Masha’Allah, Shaykh Amin was a good representative of the creed of ahlu sunnati wal jama’ah. And a great defender of the religion from deviant, anthropomorphic beliefs that are plaguing America today. Barak Allahu Fik
Alhamdullilah, much needed, the internet is dominated by speakers who spread that Asharis/Maturidis is somehow not the main body of Ahlus Sunnah and always has been since Aqidah was codified by those Imams.
There is a fair examination of facts and an unfair examination. The 4 Imams were never from Ahl Kalam. Kalam isn't from the Sunna itself. The Quran and Sunna are the origin of Iman .And these two are knowledge based in The Quran itself, the Sunna itself,along with the authentic narrated statements of the Sahaba and what was received by the Tabi'een from them.After these core elements that constitute the Sharia of Islam, are only Ijtihad on issues that evolved in the context of various times and places spurred on by contentions and conclusions that can possibly be correct or possibly wrong. While the core is the Usul of the Din, which the Iman itself is predicated upon.
@@briancordero7674 In short, the same way Fiqh had to be codified to avoid confusions and make the Deen easier for the majority, so were the doctrines of faith (Aqidah). The Ashari/Maturidi creed isn't 'different' from the generations previous then them..the work was done to make it easier for everyone. Just like in Jurispudence, historical context is vital to understand how this stuff developed
@sabar2453 The codification of Aqeeda and Fiqh was done together by the 4 Imams as part and parcel of Islam and Iman before Ilm Kalam innovations from Jahmiyya and Mutazila then Ash'ari and Maturidi synthesized Athari and Kalam afterwards. The first Mihna during the lifetime of Imam Ahmad,then the Mihna of ibn Aqeel and the Fitna of ibn Qushayri are landmark events that demonstrate decisively the pre Ash'ari/ Maturidi method of Ahl Hadith and Imam Ahmad;who was the Avenger against Ahl Kalam; the Jahmiyya and Mutazila who are the influencers of Ahl Kalam methods of argumentation and polemics after them up unto us today, rather than having Iman in the text of the Quran and the Sunna and the statements of the Sahaba as the first and final proves.
السلام علیکم و رحمۃ اللہ و برکاتہٗ بہت ہی عمدہ اور معیاری معلومات فراہم کی گئی ہے ڈاکٹر سے سوالات بھی کمال کے تھا اور شیخ امین کےے جواب بہت ہی مفضل اور ان کی وسعت علمی اور تدبر کی گہرائی کی گواہی دے رہے تھے۔ بد قسمتی سے عقیدہ ہی اہمیت اور مزکری حیثیت سے بے اعتباہی عام ہے ۔ امید ہے کہ اس موضوع پر کوئی مسلسل کام ؔپ کی طرف سے دیکھنے میں آئے گا۔ کیونکہ خصوصاً اہل سنت و الجماعت کا نام لے کر ہر کوئی عقیدہ بگاڑنے کی کوشش میں مصروف ہے۔ وقت کا اہم ضرورت ہے کہ حقیقی طور پر اہل سنت و الجماعت کے عقیدہ کو پوری طرح اور تفصیل کے ساتھ بیان کیا جائے۔
This is what we need, a traditional sunni position which includes 3 schools of aqida - iman (original hanabila too), 4 schools of figh - islam, and various tasawwuf schools - ihsan.
Alhamdulillah, in south east asian region we hold to the Asy'ari-Maturidi Aqidah, Syafi'i Fiqh and 3 other School of Thought with the guidance of our Mufti & Imam Junaid, Al-Ghazali in Tasawuf & Suluk Of Tariqah
After listening to this very deep nuanced conversation about Aqeedah….. I have decided that I need to take a flight ✈️ to US New Jersey and try that pizza 🍕 the shaykh is endorsing so vehemently 😂
Yes we believe Allah rose above His Throne and He is above His Throne in a way that befits His Majesty, and He descends to the lowest heaven every night in a way that befits His Majesty, سبحانه وتعالى and there is no likeness to Him and i believe this with all my Eemaan and will never shake inShaAllah Alhamdulillah
You are describing a flying and floating object in created space … this is definitely not what either al-alshari or almaturidi believed or taught …flying or floating ghosts would be basically creations with shapes and dimensions…
As Imam Fakhruddin Razi said, istiwa has some fifteen or more meanings in the arabic language. It can mean to rise, but also to subjucate. Why must you chose an anthropomorphic definition like rising for Allah subhanwatallah. Also, Imam Ahmad Bin Hanbal (this is for pseudo hanbalis out there) made tawil of a verse about Allah coming on the day of Judgement to mean that Allah's mercy is coming. Here's the reference: The hadith master (hafiz) Ibn Kathir reports that Imam al-Bayhaqi related from al-Hakim from Abu ‘Amr ibn al-Sammak, from Hanbal, the son of the brother of Ahmad ibn Hanbal’s father, that Ahmad ibn Hanbal figuratively interpreted the word of Allah Most High, "And your Lord shall come . . ." (Qur'an 89:22), as meaning "His recompense (thawab) shall come." Al-Bayhaqi said, "This chain of narrators has absolutely nothing wrong in it" (al-Bidaya wa al-nihaya,10.342). So are you going to call Imam Ahmad Bin Hanbal wrong? For making a non anthropomorphic and non literal tawil of a verse that ascribes movement to Allah. Because for Allah to move means He is present in the creation, because movement is what we call going from one place or one point to another, and all places and points of movement are created. And to believer that Allah can be in a place (like Ibn taymmia) is to say that the creator does not transcend the creation fully, and that is paganism and christianity
First time I listen to shaykh Amin. Brother from another mother. Love from Australia. Barak-Allahu-fiik. Jazak-Allahu-khair for shaykh shadee for introducing the shaykh to us.
Yes and thoroughly ma sha Allah supplanting the likes of Abu Ameena Bilal Philips and abuTaymiyyah mouthpieces of the Taymiyya Wahhabi Uthaymeenia Bazia Fawzania Albaania creed
did they ever get around to bringing on Sheikh Amin as a regular segment every 2 weeks like Dr Shadee said? and did he ever do a video with Yasir Qadhi?
🎯 Key Takeaways for quick navigation: 00:07 *🍕 Introduction and Setting the Tone* - Introduction to the live stream from Safina Society. - Setting the scene with a description of the weather and refreshments. - Guests are introduced, and the energetic atmosphere is emphasized. 02:16 *🎙️ Guest Introduction: Shaykh Amin* - Appreciation for the platform and its benefits. - Recognition of Shaykh Amin's contributions to Islamic knowledge, particularly in New Jersey. - Acknowledgment of Shaykh Amin's pivotal role in promoting 'aqidah. 09:30 *🤔 Exploring Valid 'Aqidah* - Discussion on the importance of clarity in theological discussions. - Highlighting the need to define and understand valid 'aqidah. - Emphasis on the role of scholars and access to scholarly references for establishing 'aqidah. 17:01 *💡 Foundations of Knowledge Transmission* - Exploring the transmission of knowledge and belief from generation to generation. - Importance of unbroken chains of transmission in preserving core beliefs. - Addressing the significance of connecting to the beliefs of previous generations. 28:07 *🔍 Silent Response and Methodology* - Differentiating between the Hanafi and Hambali schools regarding silent responses to debates. - Understanding the foundational principles behind the Hanbali methodology. - Exploring the approach to addressing innovated beliefs within the Hambali school. 29:46 *📜 Understanding the historical transmission of creedal beliefs* - The transmission of creedal beliefs historically had interruptions and variations. - Different schools of thought had diverse interpretations and practices. - Historical figures like al-Barbahari were refuted for deviating from mainstream creedal positions. 32:31 *🕌 Clarifying core creedal issues* - Debate over whether Allah exists without place or has a location. - Hanbali scholars historically upheld the belief that Allah is not in a place. - The significance of understanding creedal positions in contemporary religious discourse. 35:03 *📚 Reference to classical Hanbali texts on creedal matters* - Classical Hanbali texts address creedal issues and refute opposing beliefs. - Works by scholars like Ibn Taymiyyah and Ibn Hamdan are cited as authoritative. - These texts uphold the creed that Allah is not confined to a physical location. 38:09 *📖 Importance of clarifying creedal beliefs in contemporary context* - Emphasizing the relevance of understanding creedal beliefs amidst modern challenges. - Addressing misconceptions about the anthropomorphic attributes of Allah. - The necessity of grounding Islamic beliefs in authentic textual sources. 44:40 *💬 Exploring the significance of creedal clarity in religious education* - Discussing the relevance of creedal education in combating misconceptions. - Clarifying misconceptions about the attributes of Allah and the nature of belief. - Highlighting the importance of education in understanding core creedal issues. 58:38 *📜 Understanding the Attributes of Allah* - Explanation of the transcendent nature of Allah's attributes, - Discussion on the interpretation of non-befitting attributes, - Clarification of the Hanbali perspective on Allah's attributes. 01:01:21 *📚 Importance of Clarification in Belief* - Analysis of the necessity for clarification in theological matters, - Examination of how early scholars dealt with theological issues, - Discussion on the implications of differing beliefs within the Muslim community. 01:03:14 *🔍 Unity and Division in the Muslim Ummah* - Explanation of prophetic teachings regarding the division within the Muslim community, - Emphasis on the importance of adhering to the correct beliefs, - Addressing misconceptions about unity and division within the Ummah. 01:06:28 *🧠 The Role of Scholarship in Understanding Religion* - Comparison between expertise in religious studies and other fields, - Importance of scholarly guidance in interpreting religious texts, - Clarification on the need for proper training to understand complex religious concepts. 01:12:04 *⚖️ Navigating Differences in Religious Beliefs* - Discussion on the necessity of defining the boundaries of religious unity, - Clarification on the implications of rejecting established religious doctrines, - Analysis of the nuanced approach required when addressing theological disagreements. 01:25:32 *🧭 Understanding Different Views in Islamic Theology* - Exploring differences in theological views among Muslims, - The importance of defining and understanding core creedal issues, - Seeking clarity on disagreements within theological frameworks. 01:29:04 *🤔 Clarifying Theological Positions* - Emphasizing the necessity of clearly defined theological positions, - Discussing the importance of structured belief systems, - Addressing the need for transparency and clarity in theological discussions. 01:31:43 *📚 Importance of Knowledge Transmission in Islamic Tradition* - Highlighting the significance of chains of transmission in Islamic knowledge, - Discussing the role of authority and scholarly consensus in establishing beliefs, - Emphasizing the importance of verifying theological positions through reliable sources. 01:46:00 *🕌 Embracing Sunni Tradition in Islamic Belief* - Affirming adherence to Sunni tradition in Islamic theology, - Emphasizing the importance of an unbroken chain of transmission in learning, - Expressing willingness to engage in dialogue and learning within established theological frameworks. 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I saw sh. Asrar talk when he was 17 and i called it then, he'd amount to something! I dont agree with jim fully on everything, but as a local, he's lovely
Alhamdulilah im Salafi in aqeedah however i really appreciate the point the Sheikh made at 12:00 for everyone living in the west open your ears its a 💎
Would like to see an Aqidah part 2 episode with Shaykh Amin and Shaykh Hatem. The subsequent episodes I’ve seen on this channel with Ash’aris critical of Atharis don’t really seem to engage with the arguments and explanations made by Shaykh Hatem. Please invite him back if you are able!
JzkAllah khair Dr Shadee and Imam Amin. This has been one of the most beneficial videos of recent time. Very clear and unapologetic about what is ahlusunnah wal Jamat. As someone who gives irshaad to the way of tawauf and tareeqah simple concepts such as connection to the prophet is becoming challenging to even people who come from ashari back ground. Many have never even herd the term and this video will be helpful inshaAllah in opening thinking process regarding their own understanding and where they came to hold there beliefs.
a general point although disconnected to the above topic. I really think the west uk and us masajid irregardless of aqeedah need to have full blown marriage courses that are free. We should be copying the indonesian process
@@_zaaphielit really doesn’t matter. We’re not trying to teach people high level kalam. We want to teach basic aqaid. It really makes no difference which one we preach. When it comes to doubts and evidences, we again can use both of the madhahib to fight those doubts. I am Maturidi, but I read ar-Razi. So what?
This was unfair by Sh Amin. The earlier discussion was clearly highlighted as a non debate, a scholarly assessment of sources. It was not one for laity to begin with. Hence Sh Asrar invited Dr Yasir for anothet 1 2 1 in the UK.
Sorry to say: At 59:42 "But we have heard Salafi's discussing the ayat and they agree to this belief Sheikh" They agree "Bila Kayf" - without a "How" or "Modality". So, either you bring proof where they said so, Or do a sincere Ruju :) Jazaak Allahu kher
Imam a-Chiraziy a-Chafi'iy H393/H476, the Great Muhaqiq (authentificator) and Faqih from al-Nidhamiyah of Iraq and the author of reference works in the Chafi'i madhab such as “At-Tanbîh”, “Al-Mahdhab” and “Al-Louma'”, he said in his book “Al-Icharah ilâ madh-hab ahli l-Haqq” : « لا يجوز عليه التغيير ولا التبديل ولا الانتقال ولا التحريك » « وإن استواءه ليس باستقرارٍ ولا ملاصقةٍ لأن الاستقرار والـملاصقة صفة الأجسام الـمخلوقة ، والرب عز وجل قديمٌ أزليٌّ » “It is not possible for Allah to change, shift or move.” “His istiwâ is not establishment nor being in contact, for establishment and being in contact are characteristics of the bodies which are therefore created while the Lord, 'azza wa jall, is from all eternity.”
Jazak Allahu khairan dr shadee . We in india have scholars distorted concept of Aqeedah about Allah azzawajal and aakhirah .They mixed hindu philosophy sufism and the concept of wilayah with Tauheed and his divinity .
You spoke about istawa of Allah fawqa l-'Arch, and it's clear like crystal water and Imam a-Tabari H310 : Imâm At-Tabari explains the istiwâ of Allah by the elevation of sovereignty and domination.In his famous tafsîr (volume 1 page 457), during the explanation of the istiwâ of Allâh [verse 29 of Soûrat Al-Baqarah], Imâm At-Tabari said: « علا عليها علوّ مُلْك وسُلْطان، لا علوّ انتقال وزَوال » “He (Allâh) has risen above, from an elevation of sovereignty and dominion, and not from an elevation of displacement and movement” Useful information: - The Imâm, the Hâfidh (specialist in the science of Hadîth), the Moujtahid Abou Ja'far Mouhammad Ibn Jarîr At-Tabari is a famous Salaf scholar, he was born in 224 and died in 310 AH (رحمه الله) that is to say more than 1120 years ago. His tafsîr known as “Jâmi'ou l-bayân fî ta-wîl al-Qur-ân” is very famous.
On behalf of Malaysian muslims, perhaps one day Syakh Amin can come for a visit. We too vast majority are Ashairah in creed and Shafiie in fiqh while following Imam Junaid Baghdadi and Al-Ghazali in Tasawwuf. Thanks you so much for this podcast.
@@jawabesikhwa4830 Malaysian muslims vast majority accepted the aqidah of Ahlus Sunnah Wal Jamaah ie. Ashairah Maturidiyyah and Athari and holding the Shafii fiqh while also accept Hanafi, Maliki and Hanbali as extra references. We also widely practiced tasawwuf the way of Imam Junaid Baghdadi and Al-Ghazali hence you will never see the dancing or spinning type of sufism here. out of 14 states in Malaysia, only one is infected with Wahabism doctrine. 😌
@@moonmoonStar there was Quite unity between creeds , Ashari , Maturidi and Athari and Also between madhab Hanbali , Hanafi , Safi , maliki before the arrival of wahabbis/ slafis / madkhalis.
@@jawabesikhwa4830 indeed. back then the ummah faced mu'tazillah until it's more less irrelevant now. shia is prominent till today but never widespread . now Wahhabism / Salafism is the main default position of muslims in the West / Saudi, and even with so much oil money spent from Saudi to help the spread, inshaAllah they will never be the majority of our ummah. May Allah protect us and guide them.
1:41:40 Sir, with respect: "We have never heard any modern day Salafi/Wahabbi saying that" They say: We believe in what is being said in the Qur'an but Bila Kayf (Without knowing how) So, it would be best to have a similar healthy discussion with any Salafi Scholar on this Issue and we can learn from you guys :) InshaAllah
@@imran_rafiq_rather but they have those beliefs.....you find Imam ahmad ibne hambal ....imam of asari aqeeda saying sifat like yad ore ain are not body parts...... And the other side finding ibn uthaimin (ra) and other saying these sifats are body parts....
This was 💯 better than YQ interview which was snooze fest even though Dr.Shaadi tried to make it entertaining but YQ came out flat. Salafi are the biggest problem for our umma.
The great Pillar of Maliki school, al-Qadi 'Abdil Wahhab al-Maliki H362/H422 said in his commentary on the belief of Mâlik As-Saghîr (belief of Imam al-Qayrawaniy H386) : « ولا يجوز أن يثبت له كيفية لأن الشرع لم يرد بذلك، ولا أخبر النبي عليه السلام فيه بشىء، ولا سألته الصحابة عنه، ولأن ذلك يرجع إلى التنقل والتحول وإشغال الحيّز والافتقار إلى الأماكن وذلك يؤول إلى التجسيم وإلى قِدم الأجسام وهذا كفرعند كافة أهل الإسلام » “It is not permissible to attribute the how (al-Kayf) to Allah because it is not something that has come to pass in the Law. The Prophet ('alayhi s-Salâm) did not speak about this and the companions did not question him about it at all. And since this requires a movement, a change, the occupation of a place, the need of places, which results in the allocation of the body and the eternity of bodies, this is disbelief according to all the people of the world. Islam. »
They don't, simply the madhab that the pious salaf follows was tafweidth. Which both ashari and maturidi accept as a aqeeda position. Only issue is that those who claim to follow the salaf today, don't do traditional tafweedth (by saying only Allah knows the true meaning of mutashabih ayats and we we know there is nothing like Allah). Thus, simply put. The TRUE traditionalist position is best and accepted by the ahlus sunnah - ashari and maturidi. I hope I have clearly answered your concern. I myself am maturidi, and in our earlier works, tafweedh was actually preferred position with regards to aqeeda but later maturidi ulima preferred tawil like the ashariyyah, due to the fitnah taking place. Imam Safarini, the great hanbali scholar said: "the ahlus sunnah are three, hanbalis (true atharis), ashari and maturidi". I wholeheartedly believe what the great Imam said to be true. However the modern pseudo salafi aren't true hanbalis..... May Allah bless us with understanding.
And once again, they mis-label the Hanabila. We do enter into debates, yet we say what Allah said about Himself SWT, what the Prophet said SAW, or what the Sahaba said about Allah RAH. How can you blame us for saying what 1. Allah, the All Knowing said and or the most righteous men in history said? Wallahi, this increases my faith in this creed. If you say what the Prophet or Sahaba said then your wrong. SubhanAllah, Allah is over every imperfection and above all creation.
@@TheMercifulAndJust but why though, am I supposed to just listen to him recite Quran? Do you want me to look at his fiqh? Or his Aqeedah? Or his Nahu?; Ya Akhi, give me something more specific than that😂 Are you using AbdulWahab as a example? (When the Hanbaliya and the Ahl-Hadith Aqeedah came before him, it doesn’t make sense to use him as a example)
al Hafidh Al-Bayhaqi said In his book “Al-Asmâ-ou wa s-Sifât” (tome 2, page 144) : « واستدل بعض أصحابنا في نفي الـمكان عنه بقول النبيِّ صلى الله عليه و سلم : » أنت الظاهر فليس فوقك شىء ، وأنت الباطن فليس دونك شىء » ، وإذا لـم يكن فوقه شىء ولا دونه شىء لـم يكن في مكان " "Some of our companions quoted as evidence in denying the place from him (Allah) the words of the Prophet, may God’s prayers and peace be upon him: « أنت الظاهر فليس فوقك شىء وأنت الباطن فليس دونك شىء» Which means : “You are the Manifest, and there is nothing above You, and You are the Hidden, and there is nothing below You.” [Reported by Muslim] And if there was nothing above it and nothing below it, it would not be in a place.” End of quote.
a general point although disconnected to the above topic. I really think the west uk and us masajid irregardless of aqeedah need to have full blown marriage courses that are free. All parents have to enrol their children in these courses and have to pass before seeking a wife. We should be copying the indonesian process
Ashariyya, Maturidiyya. They're the branches of Ahlus Sunnah wal Jama'a. Even the four Masalik Hanafi Maaliki Shafai Hanbali They're the unbreakable schools of thoughts of Islam.
Imam Amin gave good explanations and broke down where YQ's approach fails. Saying that we teach different methodologies is different than Saying that I don't follow a particular methodology. Then what are you really following ?
The Usul of the Din are clear .Ahl Kalam insist that Ahl Hadith wa Athar follow Kalam. Kalam is a Bida' of the Mutazila that Imam Ahmad refuted for Ahl Sunna. The Ash'ari and Maturidi are a hybrid of Kalam and Hadith .While the Athar of the Sahaba are the third Asl after Quran and Sunna. This is the methodology of Abu Thawr , ibn Mubarak, Ishaq ibn Rahwayh and others from the Salaf. We stop where they stopped. And everyone can be taken or left except Rasullah.
Imâm Ach-Châfi'i judges him to be a disbeliever who believes that Allah is seated (jalis) on the throne. In his book “At-Ta’lîqah” (page 1031) al-Qâdî Huçayn a-Chafi'i H462 said : « ما نص عليه الشافعي رحمه الله […] [من] اعتقد أن الله تعالی جالس على العر ش ، فإنه يحكم بكفره ، ولا تصح الصلاة خلف هؤلاء » “Ach-Châfi’i (may Allah have mercy on him) said verbatim […] : "he who believes that Allah ta’âlâ is seated (jalis) on the throne is judged a disbeliever, and prayer is not valid behind those »
1:05 Sir, The clarification that you have and other's have, There is a room for debate. How can one start throwing people into the Hell Fire for such things.
Also, who are these 3rd and 4th centuries so-called literalist Hanbalis who were not following the Hanbalī creed? All that was mentioned was al-Barabahārī.
one thing i’ve never understood about asharis do they all agree on all the sifaat that they make tahreef with?? and all the attributes they make tahreef on do they have any narrations from the sahaba confirming eatch tahreef?? i seriously doubt it you wont catch it in tabari
They don't. All they are doing misguiding muslims with this sort of podcast. I just listen to these podcast just being shocked what are these deviants up to. May Allah SWT protect muslims from shady
A lot of them say our aqeedah is not of the salaf and we are heavily influenced by man’s own logic and Greek philosophy lol how do you respond to that ?
Imam a-Saffarini H1188 is a great Hanbali Scholar. Because The Great Faqih and Usuli Imam Ibn 'Aqil al-Hanbali H513 who is one of the biggest pillar of Madhab of Imam Ahmad ibn Hanbal said : « تعالى الله أن يكون له صفة تشغل الأمكنة ، لأنّ هذا عين التجسيم ، وليس الحق بذي أجزاء وأبعاض يعَالج بِها » “Allâh is exempt from having the characteristic of occupying places because this amounts to the very attribution of the body (jism) to Allâh, while Allâh is not one of those who have parts or organs." [Reported by al-Hâfidh Ibnou l-Jawzi al-Hanbali H597 in his book Al-Bâzou l-Ach-hab] Information : Ibn 'Aqil al-Hanbali was one of the teacher of Imam 'Abdul-Qadir al-Jaylani al-Hanbali when he was in Baghdad.
why quote Imam safirini as an authority when he came 1000 years after hijrah? Why asharis cant quote early hanbalis to support their creed or any of the salaf for that fact?
Some thoughts: 1. Allah never says he has a yad. He says he he has beautiful names (end of sura 17). He says "LA HU al-asma al-husna." He never uses that formulation for the yad. Rather, we INFER he has a yad from the statements he makes like "We created Adam with our two hands." Now this inference relies upon an assumption and a linguistic methodology which essentialises the term rather than taking it as a figurative meaning based upon our prior knowledge of the language and our prior knowledge of Allah from other Quranic verses. But the main point is that Allah never directly says he has a yad and it shouldn't be stated as a matter of fact. 2. One can accept many points of Ashari aqidah and methodology but deny, for instance, that the human mind can infer moral laws from the world and deduce them from first principles. So, one can believe that the world is ordered by a natural law Allah has imbued it with which aligns with the shariah and that human intellect can dsocrtgr this natural law. 3. One can believe in many Ashari doctrines without believing in the metaphysical assumption or theory that the world is composed of indivisible atoms (jawhar) and fleeting accidents (a'radh). 4. What is wrong with accepting Ashari beliefs on some points and Maturidi beliefs on others?
not strictly. Ash'aris differ between themselves on this and between the Maturidiyya. The concept itself is more an argumentative device/logical extension than a point that one needs to affirm to be a believer, so whether its this or that isn't that important
@@_zaaphiel the sifat al ma'ani are a purely descriptive category, so I don't see how singling out sifat in this way equates to rejecting or undermining other sifat, the ash'aris have other categories of sifat they affirm, ma'anawiya, nafsiyya, etc. I agree its unnecessary, I'm not ash'ari, but its better to leave this kalam entirely than to engage in it for the sake of refuting it. There is no benefit in this, but many potential harms.
حديث عند البيهقي: أخبرنا أبو محمد بن يوسف الأصبهاني، أخبرنا أبو سعيد بن الأعرابي، حدثنا سعدان بن نصر، حدثنا أبو معاوية، عن الأعمش، عن عمارة، عن ربيع بن عميلة، قال: حدثنا عبد الله حديثًا ما سمعنا حديثًا هو أحسن منه إلا كتاب الله عز و جل، ورواية عن النبي ﷺ قال: إن بني إسرائيل لما طال عليهم الأمد وقست قلوبهم، واخترعوا كتابًا من عند أنفسهم، استهوته قلوبهم واستحلته ألسنتهم، وكان الحق يحول بينهم وبين كثير من شهواتهم، حتى نبذوا كتاب الله وراء ظهورهم كأنهم لا يعلمون، فقال: اعرضوا هذا الكتاب على بني إسرائيل، فإن تابعوكم عليه فاتركوهم، وإن خالفوكم فاقتلوهم، قال: لا، بل ابعثوا إلى فلان رجل من علمائهم فإن تابعكم فلن يختلف عليكم بعده أحد، فأرسلوا إليه فدعوه، فأخذ ورقة فكتب فيها كتاب الله، ثم أدخلها في قرن ثم علقها في عنقه، ثم لبس عليها الثياب، ثم أتاهم فعرضوا عليه الكتاب، فقالوا: تؤمن بهذا؟ فأشار إلى صدره يعني الكتاب الذي في القرن، فقال: آمنت بهذا، وما لي لا أؤمن بهذا؟ فخلوا سبيله، قال: وكان له أصحاب يغشونه، فلما حضرته الوفاة أتوه، فلما نزعوا ثيابه وجدوا القرن في جوفه الكتاب، فقالوا: ألا ترون إلى قوله: آمنت بهذا وما لي لا أؤمن بهذا؛ فإنما عني هذا بهذا الكتاب الذي في القرن، قال: فاختلفت بنو إسرائيل على بضع وسبعين فرقة، خير مللهم أصحاب ذي القرن». قال عبد الله: وإن من بقي منكم سيرى منكرًا وبحسب امرئ يرى منكرًا لا يستطيع أن يغيره أن يعلم الله من قلبه أنه له كاره. حديث عند البخاري: حَدَّثَنَا سَعِيدُ بْنُ أَبِي مَرْيَمَ ، حَدَّثَنَا أَبُو غَسَّانَ ، قَالَ : حَدَّثَنِي زَيْدُ بْنُ أَسْلَمَ ، عَنْ عَطَاءِ بْنِ يَسَارٍ ، عَنْ أَبِي سَعِيدٍ رَضِيَ اللَّهُ عَنْهُ، أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ : " لَتَتَّبِعُنَّ سَنَنَ مَنْ قَبْلَكُمْ شِبْرًا بِشِبْرٍ، وَذِرَاعًا بِذِرَاعٍ، حَتَّى لَوْ سَلَكُوا جُحْرَ ضَبٍّ لَسَلَكْتُمُوهُ ". قُلْنَا : يَا رَسُولَ اللَّهِ، الْيَهُودَ وَالنَّصَارَى ؟ قَالَ : " فَمَنْ ؟ ".
Who are al-Karramiyah, and al-Hashwiyah ? al-Usuli Imam al-Mutawalli a-Chafi'i H426/H478 said in page 77 of his book Al-Ghounyah fî Ousoûli d-Dîn : « والغرض من هذا الفصل نفي الحاجة إلى المحل والجهة خلافا للكرامية والحشوية والمشبهة الذين قالوا أن لله جهة فوق وأطلق بعضهم القول بأنه جالس على العرش مستقر عليه تعالى الله عن قولهم. » “The objective of this chapter is to deny [for Allah] the need for a place and a direction, unlike the Karrâmiyyah, the Hachawiyyah, and the Mouchabbihah (assimilationists) who said that Allah is in the direction from above (fawq). And some of them even said that He is seated (jalis) on the Throne, established on it, and Allah is exempt from their words.
Allah hu akbar refreshing to hear the haq but why does it feel like that this is the aqeeda of the majority of the ummah and scholars of this ummah but yet it seems sensitive to talk about why ???
Because it's not mentioned in the majority of sites found on a Google search or TH-cam "islamic" lecture and is not supported by "Islamic Celebrities" such as "Dr. Zakir Naik or Uthman Farouq" or "Saudi Scholars"
📖 Al-Hafidh Al-Bayhaqi a-Chafi'i H458 said about Imam al-Ach'ari a-Chafi'i H324 : […] Until the turn comes to our Shaykh Abu l-Haçan Al-Ach'ari (رحمه الله) He did not innovate in the religion approved by Allah anything. He did not bring bad innovations but took up the words of the companions, the successors (tâbi'în) and those who followed them among the Imâm in the foundations of the religion and supported them by adding more comments and more explanations. And what he said about the foundations and what he brought into the laws is correct by reason contrary to what people who follow their passions have claimed. Thus in his explanations, there was reinforcement to support Ahlou s-Sounnati wa l-Jamâ'ah and support for the words of the Imâm who preceded him such as Aboû Hanîfah and Soufyân Ath-Thawri among the people of Al-Koûfah, Like Al-Awzâ'i and others among the people of Ach-Châm, like Mâlik and Ach-Châfi'i, people of two Harams (i.e. Mecca and Medina) and those who are similar to them in the Hijaz and other than them, and Imams from other countries, and like Ahmad Ibnou Hanbal and others among the specialists of the Hadîth and like Al-Layth Ibn Sa'd and others than him and like 'Abdou l-Lâh Mouhammad Ibnou Ismâ'îl Al-Boukhâri and Abou l-Haçan Mouslim Ibnou l-Hajjâj An-Nayçaboûri, the two Imâm specialists in the Âthâr (Hadîth) and the Houffâdh authors of the Sounan on which the Law approved by Allâh is based, May Allah please with them all. He became a luminary in science among the people of the Sunnah of his time. And this is how our master (the prophet) al-Moustafâ (صلى الله عليه وسلم) announced to his community, according to what Abou Hurayrah (رضي الله عنه) reports from him that he said [what has the meaning: ] "Allâh will make appear for this community, at the head of every hundred years, someone who will revive its religion". [Reported by al-Hafidh Ibn 'Asakir a-Chafi'i H620 in his book Tabyînou kadhibi l-Mouftarî] « الإمام أبو بكر أحمد بن الحسين البيهقي قال : […] إلى أن بلغت النوبة إلى شيخنا أبي الحسن الأشعري رحمه الله فلم يحدث في دين الله حدثا ولم يأت فيه ببدعة بل أخذ أقاويل الصحابة والتابعين ومن بعدهم من الأئمة في أصول الدين فنصرها بزيادة شرح وتبيين وأن ما قالوا في الأصول وجاء به الشرع صحيح في العقول خلاف ما زعم أهل الأهواء من أن بعضه لا يستقيم في الآراء فكان في بيانه تقوية ما لم يدل عليه من أهل السنة والجماعة ونصرة أقاويل من مضى من الأئمة كأبي حنيفة وسفيان الثوري من أهل الكوفة والأوزاعي وغيره من أهل الشام ومالك والشافعي من أهل الحرمين ومن نحا نحوهما من الحجاز وغيرها من سائر البلاد وكأحمد ابن حنبل وغيره من أهل الحديث والليث بن سعد وغيره وأبي عبد الله محمد بن اسمعيل البخاري وأبي الحسن مسلم بن الحجاج النيسابوري إمامي أهل الآثار وحفاظ السنن التي عليها مدار الشرع رضي الله عنهم أجمعين وذلك دأب من تصدى من الأئمة في هذه الأمة وصار رأسا في العلم من أهل السنة في قديم الدهر وحديثه وبذلك وعد سيدنا المصطفى صلى الله عليه و سلم أمته فيما روي عنه أبو هريرة رضي الله عنه إنه قال : {يبعث الله لهذه الأمة على رأس كل مائة سنة من يجدد لها دينها} »
The irony in the traps of Ahl Kalam is their admitting that the earliest Ahl Sunna didnt use this rhetoric methodology , rather it evolved from new issues. Oppose to the fundamental principles ,well established in the Quran and Sunna part and pacel of Iman which are the essence of the Aqeeda. All this Greek ontology talk about Allah having a body ,or Him being comprised of atoms and occupying a place are all inventions borrowed from Aristotelian epistemology,foreign to the Din and are all no more than strawman arguments.
The salaf did not codify the rules of tajweed either, not divide ilm into subjects, nor outlined the conditions of a mufti, nor debated kuffar, ... should i go on
The Mutazila, the Shia the Ibadi and others all codified and categorized sciences of the Din.And if one does an unbiased examination of Islamic history, it was the victory of the Hanbalis by the Mihna of ibn Aqeel and the Fitna of ibn Qushayri in Baghdad during that era which established the Athar proof over the usage of Kalam as the method in the Sunna. .The point being the fact that different strains of Muslim groups won prominence during various periods of time claiming themselves to be Ahl Sunna at that time( based on political endorsements or by the popularity amongst the people of knowledge in that particular school). And that is by no means an argument for authenticity, nor is the codification an evidence for soundness. The Jamaat is whatever agrees with the Sahaba even if he's alone . قال ابن مسعود الجماعة ما وافق الحق و لو كنت وحدك . ..
Here is all the proof you need to accept the fact that Allah SWT is above the 7 heavens. Remember, some of the biggest Ashari scholars like Fakruddin ar- Razi and Sayf al-Din al-Amidi didn't consider the Quran and Sunnah as a proof. 1. "Do you feel secure that He, Who is over the heaven, will not cause the earth to sink with you …?" [67:16] 2. Prophet SAW on the day of Arafah said "O Allah, bear witness!" - pointing up to the sky and then at the people. 3. Hadith of the slave girl - "Where is Allah?" She said: "In heaven." He asked, "Who am I?" She said, "The Messenger of Allah." So he (SAW) said to her master: "Set her free, for she is a believer." 4. Zainab used to boast before the wives of the Prophet (ﷺ) and used to say, "You were given in marriage by your families, while I was married (to the Prophet) by Allah from over seven Heavens." (Bukhari)
You will never find the Prophet صلى الله عليه وسلم or the Sahaabah, or the Students of Sahaabah ever talk like these people, may Allah protect us from misguidance Believe in the narrations as they came brothers and sisters! And avoid these peoples confusion disguised with academia
Because they did not have mujasima amongst them, nor philosophers trying to sow doubts. You will also not see Sahaba issue fatawa on machine slaughtered chicken, or multiple jumas in one masjid. New problems require solutions.
We know full well Shadee, if we were left with nothing except the Quran verses, the authentic hadiths and the statements of the sahaabah, without any of the speech of sects or scholars who came after, the understanding the Ummah would reach would be the meanings carried by an Athari understanding, which is to understand the texts apparently, without interpreting them away, because the Asal of this religion and especially this Aqeedah is that it is is a clear and simple revelation which can be understood by the laity when not confronted by philosophers who think they have a right to speak about Allah with their own mind. Otherwise one is accusing Allah and the Messenger of speaking in terms that the creation cant understand. Words carry meanings and we believe in the words Allah used about Himself, and the meanings that He intended, we just dont go into things our kinds cant fathom.
You’re absolutely wrong and an example of that is when mujahid the student of ibn Abbas interpreted: فثم وجه الله as قبلة الله whereas the apparent meaning is that wherever you turn there is the face of Allah. Not every text was taken according to its apparent meaning neither by the salaf nor by those who followed them
@@SafinaSociety "fatawa on machine slaughtered chicken, or multiple jumas in one masjid" has nothing to do with Aqeedah. It makes no difference if there philospohers or not, the Salafs position is the ONLY stance we should have on Aqeedah.
What’s your point lol. You think this religion is I scratch your back you scratch mine? At tahawi hundreds of years ago said whoever attributes to Allah attributes of the creation is a kafir. He was not a ashari. So called salafis attribute to Allah attributes of the creation and thst is clear cut kufr
@@truthoverhappiness7338 I will continue to believe that. I will continue to believe as Imam Al Safarini said. Ahl Al Sunnah is 3: Al Athairiyah, Al Ashariyah, Al Maturidiyah. I will let others deal with their statements and belief.
الاستواء والعلو صفتان ثابتتان لله عز وجل في الكتاب والسنة والإجماع، والاستواء صفة ثبوتية فعلية، وصفة العلو المطلق صفة ذاتية، وقد أول المبتدعة هاتين الصفتين، Istiwa and highness are two attributes of Allah in the kitab and sunnah and ijma'. And istiwa is an attribute of fi'il, and absolut highness is an attribute of essence / dhaat. And mubtadi' had done ta'wil to these two attributes... LUMATUL ITIQAD IMAM IBN QUDAMAH, so how can you say imam ibn qudamah supports Allah is not above the throne in his essence???
Imam Amin is an aqeedah specialist! May Allah reward him!!
😊 9:26 9:26 9:27 9:28 9:28
Masha’Allah, Shaykh Amin was a good representative of the creed of ahlu sunnati wal jama’ah. And a great defender of the religion from deviant, anthropomorphic beliefs that are plaguing America today. Barak Allahu Fik
Alhamdullilah, much needed, the internet is dominated by speakers who spread that Asharis/Maturidis is somehow not the main body of Ahlus Sunnah and always has been since Aqidah was codified by those Imams.
There is a fair examination of facts and an unfair examination. The 4 Imams were never from Ahl Kalam. Kalam isn't from the Sunna itself. The Quran and Sunna are the origin of Iman .And these two are knowledge based in The Quran itself, the Sunna itself,along with the authentic narrated statements of the Sahaba and what was received by the Tabi'een from them.After these core elements that constitute the Sharia of Islam, are only Ijtihad on issues that evolved in the context of various times and places spurred on by contentions and conclusions that can possibly be correct or possibly wrong. While the core is the Usul of the Din, which the Iman itself is predicated upon.
@@briancordero7674 In short, the same way Fiqh had to be codified to avoid confusions and make the Deen easier for the majority, so were the doctrines of faith (Aqidah). The Ashari/Maturidi creed isn't 'different' from the generations previous then them..the work was done to make it easier for everyone. Just like in Jurispudence, historical context is vital to understand how this stuff developed
@sabar2453 The codification of Aqeeda and Fiqh was done together by the 4 Imams as part and parcel of Islam and Iman before Ilm Kalam innovations from Jahmiyya and Mutazila then Ash'ari and Maturidi synthesized Athari and Kalam afterwards. The first Mihna during the lifetime of Imam Ahmad,then the Mihna of ibn Aqeel and the Fitna of ibn Qushayri are landmark events that demonstrate decisively the pre Ash'ari/ Maturidi method of Ahl Hadith and Imam Ahmad;who was the Avenger against Ahl Kalam; the Jahmiyya and Mutazila who are the influencers of Ahl Kalam methods of argumentation and polemics after them
up unto us today, rather than having Iman in the text of the Quran and the Sunna and the statements of the Sahaba as the first and final proves.
السلام علیکم و رحمۃ اللہ و برکاتہٗ بہت ہی عمدہ اور معیاری معلومات فراہم کی گئی ہے ڈاکٹر سے سوالات بھی کمال کے تھا اور شیخ امین کےے جواب بہت ہی مفضل اور ان کی وسعت علمی اور تدبر کی گہرائی کی گواہی دے رہے تھے۔ بد قسمتی سے عقیدہ ہی اہمیت اور مزکری حیثیت سے بے اعتباہی عام ہے ۔ امید ہے کہ اس موضوع پر کوئی مسلسل کام ؔپ کی طرف سے دیکھنے میں آئے گا۔ کیونکہ خصوصاً اہل سنت و الجماعت کا نام لے کر ہر کوئی عقیدہ بگاڑنے کی کوشش میں مصروف ہے۔ وقت کا اہم ضرورت ہے کہ حقیقی طور پر اہل سنت و الجماعت کے عقیدہ کو پوری طرح اور تفصیل کے ساتھ بیان کیا جائے۔
This is what we need, a traditional sunni position which includes 3 schools of aqida - iman (original hanabila too), 4 schools of figh - islam, and various tasawwuf schools - ihsan.
Alhamdulillah, in south east asian region we hold to the Asy'ari-Maturidi Aqidah, Syafi'i Fiqh and 3 other School of Thought with the guidance of our Mufti & Imam Junaid, Al-Ghazali in Tasawuf & Suluk Of Tariqah
This is the first time I’ve listened to a Black Imam. Need more Black guests so that biases can be overcome.
He had the Somali brother a few days ago but I understand you mean African American
I don’t know where u been, where you live to see a black imam online for the first time in discussion
Shaykh Ibrahim Osi Efa
Let us respect each other. Call them African American or if you know they are African call them African
Relax no bias in Islam. Take knowledge from who ever holds it. Dont bring western ideas here mate. Thanks
One of the best Muslim podcasts I have seen. Subhanallah. May Allah swt bless Dr Shadee and Shaykh Amin ان شاءالله تعالي
After listening to this very deep nuanced conversation about Aqeedah….. I have decided that I need to take a flight ✈️ to US New Jersey and try that pizza 🍕 the shaykh is endorsing so vehemently 😂
@ziarehman3387 after listening 5mins of this stream, my wife asked me to make pizza. She is now a follower of the Pizzariyyah Madhab
@@faheemrhodajackson2470 🤣🤣🤣🤣🤣
May Allah Preserve Scholars of Ahl al-Sunnah wa Ja'ama.. Imam Amin a great teacher.
Alhamdulillah. Thank you so much for the podcast.
Brothers voice is so pleasant.
Yes we believe Allah rose above His Throne and He is above His Throne in a way that befits His Majesty, and He descends to the lowest heaven every night in a way that befits His Majesty, سبحانه وتعالى and there is no likeness to Him and i believe this with all my Eemaan and will never shake inShaAllah
Alhamdulillah
In a way that befits his majesty= ليس بذاته حقيقةً
@@omarabbasi2682fear Allah , Mujahid the student of Ibn abbas himself
He said بذاته
سبحانه وتعالى
You are describing a flying and floating object in created space … this is definitely not what either al-alshari or almaturidi believed or taught …flying or floating ghosts would be basically creations with shapes and dimensions…
@@amandajames5595thats your imagination, thats your words, and thats your accountability
As Imam Fakhruddin Razi said, istiwa has some fifteen or more meanings in the arabic language. It can mean to rise, but also to subjucate. Why must you chose an anthropomorphic definition like rising for Allah subhanwatallah. Also, Imam Ahmad Bin Hanbal (this is for pseudo hanbalis out there) made tawil of a verse about Allah coming on the day of Judgement to mean that Allah's mercy is coming. Here's the reference:
The hadith master (hafiz) Ibn Kathir reports that Imam al-Bayhaqi related from al-Hakim from Abu ‘Amr ibn al-Sammak, from Hanbal, the son of the brother of Ahmad ibn Hanbal’s father, that
Ahmad ibn Hanbal figuratively interpreted the word of Allah Most High,
"And your Lord shall come . . ." (Qur'an 89:22),
as meaning "His recompense (thawab) shall come."
Al-Bayhaqi said, "This chain of narrators has absolutely nothing wrong in it" (al-Bidaya wa al-nihaya,10.342).
So are you going to call Imam Ahmad Bin Hanbal wrong? For making a non anthropomorphic and non literal tawil of a verse that ascribes movement to Allah. Because for Allah to move means He is present in the creation, because movement is what we call going from one place or one point to another, and all places and points of movement are created. And to believer that Allah can be in a place (like Ibn taymmia) is to say that the creator does not transcend the creation fully, and that is paganism and christianity
First time I listen to shaykh Amin. Brother from another mother. Love from Australia. Barak-Allahu-fiik. Jazak-Allahu-khair for shaykh shadee for introducing the shaykh to us.
I've lived in Newark, East Orange and Orange. THIS ilm is of the highest priority.
Masha Allah amazing podcast. Salaam from the UK.
First time I am hearing a black man speaking on aqeedah. Mashallah
Yes and thoroughly ma sha Allah supplanting the likes of Abu Ameena Bilal Philips and abuTaymiyyah mouthpieces of the Taymiyya Wahhabi Uthaymeenia Bazia Fawzania Albaania creed
@@TheMercifulAndJust Stop talking nonsense
@TheMercifulAndJust relax yourself
May Allah keep us one straight path
I never listened to any podcast that long, I'm glad I listened to this one, it cleared my faith of creed and clarity of iman.
Jizak allah khair
Very good arrangement, looking forward to hearing more of sheikh Amin !
His TH-cam channel is Imam Muhammad Masjid Atlantic City
did they ever get around to bringing on Sheikh Amin as a regular segment every 2 weeks like Dr Shadee said? and did he ever do a video with Yasir Qadhi?
🎯 Key Takeaways for quick navigation:
00:07 *🍕 Introduction and Setting the Tone*
- Introduction to the live stream from Safina Society.
- Setting the scene with a description of the weather and refreshments.
- Guests are introduced, and the energetic atmosphere is emphasized.
02:16 *🎙️ Guest Introduction: Shaykh Amin*
- Appreciation for the platform and its benefits.
- Recognition of Shaykh Amin's contributions to Islamic knowledge, particularly in New Jersey.
- Acknowledgment of Shaykh Amin's pivotal role in promoting 'aqidah.
09:30 *🤔 Exploring Valid 'Aqidah*
- Discussion on the importance of clarity in theological discussions.
- Highlighting the need to define and understand valid 'aqidah.
- Emphasis on the role of scholars and access to scholarly references for establishing 'aqidah.
17:01 *💡 Foundations of Knowledge Transmission*
- Exploring the transmission of knowledge and belief from generation to generation.
- Importance of unbroken chains of transmission in preserving core beliefs.
- Addressing the significance of connecting to the beliefs of previous generations.
28:07 *🔍 Silent Response and Methodology*
- Differentiating between the Hanafi and Hambali schools regarding silent responses to debates.
- Understanding the foundational principles behind the Hanbali methodology.
- Exploring the approach to addressing innovated beliefs within the Hambali school.
29:46 *📜 Understanding the historical transmission of creedal beliefs*
- The transmission of creedal beliefs historically had interruptions and variations.
- Different schools of thought had diverse interpretations and practices.
- Historical figures like al-Barbahari were refuted for deviating from mainstream creedal positions.
32:31 *🕌 Clarifying core creedal issues*
- Debate over whether Allah exists without place or has a location.
- Hanbali scholars historically upheld the belief that Allah is not in a place.
- The significance of understanding creedal positions in contemporary religious discourse.
35:03 *📚 Reference to classical Hanbali texts on creedal matters*
- Classical Hanbali texts address creedal issues and refute opposing beliefs.
- Works by scholars like Ibn Taymiyyah and Ibn Hamdan are cited as authoritative.
- These texts uphold the creed that Allah is not confined to a physical location.
38:09 *📖 Importance of clarifying creedal beliefs in contemporary context*
- Emphasizing the relevance of understanding creedal beliefs amidst modern challenges.
- Addressing misconceptions about the anthropomorphic attributes of Allah.
- The necessity of grounding Islamic beliefs in authentic textual sources.
44:40 *💬 Exploring the significance of creedal clarity in religious education*
- Discussing the relevance of creedal education in combating misconceptions.
- Clarifying misconceptions about the attributes of Allah and the nature of belief.
- Highlighting the importance of education in understanding core creedal issues.
58:38 *📜 Understanding the Attributes of Allah*
- Explanation of the transcendent nature of Allah's attributes,
- Discussion on the interpretation of non-befitting attributes,
- Clarification of the Hanbali perspective on Allah's attributes.
01:01:21 *📚 Importance of Clarification in Belief*
- Analysis of the necessity for clarification in theological matters,
- Examination of how early scholars dealt with theological issues,
- Discussion on the implications of differing beliefs within the Muslim community.
01:03:14 *🔍 Unity and Division in the Muslim Ummah*
- Explanation of prophetic teachings regarding the division within the Muslim community,
- Emphasis on the importance of adhering to the correct beliefs,
- Addressing misconceptions about unity and division within the Ummah.
01:06:28 *🧠 The Role of Scholarship in Understanding Religion*
- Comparison between expertise in religious studies and other fields,
- Importance of scholarly guidance in interpreting religious texts,
- Clarification on the need for proper training to understand complex religious concepts.
01:12:04 *⚖️ Navigating Differences in Religious Beliefs*
- Discussion on the necessity of defining the boundaries of religious unity,
- Clarification on the implications of rejecting established religious doctrines,
- Analysis of the nuanced approach required when addressing theological disagreements.
01:25:32 *🧭 Understanding Different Views in Islamic Theology*
- Exploring differences in theological views among Muslims,
- The importance of defining and understanding core creedal issues,
- Seeking clarity on disagreements within theological frameworks.
01:29:04 *🤔 Clarifying Theological Positions*
- Emphasizing the necessity of clearly defined theological positions,
- Discussing the importance of structured belief systems,
- Addressing the need for transparency and clarity in theological discussions.
01:31:43 *📚 Importance of Knowledge Transmission in Islamic Tradition*
- Highlighting the significance of chains of transmission in Islamic knowledge,
- Discussing the role of authority and scholarly consensus in establishing beliefs,
- Emphasizing the importance of verifying theological positions through reliable sources.
01:46:00 *🕌 Embracing Sunni Tradition in Islamic Belief*
- Affirming adherence to Sunni tradition in Islamic theology,
- Emphasizing the importance of an unbroken chain of transmission in learning,
- Expressing willingness to engage in dialogue and learning within established theological frameworks.
Made with HARPA AI
I saw sh. Asrar talk when he was 17 and i called it then, he'd amount to something! I dont agree with jim fully on everything, but as a local, he's lovely
He was an alim at 17?yeah he is knowledgeable but on other hand I don't like his followers
I'm from Brum too
This was quite an experience to listen to. I wish I could have some Q&A or personal counseling related to this.
Alhamdulilah im Salafi in aqeedah however i really appreciate the point the Sheikh made at 12:00
for everyone living in the west
open your ears
its a 💎
Would like to see an Aqidah part 2 episode with Shaykh Amin and Shaykh Hatem.
The subsequent episodes I’ve seen on this channel with Ash’aris critical of Atharis don’t really seem to engage with the arguments and explanations made by Shaykh Hatem.
Please invite him back if you are able!
Hatem al-Haj is well balanced and articulate, it would be very interesting, I think Amin Muhammad would learn a lot from him
Sheikh amin is learned in taymi vs Ashari aqeeda. That’s clear ..
JzkAllah khair Dr Shadee and Imam Amin. This has been one of the most beneficial videos of recent time. Very clear and unapologetic about what is ahlusunnah wal Jamat. As someone who gives irshaad to the way of tawauf and tareeqah simple concepts such as connection to the prophet is becoming challenging to even people who come from ashari back ground. Many have never even herd the term and this video will be helpful inshaAllah in opening thinking process regarding their own understanding and where they came to hold there beliefs.
ما شاء الله nothing but the truth from Sheik Amin ❤
Brilliant pocast ❤
SHEIKH AMIN!!!!
jazakallahu khair
a general point although disconnected to the above topic.
I really think the west uk and us masajid irregardless of aqeedah need to have full blown marriage courses that are free. We should be copying the indonesian process
35:40
"We are getting the books, I am getting the slice"
Bismillah Sheikh :)
There is a maturidi imam at the circassian mosque in new jersey
Midwest are Shaykh Hisham Kabbani and Shaykh Gibril Hadad
Usually its the learned people who agree that theres urgent need of propagating Ash’ariyyah creed !
Maybe propagate the Maturidi creed instead 😊
Maturidi and asyari are the same in its essence
@@akmalponders416 Maturidi is clearer and has more uniformity.
@@_zaaphiel its not one or the other. Its best to learn both.
@@_zaaphielit really doesn’t matter. We’re not trying to teach people high level kalam. We want to teach basic aqaid. It really makes no difference which one we preach. When it comes to doubts and evidences, we again can use both of the madhahib to fight those doubts. I am Maturidi, but I read ar-Razi. So what?
Jazakallah shaykain. This was a beautiful lecture! Much needed!
Al-Barbahārī was not refutted by the Hanābilah. Who from the Hanābilah refuted him?
1:06 "Pizza is eaten" Cute!
We need energy because we are bringing in Energy
"I love the Sheikh for the sake of ALLAH"
This was unfair by Sh Amin. The earlier discussion was clearly highlighted as a non debate, a scholarly assessment of sources. It was not one for laity to begin with. Hence Sh Asrar invited Dr Yasir for anothet 1 2 1 in the UK.
Very nice
Sorry to say:
At 59:42 "But we have heard Salafi's discussing the ayat and they agree to this belief Sheikh"
They agree "Bila Kayf" - without a "How" or "Modality".
So, either you bring proof where they said so, Or do a sincere Ruju :)
Jazaak Allahu kher
what they mean by bilaa kayf is bilaa maalum al-kayf. They say there isna kayfiyyah but we don't know it.
Please create more content like this. This is very beneficial .May Allah reward you
We don't know is a correct answer sometimes
Assalaamu Alaikum wa rahmatullaah
The Hanafee brothers follow imam Abu Haneefah only in Fiqh but not in his 'aqeedah.
Imam a-Chiraziy a-Chafi'iy H393/H476, the Great Muhaqiq (authentificator) and Faqih from al-Nidhamiyah of Iraq and the author of reference works in the Chafi'i madhab such as “At-Tanbîh”, “Al-Mahdhab” and “Al-Louma'”, he said in his book “Al-Icharah ilâ madh-hab ahli l-Haqq” :
« لا يجوز عليه التغيير ولا التبديل ولا الانتقال ولا التحريك »
« وإن استواءه ليس باستقرارٍ ولا ملاصقةٍ لأن الاستقرار والـملاصقة صفة الأجسام الـمخلوقة ، والرب عز وجل قديمٌ أزليٌّ »
“It is not possible for Allah to change, shift or move.”
“His istiwâ is not establishment nor being in contact, for establishment and being in contact are characteristics of the bodies which are therefore created while the Lord, 'azza wa jall, is from all eternity.”
Jazak Allahu khairan dr shadee . We in india have scholars distorted concept of Aqeedah about Allah azzawajal and aakhirah .They mixed hindu philosophy sufism and the concept of wilayah with Tauheed and his divinity .
Who does that?
You spoke about istawa of Allah fawqa l-'Arch, and it's clear like crystal water and Imam a-Tabari H310 :
Imâm At-Tabari explains the istiwâ of Allah by the elevation of sovereignty and domination.In his famous tafsîr (volume 1 page 457), during the explanation of the istiwâ of Allâh [verse 29 of Soûrat Al-Baqarah], Imâm At-Tabari said:
« علا عليها علوّ مُلْك وسُلْطان، لا علوّ انتقال وزَوال »
“He (Allâh) has risen above, from an elevation of sovereignty and dominion, and not from an elevation of displacement and movement”
Useful information:
- The Imâm, the Hâfidh (specialist in the science of Hadîth), the Moujtahid Abou Ja'far Mouhammad Ibn Jarîr At-Tabari is a famous Salaf scholar, he was born in 224 and died in 310 AH (رحمه الله) that is to say more than 1120 years ago.
His tafsîr known as “Jâmi'ou l-bayân fî ta-wîl al-Qur-ân” is very famous.
On behalf of Malaysian muslims, perhaps one day Syakh Amin can come for a visit. We too vast majority are Ashairah in creed and Shafiie in fiqh while following Imam Junaid Baghdadi and Al-Ghazali in Tasawwuf. Thanks you so much for this podcast.
@@moonmoonStar Malaysian here too
What u guys think about Atharis and Maturidis?
@@jawabesikhwa4830 Malaysian muslims vast majority accepted the aqidah of Ahlus Sunnah Wal Jamaah ie. Ashairah Maturidiyyah and Athari and holding the Shafii fiqh while also accept Hanafi, Maliki and Hanbali as extra references. We also widely practiced tasawwuf the way of Imam Junaid Baghdadi and Al-Ghazali hence you will never see the dancing or spinning type of sufism here. out of 14 states in Malaysia, only one is infected with Wahabism doctrine. 😌
@@moonmoonStar there was Quite unity between creeds , Ashari , Maturidi and Athari and Also between madhab Hanbali , Hanafi , Safi , maliki before the arrival of wahabbis/ slafis / madkhalis.
@@jawabesikhwa4830 indeed. back then the ummah faced mu'tazillah until it's more less irrelevant now. shia is prominent till today but never widespread . now Wahhabism / Salafism is the main default position of muslims in the West / Saudi, and even with so much oil money spent from Saudi to help the spread, inshaAllah they will never be the majority of our ummah. May Allah protect us and guide them.
Dr Shadee can you get a maturidi Scholar to discuss Ashari vs Maturidi
He had sheikh Amin kholwadia is maturidi. Tbh these days it’s hard to find a proper maturidi, most are Asharised (which isn’t a problem or anything)
no point, the differences between the two are auxiliary and both groups don't waste time on them
سورة آل عمران
١.٢-١.٥
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ٱتَّقُواْ ٱللَّهَ حَقَّ تُقَاتِهِۦ وَلَا تَمُوتُنَّ إِلَّا وَأَنتُم مُّسۡلِمُونَ (١٠٢) وَٱعۡتَصِمُواْ بِحَبۡلِ ٱللَّهِ جَمِيعٗا وَلَا تَفَرَّقُواْۚ وَٱذۡكُرُواْ نِعۡمَتَ ٱللَّهِ عَلَيۡكُمۡ إِذۡ كُنتُمۡ أَعۡدَآءٗ فَأَلَّفَ بَيۡنَ قُلُوبِكُمۡ فَأَصۡبَحۡتُم بِنِعۡمَتِهِۦٓ إِخۡوَٰنٗا وَكُنتُمۡ عَلَىٰ شَفَا حُفۡرَةٖ مِّنَ ٱلنَّارِ فَأَنقَذَكُم مِّنۡهَاۗ كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمۡ ءَايَٰتِهِۦ لَعَلَّكُمۡ تَهۡتَدُونَ (١٠٣) وَلۡتَكُن مِّنكُمۡ أُمَّةٞ يَدۡعُونَ إِلَى ٱلۡخَيۡرِ وَيَأۡمُرُونَ بِٱلۡمَعۡرُوفِ وَيَنۡهَوۡنَ عَنِ ٱلۡمُنكَرِۚ وَأُوْلَٰٓئِكَ هُمُ ٱلۡمُفۡلِحُونَ (١٠٤) وَلَا تَكُونُواْ كَٱلَّذِينَ تَفَرَّقُواْ وَٱخۡتَلَفُواْ مِنۢ بَعۡدِ مَا جَآءَهُمُ ٱلۡبَيِّنَٰتُۚ وَأُوْلَٰٓئِكَ لَهُمۡ عَذَابٌ عَظِيمٞ (١٠٥)
سورة الحج
٧٨
وَجَٰهِدُواْ فِي ٱللَّهِ حَقَّ جِهَادِهِۦۚ هُوَ ٱجۡتَبَىٰكُمۡ وَمَا جَعَلَ عَلَيۡكُمۡ فِي ٱلدِّينِ مِنۡ حَرَجٖۚ مِّلَّةَ أَبِيكُمۡ إِبۡرَٰهِيمَۚ هُوَ سَمَّىٰكُمُ ٱلۡمُسۡلِمِينَ مِن قَبۡلُ وَفِي هَٰذَا لِيَكُونَ ٱلرَّسُولُ شَهِيدًا عَلَيۡكُمۡ وَتَكُونُواْ شُهَدَآءَ عَلَى ٱلنَّاسِۚ فَأَقِيمُواْ ٱلصَّلَوٰةَ وَءَاتُواْ ٱلزَّكَوٰةَ وَٱعۡتَصِمُواْ بِٱللَّهِ هُوَ مَوۡلَىٰكُمۡۖ فَنِعۡمَ ٱلۡمَوۡلَىٰ وَنِعۡمَ ٱلنَّصِيرُ (٧٨)
حديث عند أحمد:
حَدَّثَنَا عَلِيُّ بْنُ إِسْحَاقَ ، أَخْبَرَنَا عَبْدُ اللَّهِ ، أَخْبَرَنَا مَعْمَرٌ ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ ، عَنْ زَيْدِ بْنِ سَلَّامٍ ، عَنْ جَدِّهِ مَمْطُورٍ ، عَنْ رَجُلٍ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - قَالَ : أُرَاهُ أَبَا مَالِكٍ الْأَشْعَرِيَّ - قَالَ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " وَأَنَا آمُرُكُمْ بِخَمْسٍ : آمُرُكُمْ بِالسَّمْعِ وَالطَّاعَةِ، وَالْجَمَاعَةِ، وَالْهِجْرَةِ، وَالْجِهَادِ فِي سَبِيلِ اللَّهِ، فَمَنْ خَرَجَ مِنَ الْجَمَاعَةِ قِيدَ شِبْرٍ فَقَدْ خَلَعَ رِبْقَةَ الْإِسْلَامِ مِنْ رَأْسِهِ، وَمَنْ دَعَا دَعْوَى الْجَاهِلِيَّةِ فَهُوَ جُثَا جَهَنَّمَ ". قَالَ رَجُلٌ : يَا رَسُولَ اللَّهِ، وَإِنْ صَامَ وَصَلَّى ؟ قَالَ : " نَعَمْ، وَإِنْ صَامَ وَصَلَّى، وَلَكِنْ تَسَمَّوْا بِاسْمِ اللَّهِ الَّذِي سَمَّاكُمْ عِبَادَ اللَّهِ الْمُسْلِمِينَ الْمُؤْمِنِينَ ".
حديث عند البخاري:
حَدَّثَنَا يَعْقُوبُ ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ ، عَنْ أَبِيهِ ، عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ ، عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " مَنْ أَحْدَثَ فِي أَمْرِنَا هَذَا مَا لَيْسَ فِيهِ فَهُوَ رَدٌّ ". رَوَاهُ عَبْدُ اللَّهِ بْنُ جَعْفَرٍ الْمَخْرَمِيُّ ، وَعَبْدُ الْوَاحِدِ بْنُ أَبِي عَوْنٍ ، عَنْ سَعْدِ بْنِ إِبْرَاهِيمَ .
حديث عند أبي داود:
حَدَّثَنَا أَحْمَدُ بْنُ حَنْبَلٍ ، حَدَّثَنَا الْوَلِيدُ بْنُ مُسْلِمٍ ، حَدَّثَنَا ثَوْرُ بْنُ يَزِيدَ ، قَالَ : حَدَّثَنِي خَالِدُ بْنُ مَعْدَانَ ، قَالَ : حَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ عَمْرٍو السُّلَمِيُّ وَحُجْرُ بْنُ حُجْرٍ ، قَالَا : أَتَيْنَا الْعِرْبَاضَ بْنَ سَارِيَةَ وَهُوَ مِمَّنْ نَزَلَ فِيهِ : { وَلَا عَلَى الَّذِينَ إِذَا مَا أَتَوْكَ لِتَحْمِلَهُمْ قُلْتَ لَا أَجِدُ مَا أَحْمِلُكُمْ عَلَيْهِ } ، فَسَلَّمْنَا وَقُلْنَا : أَتَيْنَاكَ زَائِرَيْنِ وَعَائِدَيْنِ وَمُقْتَبِسَيْنِ . فَقَالَ الْعِرْبَاضُ : صَلَّى بِنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ذَاتَ يَوْمٍ، ثُمَّ أَقْبَلَ عَلَيْنَا فَوَعَظَنَا مَوْعِظَةً بَلِيغَةً، ذَرَفَتْ مِنْهَا الْعُيُونُ، وَوَجِلَتْ مِنْهَا الْقُلُوبُ، فَقَالَ قَائِلٌ : يَا رَسُولَ اللَّهِ، كَأَنَّ هَذِهِ مَوْعِظَةُ مُوَدِّعٍ، فَمَاذَا تَعْهَدُ إِلَيْنَا ؟ قَالَ : " أُوصِيكُمْ بِتَقْوَى اللَّهِ، وَالسَّمْعِ وَالطَّاعَةِ، وَإِنْ عَبْدًا حَبَشِيًّا، فَإِنَّهُ مَنْ يَعِشْ مِنْكُمْ بَعْدِي فَسَيَرَى اخْتِلَافًا كَثِيرًا، فَعَلَيْكُمْ بِسُنَّتِي وَسُنَّةِ الْخُلَفَاءِ الْمَهْدِيِّينَ الرَّاشِدِينَ، تَمَسَّكُوا بِهَا، وَعَضُّوا عَلَيْهَا بِالنَّوَاجِذِ ، وَإِيَّاكُمْ وَمُحْدَثَاتِ الْأُمُورِ ؛ فَإِنَّ كُلَّ مُحْدَثَةٍ بِدْعَةٌ، وَكُلَّ بِدْعَةٍ ضَلَالَةٌ ".
Salams. Are these going to be uploaded onthe podcast? Last one was done in oct 23
1:41:40
Sir, with respect:
"We have never heard any modern day Salafi/Wahabbi saying that"
They say: We believe in what is being said in the Qur'an but Bila Kayf (Without knowing how)
So, it would be best to have a similar healthy discussion with any Salafi Scholar on this Issue and we can learn from you guys :)
InshaAllah
@@imran_rafiq_rather but they have those beliefs.....you find Imam ahmad ibne hambal ....imam of asari aqeeda saying sifat like yad ore ain are not body parts......
And the other side finding ibn uthaimin (ra) and other saying these sifats are body parts....
This was 💯 better than YQ interview which was snooze fest even though Dr.Shaadi tried to make it entertaining but YQ came out flat. Salafi are the biggest problem for our umma.
Fools like you that like to attack other Muslims are the biggest problem for the ummah
Yasir Qadhi’s not Salafi bro
@@ibnMuharis.Yeah he left..he is now sticking to traditionalist way
Plz invite shaykh yasir al hanafi and shaykh abdulrahman sondalani
Does Shaykh Sondalani have an online presence, are there any recent lectures available online?
Please bring shaykh Murabit Robert Benevidez. There is no (rarely) video of him on the internet
What about him?
The great Pillar of Maliki school, al-Qadi 'Abdil Wahhab al-Maliki H362/H422 said in his commentary on the belief of Mâlik As-Saghîr (belief of Imam al-Qayrawaniy H386) :
« ولا يجوز أن يثبت له كيفية لأن الشرع لم يرد بذلك، ولا أخبر النبي عليه السلام فيه بشىء، ولا سألته الصحابة عنه، ولأن ذلك يرجع إلى التنقل والتحول وإشغال الحيّز والافتقار إلى الأماكن وذلك يؤول إلى التجسيم وإلى قِدم الأجسام وهذا كفرعند كافة أهل الإسلام »
“It is not permissible to attribute the how (al-Kayf) to Allah because it is not something that has come to pass in the Law. The Prophet ('alayhi s-Salâm) did not speak about this and the companions did not question him about it at all.
And since this requires a movement, a change, the occupation of a place, the need of places, which results in the allocation of the body and the eternity of bodies, this is disbelief according to all the people of the world. Islam. »
So why exclude the madhab that existed before the Asharis and Maturidia from Ahl Sunnah?
They don't, simply the madhab that the pious salaf follows was tafweidth. Which both ashari and maturidi accept as a aqeeda position. Only issue is that those who claim to follow the salaf today, don't do traditional tafweedth (by saying only Allah knows the true meaning of mutashabih ayats and we we know there is nothing like Allah).
Thus, simply put. The TRUE traditionalist position is best and accepted by the ahlus sunnah - ashari and maturidi.
I hope I have clearly answered your concern. I myself am maturidi, and in our earlier works, tafweedh was actually preferred position with regards to aqeeda but later maturidi ulima preferred tawil like the ashariyyah, due to the fitnah taking place.
Imam Safarini, the great hanbali scholar said: "the ahlus sunnah are three, hanbalis (true atharis), ashari and maturidi".
I wholeheartedly believe what the great Imam said to be true. However the modern pseudo salafi aren't true hanbalis.....
May Allah bless us with understanding.
Also, the discussion starts regarding your question at 28mins. See from there for the reply.
@@AbdullahodSandzak indeed.
u clearly diddnt understand anything i see...
@@AbdullahodSandzak wrong…
And once again, they mis-label the Hanabila. We do enter into debates, yet we say what Allah said about Himself SWT, what the Prophet said SAW, or what the Sahaba said about Allah RAH. How can you blame us for saying what 1. Allah, the All Knowing said and or the most righteous men in history said? Wallahi, this increases my faith in this creed. If you say what the Prophet or Sahaba said then your wrong. SubhanAllah, Allah is over every imperfection and above all creation.
Brother, I recommend you to listen to an authority Hanbali figure , e.g. Mohammed AbdulWahid alHanbali AlAzhari
And Sheikh Fares bin Faalih AlKhazrajee AlHanbali
شيخ فارس بن فالح الخزرجي
@@TheMercifulAndJust but why though, am I supposed to just listen to him recite Quran? Do you want me to look at his fiqh? Or his Aqeedah? Or his Nahu?; Ya Akhi, give me something more specific than that😂
Are you using AbdulWahab as a example? (When the Hanbaliya and the Ahl-Hadith Aqeedah came before him, it doesn’t make sense to use him as a example)
al Hafidh Al-Bayhaqi said In his book “Al-Asmâ-ou wa s-Sifât” (tome 2, page 144) :
« واستدل بعض أصحابنا في نفي الـمكان عنه بقول النبيِّ صلى الله عليه و سلم :
» أنت الظاهر فليس فوقك شىء ، وأنت الباطن فليس دونك شىء » ،
وإذا لـم يكن فوقه شىء ولا دونه شىء لـم يكن في مكان "
"Some of our companions quoted as evidence in denying the place from him (Allah) the words of the Prophet, may God’s prayers and peace be upon him:
« أنت الظاهر فليس فوقك شىء وأنت الباطن فليس دونك شىء»
Which means : “You are the Manifest, and there is nothing above You, and You are the Hidden, and there is nothing below You.” [Reported by Muslim]
And if there was nothing above it and nothing below it, it would not be in a place.”
End of quote.
Can we hav a transcript please @safina society?
سورة البقرة
١٢٧-١٤١
وَإِذۡ يَرۡفَعُ إِبۡرَٰهِـۧمُ ٱلۡقَوَاعِدَ مِنَ ٱلۡبَيۡتِ وَإِسۡمَٰعِيلُ رَبَّنَا تَقَبَّلۡ مِنَّآۖ إِنَّكَ أَنتَ ٱلسَّمِيعُ ٱلۡعَلِيمُ (١٢٧) رَبَّنَا وَٱجۡعَلۡنَا مُسۡلِمَيۡنِ لَكَ وَمِن ذُرِّيَّتِنَآ أُمَّةٗ مُّسۡلِمَةٗ لَّكَ وَأَرِنَا مَنَاسِكَنَا وَتُبۡ عَلَيۡنَآۖ إِنَّكَ أَنتَ ٱلتَّوَّابُ ٱلرَّحِيمُ (١٢٨) رَبَّنَا وَٱبۡعَثۡ فِيهِمۡ رَسُولٗا مِّنۡهُمۡ يَتۡلُواْ عَلَيۡهِمۡ ءَايَٰتِكَ وَيُعَلِّمُهُمُ ٱلۡكِتَٰبَ وَٱلۡحِكۡمَةَ وَيُزَكِّيهِمۡۖ إِنَّكَ أَنتَ ٱلۡعَزِيزُ ٱلۡحَكِيمُ (١٢٩) وَمَن يَرۡغَبُ عَن مِّلَّةِ إِبۡرَٰهِـۧمَ إِلَّا مَن سَفِهَ نَفۡسَهُۥۚ وَلَقَدِ ٱصۡطَفَيۡنَٰهُ فِي ٱلدُّنۡيَاۖ وَإِنَّهُۥ فِي ٱلۡأٓخِرَةِ لَمِنَ ٱلصَّٰلِحِينَ (١٣٠) إِذۡ قَالَ لَهُۥ رَبُّهُۥٓ أَسۡلِمۡۖ قَالَ أَسۡلَمۡتُ لِرَبِّ ٱلۡعَٰلَمِينَ (١٣١) وَوَصَّىٰ بِهَآ إِبۡرَٰهِـۧمُ بَنِيهِ وَيَعۡقُوبُ يَٰبَنِيَّ إِنَّ ٱللَّهَ ٱصۡطَفَىٰ لَكُمُ ٱلدِّينَ فَلَا تَمُوتُنَّ إِلَّا وَأَنتُم مُّسۡلِمُونَ (١٣٢) أَمۡ كُنتُمۡ شُهَدَآءَ إِذۡ حَضَرَ يَعۡقُوبَ ٱلۡمَوۡتُ إِذۡ قَالَ لِبَنِيهِ مَا تَعۡبُدُونَ مِنۢ بَعۡدِيۖ قَالُواْ نَعۡبُدُ إِلَٰهَكَ وَإِلَٰهَ ءَابَآئِكَ إِبۡرَٰهِـۧمَ وَإِسۡمَٰعِيلَ وَإِسۡحَٰقَ إِلَٰهٗا وَٰحِدٗا وَنَحۡنُ لَهُۥ مُسۡلِمُونَ (١٣٣) تِلۡكَ أُمَّةٞ قَدۡ خَلَتۡۖ لَهَا مَا كَسَبَتۡ وَلَكُم مَّا كَسَبۡتُمۡۖ وَلَا تُسۡـَٔلُونَ عَمَّا كَانُواْ يَعۡمَلُونَ (١٣٤) وَقَالُواْ كُونُواْ هُودًا أَوۡ نَصَٰرَىٰ تَهۡتَدُواْۗ قُلۡ بَلۡ مِلَّةَ إِبۡرَٰهِـۧمَ حَنِيفٗاۖ وَمَا كَانَ مِنَ ٱلۡمُشۡرِكِينَ (١٣٥) قُولُوٓاْ ءَامَنَّا بِٱللَّهِ وَمَآ أُنزِلَ إِلَيۡنَا وَمَآ أُنزِلَ إِلَىٰٓ إِبۡرَٰهِـۧمَ وَإِسۡمَٰعِيلَ وَإِسۡحَٰقَ وَيَعۡقُوبَ وَٱلۡأَسۡبَاطِ وَمَآ أُوتِيَ مُوسَىٰ وَعِيسَىٰ وَمَآ أُوتِيَ ٱلنَّبِيُّونَ مِن رَّبِّهِمۡ لَا نُفَرِّقُ بَيۡنَ أَحَدٖ مِّنۡهُمۡ وَنَحۡنُ لَهُۥ مُسۡلِمُونَ (١٣٦) فَإِنۡ ءَامَنُواْ بِمِثۡلِ مَآ ءَامَنتُم بِهِۦ فَقَدِ ٱهۡتَدَواْۖ وَّإِن تَوَلَّوۡاْ فَإِنَّمَا هُمۡ فِي شِقَاقٖۖ فَسَيَكۡفِيكَهُمُ ٱللَّهُۚ وَهُوَ ٱلسَّمِيعُ ٱلۡعَلِيمُ (١٣٧) صِبۡغَةَ ٱللَّهِ وَمَنۡ أَحۡسَنُ مِنَ ٱللَّهِ صِبۡغَةٗۖ وَنَحۡنُ لَهُۥ عَٰبِدُونَ (١٣٨) قُلۡ أَتُحَآجُّونَنَا فِي ٱللَّهِ وَهُوَ رَبُّنَا وَرَبُّكُمۡ وَلَنَآ أَعۡمَٰلُنَا وَلَكُمۡ أَعۡمَٰلُكُمۡ وَنَحۡنُ لَهُۥ مُخۡلِصُونَ (١٣٩) أَمۡ تَقُولُونَ إِنَّ إِبۡرَٰهِـۧمَ وَإِسۡمَٰعِيلَ وَإِسۡحَٰقَ وَيَعۡقُوبَ وَٱلۡأَسۡبَاطَ كَانُواْ هُودًا أَوۡ نَصَٰرَىٰۗ قُلۡ ءَأَنتُمۡ أَعۡلَمُ أَمِ ٱللَّهُۗ وَمَنۡ أَظۡلَمُ مِمَّن كَتَمَ شَهَٰدَةً عِندَهُۥ مِنَ ٱللَّهِۗ وَمَا ٱللَّهُ بِغَٰفِلٍ عَمَّا تَعۡمَلُونَ (١٤٠) تِلۡكَ أُمَّةٞ قَدۡ خَلَتۡۖ لَهَا مَا كَسَبَتۡ وَلَكُم مَّا كَسَبۡتُمۡۖ وَلَا تُسۡـَٔلُونَ عَمَّا كَانُواْ يَعۡمَلُونَ (١٤١)
a general point although disconnected to the above topic.
I really think the west uk and us masajid irregardless of aqeedah need to have full blown marriage courses that are free. All parents have to enrol their children in these courses and have to pass before seeking a wife. We should be copying the indonesian process
What about in Jannah
we are going to see Allah in jannah
Ashariyya, Maturidiyya. They're the branches of Ahlus Sunnah wal Jama'a.
Even the four Masalik
Hanafi
Maaliki
Shafai
Hanbali
They're the unbreakable schools of thoughts of Islam.
Can anyone point me to a source of the Ash’ari positions that’s not in reaction to the other side? Thanks in advance
Will someone enlighten me as to what the host meant when he mentioned Asbury Park at the beginning of this video?
Imam Amin gave good explanations and broke down where YQ's approach fails. Saying that we teach different methodologies is different than Saying that I don't follow a particular methodology. Then what are you really following ?
The Usul of the Din are clear .Ahl Kalam insist that Ahl Hadith wa Athar follow Kalam. Kalam is a Bida' of the Mutazila that Imam Ahmad refuted for Ahl Sunna. The Ash'ari and Maturidi are a hybrid of Kalam and Hadith .While the Athar of the Sahaba are the third Asl after Quran and Sunna. This is the methodology of Abu Thawr , ibn Mubarak, Ishaq ibn Rahwayh and others from the Salaf. We stop where they stopped. And everyone can be taken or left except Rasullah.
Imâm Ach-Châfi'i judges him to be a disbeliever who believes that Allah is seated (jalis) on the throne. In his book “At-Ta’lîqah” (page 1031) al-Qâdî Huçayn a-Chafi'i H462 said :
« ما نص عليه الشافعي رحمه الله […] [من] اعتقد أن الله تعالی جالس على العر ش ، فإنه يحكم بكفره ، ولا تصح الصلاة خلف هؤلاء »
“Ach-Châfi’i (may Allah have mercy on him) said verbatim […] : "he who believes that Allah ta’âlâ is seated (jalis) on the throne is judged a disbeliever, and prayer is not valid behind those »
1:05
Sir, The clarification that you have and other's have, There is a room for debate.
How can one start throwing people into the Hell Fire for such things.
Also, who are these 3rd and 4th centuries so-called literalist Hanbalis who were not following the Hanbalī creed? All that was mentioned was al-Barabahārī.
Good question
Did yasir ever come on this discussion?
Tha Ansar Cult of America.
That’s what Sheikh Amin was talking about.
Looking for topics of devorce
حديث عند البخاري:
حَدَّثَنَا عَبْدُ اللَّهِ بْنُ يُوسُفَ ، أَخْبَرَنَا مَالِكٌ ، عَنْ زَيْدِ بْنِ أَسْلَمَ ، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا، أَنَّهُ قَدِمَ رَجُلَانِ مِنَ الْمَشْرِقِ فَخَطَبَا، فَعَجِبَ النَّاسُ لِبَيَانِهِمَا، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " إِنَّ مِنَ الْبَيَانِ لَسِحْرًا ". أَوْ : " إِنَّ بَعْضَ الْبَيَانِ لَسِحْرٌ ".
حديث عند الدارمي:
أَخْبَرَنَا الْوَلِيدُ بْنُ هِشَامٍ ، حَدَّثَنَا الْحَارِثُ بْنُ يَزِيدَ الْحِمْصِيُّ ، عَنْ عَمْرِو بْنِ قَيْسٍ قَالَ : وَفَدْتُ مَعَ أَبِي إِلَى يَزِيدَ بْنِ مُعَاوِيَةَ بِحُوَّارِينَ حِينَ تُوُفِّيَ مُعَاوِيَةُ رَضِيَ اللَّهُ عَنْهُ، نُعَزِّيهِ وَنُهَنِّيهِ بِالْخِلَافَةِ، فَإِذَا رَجُلٌ فِي مَسْجِدِهَا يَقُولُ : أَلَا إِنَّ مِنْ أَشْرَاطِ السَّاعَةِ أَنْ يُرْفَعَ الْأَشْرَارُ وَيُوضَعَ الْأَخْيَارُ، أَلَا إِنَّ مِنْ أَشْرَاطِ السَّاعَةِ أَنْ يَظْهَرَ الْقَوْلُ وَيُخْزَنَ الْعَمَلُ، أَلَا إِنَّ مِنْ أَشْرَاطِ السَّاعَةِ أَنْ تُتْلَى الْمَثْنَاةُ فَلَا يُوجَدُ مَنْ يُغَيِّرُهَا. قِيلَ لَهُ : وَمَا الْمَثْنَاةُ ؟ قَالَ : مَا اسْتُكْتِبَ مِنْ كِتَابٍ غَيْرِ الْقُرْآنِ، فَعَلَيْكُمْ بِالْقُرْآنِ ؛ فَبِهِ هُدِيتُمْ، وَبِهِ تُجْزَوْنَ، وَعَنْهُ تُسْأَلُونَ. فَلَمْ أَدْرِ مَنِ الرَّجُلُ، فَحَدَّثْتُ هَذَا الْحَدِيثَ بَعْدَ ذَلِكَ بِحِمْصَ، فَقَالَ لِي رَجُلٌ مِنَ الْقَوْمِ : أَوَمَا تَعْرِفُهُ ؟ قُلْتُ : لَا. قَالَ ذَلِكَ عَبْدُ اللَّهِ بْنُ عَمْرٍو .
حديث عند الحاكم:
حَدَّثَنَا عَلِيُّ بْنُ حَمْشَاذَ الْعَدْلُ، ثَنَا مُوسَى بْنُ الْحَسَنِ بْنِ عَبَّادٍ، ثَنَا أَبُو يُوسُفَ مُحَمَّدُ بْنُ كَثِيرٍ الصَّنْعَانِيُّ، ثَنَا الْأَوْزَاعِيُّ، عَنْ عَمْرِو بْنِ قَيْسٍ السَّكُونِيِّ، قَالَ: خَرَجْتُ مَعَ أَبِي فِي الْوَفْدِ إِلَى مُعَاوِيَةَ فَسَمِعْتُ رَجُلًا يُحَدِّثُ النَّاسَ، يَقُولُ: «إِنَّ مِنْ أَشْرَاطِ السَّاعَةِ أَنْ تُرْفَعَ الْأَشْرَارُ وَتُوضَعَ الْأَخْيَارُ، وَأَنْ يُخْزَنَ الْفِعْلُ وَالْعَمَلُ وَيَظْهَرَ الْقَوْلُ، وَأَنْ يُقْرَأَ بِالْمُثَنَّاةِ فِي الْقَوْمِ لَيْسَ فِيهِمْ مَنْ يُغَيِّرُهَا أَوْ يُنْكِرُهَا» فَقِيلَ: وَمَا الْمُثَنَّاةُ؟ قَالَ: «مَا اكْتُتِبَتْ سِوَى كِتَابِ اللَّهِ عز و جل» قَالَ: فَحَدَّثْتُ بِهَذَا الْحَدِيثِ قَوْمًا وَفِيهِمْ إِسْمَاعِيلُ بْنُ عُبَيْدِ اللَّهِ، فَقَالَ: أَنَا مَعَكَ فِي ذَلِكَ الْمَجْلِسِ تَدْرِي مَنِ الرَّجُلُ؟ قُلْتُ: لَا، قَالَ: عَبْدُ اللَّهِ بْنُ عَمْرٍو
حديث عند الحاكم:
حَدَّثَنَا أَبُو عَبْدِ اللَّهِ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ مُوسَى الْخَازِنُ رحمه الله بِبُخَارَى، ثَنَا إِبْرَاهِيمُ بْنُ يُوسُفَ الْهِسِنْجَانِيُّ، ثَنَا هِشَامُ بْنُ عَمَّارٍ، ثَنَا يَحْيَى بْنُ حَمْزَةَ، حَدَّثَنِي عَمْرُو بْنُ قَيْسٍ الْكِنْدِيُّ، قَالَ: كُنْتُ مَعَ أَبِي الْفَوَارِسِ وَأَنَا غُلَامٌ شَابٌّ، فَرَأَيْتُ النَّاسَ مُجْتَمِعِينَ عَلَى رَجُلٍ، قُلْتُ: مَنْ هَذَا؟ قَالُوا: عَبْدُ اللَّهِ بْنُ عَمْرِو بْنِ الْعَاصِ، فَسَمِعْتُهُ يُحَدِّثُ عَنْ رَسُولِ اللَّهِ ﷺ أَنَّهُ قَالَ: «مِنَ اقْتِرَابِ السَّاعَةِ أَنْ تُرْفَعَ الْأَشْرَارُ وَتُوضَعَ الْأَخْيَارُ، وَيُفْتَحَ الْقَوْلُ وَيُخْزَنَ الْعَمَلُ، وَيُقْرَأَ بِالْقَوْمِ الْمُثَنَّاةُ لَيْسَ فِيهِمْ أَحَدٌ يُنْكِرُهَا» قِيلَ: وَمَا الْمُثَنَّاةُ؟ قَالَ: «مَا اكْتُتِبَتْ سِوَى كِتَابِ اللَّهِ عز و جل» وَقَدْ رَوَاهُ الْأَوْزَاعِيُّ، عَنْ عَمْرِو بْنِ قَيْسٍ السَّكُونِيِّ
سورة الكهف
٢٧
وَٱتۡلُ مَآ أُوحِيَ إِلَيۡكَ مِن كِتَابِ رَبِّكَۖ لَا مُبَدِّلَ لِكَلِمَٰتِهِۦ وَلَن تَجِدَ مِن دُونِهِۦ مُلۡتَحَدٗا (٢٧)
حديث عند البخاري:
حَدَّثَنَا آدَمُ ، حَدَّثَنَا شُعْبَةُ ، حَدَّثَنَا الْأَسْوَدُ بْنُ قَيْسٍ ، حَدَّثَنَا سَعِيدُ بْنُ عَمْرٍو ، أَنَّهُ سَمِعَ ابْنَ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ : " إِنَّا أُمَّةٌ أُمِّيَّةٌ، لَا نَكْتُبُ وَلَا نَحْسُبُ. الشَّهْرُ هَكَذَا وَهَكَذَا " يَعْنِي مَرَّةً تِسْعَةً وَعِشْرِينَ، وَمَرَّةً ثَلَاثِينَ.
حديث عند أحمد:
حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ ، عَنْ عُبَيْدِ اللَّهِ بْنِ الْأَخْنَسِ ، أَخْبَرَنَا الْوَلِيدُ بْنُ عَبْدِ اللَّهِ ، عَنْ يُوسُفَ بْنِ مَاهَكَ ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو ، قَالَ : كُنْتُ أَكْتُبُ كُلَّ شَيْءٍ أَسْمَعُهُ مِنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أُرِيدُ حِفْظَهُ، فَنَهَتْنِي قُرَيْشٌ، فَقَالُوا : إِنَّكَ تَكْتُبُ كُلَّ شَيْءٍ تَسْمَعُهُ مِنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، وَرَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَشَرٌ يَتَكَلَّمُ فِي الْغَضَبِ وَالرِّضَا ؟ فَأَمْسَكْتُ عَنِ الْكِتَابِ، فَذَكَرْتُ ذَلِكَ لِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فَقَالَ : " اكْتُبْ، فَوَالَّذِي نَفْسِي بِيَدِهِ، مَا خَرَجَ مِنِّي إِلَّا حَقٌّ ".
حديث عند البخاري:
حَدَّثَنِي إِسْحَاقُ بْنُ نَصْرٍ ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ ، عَنْ مَعْمَرٍ ، عَنْ هَمَّامِ بْنِ مُنَبِّهٍ ، أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ يَقُولُ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " قِيلَ لِبَنِي إِسْرَائِيلَ : { ادْخُلُوا الْبَابَ سُجَّدًا وَقُولُوا حِطَّةٌ } . فَبَدَّلُوا، فَدَخَلُوا يَزْحَفُونَ عَلَى أَسْتَاهِهِمْ. وَقَالُوا : حَبَّةٌ فِي شَعْرَةٍ ".
سورة الأحزاب
٢٣
مِّنَ ٱلۡمُؤۡمِنِينَ رِجَالٞ صَدَقُواْ مَا عَٰهَدُواْ ٱللَّهَ عَلَيۡهِۖ فَمِنۡهُم مَّن قَضَىٰ نَحۡبَهُۥ وَمِنۡهُم مَّن يَنتَظِرُۖ وَمَا بَدَّلُواْ تَبۡدِيلٗا (٢٣)
one thing i’ve never understood about asharis
do they all agree on all the sifaat that they make tahreef with??
and all the attributes they make tahreef on do they have any narrations from the sahaba confirming eatch tahreef??
i seriously doubt it
you wont catch it in tabari
They don't. All they are doing misguiding muslims with this sort of podcast. I just listen to these podcast just being shocked what are these deviants up to. May Allah SWT protect muslims from shady
@@hasinaakter2903 I see hatred in your heart against ashari and maturidia aqeeda and it seams you are anthromophoism
@@AbdulkarimShosi ha ha ha 😂 🤣 😆 😄
A lot of them say our aqeedah is not of the salaf and we are heavily influenced by man’s own logic and Greek philosophy lol how do you respond to that ?
th-cam.com/video/uuNjYeXETKo/w-d-xo.html
Imam a-Saffarini H1188 is a great Hanbali Scholar. Because The Great Faqih and Usuli Imam Ibn 'Aqil al-Hanbali H513 who is one of the biggest pillar of Madhab of Imam Ahmad ibn Hanbal said :
« تعالى الله أن يكون له صفة تشغل الأمكنة ، لأنّ هذا عين التجسيم ، وليس الحق بذي أجزاء وأبعاض يعَالج بِها »
“Allâh is exempt from having the characteristic of occupying places because this amounts to the very attribution of the body (jism) to Allâh, while Allâh is not one of those who have parts or organs."
[Reported by al-Hâfidh Ibnou l-Jawzi al-Hanbali H597 in his book Al-Bâzou l-Ach-hab]
Information : Ibn 'Aqil al-Hanbali was one of the teacher of Imam 'Abdul-Qadir al-Jaylani al-Hanbali when he was in Baghdad.
Wallahi, Wallahi, Wallahi. That is a lie to say that no hanbalis teach Ibn Tamiyyah's Aqeedah when even his POETRY is taught in America. 32:00
Heres the Rafidha response:
www.youtube.com/@RafidaPlus/playlists
why quote Imam safirini as an authority when he came 1000 years after hijrah? Why asharis cant quote early hanbalis to support their creed or any of the salaf for that fact?
Some thoughts:
1. Allah never says he has a yad. He says he he has beautiful names (end of sura 17). He says "LA HU al-asma al-husna." He never uses that formulation for the yad. Rather, we INFER he has a yad from the statements he makes like "We created Adam with our two hands." Now this inference relies upon an assumption and a linguistic methodology which essentialises the term rather than taking it as a figurative meaning based upon our prior knowledge of the language and our prior knowledge of Allah from other Quranic verses. But the main point is that Allah never directly says he has a yad and it shouldn't be stated as a matter of fact.
2. One can accept many points of Ashari aqidah and methodology but deny, for instance, that the human mind can infer moral laws from the world and deduce them from first principles. So, one can believe that the world is ordered by a natural law Allah has imbued it with which aligns with the shariah and that human intellect can dsocrtgr this natural law.
3. One can believe in many Ashari doctrines without believing in the metaphysical assumption or theory that the world is composed of indivisible atoms (jawhar) and fleeting accidents (a'radh).
4. What is wrong with accepting Ashari beliefs on some points and Maturidi beliefs on others?
Shaykh, did you really just hate on chicago pizza? we got some good thin crust pizza too
just a different school of thought no? lol
Are the sifat al ma'ani strictly limited to 7?
Trust me to find you hear asking the same question 🤭🤭🤭
@@AhmirNawaz loool i have been asking everyone
not strictly. Ash'aris differ between themselves on this and between the Maturidiyya. The concept itself is more an argumentative device/logical extension than a point that one needs to affirm to be a believer, so whether its this or that isn't that important
@@cjash9433 it is critically important because to limit the Sifat al Ma'ani would be to reject or undermine other Sifat.
@@_zaaphiel the sifat al ma'ani are a purely descriptive category, so I don't see how singling out sifat in this way equates to rejecting or undermining other sifat, the ash'aris have other categories of sifat they affirm, ma'anawiya, nafsiyya, etc. I agree its unnecessary, I'm not ash'ari, but its better to leave this kalam entirely than to engage in it for the sake of refuting it. There is no benefit in this, but many potential harms.
Sh islam sh mahamed amin ❤
حديث عند البيهقي:
أخبرنا أبو محمد بن يوسف الأصبهاني، أخبرنا أبو سعيد بن الأعرابي، حدثنا سعدان بن نصر، حدثنا أبو معاوية، عن الأعمش، عن عمارة، عن ربيع بن عميلة، قال: حدثنا عبد الله حديثًا ما سمعنا حديثًا هو أحسن منه إلا كتاب الله عز و جل، ورواية عن النبي ﷺ قال: إن بني إسرائيل لما طال عليهم الأمد وقست قلوبهم، واخترعوا كتابًا من عند أنفسهم، استهوته قلوبهم واستحلته ألسنتهم، وكان الحق يحول بينهم وبين كثير من شهواتهم، حتى نبذوا كتاب الله وراء ظهورهم كأنهم لا يعلمون، فقال: اعرضوا هذا الكتاب على بني إسرائيل، فإن تابعوكم عليه فاتركوهم، وإن خالفوكم فاقتلوهم، قال: لا، بل ابعثوا إلى فلان رجل من علمائهم فإن تابعكم فلن يختلف عليكم بعده أحد، فأرسلوا إليه فدعوه، فأخذ ورقة فكتب فيها كتاب الله، ثم أدخلها في قرن ثم علقها في عنقه، ثم لبس عليها الثياب، ثم أتاهم فعرضوا عليه الكتاب، فقالوا: تؤمن بهذا؟ فأشار إلى صدره يعني الكتاب الذي في القرن، فقال: آمنت بهذا، وما لي لا أؤمن بهذا؟ فخلوا سبيله، قال: وكان له أصحاب يغشونه، فلما حضرته الوفاة أتوه، فلما نزعوا ثيابه وجدوا القرن في جوفه الكتاب، فقالوا: ألا ترون إلى قوله: آمنت بهذا وما لي لا أؤمن بهذا؛ فإنما عني هذا بهذا الكتاب الذي في القرن، قال: فاختلفت بنو إسرائيل على بضع وسبعين فرقة، خير مللهم أصحاب ذي القرن».
قال عبد الله: وإن من بقي منكم سيرى منكرًا وبحسب امرئ يرى منكرًا لا يستطيع أن يغيره أن يعلم الله من قلبه أنه له كاره.
حديث عند البخاري:
حَدَّثَنَا سَعِيدُ بْنُ أَبِي مَرْيَمَ ، حَدَّثَنَا أَبُو غَسَّانَ ، قَالَ : حَدَّثَنِي زَيْدُ بْنُ أَسْلَمَ ، عَنْ عَطَاءِ بْنِ يَسَارٍ ، عَنْ أَبِي سَعِيدٍ رَضِيَ اللَّهُ عَنْهُ، أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ : " لَتَتَّبِعُنَّ سَنَنَ مَنْ قَبْلَكُمْ شِبْرًا بِشِبْرٍ، وَذِرَاعًا بِذِرَاعٍ، حَتَّى لَوْ سَلَكُوا جُحْرَ ضَبٍّ لَسَلَكْتُمُوهُ ". قُلْنَا : يَا رَسُولَ اللَّهِ، الْيَهُودَ وَالنَّصَارَى ؟ قَالَ : " فَمَنْ ؟ ".
Who are al-Karramiyah, and al-Hashwiyah ? al-Usuli Imam al-Mutawalli a-Chafi'i H426/H478 said in page 77 of his book Al-Ghounyah fî Ousoûli d-Dîn :
« والغرض من هذا الفصل نفي الحاجة إلى المحل والجهة خلافا للكرامية والحشوية والمشبهة الذين قالوا أن لله جهة فوق وأطلق بعضهم القول بأنه جالس على العرش مستقر عليه تعالى الله عن قولهم. »
“The objective of this chapter is to deny [for Allah] the need for a place and a direction, unlike the Karrâmiyyah, the Hachawiyyah, and the Mouchabbihah (assimilationists) who said that Allah is in the direction from above (fawq). And some of them even said that He is seated (jalis) on the Throne, established on it, and Allah is exempt from their words.
Allah hu akbar refreshing to hear the haq but why does it feel like that this is the aqeeda of the majority of the ummah and scholars of this ummah but yet it seems sensitive to talk about why ???
Because it's not mentioned in the majority of sites found on a Google search or TH-cam "islamic" lecture and is not supported by "Islamic Celebrities" such as "Dr. Zakir Naik or Uthman Farouq" or "Saudi Scholars"
Please invite Sheikh Abdur Rahman Hasan to discuss Aqeedah. Will be highly beneficial from a new persepctive for once. JZK
Subhanallah. Hanbali aqeedah is not represented correctly by the sheikh.
Btw Dr Yasir Qadir no longer holds himself to be athari
Proof?
📖 Al-Hafidh Al-Bayhaqi a-Chafi'i H458 said about Imam al-Ach'ari a-Chafi'i H324 :
[…] Until the turn comes to our Shaykh Abu l-Haçan Al-Ach'ari (رحمه الله) He did not innovate in the religion approved by Allah anything. He did not bring bad innovations but took up the words of the companions, the successors (tâbi'în) and those who followed them among the Imâm in the foundations of the religion and supported them by adding more comments and more explanations.
And what he said about the foundations and what he brought into the laws is correct by reason contrary to what people who follow their passions have claimed.
Thus in his explanations, there was reinforcement to support Ahlou s-Sounnati wa l-Jamâ'ah and support for the words of the Imâm who preceded him such as Aboû Hanîfah and Soufyân Ath-Thawri among the people of Al-Koûfah,
Like Al-Awzâ'i and others among the people of Ach-Châm, like Mâlik and Ach-Châfi'i, people of two Harams (i.e. Mecca and Medina) and those who are similar to them in the Hijaz and other than them, and Imams from other countries,
and like Ahmad Ibnou Hanbal and others among the specialists of the Hadîth and like Al-Layth Ibn Sa'd and others than him and like 'Abdou l-Lâh Mouhammad Ibnou Ismâ'îl Al-Boukhâri and Abou l-Haçan Mouslim Ibnou l-Hajjâj An-Nayçaboûri, the two Imâm specialists in the Âthâr (Hadîth) and the Houffâdh authors of the Sounan on which the Law approved by Allâh is based, May Allah please with them all.
He became a luminary in science among the people of the Sunnah of his time. And this is how our master (the prophet) al-Moustafâ (صلى الله عليه وسلم) announced to his community, according to what Abou Hurayrah (رضي الله عنه) reports from him that he said [what has the meaning: ] "Allâh will make appear for this community, at the head of every hundred years, someone who will revive its religion".
[Reported by al-Hafidh Ibn 'Asakir a-Chafi'i H620 in his book Tabyînou kadhibi l-Mouftarî]
« الإمام أبو بكر أحمد بن الحسين البيهقي قال : […] إلى أن بلغت النوبة إلى شيخنا أبي الحسن الأشعري رحمه الله فلم يحدث في دين الله حدثا ولم يأت فيه ببدعة بل أخذ أقاويل الصحابة والتابعين ومن بعدهم من الأئمة في أصول الدين فنصرها بزيادة شرح وتبيين وأن ما قالوا في الأصول وجاء به الشرع صحيح في العقول خلاف ما زعم أهل الأهواء من أن بعضه لا يستقيم في الآراء فكان في بيانه تقوية ما لم يدل عليه من أهل السنة والجماعة ونصرة أقاويل من مضى من الأئمة كأبي حنيفة وسفيان الثوري من أهل الكوفة والأوزاعي وغيره من أهل الشام ومالك والشافعي من أهل الحرمين ومن نحا نحوهما من الحجاز وغيرها من سائر البلاد وكأحمد ابن حنبل وغيره من أهل الحديث والليث بن سعد وغيره وأبي عبد الله محمد بن اسمعيل البخاري وأبي الحسن مسلم بن الحجاج النيسابوري إمامي أهل الآثار وحفاظ السنن التي عليها مدار الشرع رضي الله عنهم أجمعين وذلك دأب من تصدى من الأئمة في هذه الأمة وصار رأسا في العلم من أهل السنة في قديم الدهر وحديثه وبذلك وعد سيدنا المصطفى صلى الله عليه و سلم أمته فيما روي عنه أبو هريرة رضي الله عنه إنه قال : {يبعث الله لهذه الأمة على رأس كل مائة سنة من يجدد لها دينها} »
The irony in the traps of Ahl Kalam is their admitting that the earliest Ahl Sunna didnt use this rhetoric methodology , rather it evolved from new issues. Oppose to the fundamental principles ,well established in the Quran and Sunna part and pacel of Iman which are the essence of the Aqeeda. All this Greek ontology talk about Allah having a body ,or Him being comprised of atoms and occupying a place are all inventions borrowed from Aristotelian epistemology,foreign to the Din and are all no more than strawman arguments.
The salaf did not codify the rules of tajweed either, not divide ilm into subjects, nor outlined the conditions of a mufti, nor debated kuffar, ... should i go on
The Mutazila, the Shia the Ibadi and others all codified and categorized sciences of the Din.And if one does an unbiased examination of Islamic history, it was the victory of the Hanbalis by the Mihna of ibn Aqeel and the Fitna of ibn Qushayri in Baghdad during that era which established the Athar proof over the usage of Kalam as the method in the Sunna. .The point being the fact that different strains of Muslim groups won prominence during various periods of time claiming themselves to be Ahl Sunna at that time( based on political endorsements or by the popularity amongst the people of knowledge in that particular school). And that is by no means an argument for authenticity, nor is the codification an evidence for soundness. The Jamaat is whatever agrees with the Sahaba even if he's alone . قال ابن مسعود الجماعة ما وافق الحق و لو كنت وحدك
. ..
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@@SafinaSocietythar has nothing to do what u doing.
In answer to the question on the thumbnail, it’s deffo not you guys 😉✌️
Here is all the proof you need to accept the fact that Allah SWT is above the 7 heavens.
Remember, some of the biggest Ashari scholars like Fakruddin ar- Razi and Sayf al-Din al-Amidi didn't consider the Quran and Sunnah as a proof.
1. "Do you feel secure that He, Who is over the heaven, will not cause the earth to sink with you …?" [67:16]
2. Prophet SAW on the day of Arafah said "O Allah, bear witness!" - pointing up to the sky and then at the people.
3. Hadith of the slave girl - "Where is Allah?" She said: "In heaven." He asked, "Who am I?" She said, "The Messenger of Allah." So he (SAW) said to her master: "Set her free, for she is a believer."
4. Zainab used to boast before the wives of the Prophet (ﷺ) and used to say, "You were given in marriage by your families, while I was married (to the Prophet) by Allah from over seven Heavens." (Bukhari)
Chicago no pizza? Are you crazy?
YASIR QADHI IS DEVIANT
You will never find the Prophet صلى الله عليه وسلم or the Sahaabah, or the Students of Sahaabah ever talk like these people, may Allah protect us from misguidance
Believe in the narrations as they came brothers and sisters! And avoid these peoples confusion disguised with academia
Because they did not have mujasima amongst them, nor philosophers trying to sow doubts. You will also not see Sahaba issue fatawa on machine slaughtered chicken, or multiple jumas in one masjid. New problems require solutions.
We know full well Shadee, if we were left with nothing except the Quran verses, the authentic hadiths and the statements of the sahaabah, without any of the speech of sects or scholars who came after, the understanding the Ummah would reach would be the meanings carried by an Athari understanding, which is to understand the texts apparently, without interpreting them away, because the Asal of this religion and especially this Aqeedah is that it is is a clear and simple revelation which can be understood by the laity when not confronted by philosophers who think they have a right to speak about Allah with their own mind.
Otherwise one is accusing Allah and the Messenger of speaking in terms that the creation cant understand.
Words carry meanings and we believe in the words Allah used about Himself, and the meanings that He intended, we just dont go into things our kinds cant fathom.
You’re absolutely wrong and an example of that is when mujahid the student of ibn Abbas interpreted: فثم وجه الله as قبلة الله whereas the apparent meaning is that wherever you turn there is the face of Allah. Not every text was taken according to its apparent meaning neither by the salaf nor by those who followed them
@@SafinaSociety "fatawa on machine slaughtered chicken, or multiple jumas in one masjid" has nothing to do with Aqeedah. It makes no difference if there philospohers or not, the Salafs position is the ONLY stance we should have on Aqeedah.
@@Fvrsideand the aqeedah of the salaf is tafweed, which is also what the ashaira believe
I'm done. Asharis make takfir of Salafis but Salafis don't make takfir of Asharis. Tried to give Asharis a chance but this is pointless.
What’s your point lol. You think this religion is I scratch your back you scratch mine? At tahawi hundreds of years ago said whoever attributes to Allah attributes of the creation is a kafir. He was not a ashari. So called salafis attribute to Allah attributes of the creation and thst is clear cut kufr
Salafis claim that asha'ris deny the Quran which is false.
@@mz8452 Then to you your religion....good bye.
@@theantracist were all muslims here
@@truthoverhappiness7338 I will continue to believe that. I will continue to believe as Imam Al Safarini said. Ahl Al Sunnah is 3: Al Athairiyah, Al Ashariyah, Al Maturidiyah. I will let others deal with their statements and belief.
الاستواء والعلو صفتان ثابتتان لله عز وجل في الكتاب والسنة والإجماع، والاستواء صفة ثبوتية فعلية، وصفة العلو المطلق صفة ذاتية، وقد أول المبتدعة هاتين الصفتين،
Istiwa and highness are two attributes of Allah in the kitab and sunnah and ijma'. And istiwa is an attribute of fi'il, and absolut highness is an attribute of essence / dhaat. And mubtadi' had done ta'wil to these two attributes...
LUMATUL ITIQAD IMAM IBN QUDAMAH, so how can you say imam ibn qudamah supports Allah is not above the throne in his essence???