and Lebanon is burning
And we are talking about these issues, ridiculous
Jake is right. You don’t understand his critique.
You think the apparent meaning is identical to literal meaning.
Where did you get this from?
Where is ‘literal meaning’ mentioned as a synonym for apparent meaning?
It doesn’t exist.
You don’t even affirm the real meaning of the metaphorical meaning. A metaphor has a real meaning. You don’t even affirm the meaning of a metaphor.
You do this because you have accepted Aristotle metaphysical presuppositions.
Identical or not we reject any similarities the only thing that is shared is the name. Our attributes are finite/limted whilst Allah’s are infinite and perfect and do not resemble His creation in anyway.
@
What do you mean by similarities?
You claim to affirm REAL attributes for Allah swt.
You also affirm REAL attributes for human beings. You have already made a similarity.
@@Soufian-ng9ul a similarity in words, not meaning! They are qualitatively unlike.
@@a9317u
What is the meaning of an attribute?
You have made the apparent meaning of whatever you want it to mean.
This is why you guys can’t agree if Allah (SWT) sits, runs, moves, changes, has a shadow, wears clothes, wears golden sandals, has arms and a chest.
You also can’t agree if Allah (SWT) has two right hands, a left and right hand, two right hands and a left hand, 3-6 fingers and can you say for both hands or not, one foot or two feet, if it is still is two if it is still one shin or can we say two shins.
Most of you say you cannot deny if Allah (SWT) has ears, mouth or a tongue etc.
Please Al razi rejected many Hadiths in Bukhari and you think he is a great scholar. If we wanted to follow Al razi then we should reject all Hadiths found in Bukhari and Muslim so next don’t speak before thinking
Such a lame comment
@@alfaqiirgive proof we aren't in a zoo
No offence but “Sunni Intellects” written under your face is killing me, you are many things but intellectual isn’t one of them brother.
🥱
Ash’aris talking about intellect nowadays is a joke
This Jahmi cannot even read the chapter number correct, 31 ?
Sunni ashari😂
Can they bring a hadith without a ashari or a maturidi in a chain of narration ... Reality is they take knowledge from them
Wasabi are jail that never understand
Wasabi but unlike creation.
Sheikh I really appreciate these videos and I learn a lot from them however why is it that most of the dawah to non muslims is from the salafis? Why are not asharis and maturidis doing something about it?
The main man himself Ahmad Deedat رحمه الله who did the most work before social media was even a thing was a Sunni Maturidi.. he even inspired majority of the Salafi duat of today. He did so much Dawah to non Muslims
The oil money of khaliji Wahabi governments is helping them. Sunnis don’t have that kind of backing
Look at how these heretic asharis respond hhhh sh. Uthman is giving money from his work and donations from subscribers.with or Without lies asharism dies
Was Jake brancatella not a student of dr Shadee ?
I don’t think he’s a student of his. They were studying together. I saw this on mufti Abu layths podcast he had with Jake 4 years ago