May Allah SW open doors for you to study our diin abroad. Your content has really helped me to clear out all the slack in our conteporary theological rhetoric.
There are problems/questions here too. If our mercy is different from Allah's mercy not only in "modality" but also in "reality" too, then can Allah's mercy be a pain or punishment for someone??? Because in practical life we always observe that Allah's mercy as different forms of goodnesses or blessings in our lives. A human also shows mercy to another human through a good action or thought. So, how is the "reality" of mercy different here?? Can punishment in the hellfire for eternity be a mercy from Allah?? So, saying "mercy as befitted to Allah" seems equivalent to saying "Hand as befitting to Allah" my main problem is that I don't understand HOW "reality" of Allah's mercy is different than ours, I understand how "modality" of Allah's mercy is different though !! Just saying that it is conceivable by the mind and it doesn't come from heart in Allah's case isn't reasonable enough. Allah's hand might be totally different and uncreated (incase of origination), so according to the logic of Sheikh Hamza here, the "reality" of Allah's hand is also different than ous. If hand has similar realities then so does mercy, and if hand doesn't then so doesn't mercy....we have to be consistent in logic
@@LUQMAN72 How are the definitions for these attributes established? Are they induced from the nature of the consequences that Allah SWT himself attributes to that attribute?
May Allah سبحانه و تعالى guide this individual. The people of Tawheed and sunnah take the basic meaning of the words that Allah سبحانه و تعالى used to affirm for Himself. Without likening them to the Creation Example: Allah سبحانه و تعالى sees. And humans see. But the seeing of the human has defects, and is unlike the seeing of Allah سبحانه و تعالى (Allah سبحانه و تعالى affirmed in the Qur’an that He sees) Allah سبحانه و تعالى hears. And humans hear. But the hearing of humans has defects, and is unlike the hearing of Allah سبحانه و تعالى (Allah سبحانه و تعالى affirmed in the Qur’an that He hears) Allah سبحانه و تعالى has Hands. And humans have hands. But the Hands of humans have defects and, are unlike the Hands of Allah سبحانه و تعالى (Allah سبحانه و تعالى affirmed in the Qur’an that He has Hands) Allah سبحانه و تعالى is above His Throne (Allah سبحانه و تعالى affirmed in the Qur’an that He is above His Throne) We know about Allah سبحانه و تعالى, what He told us in the Qur’an. And we know about Allah سبحانه و تعالى, what the Prophet ﷺ told us in the Hadith. Sadly, the people of misguidance have placed *human constraints* on Allah سبحانه و تعالى using Greek philosophy/Aristotle to reject/change/empty the attributes of what Allah سبحانه و تعالى affirmed for Himself This individual also is stating that he rejects the idea of saying: “Allah عز و جل sees and you see; Allah عز و جل has hands and you have hands” because of his claim that the seeing of Allah عز و جل is accepted but literal Hand of Allah عز و جل is not accepted due to a hand being physical Perhaps this doctor needs a lesson in physics because how can a human being physically see without light?? In order to see, light is required, and photons are physical particles that are required for light to exist. Is “seeing” a physical attribute? YES. Is a “hand” a physical attribute? YES. Are you going to reject Allah عز و جل seeing because now you learned that “seeing” is a “physical” attribute? Again, please DO NOT PLACE HUMAN CONSTRAINTS ON Allah عز و جل. These are matters of the UNSEEN, and have no room for interpretation. Please remove Artistotle, Plato, and Socrates from your aqeedah, and turn to the aqeedah of the Sahaba رضي الله عنهم. Where they affirmed all of the names and attributes of Allah سبحانه و تعالى.
@@FinalBoss429 The problem is that you are placing human constraints on Allah سبحانه و تعالى. The other problem is that the man in this video is affirming some attributes of Allah سبحانه و تعالى, while negating/emptying meaning of the other attributes of Allah سبحانه و تعالى, based on human constraints. The seeing of Allah عز و جل and hearing of Allah عز و جل makes sense to him, so he accepts. But the Hands of Allah عز و جل and the Highness of Allah عز و جل do not make sense to him, so he does not affirm Dreams and mindful thoughts are not realities. This is why drug addicts abuse intoxicants - to escape the reality of seeing, and hearing. When you describe an observation, you will not wait until you are dreaming to describe your observation. You will simply see and hear while you are in your senses, to describe observation. One requires physical photons to see. One requires physical wavelengths to hear, ect. So seeing and hearing are in fact “physical”. Do you deny this fact? So again, you are falling into the same cyclical trap as the man in this video. You are doing everything in your power to not affirm the attributes of Allah عز و جل in its most basic meaning. Affirm all of the attributes of Allah سبحانه و تعالى
@@FinalBoss429 Which “imaginary attributes” am I adding? I only affirm what is in the Qur’an and sahih narrations. Please point out what “imaginary attributes” I am inventing? Where do Allah عز و جل or the Prophet ﷺ say that Allah عز و جل becomes bored or forgetful? What consistency is this? Is the criteria for you to believe in the names and attributes of Allah عز و جل to be that Allah عز و جل must say “I am the All-Hearing”, “I am the All-Seeing”? Allah عز و جل says: ““They have not appraised Allah with true appraisal, while the earth entirely will be [within] His grip on the Day of Resurrection, and the heavens will be folded in His right hand. Exalted is He and high above what they associate with Him.” Qur’an 39:67 Is this not explicit? Are you suggesting that Allah عز و جل does not have a Hand? Are you suggesting that the heavens will not be folded in His Hand? Will you reject/twist below authentic Hadith in Bukhari and Muslim too? A (Jewish) Rabbi came to Allah's Messenger (ﷺ) and he said, "O Muhammad! We learn that Allah will put all the heavens on one finger, and the earths on one finger, and the trees on one finger, and the water and the dust on one finger, and all the other created beings on one finger. Then He will say, 'I am the King.' Thereupon the Prophet (ﷺ) smiled so that his pre-molar teeth became visible, and that was the confirmation of the Rabbi. Then Allah's Messenger (ﷺ) recited: 'They made not a just estimate of Allah such as is due to Him. And on the Day of Resurrection the whole of the earth will be grasped by His Hand and the heavens will be rolled up in His Right Hand. Glorified is He, and High is He above all that they associate as partners with Him.' (39.67) Sahih Bukhari Sahih Muslim.
@@FinalBoss429 What is not making sense is your claim that the creation sees via dreams. When you look at the sky, do you open your eyes and view the sky, or wait to go to sleep and hope to dream about the clouds? When you want hear the recitation of the Qur’an, do you physically hear it, or wait to go to sleep? Attempting to use such logic to attempt to prove a nonsensical point doesn’t make sense. When a human sees, he sees. When a human hears, he hears. Seeing and hearing the reality is not the same as seeing and hearing in your mind
@@FinalBoss429 Your definition of implicit and explicit is flawed. According to your definition, explicit means that Allah عز و جل must say “I am All-forgiving” or “I am the All-Seeing”. If Allah عز و جل doesn’t mention in the first-person narrative, then statement will not be explicit, and one can deduce another meaning? You say the Hand of Allah عز و جل cannot be a real hand because a hand is a physical object. Question: does Allah عز و جل see, does Allah عز و جل hear? Yes. Do humans see, do humans hear? Yes. Then why do you affirm the attributes of hearing and seeing in the literal sense, but reject the attributes of Hand in the literal sense? The merely addition of the word “physical” would entail you placing human constraints on Allah عز و جل. As I’ve said before, when a human sees, he physically sees. When a human hears, he physically hears. So will you say that Allah عز و جل physically sees or physically hears? Regarding the verse 9:67, we look at the other ayaat in the Qur’an to understand this one. Allah عز و جل is the All-Knowing. Scholars mention a type of forgetting is deliberately neglecting something, such as below verses “So, when they forgot (the warning) with which they had been reminded, We opened for them the gates of every(pleasant) thing” [al-An’am 6:44] “And indeed We made a covenant with Adam before, but he forgot, and We found on his part no firm will power” [Ta-Ha 20:115] You are attempting to use such logic to twist/deny the attribute of Allah عز و جل. Again, your use of the word “physical” is not consistent. Why do you use the word “physical” for hand, but not use “physical” for seeing/hearing. It is this word “physical” that you are using to deny the attribute of Allah عز و جل‘a hand
May Allah SW open doors for you to study our diin abroad. Your content has really helped me to clear out all the slack in our conteporary theological rhetoric.
jzakallahu khiran for translating
appreciate the presentation of the other side which is blurred by the mainstream of this platform
please can you translate more of his talks
Bro please translate more, jazakAllah Khair
JazakAllah Khair
There are problems/questions here too. If our mercy is different from Allah's mercy not only in "modality" but also in "reality" too, then can Allah's mercy be a pain or punishment for someone??? Because in practical life we always observe that Allah's mercy as different forms of goodnesses or blessings in our lives. A human also shows mercy to another human through a good action or thought. So, how is the "reality" of mercy different here?? Can punishment in the hellfire for eternity be a mercy from Allah?? So, saying "mercy as befitted to Allah" seems equivalent to saying "Hand as befitting to Allah"
my main problem is that I don't understand HOW "reality" of Allah's mercy is different than ours, I understand how "modality" of Allah's mercy is different though !! Just saying that it is conceivable by the mind and it doesn't come from heart in Allah's case isn't reasonable enough. Allah's hand might be totally different and uncreated (incase of origination), so according to the logic of Sheikh Hamza here, the "reality" of Allah's hand is also different than ous. If hand has similar realities then so does mercy, and if hand doesn't then so doesn't mercy....we have to be consistent in logic
You have conflated reality of an attribute with consequences of an attribute. There can be similarity in the consequences, but not in realities.
@@LUQMAN72 How are the definitions for these attributes established? Are they induced from the nature of the consequences that Allah SWT himself attributes to that attribute?
@@xorpe7172 yes
May Allah سبحانه و تعالى guide this individual.
The people of Tawheed and sunnah take the basic meaning of the words that Allah سبحانه و تعالى used to affirm for Himself. Without likening them to the Creation
Example:
Allah سبحانه و تعالى sees. And humans see. But the seeing of the human has defects, and is unlike the seeing of Allah سبحانه و تعالى (Allah سبحانه و تعالى affirmed in the Qur’an that He sees)
Allah سبحانه و تعالى hears. And humans hear. But the hearing of humans has defects, and is unlike the hearing of Allah سبحانه و تعالى (Allah سبحانه و تعالى affirmed in the Qur’an that He hears)
Allah سبحانه و تعالى has Hands. And humans have hands. But the Hands of humans have defects and, are unlike the Hands of Allah سبحانه و تعالى (Allah سبحانه و تعالى affirmed in the Qur’an that He has Hands)
Allah سبحانه و تعالى is above His Throne (Allah سبحانه و تعالى affirmed in the Qur’an that He is above His Throne)
We know about Allah سبحانه و تعالى, what He told us in the Qur’an. And we know about Allah سبحانه و تعالى, what the Prophet ﷺ told us in the Hadith.
Sadly, the people of misguidance have placed *human constraints* on Allah سبحانه و تعالى using Greek philosophy/Aristotle to reject/change/empty the attributes of what Allah سبحانه و تعالى affirmed for Himself
This individual also is stating that he rejects the idea of saying: “Allah عز و جل sees and you see; Allah عز و جل has hands and you have hands” because of his claim that the seeing of Allah عز و جل is accepted but literal Hand of Allah عز و جل is not accepted due to a hand being physical
Perhaps this doctor needs a lesson in physics because how can a human being physically see without light?? In order to see, light is required, and photons are physical particles that are required for light to exist. Is “seeing” a physical attribute? YES. Is a “hand” a physical attribute? YES. Are you going to reject Allah عز و جل seeing because now you learned that “seeing” is a “physical” attribute?
Again, please DO NOT PLACE HUMAN CONSTRAINTS ON Allah عز و جل. These are matters of the UNSEEN, and have no room for interpretation. Please remove Artistotle, Plato, and Socrates from your aqeedah, and turn to the aqeedah of the Sahaba رضي الله عنهم. Where they affirmed all of the names and attributes of Allah سبحانه و تعالى.
@@FinalBoss429
The problem is that you are placing human constraints on Allah سبحانه و تعالى. The other problem is that the man in this video is affirming some attributes of Allah سبحانه و تعالى, while negating/emptying meaning of the other attributes of Allah سبحانه و تعالى, based on human constraints. The seeing of Allah عز و جل and hearing of Allah عز و جل makes sense to him, so he accepts. But the Hands of Allah عز و جل and the Highness of Allah عز و جل do not make sense to him, so he does not affirm
Dreams and mindful thoughts are not realities. This is why drug addicts abuse intoxicants - to escape the reality of seeing, and hearing.
When you describe an observation, you will not wait until you are dreaming to describe your observation. You will simply see and hear while you are in your senses, to describe observation. One requires physical photons to see. One requires physical wavelengths to hear, ect. So seeing and hearing are in fact “physical”. Do you deny this fact?
So again, you are falling into the same cyclical trap as the man in this video. You are doing everything in your power to not affirm the attributes of Allah عز و جل in its most basic meaning.
Affirm all of the attributes of Allah سبحانه و تعالى
@@FinalBoss429
Which “imaginary attributes” am I adding? I only affirm what is in the Qur’an and sahih narrations. Please point out what “imaginary attributes” I am inventing?
Where do Allah عز و جل or the Prophet ﷺ say that Allah عز و جل becomes bored or forgetful? What consistency is this?
Is the criteria for you to believe in the names and attributes of Allah عز و جل to be that Allah عز و جل must say “I am the All-Hearing”, “I am the All-Seeing”?
Allah عز و جل says: ““They have not appraised Allah with true appraisal, while the earth entirely will be [within] His grip on the Day of Resurrection, and the heavens will be folded in His right hand. Exalted is He and high above what they associate with Him.” Qur’an 39:67
Is this not explicit? Are you suggesting that Allah عز و جل does not have a Hand? Are you suggesting that the heavens will not be folded in His Hand?
Will you reject/twist below authentic Hadith in Bukhari and Muslim too?
A (Jewish) Rabbi came to Allah's Messenger (ﷺ) and he said, "O Muhammad! We learn that Allah will put all the heavens on one finger, and the earths on one finger, and the trees on one finger, and the water and the dust on one finger, and all the other created beings on one finger. Then He will say, 'I am the King.' Thereupon the Prophet (ﷺ) smiled so that his pre-molar teeth became visible, and that was the confirmation of the Rabbi. Then Allah's Messenger (ﷺ) recited: 'They made not a just estimate of Allah such as is due to Him. And on the Day of Resurrection the whole of the earth will be grasped by His Hand and the heavens will be rolled up in His Right Hand. Glorified is He, and High is He above all that they associate as partners with Him.' (39.67) Sahih Bukhari
Sahih Muslim.
@@FinalBoss429
What is not making sense is your claim that the creation sees via dreams. When you look at the sky, do you open your eyes and view the sky, or wait to go to sleep and hope to dream about the clouds?
When you want hear the recitation of the Qur’an, do you physically hear it, or wait to go to sleep?
Attempting to use such logic to attempt to prove a nonsensical point doesn’t make sense. When a human sees, he sees. When a human hears, he hears.
Seeing and hearing the reality is not the same as seeing and hearing in your mind
@@MM-mc8hs I give up. Ya Allah give me sabr.
@@FinalBoss429
Your definition of implicit and explicit is flawed. According to your definition, explicit means that Allah عز و جل must say “I am All-forgiving” or “I am the All-Seeing”. If Allah عز و جل doesn’t mention in the first-person narrative, then statement will not be explicit, and one can deduce another meaning?
You say the Hand of Allah عز و جل cannot be a real hand because a hand is a physical object. Question: does Allah عز و جل see, does Allah عز و جل hear? Yes. Do humans see, do humans hear? Yes. Then why do you affirm the attributes of hearing and seeing in the literal sense, but reject the attributes of Hand in the literal sense? The merely addition of the word “physical” would entail you placing human constraints on Allah عز و جل. As I’ve said before, when a human sees, he physically sees. When a human hears, he physically hears. So will you say that Allah عز و جل physically sees or physically hears?
Regarding the verse 9:67, we look at the other ayaat in the Qur’an to understand this one. Allah عز و جل is the All-Knowing.
Scholars mention a type of forgetting is deliberately neglecting something, such as below verses
“So, when they forgot (the warning) with which they had been reminded, We opened for them the gates of every(pleasant) thing” [al-An’am 6:44]
“And indeed We made a covenant with Adam before, but he forgot, and We found on his part no firm will power” [Ta-Ha 20:115]
You are attempting to use such logic to twist/deny the attribute of Allah عز و جل. Again, your use of the word “physical” is not consistent. Why do you use the word “physical” for hand, but not use “physical” for seeing/hearing. It is this word “physical” that you are using to deny the attribute of Allah عز و جل‘a hand