Ibn Taymiyya and Kalam theology: Does God have a body?

I read from Jon Hoover's book Ibn Taymiyya oneworld-publications.com/ibn...

[@l._il._h]

Very interesting to hear different perspectives, and it is mentioned in Surah Al Ikhlas - Allah is unlike his creation (Unique) so we cannot assume things based on our human understanding. I believe it is beyond our comprehension. Just like how Allah is beyond time and space - we just cant imagine it!

[@averroes6807]

Excellent!

[@samimas4343]

Yes. But I heard from a Christian that since god is out of our comprehension then that is an excuse for the mindboggling trinity. We cannot comprehend God but we can understand what he tells us about himself in simple words without our addons to make it appeal to what's normal for us. After all God has created out brains and equipped us with logic. And God explains himself logically for us without contradiction to truth. I cannot fathom infinity but I can understand its logic. Trinity cannot be explained or logical. Just like miracles, we know that they are, well, "miraculous" but they aren't out of the realm of possible. They're still bound by the physics of this universe that God himself has created. The God says that he is all seeing. He sees. Does he sees like us?no. Is his seeing limited by shapes solid, light wavelength...? No. Does he need a physical eye to see? No. We're like him that we can see. But, really there's nothing like him.

[@Mhh90]

Yup that sounds about right

[@bigboy6103]

What gives scholars / Shiek’s / etc the right to redefine elements / attributes they cannot see? if GOD says he rose over the throne - who gave them the authority to say “this doesn’t mean this, rather it means that” because it challenges their Hellenistic mentality…. If the prophet (pbuh) defined “rising over the throne” as ALLAH conquering - then we accept it - but if someone else came later who was subjected to Greek philosophical thoughts - how is that our problem ? And quite frankly, why does ALALH need to conquer anything - isn’t everything subjected to his will? Isn’t this the way the previous prophets message was affected / distorted?

[@saidinmas]

@@samimas4343 Trinity says the three Persons are one God even though each of the three Persons is one God.

[@instrumentengineer5823]

Best Answer is this verse I think "No vision can comprehend Him, and He comprehends all visions, and He is Absolutely Subtle, All-Aware" Qur'an Majeed 6.103

[@hrundibakshi4125]

agreed.

[@hrundibakshi4125]

​@@matthewpaulson6497 what is you point? what are you saying? who is jesus? the guy who could not even defend himself against a few roman soldiers but is beyond time and space as you claim. I cannot help thinking of Voltaire : those who believe in absurdities are likely to commit atrocities. no use for evangelical nonsense over a fabricated pseudo-religious book. you may use Dr. Bart Ehrman's books to give you some idea about how it is fabricated. it is academic stuff, not the kind of stuff you d find in a southern church. Have a nice life...

[@falsesectslikeshiaarejudeo6543]

@@matthewpaulson6497 Allah is unseen in this world, however we can see Allah if we are fortunate in the next world/life.

[@H4R88N]

No Comprehension can visualise the Ever living, Ever lasting

[@afzalghumra6595]

Paul, you are using English Translations of Quran and saying Quran says, No the Quran does not state SITTING OVER THR THRONE.

[@malhamaulkubra4437]

Surah Ikhlas: There is NOTHING like unto Him Literally. Allah is who He is. No mind can imagine Allah.

[@AJ-ry6vx]

👏🏻👏🏻🤍🤍

[@mohamedberrhili794]

Sah

[@monathinkworth2339]

💯

[@eerievon2208]

true.. 😀

[@abdan7262]

Whatever one Imagine Allah to be He, Allah is greater, always greater. Hence we say Allahu Akbr.

[@Monothiest247]

As Muslims we know Allah is unlike anything in his creation, nor opposite of. We will not know until we meet Allah.

[@turkishsalafi9819]

IImaam at-Tirmidhee(d. 279H )said in his Sunan (1/128-129 no. 662): وَقَدْ قَالَ غَيْرُ وَاحِدٍ مِنْ أَهْلِ الْعِلْمِ فِي هَذَا الْحَدِيثِ وَمَا يُشْبِهُ هَذَا مِنَ الرِّوَايَاتِ مِنَ الصِّفَاتِ وَنُزُولِ الرَّبِّ تَبَارَكَ وَتَعَالَى كُلَّ لَيْلَةٍ إِلَى السَّمَاءِ الدُّنْيَا قَالُوا قَدْ تَثْبُتُ الرِّوَايَاتُ فِي هَذَا وَيُؤْمَنُ بِهَا وَلاَ يُتَوَهَّمُ وَلاَ يُقَالُ كَيْفَ هَكَذَا رُوِيَ عَنْ مَالِكٍ وَسُفْيَانَ بْنِ عُيَيْنَةَ وَعَبْدِ اللَّهِ بْنِ الْمُبَارَكِ أَنَّهُمْ قَالُوا فِي هَذِهِ الأَحَادِيثِ أَمِرُّوهَا بِلاَ كَيْفٍ. وَهَكَذَا قَوْلُ أَهْلِ الْعِلْمِ مِنْ أَهْلِ السُّنَّةِ وَالْجَمَاعَةِ. وَأَمَّا الْجَهْمِيَّةُ فَأَنْكَرَتْ هَذِهِ الرِّوَايَاتِ وَقَالُوا هَذَا تَشْبِيهٌ. وَقَدْ ذَكَرَ اللَّهُ عَزَّ وَجَلَّ فِي غَيْرِ مَوْضِعٍ مِنْ كِتَابِهِ الْيَدَ وَالسَّمْعَ وَالْبَصَرَ فَتَأَوَّلَتِ الْجَهْمِيَّةُ هَذِهِ الآيَاتِ فَفَسَّرُوهَا عَلَى غَيْرِ مَا فَسَّرَ أَهْلُ الْعِلْمِ وَقَالُوا إِنَّ اللَّهَ لَمْ يَخْلُقْ آدَمَ بِيَدِهِ. وَقَالُوا إِنَّ مَعْنَى الْيَدِ هَاهُنَا الْقُوَّةُ. وَقَالَ إِسْحَاقُ بْنُ إِبْرَاهِيمَ إِنَّمَا يَكُونُ التَّشْبِيهُ إِذَا قَالَ يَدٌ كَيَدٍ أَوْ مِثْلُ يَدٍ أَوْ سَمْعٌ كَسَمْعٍ أَوْ مِثْلُ سَمْعٍ. فَإِذَا قَالَ سَمْعٌ كَسَمْعٍ أَوْ مِثْلُ سَمْعٍ فَهَذَا التَّشْبِيهُ وَأَمَّا إِذَا قَالَ كَمَا قَالَ اللَّهُ تَعَالَى يَدٌ وَسَمْعٌ وَبَصَرٌ وَلاَ يَقُولُ كَيْفَ وَلاَ يَقُولُ مِثْلُ سَمْعٍ وَلاَ كَسَمْعٍ فَهَذَا لاَ يَكُونُ تَشْبِيهًا وَهُوَ كَمَا قَالَ اللَّهُ تَعَالَى فِي كِتَابِهِ: {لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ الْبَصِيرُ}. “It has been stated by more than one person from the People of Knowledge about this hadeeth and other similar narrations regarding the Attributes of Allaah; And our Lord, the Blessed and Most High, descending to the nearest heaven every night. So they said: ‘Affirm these narrations, have Eemaan (faith) in them, do not imagine them, nor ask how.’ The likes of this has been related from Maalik ibn Anas, Sufyaan ath-Thawree, Ibn Uyainah and Abdullaah Ibn al-Mubaarak, who all said about such narrations: ‘Leave them as they are, without asking how.’ Such is the saying of the People of Knowledge from Ahl us-Sunnah wal-Jamaa’ah. However, the Jahmiyyah oppose these narrations and say: ‘This is resemblance (tashbeeh)!’ However, Allaah the Most High, has mentioned in various places in His Book, the Attribute of al-Yad (Hand), as-Sama’ (Hearing), and al-Basr (Seeing) - but the Jahmiyyah make ta’weel (false interpretation) of these aayaat (verses), explaining them in a way other than how they are explained by the People of Knowledge. They say: ‘Indeed, Allaah did not create Aadam with His own Hand - they say that Hand means the Power’.”

[@mustafahussein9356]

@@turkishsalafi9819 Turkish Salafi? Did the wahhabi virus reach Turkey? Are you guys planning on bombing all the ottoman mosques? Are you going to send your suicide bombers to kill people in the mosques while they are praying? Are you going bomb schools hospitals and markets? Are you going to vandalize the historic mosques?

[@turkishsalafi9819]

@@mustafahussein9356 what kind of stupid question is this? are you accusing me of being a terrorist? Fool, we are the ones refuting the khawarij. The 'Wahhabi' vrius is Ahlul Sunnah. Athari aqeedah. You sufi gravelicking lovers of kalam and bid'ah wouldn't understand the Sunnah.

[@sultanmahmud8296]

@@mustafahussein9356 Pleaze brother stop dividing Salafi, wahabi. we are muslim, we are brother, we are brother from different mother and we are a one body.

[@twinsaturn]

@@sultanmahmud8296 yeah please...please we are all brothers n sisters in Islam. Our faith is One, our Holybook is Quran, our prophet is Muhammad.

[@alchannel8949]

The matter is simple , God is outside his creation but his power is and knowledge encompass everything

[@911mossadvanbombersclassif4]

Jazak Allahu Khayr, exactly! Quran 7 :7 & 20 :46 along with the verses of Allah is above His Throne like Quran 69 :12!

[@hrundibakshi4125]

you definitely have more understanding and intuition than those two "scholars" mentioned in the video. Many of those scholars might have irrevocably damaged their faith by trying to define an "entity" who is beyond time and space, and who is also the author of time and space. Peace...

[@abuismaeal3311]

@@hrundibakshi4125 Allahuakbar, Bro you are so right.

[@hamoudi_d]

@@matthewpaulson6497 where?

[@khairiaris]

@@matthewpaulson6497 Both.. as God possesses Immanence and Transcendence...

[@sudawaabqurux423]

Allah( swt) is simply beyond human imagination, we only understand his power and existence through his creation whether it is the Sun, Moon, Ocean, heaven and all the living thing etc. Allah swt is so magnificent, do not ignore him instead search and seek his guidance till you find him. Isha'Allah.

[@muhammadezry1343]

"He is the earliest he is the last, He is outward he is inward. Not far away untouched in me there is Him" Salam from malaysia 🙂

[@falsesectslikeshiaarejudeo6543]

Based on hadith Quran 57 :3 is He is the First, Last, the Most Highest and the Most Near!

[@LordYamcha666]

Ibn Taymiyya’s proofs are so robust. May God strengthen our Ummah with more scholars like him.

[@falsesectslikeshiaarejudeo6543]

Amin! Ibn Abdul Wahab is from Banu Tamim, who is hadiths is hard on dajjal in end times!

[@Adil1amin]

Lolll do you want me to show how ridiculous his so called proofs are?

[@deechonada]

​@@Adil1amin go ahead Sheikh Adil Al Youtubi

[@-Ahmed8592]

Read ‘A Critique of The Palmyran Creed’ by Shaykh Saeed Foudah, he explains his theories

[@yourstruly5706]

🤣🤣🤣 thanks for the laughs

[@turntoallah4070]

Yahya related to me from Malik that Muadh ibn Jabal said, “The last advice the Messenger of Allah, may Allah bless him and grant him peace, gave me when I put my foot in the stirrup was that he said, ‘Make your character good for the people, Muadh ibn Jabal!’ ” Al-Muwatta - Hadith 47.1.1

[@hassanalikettani]

The translation of the verse (Istwa on his throne) he sat on it is not a proper translation, but it can be translated by: he rose over his throne.

[@fawadaryanpure4857]

Thank you Mr. Williams for such beautiful , in depth and informative program and may Allah SWT bless you and preserve you!, I appreciate you !

[@marwanazzubaidi8980]

Very informative. I have read all what Mr. Paul has explained directly from books of Ibn Taimiyyah in Arabic (my mother tongue). The only point i believe was mistranslated is the word “rose” above the throne, which was repeatedly mistranslated by the respected speaker as “sat”.

[@hamzahdomeih7750]

Exactly. I had the same observation too.

[@SalH-sx3ip]

I’ve noticed that, I wish he finds someone explain the difference.

[@wasay456]

I think "Sat" would be the correct understanding in modern language even though the literal meaning is "rise". I have also read "ascend" and "Establish". The Farsi tafsirs from 8th and 9th centuries indicate similar translation. Basically meaning to PRESIDE by sitting on a high chair.

[@kay1057]

Sat is one of the meanings of the word.

[@Yas0237]

Isitiwa has many meanings. I think al qurtubi has something written in his tafsir on that. Correct me if I’m wrong

[@hanbalimathabinenglish248]

@BloggingTheology one problem with this translation and translations in general, from the Hanbali-Athari perspective, is that the mutashabih words (unclear, or having potentially multiple meanings) in the original Arabic and in context (of Quran or hadith) can somehow be understood as such. So, if we say “arsh” in Arabic or transliterated in English it doesn’t necessarily carry the literal meaning of “throne” and allows for comprehension that there is a meaning that Allah intended but is unknown and consigned to Allah. However once translated to English as such is as if we’ve assigned or interpreted that meaning thus losing this important nuance. Allah knows best.

[@abdar-rahman6965]

Quran 24:35 God is the Light of the heavens and the earth. *The parable of His light is,* as it were, that of a niche containing a lamp; the lamp is [enclosed] in glass, the glass [shining] like a radiant star: [a lamp] lit from a blessed tree - an olive-tree *that is neither of the east nor of the west* the oil whereof [is so bright that it] would well-nigh give light [of itself] even though fire had not touched it: light upon light! *God guides unto His light him that wills [to be guided]; and [to this end] God propounds parables unto men, since God [alone] has full knowledge of all things*

[@n33mod]

The Majesty of Our Creator is beyond our comprehension. He is Almighty.

[@homer1273]

A physical body is not beyond comprehension

[@homer1273]

@@Saber23 what kind of ɓody if not physical?

[@allaeddinerakik4345]

god is not beyond comprehension, cause then how can you believe in something you dont understand !?

[@truthmatter9972]

The deeper our teacher divines in knowledge, the more beautiful treasure we find. Thank you Sir.

[@neilcastro836]

Dear brother Paul salaam alaikum, Wallahi i love the fact that you love to speak about shaykh Ibn Taymiyyah May Allah have mercy upon him. You know that he was in a league of his own. Brother Paul, i suggest you interview brother Abu Musa'ab Wajdi Al-Akkari, he's an English speaker on the dawah field.

[@abdurrahmanal-ows9251]

Barakallaahu feequm. Alhamdulillaah another 'aynul yaqeen is about to happen Insha Allah. Brother Paul seems to be a very sincere brother and no doubt Allah will guide him to Truth and save him from Falsehood, as he saved him from Christianity to Islam. I love his works, May Allah grant us all Steadfastness. Ameen.

[@iimiboy]

Jazzakallah Khair, May Allah have mercy on ibn tayymiah

[@walied5922]

Walied In his book, "Ahlul-Sunna and Jamaa's Creed", Imam al-Tahawy (died 321), so he's from the first three preferred centuries as he was born and lived most of his life during this period, said: "This is the creed of Ahlul-Sunna and Jamaa following the mazhab of the jurist Abu Hanifa al-Nuaman, Abu Yousef al-Ansari, and Mohammad ibn al-Hasan - may God be satisfied with them all - and what they believe of Asul Deen (i.e. creed) and devout to God." Then he said, "... borders/limits, ends, pillars, parts, apparatus are inapplicable to God, and that the six dimensions that contain all creation do not contain Him". Now let's compare that with what modern Salafis say: 1) they all affirm borders to God, at least one border/limit which is exactly what corporeal sects affirmed. Ibn Taymmiyya goes even further to assert borders from all six direction; 2) They affirm God's attributes (hand, leg, etc), in the physical sense and as parts/apparatuses 3) They say God is in a direction in the physical sense (confined/contained within directions) I just don't get it how modern Salafis claim to be following the 'real' Salaf? What you believe in is exactly what al-Karramya the corporealist sect said, those are your Salaf. Wake up!

[@GENERALYT-gm5pr]

جزاك الله خيرا

[@abdulelahkhunji6871]

Always the best , great job by brother Paul .. ✍️

[@HMSIrresistible]

Hello Paul, I love your content. Thank you for all the effort your putting into your channel. I was wondering if there are academic sources that talk about "People of the book" other than Christians and Jews that are mentioned in the Quran, namely the Magians and Sabians.

[@noahdanielg]

Very interesting, doing Kalām course right now and always wanted an honest clear overview of Ibn Taymiyyah on this, thank you!

[@darkomar7953]

Are you studying islam brother? May Allah guide us

[@BloggingTheology]

Glad it was helpful!

[@noahdanielg]

@@darkomar7953 Comparative Religion :)

[@darkomar7953]

@@noahdanielg interesting how do you find Islam so far?

[@noahdanielg]

@@darkomar7953 There is much admirable and spiritually beautiful about it, but there are also aspects I find very difficult to relate to honestly.

[@MrFreezook]

Really enjoyed listening to this. Thx for sharing.

[@LJ-jd5yy]

Istiwa being translated to sitting is incorrect, istiwa means to rise. Sitting is jalasa in arabic.

[@hassanabdaladl]

Istiwa means to complete something, if I remember correctly. 'alaa means to rise

[@hassanabdaladl]

No that's not it hmm. I forgot exactly what it was but I don't think istiwa actually means to rise, in and of itself

[@hassanabdaladl]

No, I just double checked. Istiwa does mean to complete something. It would be connected to an action, in the Arabic language. Like you could say istiwa attached to ruku' or sitting, and it would mean 'it's completion'.

[@m7mdyahia]

Nice review for a nice book 👍 Just a note the video is somehow specialized in a topic, so if someone believes in what in Quran and Sunna simply without over thinking = that is sufficient and he could avoide the whole debate

[@amersekic8535]

Some of thoughts of traditional 'ulama about this: 1. Says Imam Mullah Ali Al-Qari: “Allah has no limit or end, He is not limited, nor is there any of the attributes of bodily creatures nor does time and place flow in His Haqq as the mujassim, those who compare Him to creatures and the advocates of hulul say.” (Sherh Fiqhil Akbar, Mulla Ali Al Qari, p. 57.) 2. Says Imam Ibn Nujaim: “And it is to be takfeered for attributing a place to Allah. So if he says: "Allahu fi sema" wanting to quote what came from the Qur'an, he is not to be takfeered. And if it is not with him, the niyyat he is takfeered by the majority and that is why it is a fatwa. ” (Al Bahrur Raik, Ibn Nujaim El Hanafi, p. 210.) 3. It is said in the Fatawa of Hindi: "So if he says, 'Allah is in the sky,' desiring a place, he is to be takfeered. And if he says "Allahu fis sema" in order to quote a verse, he is not to be takfeered. And if it (the niyyah) is not with him, he is to be takfeered. " (Fatawa Hindiyya, 2/ 259) 4. Says Imam Tabari: "Allah is not dependent on anything like the body, etc." (Tarihul Umami wa-l-Muluk, Taberi, 1/ 28) 5. Says Imam Qurtubi (interpreting the hadith that man is closest to Allah while prostrating): "This refers to the highest degree of piety and not to spatial proximity because Allah is not limited in space." (Sherhu Suyyuti ala Sunani-n-Nasai, Suyyuti, 4/ 254) 6. Imam Ibn Hiban says: "Praise be to Allah who has no limit or place." (As Siqat, Ibn Hiban, 1/1) 7. Says Zahabi: “Going into obscure verses is something you do not have permission for, nor has there been a text describing Allah as something spatially limited. Allah the Exalted, is Exalted to be limited. ” (Siyar A’lamun Nubalaa, Shamsuddin Az Zahabi, 16/ 97) 8. Says Ibn Hazm Az Zahiri: "Of the necessary things is the belief that Allah is not limited in place." (Al Faslu fil milali wal ahwai wan Nihal, Ibn Hazm al Andalusi, 1/ 380) 9. Imam Bayhaqi says: "It is not correct to describe Allah as spatially limited." (Al Asmau wa Sifat, Bayhaqi, p. 373) 10. Says Imam Abdurrahman Ibn Jawzi: "It is true that Allah is not described as limited." (Daf’u Shubheti Tashbeeh, Ibn Jawzi, p. 129.) 11. Says Imam Qurtubi: "Where" is a questionnaire that is asked for what is in the place and is not allowed to be used for Allah, the Exalted, because He is not limited in the place. " (Al Mufhim, 2/143) 12. Says Imam Qurtubi: “It is right to takfeer the mujassim because there is no difference between them and idolaters. They will be asked to repent, so if they do not repent they will be killed as a murtad person is killed. ”(Tazkar fi Afdalil Azkar, Qurtubi, p. 309.) 13. Says Imam Nawawi: "The hijab is used for bodies and Allah is neither corporeal nor limited." (Al Minhaj, An Nawawi, 3/14) 14. Says Imam Abu Fadl Et Tamimi Al-Hanbali: “Ahmed was asked, on the day before his death, about quotations that speak of the attributes of Allah, so he said:“ We cross over them as they came to us and believe in them if they came to us by authentic chain, and we do not describe Allah by what He did not describe Himself. He is without limit and without body. And then he quoted the verse: "Nothing is like Him." and said, "Whoever speaks of it (giving limits to Allah) is an innovator." (I’tikadul Imami Abi Abdillah Ahmed ibn Hanbal, Abu Fadl Et Temimi el Hanbeli, p. 87.) 15. Says Imam Ibn Hajar Al-Asqalani: "No place is ascribed to Allah." [Fathul Bari, Ibn Hajar Al Asqalani, 13/484] 16. Says Imam Ar Raghib Al Asfehani: "Allah's nearness is His bounty towards the slave and not the restriction of Allah in place." (Mufradat Alfazil Qur’an, Er Raghib El Asfehani, p. 664.) 17. Says Imam Ibn Hajar Al-Asqalani: "The mujassims are proving their imaginations that Allah is corporeal in the hadith of nuzul, but the Ahl as-Sunnah wal Jamaat denied it because Allah is Exalted from all limitations and shortcomings." (Fathul Bari, Ibn Hajar Al Asqalani, 3/39) 18. 'Ali ibn abi Talib, may Allah be pleased with him, said: "Allah existed but not the place, and He is now where He was then." (El Farqu Baynal Firaqi, Abu Mansur El Baghdadi, p. 333.) 19. 'Ali ibni abi Talib, may Allah be pleased with him, says: "Indeed, Allah created the Throne to point out His Qudrat and not to take it as a place for His being." [Ibid. p. 333.] 20. Says the greatest imam, tabiin, Abū Ḥanīfa, radiyallahu anhu, in Fiqh-l-Akbar, which is narrated from his son Hammad, rahmatullahi teala 'alaih': we speak with our organs and letters, and Almighty Allah speaks without organs (aleh) and letters (harf). Letters (harfs) are created and Allah's speech is not created. His being is not like other beings. He does not accept sharing, no one can know Him by the senses (jawhar) and He is not dependent on anyone ('ared). There are no limits (hadd) or rivals (didd). " (Imam Abu Hanifa, r.a., Fiqhul Akbar, narration from Hammad son of Abu Hanifa r.a.) 21. Says Imam Ibn Jawzi Hanbali, rhm, in the book "def'u shubha et-teshbih": "i have noticed that some people fro our madhab talk about aqeedah something that is incorrect. Three of them: Abu Abdillah ibn Hamid, Qadi Abu Ja'la, and Ibn az-Zaguni wrote works that defiled the Hanbali madhab, and I saw that they descended to the level of ordinary people and interpreted the sifats according to the bodily senses, so they heard that Allah, The Exalted, created Adam according to His surat ('ala suretihi), so they attributed to Him a figure and a face in addition to His Zat. Also, in this way they attribute to Him two eyes, a mouth, two lips, teeth (molars), two hands and fingers, a palm, little finger, thumb, chest, thigh, two lower legs and two legs and said: we have not heard of the head ..... Then they confirmed that these are sifats and say: We interpret them according to the external meaning !!! Oh strange miracles !! So isn't the external meaning of the word "istiva" sitting, or the word nuzul (lowering) moving from place to place. " 22. Says Imam Yahya ibn Sharaf An-Nawawi: “Know that the scholars have two directions in terms of hadith about properties and verses about properties: One is, and this is the opinion of most of the Salaf, not to talk about their meaning but to say: We should believe in them as befits Allah, the Exalted, with the firm conviction that nothing is like Him, that He is pure from flesh, displacement, limitations, forms, sides and everything else that is inherent in creatures and not the Creator… ”(Sherh Sahihi Muslim, Yahya ibn Sharaf Anh Nawawi, 3/19 and 17 / 182-183) If this doesnt satisfy the wahabbis, nothing will. :D

[@muhammadqadri7631]

Ibn e Taymiya was isolated because of his being Over Smart. He tried to comprehend ALLAH ﷻ with his Limited Sense thus Deviates.

[@amersekic8535]

@@muhammadqadri7631 he repented at the end of his life and returned to aqeedah of ahlu sunnah, ibn Hajar Asqalani noted that in one of his books, thats why he was bureied in sufi cemetery in Bagdad.

[@zakyzayn5361]

@@amersekic8535 bero can u provide sources plz

[@amersekic8535]

@@zakyzayn5361 they are together with quotes my man, already quoted sourced.

[@soheil527]

@@muhammadqadri7631 say something about the shias who build idols of hussein( lanat, tauba, mujassimat) on them and their rafidhi hatred for arabs and sunnis

[@abdulhamidazad211]

Alhamdulillah,Allah bless both of you.

[@qkayani]

Allah explains how he is with us, hearing and seeing. Not with us physically. “Fear not. Indeed, I am with you both; I hear and I see,” (Qur’an, 20:45-46)

[@doaaashraf1003]

The first thought I had after reading the title, this is not my business!! Some concepts must be abandoned because our limited brains will not understand them. Simply, have faith in ALLAH and accept what the messenger told us to do!

[@falsesectslikeshiaarejudeo6543]

Quran 42 :11 -There is nothing like Him; and He is the All-Hearer, the All-Seer. Quran 75 : 22. Some faces that Day shall be Nadirah (shining and radiant). 23. Looking at their Lord (Allah). 24. And some faces, that Day, will be Basirah (dark, gloomy, frowning, and sad),

[@falsesectslikeshiaarejudeo6543]

Look up the Athari Salafi Dawa, they stick to Quran and Sunna and keep it simple! Quran 16 : 60. For those who believe not in the Hereafter is an evil description, and for Allah is the highest description. And He is the All-Mighty, the All-Wise. - Allah's description is mentioned with belief in hereafter, we will see Allah, Also look up tafsir Q 2 :25 Ibn Kathir, Ibn Abbas - the Similitude of a thing in this life and the next is only in the word!

[@falsesectslikeshiaarejudeo6543]

Watch : *(EMOTIONAL) The Connection Between the Prayer & Seeing Allāh ﷻ by Shaykh 'Abdurrazzāq al-Badr* It's by *Scholarly Subtitle* & also view : *People of knowledge*

[@hassanabdaladl]

Perfect. Don't take them literally or figuratively, if you aren't sure. Just accept the verses and have faith in them, as they are. This was the way of the earliest Muslims. If someone tells you that you must take them upon their apparent meanings, run away as fast as you can. Salaam, my sister

[@falsesectslikeshiaarejudeo6543]

@@hassanabdaladl nice contradiction as usual, & thats what should be ran from... Having faith in them as they are is the apparent by origin. I'll leave at that! Thanks!

[@zyadlarossi4192]

Allahuma yarham sheikh al islam ibn taymiyaah ❤️❤️. He is be like imam Ahmad at his time, a defender of the sunnah !

[@irshadmohammed6539]

This clears ibn taymiyah kzbin.info/www/bejne/i2ickmBtoLeKgLs

[@mustafahussein9356]

Ibn Taymiyyah is not sunni. He's an anthropomorphic deviant and he has nothing to do with Imam Ahmed. Imam Ahmed's position was not to interpret and that God only knows the meaning of the ambiguous (mutashabih) verses. Ibn Taymiyyah takes everything literally. He believes that Allah is a limited body that has organs and human attributes. His wahabi followers are even worse. They believe that Allah has weight and wear clothes and feel pain....etc

[@adelow]

@@mustafahussein9356 Biggest strawman i've seen in my whole life subhanAllah. Just a waste of time to respond literally no one says Allah feels pain or wears clothes nor that Allah has human attributes🤦

[@zyadlarossi4192]

@@mustafahussein9356 you think and interpret the qawl of sheikh Al islam like u are ibn taymiyaah... he is sheikh al islam, and u are nothing. ☺️

[@mustafahussein9356]

@@zyadlarossi4192 No one recognize him as Sheikh Al Islam except his wahabi followers. There are hundreds of scholars who bear that title like Imam Nawawi, Imam Ibn Hajar. The greatest achievement of Ibn Taymiyyah is to forbid knowledge, reason and science. Because of his backwards ideas ISIS appeared

[@hyedefinition1080]

It looks like some people saw "Ibn Taymiyah" in the title, went to the part they disagree in the video, tuned out everything else and then came back to comment. Watch the whole video, watch it again if you need to! Br Paul beautifully highlighted ibn Taymiyahs stance and then comment if you will. There is no way to learn when you have already made your mind up about a topic. Khalas. Allahu Alim

[@AhmedKhan-fp9bl]

This is the first time I have heard this argument. Very interesting. 👍😊

[@greenplanet7767]

The sum of ibn e taymiyyah: علمه أكبر من عقله His knowledge superceded his intelligence

[@WaleedAlbaz]

Anyone can say anything.

[@mz8452]

The great Hadith scholar waliud din al Iraqi said those very words about him

[@mohammedaly79]

I agree with Ibni Taymia hundred percent mashaallah, Allah bless

[@friedrickhugo7562]

If what Paul is saying is true, Ibn Taymiyyah is a mujasim.

[@imranqqq7307]

Great stuff. Please keep up the great work inshaAllah

[@themiraculousquran6271]

May Allah bless you and grant you the highest heaven and save you

[@adollo8301]

Great video!

[@BloggingTheology]

Glad you enjoyed it

[@LuqmansReacts]

Delightful to listen to you as always ❤👏🏾

[@raziamohamed4585]

Jazakallah for the explanation

[@AbbasAli-ov4gj]

Thank You sir for sharing this. I might just get the book.

[@sanamt4945]

Its always good to hear diverse theories on various points in Islam, however it seems that these 2 locked their horns over this subject - was it really that critical! Allah is beyond our imagination, and hence i think arguing on what Allah is like in form is irrelevant. But then I am a very simple Muslim do not have any depth like these great men had, or even scholars of today have.

[@ahmd5]

Muslims should believe that Allah is high in heaven above his throne despite what the ash'aries and Kalamiologists who claim otherwise

[@scotttiger3864]

"Believe in Allah and be steadfast in it" is enough for laymen. These conversations and above are for people of knowledge. Btw, this particular topic like any other topic expanded in its content, due to ahlul bidah who tried to understand the topic by whatever new knowledge they got and not tried to understand it from the Sahabah way.

[@fxorigins6624]

diverse opinions is not necessarily a good thing, because of these kalamist opinions which they 'borrowed' from hellenistic greeks, it over time innovated the true aqeedah of the salaf.

[@sanamt4945]

@@scotttiger3864 i personally think they could have used their energy and intellect on topics that would benefit the ummah; instead of this one. But thats my personal opinion.

[@sisterfleur7523]

Indeed, to most people ! To some it is relevant because they create news sects based on deviant views about Allah! But really most muslims don't know these things so we should not prioritize it over other things! We can't fully understand Allah, with our small brains, so no need to plunge in something that Allah did not reveal

[@AbooLayth]

As-Salām 'alaikum brother Paul, I also have Dr. Hoover's book, but I have not yet made my way through it. However, there a few contentions here: 1. Relegating the meaning of an Attribute to Allāh Alone, what is commonly known as "tafweedh", was NOT the methodology of the Salaf regarding the Attributes of Allāh. Rather, it was the knowledge of the "how" - or modality - (kayfiyyah كَيْفِيَّة) of an Attribute which was relegated to Allāh. So, we affirm the Attributes - in a manner befitting His Majesty - whilst we relegate the modality or "how" of that Attribute back to Allāh. 2. The word "istiwā" (استوى) doesn't mean "sitting" at all in Arabic. Rather, it simply signifies "ascension" or "rising above". I'm not sure why that word - i.e. "sitting" - was used here, by Dr. Hoover. In any case, keep up the great work brother, bārakaAllāhu fīkum. Have more Salafi brothers on, in shā Allāh, like Shaykh Hassan Somali and others. Maybe try getting Shaykh Abū Khadījah, Abū Ḥakīm Bilal Davis, or even Shaykh Moosa Richardson, in shā Allāh.

[@Overfloater777]

I wish he'd get Sheikh Mohammed Abdul Wahid alhambali alazhari

[@AbooLayth]

@@Overfloater777 Nah, I think Paul has better things to do with his time - as does anyone else - than to waste it with someone of that nature.

[@Overfloater777]

@@AbooLayth so before when he was a Salafi imam, he wouldn't be wasting his time, but now cause he's changed his views, he's a waste of time. Why not listen to what he has to say? Worried of his knowledge?

[@AbooLayth]

@@Overfloater777 not worried at all, hehe, walhamdulillāh. And I have listened to him before brother, bārakaAllāhu fīkum; I wouldn't make a comment about him unless I did. That would be unjust. And no, he's not a waste of time because he changed his views, not at all. Some sort of a new and fresh criticism would be more than welcome. However, he's a waste of time because his views are recycled, shallow, simplistic, and unscholarly - bārakaAllāhu fīkum.

[@Overfloater777]

@@AbooLayth alright then - your opinion akhi. Wa Baraka Allahu feekum wa hadana lima yuhibu wa yarda 🤲🏽

[@ALzzanam]

جزاك الله خيرا

[@jamerop7687]

Love you sir 💕

[@kab1r]

Thanks for confirming the salafi creed, brother Paul

[@nowiknow1120]

It's very interesting studying islam. Keep the good work brother.

[@hafiz5001]

jazak Allah khair dear bro

[@thairinkhudr4259]

12:30 I find that claim a bit bewildering. This is a weak comparison, but I'm thinking it could be like God's existence and our existence is not unlike a person sitting at a desk and studying an ant vivarium. Tech allows us to peek inside a living animal to see what its responses are to stimuli. God is all knowing and all powerful, why would it be impossible for Him to exist outside of the realm yet is presently near us and is closer than our jugular vein? When thinking about God's existence (or trying to comprehend yet failing due to my human limitations) I always come back to this peculiar work called Flatland, originally a novella written in 1884 (then inspiring a number of short films, I watched the first movie). Although I'm probably not familiar with all of its messages and undertones, but what I got from it is that for things outside of our conventional understanding, it may be forever impossible to fully comprehend, and if we try to we may put ourselfves in a loop and become crazy or obsessive in trying to comprehend the incomprehensible. Wallahu a'lam, I digress.

[@adnankassem8114]

Ibn Taymiyyah was a genius of the greatest caliber. May Allah reward him. Ibn Taymiyyah and the salaf interpreted the Quran based on the Apparent meaning of the Arabic. Apparent does not mean literal. Sometimes the Apparent meaning is literal and sometimes it is metaphoric. The context is what clarifies the meaning. Any other interpretation of the Quran opens the flood gates for Batani (hidden esoteric) meanings. Many of the heretical groups had very bizarre interpretations of the quran. And it is always the case that their leader is the only person who has the keys to this knowledge. The Quran itself refutes this. It calls itself clear Arabic. A speech that is understood. I respect the Ashari and Maturidi school, but I must disagree with their ta'wil of these verses. Also these verses do not mean that God is like his creation. Nobody said that God's knowledge is like our knowledge. Allah's knowledge is befitting him. We can not understand the modality.

[@jadoibra6646]

Akhi stop with the passive language “i respect the maturidi and ashari school, but i must disagree with their tawil of the verses”. Why would you respect a deviated innovated ideology? And no its not about “disagreeing with them” it’s about the fact that they’re objectively wrong.

[@zccau2316]

@@jadoibra6646 Because the Ashari and Matuirdi schools came from legitimate differences. It is absurd to think Allah has a hand and tawil is only made in a way that is befitting his majesty. Intention is what matters akh as we know the famous Hadith of the prophet pbuh

[@nadirkhan7353]

@@jadoibra6646 you love the atari game console....keep on playıng that

[@adnankassem8114]

@@jadoibra6646 it is not passive language. These are well established schools that have been around for centuries. They have produced great scholarship. The scholars from these schools have contributed to every field of Islamic science. To deny this, is to ignore an obvious historical reality. Also there are various trends within these schools. Some of the Asharis had opinions that were basically light Mutazilism, and others were practically Athari in 99% of their understanding. It is impossible to judge all of them with a single brush of innovation. Imam alnawawi is different from Fakhr al din is different from al baqilani

[@jadoibra6646]

@@adnankassem8114 who cares if they are “well established”. It doesnt matter what they contributed to “islamic science”. Well they sure did contribute by introducing heretical and innovative beliefs.

[@abdulelahkhunji6871]

Allah the Almighty is aware of everything by his knowledge , There is nothing like unto Him, and He is the Hearing, the Seeing . القرآن الكريم، الشورى ايه - 11 . MashaAllah

[@oshomatv11m80]

This is an interesting talk. Please Paul, can we get a soft copy of this book?

[@user-hn8ge7fi7n]

May allah have mercy on Ibn Taymiyyah, the conqueror of innovators.

[@msbudmsbud7593]

The heretic Ibn Taymiyyah !

[@user-hn8ge7fi7n]

@@msbudmsbud7593 the heretic are the ones who hates him and call him heretic xD.

[@msbudmsbud7593]

@@user-hn8ge7fi7n Well, apparently you dont know him at all and you are not a sunni.

[@user-hn8ge7fi7n]

@@msbudmsbud7593 yea keep talking , you dont even know me btw and clearly you dont know what sunni or selefi is , and what did you give to the ummah in comparison to him ? nothing . have a great day , i am not gonna waste my time any further.

[@user-hn8ge7fi7n]

@@msbudmsbud7593 i am not here for long talk and debate , i came just for a comment , but if you want to know who is right and who is wrong you just need to wait for the afterlife to see who is right .

[@conjugatemethod]

For anyone who wants to read the Ash'ari response to Ibn Taymiyyah's heterodox creedal stances: Ibn Jahbal Al-Kilabi's refutation of the Aqidatul Hammawiyah is available in a fine English translation by Gibril Fouad Haddad entitled: The Refutation of Him [Ibn Taymiyya] Who Attributes Direction to Allah [al-Raddu 'ala Man Qala bil-Jiha]; there is also Saeed Foudah's: "A Critique of the Palmyran Creed: Deconstructing Ibn Taymiyya's Theology of Resemblance". These are readily available and easy enough to obtain.

[@amth3400]

Can u give these books links?

[@yusufibnliban1177]

“Nowhere in the works of Ibn Taymiyyah has he used the word jihha in describing Allah. Rather the basis of this accusation arises from his following our Salaf and clearly stating that Allah is outside of His creation, above the heavens, over His Throne. When reading this, the misguided philosophers (mutakallimin) argued that this position of Ibn Taymiyyah necessitated that Allah have a direction.”

[@yusufibnliban1177]

“Know that the verses of the Qur’an on this issue, clear and unequivocal in their meaning, run into hundreds, and likewise the ahadith, that Allah is above His creation and over His Throne. These are well known so we will suffice here with stating the position of the Salaf on this issue as it is they who understood the Qur’an and Sunnah the best. Below is a translation of some points from ‘Khalq Af’al al-Ibad‘ of Imam Bukhari, pp. 13+. All narrations quoted are authentic insha’Allah according to thetakhrij done of the works quoted. The narrators are mainly Tabi’i and those that came immediately after. Wahb ibn Jarir said, “The Jahmiyyah are heretics, they think that He has not risen over His Throne.” Ibn al-Mubarak said, “We do not say as the Jahmiyyah say that Allah is on the earth, rather He has risen over His Throne.” And it was said to him, ‘How should we know our Lord?’ He said,“Above the Heavens, over/upon (‘ala) His Throne.” Sufyan ath-Thawri was asked about the verse, “And He is with you wheresoever you are.” He said, “His Knowledge.” Sadqa said, ‘I heard Sulayman at-Taymi saying, “If I were asked, ‘Where is Allah?’ I would say, ‘Above (fi) the heaven.’ And if it was said, ‘Where was the Throne before the Heaven?’ I would say, ‘Over the water.’ And if it is said, ‘Where was the Throne before the water?’ I would say, ‘I do not know.’ “ And Imam Al-Bukhari said, ‘and that (i.e. his answer) was because of the saying of Allah, “and they cannot encompass anything of His Knowledge except what He wills.” i.e. except what He explains.’ [This shows that the question ‘Where is Allah’ was considered allowed by the Salaf, and how could it be otherwise when the Prophet himself asked the slave girl, “Where is Allah?” as is established firmly in the sahih ofImam Muslim. So do not be misguided by the neo-Jahmiyyah of today, Saqqaf and al-Habbashi and their likes who try to declare the abovehadith of Muslim as weak, and make out that the above question is abid’ah, having only the classical Jahmiyyah as their precedents.] Muhammad ibn Yusuf said (one of the teachers of Bukhari), “The one who says that Allah is not over (‘ala) His Throne is a kafir. And the one who thinks that Allah did not speak to Moses is a kafir.” Ibn Mas’ud said about His saying, “Then He rose over His Throne”, -“The Throne is over the water, Allah is above (fawqa) the Throne and He knows what you are upon.” Qatada said about His saying, “and He is Allah in the Heaven and in the Earth” - “The One Who is worshipped in the heaven and in the earth.””

[@yusufibnliban1177]

maam Ibn Uthaymeen - may Allaah have mercy upon him - said: "So - for example - the Ash'arees and the Maatooreedees are not considered from Ahl us-Sunnah wal-Jamaa'ah in this particular matter (i.e. concerning the Names and Attributes of Allaah). Rather, they oppose what the Prophe (sallallaahu alaihi wasallam) and his Companions were upon with regards to accepting the Attributes of Allaah - the Most Perfect - upon their haqeeqah (real meaning). This is why, whoever says that Ahl us-Sunnah are three groups: the Salafees, the Ash'arees and the Maatooreedees - then such a person is indeed mistaken. Rather we say: How can all three be considered Ahl us-Sunnah and they differ with each other? What is there after Truth, except misguidance. How can they all be Ahl us-Sunnah, whilst each one of them refutes the other - this is not possible - except if it is possible to reconcile the opposites. There is no doubt however, that one of them is truly Ahl us-Sunnah - but which one? Is it the Ash'arees, the Maatooreedees or the Salafees? Whichever of them agrees with the Sunnah is considered to be Ahl us-Sunnah, whilst whichever of them opposes it is not. So we say: The Salaf are Ahl us-Sunnah wal-Jamaa'ah, and this description cannot be true for anyone else other than them. So how can those who oppose the Sunnah be called Ahl us-Sunnah - this is not possible. How is it possible to say Ahl us-Sunnah are of three differing groups, but we say that they are in agreement? So where is the agreement and concensus? Rather, Ahl us-Sunnah wal-Jamaa'ah are those who hold on to what the Prophet (sallallaahu alaihi wasallam) and his Companions were upon, and to the aqeedah of the Salaf - until the Day of Judgement - and they are the Salafees."[1]

[@yusufibnliban1177]

Distinguishing the Sunni From The Bid'iyy Below[1] are excerpts from the book: Juz'un Feehi Imtihaan us-Sunnee Min al-Bid'iyy by Imaam Abul-Faraj Abdul-Wahid bin Muhammad ash-Sheeraazee al-Maqdisi (d. 486H). The author covers a series of aspects of the Islamic 'aqidah and separates the Sunni stance from the bid'iyy stance. Concerning Imaan: If he says: Imaan is speech, action, intention and agreement with the Sunnah, then he is a Sunni If he says: Belief in the heart he is an Ash'ari If he says: Speech without action, he is a Murji' Concerning Allaah's Speech: If he says: He spoke with it (i.e. the Qur'an) with letter and voice he is a Sunni If he says: His speech is established with His Dhaat he is an Ash'ari If he says: He brought about the speech (in someone other than Himself) he is a Mu'tazili Concerning The Qur'an, did Jibreel descend with it to the Prophet (sallallaahu alaihi wasallam) or is it merely an authored expression: If he says: He (Jibreel) descended with the Qur'aan (itself) he is a Sunni If he says: He (Jibreel) descended with his expression (of it in meaning) he is an Ash'ari Concerning the Creator, is He ascended above the Throne or not: If he says: He is ascended above the Throne without asking how he is a Sunni If he says: No, then he is an Ash'ari Mu'tazili Concerning the Descent (an-Nuzool): If he says: He descends every night, he is a Sunni If he denies it he is an Ash'ari maam Abul-'Abbaas ibn Suraij known as 'Ash-Shaafi'ee the Second' and he was a contemporary of al-Ash'aree, said, "We do not speak with ta'weel (interpolation) of the Mu'tazilah, the Ash'ariyyah, the Jahmiyyah, the apostates, the anthropomorphists (Mujassimah and Mushabbihah), the Karraamiyyah and those who declare Allaah to be like His creation (Mukayyifah, those asking about time modality of His Attributes). Rather we accept them (the texts about Allaah's Attributes) without interpretation (ta'weel) and we believe in them without declaring any likeness with the creation (Tamtheel)."[1] Imaam Abul-Hasan al-Kurjee, one of the Shaafi'ee scholars of the fifth century said, "The Shaafi'ee Imaams have not ceased disdaining and detesting that they should he ascribed to al-Ash'aree and they disassociate themselves from that which al-Ash'aree built his madhhab upon, and they forbid their companions and beloved ones from approaching it, as I have heard from a number of the shaikhs and Imaams." He then gave an example of the shaikh of the Shaafi'ees of his time, Imaam Aboo Haamid al-Isfaareenee, Who was known as 'Ash-Shaafi'ee the Third' saying, "The severity of the Shaikh against the people of theoretical knowledge is well known, to the point that he even made a distinction between the principles of the fiqh of ash-Shaafi'ee and the principles of al-Ash'aree, Notes upon times were added by Aboo Bakr ar-Raadhiqaanee and it is with me. He was followed in this by Shaikh Aboo Ishaaq ash-Sheeraazee in his two books, 'Al-Lumaa' and 'At-Tabsirah.' To the point that if a point of al-Ash'aree agreed with one saying amongst our companions he made distinction and said, "It is the saying of the Ash'ariyyah," and he did not include them amongst the companions of ash-Shaafi'ee. They disdained and avoided them and their madhhab in the principles of fiqh not to mention with regard to the principles of the Religion."[2]

[@Mohammed-nn3ts]

Think deeply in this verse. وما قدروا الله حق قدره والأرض جميعا قبضته يوم القيامة والسماوات مطويات بيمينه.

[@sallyhu9170]

There should be more amazing channels like this

[@asifulovi4673]

May Allah have mercy upon Sheikh Ibn Taymiyya. Such a wonderful and brilliant mind by the grace of Allah.

[@mukricraig1914]

I love, love, love this series exploring creedal stances of Ibn Taymiyyah. Please, please we want more.

[@docm7735]

@@Saber23 says the unknown individual with 0 authority over muslims... with a girly anime pfp.

[@Prayformetobeagoodmuslim]

@@Saber23May Allah humiliate you if you don’t make tawbah I advise you to make tawbah oh ashari

[@baraji4653]

Thank you for sharing these gems! However, does (Istawa) mean sitting, literally? I think there is a more suitable literal translation in English. Like leveled, established and so forth.

[@mogammad3807]

Asalaamu alaikum waragmatullah hiewabarakatu Even as a born muslim I at times have questions that I find anwers to on forums such as this.. alghamdulillah ... one of the questions that has crossed my mind is the often mentioned concept that Allah decends in the last third of the night when talking about prayers like saaatul layl or tahajjud... Thanks again for an awesome channel.. wishing you all a Jumuah Mubarak filled with barakah, ghair and aafiyah.

[@esseandessence4421]

God is beyond all Possible Dimensions of Time and All Possible Dimensions of Space. In Eternity God was not Every Where and was no where , i.e God existed without all times and all spaces since they were non- existent. Then God Created all the Spaces and All the Times. God is Non- Spatial. As for Istiva , Istiva is an Active (Not Essential ) Attrribute of G-d. It is connected with the Throne /‘Arsh. As to say G-d is every where it means that Ma’iah , Qurb, and Ahatah are Active (Not-Essential) Attributes of God yet they are connected to every time and every space. So God /G-d is Not every where but BEYOND Every Where , but His Active Attributes ( which are also beyond time and space) are connected with Non-Eternal Connexions to All the Time and All the spaces ( as in the case of Ma’iah/Withness, Qurb / Closeness, Ahatah / Corcumfering) . But Istiva / ( Different meanings) is connected to Throne only.

[@fifafreebies8941]

The Salafis rely on hadiths of Nazul (descent) in literal sense. Among the proofs they cite are: Allah's Messenger (ﷺ) said, "Our Lord, the Blessed, the Superior, comes every night down on the nearest Heaven to us when the last third of the night remains, saying: "Is there anyone to invoke Me, so that I may respond to invocation? Is there anyone to ask Me, so that I may grant him his request? Is there anyone seeking My forgiveness, so that I may forgive him?" [Sahih Bukhari, 2.246] Imam al-Bayhaqi (rah) the great hadith scholar said: قال أحمد وهذا النزول المراد به والله أعلم فعلا سماه الرسول عليه السلام نزولا بلا انتقال ولا زوال او أراد به نزول ملك من ملائكته بأمره وقد ذكرناه في غير هذا الموضع مفسرا . Translation: ...Imam Ahmed (rah i.e. al-Bayhaqi) said: The Nazul, the meaning of this “ALLAH KNOWS.” The Prophet (Peace be upon him) mentioned it as an “ACT (NOT ESSENCE OF ALLAH HIMSELF)” and this descent is “WITHOUT MOVING FROM ONE PLACE TO ANOTHER AND ALSO WITHOUT ZAWAAL” or the Prophet meant by this that “ANGEL FROM ANGELS DESCENDS WITH AN ORDER.” We have mentioned it in detail at other place [Imam al-Bayhaqi in Shu’ab ul Imaan under Hadith # 3826] Imam an-Nawawi (rah) states: تأويل مالك بن أنس وغيره معناه تنزل رحمته وأمره وملائكته، كما قال: فعل السلطان: كذا إذا فعله أتباعه بأمره. والثاني: أنه على إِلاستعارة ومعناه الإقبال على الداعين بالإجابة واللطف والله أعلم Translation: Imam Malik bin Anas (rah) and others interpreted it by saying: ["your Lord descends"] means "His mercy, command, and angels descend," just as it is said, "The sultan did such-and-such," when his followers did it at his command. [an-Nawawi says]: The second is that it is a ''METAPHOR (الاستعارة )" signifying [Allah's] concern for those making supplication, by answering them and kindness toward them (Sahih Muslim bi Sharh al-Nawawi, Volume No. 6, Page No.31, Published by Dar ul Fikr, Beirut, Lebanon). Ibn Hajr al Asqalani (rah) explains: وقال ابن العربي : حكي عن المبتدعة رد هذه الأحاديث , وعن السلف إمرارها , وعن قوم تأويلها وبه أقول . فأما قوله ينزل فهو راجع إلى أفعاله لا إلى ذاته , بل ذلك عبارة عن ملكه الذي ينزل بأمره ونهيه , والنزول كما يكون في الأجسام يكون في المعاني , فإن حملته في الحديث على الحسي فتلك صفة الملك المبعوث بذلك , وإن حملته على المعنوي بمعنى أنه لم يفعل ثم فعل فيسمى ذلك نزولا عن مرتبة إلى مرتبة , فهي عربية صحيحة انتهى . والحاصل أنه تأوله بوجهين : إما بأن المعنى ينزل أمره أو الملك بأمره , وإما بأنه استعارة بمعنى التلطف بالداعين والإجابة لهم ونحوه Translation: Imam (Abu Bakr) Ibn al-`Arabi said: "It is reported that the innovators have rejected these hadiths, the Salaf let them pass as they came, and others interpreted them, and my position is the last one. The saying: "He descends" refers to His acts not His essence, indeed it is an expression for His angels who descend with His command and His prohibition. And just as descent can concern bodies, it can also concern ideas or spiritual notions (ma`ani). If one takes the hadith to refer to a physical occurrence, then descent would be the attribute of the angel sent to carry out an order. If one takes it to refer to a spiritual occurrence, that is, first He did not act, then He acted: this would be called a descent from one rank to another, and this is a sound Arabic meaning." In sum it is interpreted in two ways: the first is: His command or His angel descends; the second is: it is a metaphor for His regard for supplicants, His answering them, and so forth. وقد حكى أبو بكر بن فورك أن بعض المشايخ ضبطه بضم أوله على حذف المفعول أي ينزل ملكا , ويقويه ما رواه النسائي من طريق الأغر عن أبي هريرة وأبي سعيد بلفظ " إن الله يمهل حتى يمضي شطر الليل , ثم يأمر مناديا يقول : هل من داع فيستجاب له " الحديث . وفي حديث عثمان بن أبي العاص " ينادي مناد هل من داع يستجاب له " الحديث . قال القرطبي : وبهذا يرتفع الإشكال , ولا يعكر عليه ما في رواية رفاعة الجهني " ينزل الله إلى السماء الدنيا فيقول : لا أسأل عن عبادي غيري " لأنه ليس في ذلك ما يدفع التأويل المذكور Translation: Abu Bakr ibn Furak said: Some of the masters have read it yunzilu (He sends down) instead of yanzilu (He descends), that is: He sends down an angel. This is strengthened by Nisa'i's narration through al-Aghurr from Abu Hurayra and Abu Sa`id al-Khudri: "Allah waits until the first part of the night is over,then He orders a herald to say: Is there anyone supplicating so that he may be answered?..."There is also the hadith of `Uthman ibn Abi al-`As: "The gates of heaven are opened (in the middle) of the night and a herald calls out: Is there anyone supplicating so that he may be answered?..." Al-Qurtubi said: "This clears all ambiguity, and there is no interference by the narration of Rufa`at al-Jahni whereby "Allah descends to the nearest heaven and says: No-one other than I asks about My servants" for there is nothing in this which precludes the above-mentioned interpretation. [Fath ul Bari, 3:339 - Dar ul Fikr. Translation taken from Marifah team] وقال البيضاوي : ولما ثبت بالقواطع أنه سبحانه منزه عن الجسمية والتحيز امتنع عليه النزول على معنى الانتقال من موضع إلى موضع أخفض منه , فالمراد نور رحمته , أي ينتقل من مقتضى صفة الجلال التي تقتضي الغضب والانتقام إلى مقتضى صفة الإكرام التي تقتضي الرأفة والرحمة Translation: Al-Baydawi said: "Since it is established with decisive proofs that the Exalted is transcendent above having a body or being circumscribed by boundaries, it is forbidden to attribute to Him descent in the sense of displacement from one place to another place lower than it. What is meant is the light of His mercy: that is, He moves from what is pursuant to the attribute of Majesty entailing wrath and punishment, to what is pursuant to the attribute of Generosity entailing kindness and mercy.""[ibid] In this regard Salafis also misuse a verse of Qur'an stating: وَجَاءَ رَبُّكَ وَالْمَلَكُ صَفًّا صَفًّا And your Lord has come and the angels, rank upon rank [Sahih International: 89:22] The great Salaf, Imam Ahmed bin Hanbal interpreted this verse as: وروى البيهقي عن الحاكم عن أبي عمرو بن السماك عن حنبل أن أحمد بن حنبل تأول قول الله تعالى: (وجاء ربك) [ الفجر: 22 ] أنه جاء ثوابه. ثم قال البيهقي: وهذا إسناد لا غبار عليه Imam al-Bayhaqi narrates from al-Hakim >> Amr ibn Sammak >> Hanbal >> that Imam Ahmed bin Hanbal interpreted the saying of Allah "Your lord has come [al-Fajr : 22]" by saying "HIS RECOMPENSE (THAWAB) HAS COME" after this al-Bayhaqi said: This chain has absolutely nothing wrong in it [Ibn Kathir in al-Bidayah wan Nihayah (10/360), Published by Dar ul Ihya li Tirath al Arabi, Beirut, Lebanon] Note: Hanbli School have had scholars who were very vocal in taking literal meanings, whereas we can see above that Imam Ahmed bin Hanbal himself gave figurative explanation to the verse. Imam Ibn Jawzi who was a Hanbli himself wrote a complete book in refutation of literalist Hanblis. In Tafsir al-Jalalyn it states: And your Lord, that is to say, His command, and the angels arrive rank on rank (saffan saffan is a circumstantial qualifier, meaning ‘standing in rows’ or ‘made up of many ranks’) [Tafsir al-Jalalyn under 89:22] Imam Fakhr ud-din ar-Razi explains: واعلم أنه ثبت بالدليل العقلي أن الحركة على الله تعالى محال Translation: Know that it is established from intellectual proof that "MOVEMENT" for Allah is impossible [ar-Razi in Tafsir ul Kabir under 89:22] Imam al-Qurtubi (rah) explains it as: وله تعالى: { وَجَآءَ رَبُّكَ } أي أمره وقضاؤه؛ قاله الحسن. وهو من باب حذف المضاف. وقيل: أي جاءهم الربّ بالآيات العظيمة؛ وهو كقوله تعالى: { إِلاَّ أَن يَأْتِيَهُمُ ٱللَّهُ فِي ظُلَلٍ مِّنَ ٱلْغَمَامِ } البقرة: 210]، Translation: Here it refers to his Command and his ruling. This is the saying of Hasan al Basri...One saying is that their Lord brought great signs which is like Allah saying in Qur'an: Do they then wait for anything other than that Allah should come to them in the shadows of the clouds (2:210)...[Tafsir ul Qurtubi under 89:22]

[@Dawahpower290]

Br Paul you should read peter Adamson's works as well. He's a professor of philosophy in antiquity and in Islamic world. He written a whole chapter on ibn tamiyahh . He mentioned about how modernist used his ideas in a contradictory way and how he was not for implementing jihad on foreign religions but considered the mongols as rebels within Islam. And he stated that his reputation of being a anti rationalist is misleading. Because he was willing to meet with theologians and philosophers by the way

[@fxorigins6624]

where can we get the book?

[@bouchraandyourlordisneverf3789]

The establishment on the throne is known,but how so is unknown and the belief in it is obligatory and the question about it is bidaa (i.e Sth does not mention in the Quran and the sunnah of the prophet peace be upon him ) Keep going!

[@mnazarsherif]

When we can’t fathom body for energy how can we, with regard to Allah Swt? We can only feel Him. He embraces everything through His knowledge and power. How big is His knowledge and power ? That’s beyond human comprehension. SubhanAllah!

[@noblefootsteps]

Excuse me, but would you mind to give us other references other than books? I mean, whom you learn from directly.

[@786humaira1]

References other than books?Do you mean, You tube.

[@SargeantDrill]

Best explanation on this subject I have heard. Well done. May Allah reward you brother

[@BloggingTheology]

Many many thanks

[@RealMadridBot]

A Hadith also said that God has two right hands, so most of it is metaphorical, i.e it has to be contemplated for a long time.

[@abdan7262]

I always understood that as Allah can do no wrong.

[@loserwinner2654]

I presume it means that Allah's capabilities are all equally perfect. Most of us favour one side of the body over the other i.e. left or right. Very few have comparable command of both.

[@falsesectslikeshiaarejudeo6543]

Wrong Allah's Hands are real, see Quran 38 :75, He Created Adam with Both His Hands! He was a special creation!

[@abdan7262]

@@falsesectslikeshiaarejudeo6543 durh the hands of Allah is a real thing, no one was arguing about if it's real or not. And if you are tying that hadith into that aiyat then you are wrong.

[@abuhaneefa7422]

As syura 11 Laisaka mislihi shaiun wahuwas sami’ ul aleem There is nothing like Him. He is the Hearing, the Seeing. Al ikhlas 4 Walam yaqullahu kufuwan ahad And there is none comparable to Him.”

[@palebluedot8733]

I dont know arabic but Ive heard that Istiwa does not mean sitting. Word for sitting would be Jalasa. idk

[@awarsame1663]

Thanks!

[@BloggingTheology]

Many thanks A Warsame!

[@yosefofarabia508]

12 Imam Malik said before Al-Razi and Ibn Taymiyya: "Allah is in the Samma (above) and his knowledge is everywhere" The Book of Sunna by Abdullah Ibn Imam Ahmed ibn Hanbal. The problem with those Asha'riis, that they think of God as a human, then they deny God's attributes in the Quran and Sunnah. When the salaf say Allah has this or that, they don't mean like anything in creation. Everything about God is NOT like creation. The funny think is, the Asha'riis say God hears and God speaks but when you ask them about that they say "Oh, but his hearing and speaking is not like ours!" Well, guess what? We say that for ALL of Allah's attributes!

[@mrty5213]

The funny thing is that is what you guys do. Hence why prominent Atharis like Ibn Taymiyya will view the Karramis as better than asharis because our God isn't conceivable to him. You guys are the ones that are unable to comprehend a non physical transcendent God. Even Othman al Khamees said the Jahmiyyah are better than Asharis because their God exists(according to him) since they believe Allah is everywhere.

[@omararizona]

Please clarify you said when ibn taymia engaging Al razi he does affirms that God is a large being surrounding the universe? And he goes on to use the Quran to backup his claim. My question is he quoting inbintaymia because that would be considered blasphemous right? You Say this at 25:37

[@Dylan-ge6dn]

The timestamp you gave is the end of the video...

[@Nawaf-qk9mu]

Whatever attribute Allah has described Himself with, we affirm as it befits His majesty, without explaining further as nothing is like Him. This is the creed of the early generations, before greek philosophy soiled the minds of theologians. May allah grant Ibn Taiymiyya the greatest of rewards.

[@saleh832]

I loved the topics discussed by my brother Paul, this my 10 yrs old son most frequent questions! Where is Allah? Does he have hands, eyes etc...

[@falsesectslikeshiaarejudeo6543]

Prophet Muhammad peace & blessings on him said I am the best salaf, & asked where is Allah to a slave girl, who said Above the Heavens - this is important because we are to worship Allah (Quran 51 :56) because Allah is our Lord and of our ancestors (Quran 2 :21) and we know Allah by His attributes (Quran 7 : 180 & 65 : 12) & Allah's Siffat of Existance is by Knowing Allah is Above the Throne Honored (Quran 69 :12) and to reject this is the way of Firaun, Jahmiyah and ppl of atheism, (Quran 40 :37) and to say Allah is in the creation is the way of pagans like christians or hindus, but no, we are the middle path, Allah exists Above the Throne Honored & His Attributes encompass creation (Quran 20 : 4-8 & 46) Islam is the middle path of Tawhid between the pagans and atheism and same with Knowing the Attributes of Allah, they are unique and affirmed, and we are the middle path religion (Aqida Wasitiya) in general! Tell your son these, we describe Allah this way and you will see Allah in the after life and to pray Fajr and Asr on time! Quran 16 : 60 - For those who believe not in the Hereafter is an evil description, and for Allah is the highest description. And He is the All-Mighty, the All-Wise. Quran 75 - 21. And neglect the Hereafter. 22. Some faces that Day shall be Nadirah (shining and radiant). 23. Looking at their Lord (Allah). Watch : **(EMOTIONAL) The Connection Between the Prayer & Seeing Allāh ﷻ by Shaykh 'Abdurrazzāq al-Badr** It's by **Scholarly Subtitle** & also view : **People of knowledge**

[@falsesectslikeshiaarejudeo6543]

@@seekthetruthandthetruthwil2388 Quran corrects bible.

[@walied5922]

The interpretation of the word Istawa as sat is simply incorrect. The word Istawa has over 9 different meaning in Arabic, in the Quran alone it was used in several different meaning. Who determined it means sat here? The accurate meaning is established on the Throne not sat. You say Istawa standing استوى قائما, meaning up right, you say Istawa also meaning ripe. Translating is as sat then keep revolving around that meaning is something that the author shouldn’t have done.

[@jundullah9869]

Congrats akhi, you discovered the illogical innovator 'aqeedah of salafis. Inshaa Allah you will follows the steps of ahlus sunnah wa al JAMA'A

[@turkishsalafi9819]

Lets see what the people of knowledge have stated regarding this. The first advice I'll give you is to stay away from the people of Ahlul Kalam, they reject the clear verses of the Qur'an for the sake of 'aql which is why they fell into innovation. Abdullah Ibn Massoud (Died 32H) said: “The Throne is over the water, and Allah is above the Throne, and He knows what you are upon.” (Khalq Af’al Al ‘Ibaad By Imam Al Bukhari p. 103) The Arabic mentions فوق العرش (above the throne) Abdurrahman Al Awza'ee (88-157H) said: “We used to say whilst the tabi’een were widespread that Allah was above His Throne, separate from His creation.” (Al Asma Wa Sifaat by Al Bayhaaqi p. 408) The Arabic mentions فوق العرش (above the throne). Abdullah Ibn Abbas (Died 68H) said: “Verily Allaah was above His Throne before He created anything, then He created the creation and decreed what was to exist until the Day of Judgement.” (Sharh Usool I’tiqaad Ahlul Sunnah Wa Al Jama’ah, Narration 660) Abdullah Ibn Al Mubarak (Abu Hanifa's student) (118-181H) said: “We do not say as the Jahmiyyah say that Allah is on the earth, rather He has risen over His Throne.” And it was said to him, “how should we know our lord?” He replied saying: “Above the heavens, over his throne.” (Khalq Af’al Al ‘Ibaad By Imam Al Bukhari p. 13 & 14) Mujahid and Abdul Aaliya both give meanings to ‘istiwa’ in the Quran and says it means Allah is above throne. Here it is in Sahih Al Bukhari. قَالَ أَبُو الْعَالِيَةِ: {اسْتَوَى إِلَى السَّمَاءِ} ارْتَفَعَ، {فَسَوَّاهُنَّ} خَلَقَهُنَّ. وَقَالَ مُجَاهِدٌ: {اسْتَوَى} عَلاَ عَلَى الْعَرْشِ Another student of Ibn Abbas (Al Dahaak Ibn Muzahim) said Allah is فوق العرش (above the throne). This is in Tafsir Al Tabari Surah 58 Aya 7. Ibn Jarir Al Tabari is in his tafseer of Surah 20 Aya 5 explains istiwa to mean high and above the throne. الرحمن على عرشه ارتفع وعلا

[@turkishsalafi9819]

We do exactly what the Salaf/Sahaba do, we affirm the attributes without asking how. The Ashari zanadaqa take their knowledge from Ibn Kullab who was boycotted by the Imam of the Sunnah, Ahmad ibn Hanbal RH. Imaam at-Tirmidhee(d. 279H )said in his Sunan (1/128-129 no. 662): وَقَدْ قَالَ غَيْرُ وَاحِدٍ مِنْ أَهْلِ الْعِلْمِ فِي هَذَا الْحَدِيثِ وَمَا يُشْبِهُ هَذَا مِنَ الرِّوَايَاتِ مِنَ الصِّفَاتِ وَنُزُولِ الرَّبِّ تَبَارَكَ وَتَعَالَى كُلَّ لَيْلَةٍ إِلَى السَّمَاءِ الدُّنْيَا قَالُوا قَدْ تَثْبُتُ الرِّوَايَاتُ فِي هَذَا وَيُؤْمَنُ بِهَا وَلاَ يُتَوَهَّمُ وَلاَ يُقَالُ كَيْفَ هَكَذَا رُوِيَ عَنْ مَالِكٍ وَسُفْيَانَ بْنِ عُيَيْنَةَ وَعَبْدِ اللَّهِ بْنِ الْمُبَارَكِ أَنَّهُمْ قَالُوا فِي هَذِهِ الأَحَادِيثِ أَمِرُّوهَا بِلاَ كَيْفٍ. وَهَكَذَا قَوْلُ أَهْلِ الْعِلْمِ مِنْ أَهْلِ السُّنَّةِ وَالْجَمَاعَةِ. وَأَمَّا الْجَهْمِيَّةُ فَأَنْكَرَتْ هَذِهِ الرِّوَايَاتِ وَقَالُوا هَذَا تَشْبِيهٌ. وَقَدْ ذَكَرَ اللَّهُ عَزَّ وَجَلَّ فِي غَيْرِ مَوْضِعٍ مِنْ كِتَابِهِ الْيَدَ وَالسَّمْعَ وَالْبَصَرَ فَتَأَوَّلَتِ الْجَهْمِيَّةُ هَذِهِ الآيَاتِ فَفَسَّرُوهَا عَلَى غَيْرِ مَا فَسَّرَ أَهْلُ الْعِلْمِ وَقَالُوا إِنَّ اللَّهَ لَمْ يَخْلُقْ آدَمَ بِيَدِهِ. وَقَالُوا إِنَّ مَعْنَى الْيَدِ هَاهُنَا الْقُوَّةُ. وَقَالَ إِسْحَاقُ بْنُ إِبْرَاهِيمَ إِنَّمَا يَكُونُ التَّشْبِيهُ إِذَا قَالَ يَدٌ كَيَدٍ أَوْ مِثْلُ يَدٍ أَوْ سَمْعٌ كَسَمْعٍ أَوْ مِثْلُ سَمْعٍ. فَإِذَا قَالَ سَمْعٌ كَسَمْعٍ أَوْ مِثْلُ سَمْعٍ فَهَذَا التَّشْبِيهُ وَأَمَّا إِذَا قَالَ كَمَا قَالَ اللَّهُ تَعَالَى يَدٌ وَسَمْعٌ وَبَصَرٌ وَلاَ يَقُولُ كَيْفَ وَلاَ يَقُولُ مِثْلُ سَمْعٍ وَلاَ كَسَمْعٍ فَهَذَا لاَ يَكُونُ تَشْبِيهًا وَهُوَ كَمَا قَالَ اللَّهُ تَعَالَى فِي كِتَابِهِ: {لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ الْبَصِيرُ}. “It has been stated by more than one person from the People of Knowledge about this hadeeth and other similar narrations regarding the Attributes of Allaah; And our Lord, the Blessed and Most High, descending to the nearest heaven every night. So they said: ‘Affirm these narrations, have Eemaan (faith) in them, do not imagine them, nor ask how.’ The likes of this has been related from Maalik ibn Anas, Sufyaan ath-Thawree, Ibn Uyainah and Abdullaah Ibn al-Mubaarak, who all said about such narrations: ‘Leave them as they are, without asking how.’ Such is the saying of the People of Knowledge from Ahl us-Sunnah wal-Jamaa’ah. However, the Jahmiyyah oppose these narrations and say: ‘This is resemblance (tashbeeh)!’ However, Allaah the Most High, has mentioned in various places in His Book, the Attribute of al-Yad (Hand), as-Sama’ (Hearing), and al-Basr (Seeing) - but the Jahmiyyah make ta’weel (false interpretation) of these aayaat (verses), explaining them in a way other than how they are explained by the People of Knowledge. They say: ‘Indeed, Allaah did not create Aadam with His own Hand - they say that Hand means the Power’.” - Abdullah ibn Nafi’ reported: Malik, may Allah have mercy on him, was asked about the saying of Allah Almighty, “The Most Merciful rose above the Throne,” (20:5). The man said, “How is his rising?” Malik said, “The rising is acknowledged, its modality is unknown, and asking about it is an innovation. I see you are a man who intended evil with this question.” Source: al-Istidhkār 2/529 - Ibn Abdul Barr said, “The people of the Sunnah agreed upon affirming the divine attributes as related in the Book and the Sunnah, interpreting them as reality and not as a metaphor, except that they do not ask ‘how’ is the modality of any of that.” Source: al-‘Ulūw lil-‘Alī al-Ghaffār 1/250 عَنْ عَبْدِ اللَّهِ بْنِ نَافِعٍ قَالَ سُئِلَ مَالِكٌ رحمه الله عَنْ قَوْلِ اللَّهِ عَزَّ وَجَلَّ الرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَى قَالَ كَيْفَ اسْتَوَى فَقَالَ اسْتِوَاؤُهُ مَعْلُومٌ وَكَيْفِيَّتُهُ مَجْهُولَةٌ وَسُؤَالُكُ عَنْ هَذَا بِدْعَةٌ وَأَرَاكَ رَجُلَ سُوءٍ 2/529 الاستذكار قال ابن عبد البر أهل السّنة مجمعون على الْإِقْرَار بِالصِّفَاتِ الورادة فِي الْكتاب وَالسّنة وَحملهَا على الْحَقِيقَة لَا على الْمجَاز إِلَّا أَنهم لم يكيفوا شَيْئا من ذَلِك 1/250 العلو للعلي الغفار

[@gokustrike4449]

@@jundullah9869 innovation is your false Greek philosophy

[@gokustrike4449]

@@turkishsalafi9819 May Allah bless you brother for those quotes. Alhamdulillah the path of the Salaf is clear for those who want to understand it.

[@tasneemfawzi]

Now we need to educate ourselves and be a role model

[@markward3981]

Imam Ahmad Ibn Hanbal said: ‘The one who says Allah is a body not like other bodies Blasphemes’. [Narrated by Abu Muhammad al Baghdadi in his book Al Khisal and Badr al-Din al-Zarkashi in his book Tashnif Al Masami’ ] Similarly, Hafiz al-Bayhaqi quotes Imam Ahmad in Manaqib Ahmad: “A person commits an act of disbelief (kufr) if he says Allah is a body, even if he says: Allah is a body but not like other bodies

[@MuhammadAli-vp7qt]

Mark ward it seems that Paul doesn't want to understand that, Ibn Taimiyya nor Ibn Qayyim al-Jawziyyah and their Wahhabi and "Salafi" subscribers in later times belong to the true Salaf al-Saliheen or to their school of thought.. They don't represent the 'Aqeedah of Ahl al-Haqq/ " The People of Truth".. The term denotes Ahl al-Sunnah wal-Jama'ah as opposed to the sects and is identical with "The Saved Group" ( al-firqat al-naajiya) mentioned in the Hadith of the Prophet Sallallaahu alayhi wa ala aalihi wa sahbihi wa sallam.. Ahl Sunnah wal Jama'ah consist of 3 groups: the textualist ( al-Athariyya), whose Imam is Ahmad Ibn Hanbal: the Ash'aris whose Imam is Abu al-Hasan al-Ash'ari: and the Maturidis, whose Imam is Abu Mansur al-Maaturiedi.. They are all one sect , the saved sect, and they are Ahl al-Hadith.. ( al-Saffarienie) Anyone that deviates from this meaning is an innovator.. Ahl Sunnah wal Jama'ah: " People of the Way of the Prophet and the Congregation of Muslims, also known as Sunni Muslims..

[@hasan9.11]

No one is affirming body for Allah. We don't affirm that he has or he doesn't. We have nothing to do with this as Allah didn't say anything about this nor his prophet. Now if it's meant that it's his hands and feet. And there is no harm in it. Now if you want to deny something without any evidence because according your logic it will be similar to Allah's creation. Then seeing and hearing will also make similarities

[@skeso2k157]

@@hasan9.11 no because there is something called tawil made by imams such as Imam An Nawawi

[@hermitally419]

What's disappointing here is the lack of historical coverage, what about the vast amount of scholars locally who refuted Ibn Taymiyya including other Hanbalis?

[@francisjones4199]

Very interesting. Ive never really queried it before and I’m going to be honest, how we as mere humans with limited intellect and understanding even begin to scratch the surface of the true appearance,if any, of our God is beyond me. Our words with their limitations try to explain but I’m sure they fall way short of the truth. God is all seeing, all knowing and is our protector, provider and guide 🙏

[@Oo786oO]

Love your bookshelf, it's great to see someone not use their books as wallpaper

[@ali_nurudeen]

we are still Ash'aries.... and you haven't read anything from us .... and went on and on talking about ibn timiyyah and his perspective obliviating our perspective and our answers.... i wish you read from us as well... razy or someone else

[@hathim]

May Allah bless both Ibn Taymiyya and Ar-Razi and forgive any shortcomings. Ibn Taymiyya basically prefers the narrations (Quran and Sunnah) when establishing any attributes to God, that's why he defended God's "isthawa" upon the Throne, as it is mentioned in the Quran, and that He is "above" the creation, etc, while Ar-Razi's arguments were more influenced by Greek Philosophy and hence always prefered the rational judgements over the literal meanings of the Quran and Sunnah. A very good read, brother Paul. Thanks for recommending this book.

[@falsesectslikeshiaarejudeo6543]

but Razi was irrational to try to compare or judge Islam to another idea...

[@idirkhial9422]

Very very interesting brother Paul! There is sahih hadith where a man asked the prophet pbuh where is God? And the prophet said في السماء (in the sky or heavens). So what does that mean? Should we just say that God is in the sky and not interpret the meaning of the phrase? Or should we just say that it's metaphorical and the prophet just said the phrase without meaning what it implies? It's quite a dilemma for me actually, on one side I say that I adhere to sunni principles but on the other side I can't bring myself to believe in the verses literally. Maybe in the end it's all the same? just saying the words without implying the literal meaning (sunni way) is pretty similar to not believing the literal meaning in the first place...

[@egyptianplayerstv891]

When Allah says in the Quran that he’s on his throne why would you reject it? Like would you not believe it? Is it because your limited mind can’t accept it? Brother that’s not how things work we have a clear verse and many Hadiths that prove Allah has eyes, face, hands etc. However, there’s nothing like him so we can’t really think of it as our hands or anything like us. Simply making ta’wil and saying “I don’t believe in it literally” is wrong you need to have evidence to not believe it literally. May Allah guide us.

[@idirkhial9422]

@@egyptianplayerstv891 thanks for the reply. When you say allah has eyes what do you mean? The sunni response would be it means what it means. But what does it mean though? So when you says the word "eye" I shouldn't picture a real eye but what service does the word do? Unless it just means that Allah swt can "see". I don't understand how you can say that God has eyes and a hand and face but no body? What does that mean? I'm just seeing a pattern of people saying words with their mouth and telling you to not understand them the way you normally understand language and in the same time not interprete them outside of the literal meaning which they already don't adhere to.

[@egyptianplayerstv891]

@@idirkhial9422 You’re welcome. When we say Allah has eyes we affirm what Allah has affirmed on himself. We don’t think what the word eye does nor means. We just say Allah has eyes that he sees with. That’s it. Allah says (what means): {And I endued you with love from Me, in order that you may be brought up under My Eye.} [Quran 20:39] Allah further Says (what means): {Verily, you (O Muhammad SAW) are under Our Eyes.} [Quran 52:48] In another verse, Allah says (what means): {Floating under Our Eyes, a reward for him who had been rejected!} [Quran 54:14] In a hadeeth narrated by Anas that the Prophet PBUH said: "Allah is not hidden from you; He is not one-eyed.", and he [the Prophet] pointed with his fingers to his two eyes, adding, while Ad-Dajaal (the Antichrist) is blind in the right eye'. [Al-Bukhari] We are the people of evidence if you want to reject a trait of Allah then you have to provide evidence that it’s not how it looks like and it’s just figurative.

[@Dylan-ge6dn]

@@egyptianplayerstv891 my mom said "I have my eye on you" and her eyeball is literally attached to me. Her eye is on me.

[@egyptianplayerstv891]

@@Dylan-ge6dn Your example is flawed and proves that we’re right lol. First, Your mom is not Allah. Interpreting the Quran using your mom is not appropriate. However, when your mom says her eyes is on you that means she has eyes and she can see. Right? Or would you say that your mom doesn’t have eyes? So when Allah says “Floating under Our Eyes, a reward for him who had been rejected!” That means Allah has eyes and can see.

[@jenniferjoseph5914]

God is the highest and pure consciousness all knowing, pure light and energy., love , truth. Yes, you can communicate, feel in your heart when you’re truly connected. God speaks through your mind.Like energy passing through.❤️😘

[@falsesectslikeshiaarejudeo6543]

@@matthewpaulson6497 Quran 3 : 59. Verily, the likeness of 'Îsa (Jesus) before Allah is the likeness of Adam. He created him from dust, then (He) said to him: "Be!" - and he was. *****OWNED!!!!!**********

[@falsesectslikeshiaarejudeo6543]

@@matthewpaulson6497 Crucifiction attempt on Jesus to remove laws made his ppl lose blessing in mathew 21 :43 & jeremia 31 :36. paul in acts 9:3 saw devil of luke 10 :18 went to Arabia, is lawless false prophet in mathew 24 :11 thought he's who'll correct him, comforter in Jon 1 :21 & 16:8, Prophet lawgiver like Musa, is Muhammad peace and blessings on him! Luke 3 :22 Nrsv footnote shows Jesus became a figurative son at baptism, like David in psalms 2 :7, and the so called holy spirit is angel Jibril who visits Mary! Thesalonians 2 :9 says the evil will see delusions by God's Will, this displays 1 clear way Jesus only appeared to be crucified! Jesus is only sent to his tribe (Mathew 15 :24), after mark 16 : 8 Jesus's 2nd appearance saying he's sent for the world is an admitted fabrication. isiah 49 says Jesus will leave his tribe (Zl0N) & return following the light of nations of isiah 42, a new covenent, from Arab Prophet of mt selah Medina, is clearly Islam Jesus returns following. Abraham wasn't from juda, juda came like 2 centuries later, Ibrahim & Ismael are Muslims who built the Kaba, even Jacob imitates the hajj in genesis 28 of his uncle Ismael! through Ibrahim & Ismael bible admits Islam is the true original faith & hence Quran is its eventual correction even Jesus will follow on return.

[@SimpleMan-wn3nu]

Imam Malik on Istiwa A man asked Imam Malik (d. 179): “How did Allah make istiwa’ on the throne?” Imam Malik inclined his head and was silent until the sweat of fever covered his brow, then he looked up and said: “Istiwa’ is not unknown (ghayru majhul), the modality of it is inconceivable in the mind (al-kayfu minhu ghayru ma`qul); but belief in it is obligatory, and inquiring about it is a heretical innovation. You are an innovator.” And he gave orders for him to be taken out. It is a very serious matter then that imam malik order the man to be taken out to emphasize the innovation of asking how about Allah knowing that he is the creator beyond our imagination and what applies to creature does not aplly to him.( The Creator of the heavens and the earth has made mates for you from your own souls and also mates (pairs) of the animals. Therein multiplies and spreads you. Nothing is like Him and He is All-Hearing, All-Seeing ) surat 42 ayat11. Even though he denies any madility with his creation he confirmed his hearing and sight that befits him and is not like his creation

[@user-hn8ge7fi7n]

The people of Sunnah and Jama’ah (adherents to the prophetic way) believe that Allah is exalted above His creation because of the evidence of the Quran, Sunnah (prophetic traditions), consensus of the scholars, common sense and man’s innate instinct (fitrah). (1) The Quran describes the "exaltedness" or "highness" of Allah in different ways, as His being high and above, and by describing how things come down from Him, and go up to Him, and by stating that He is above heaven. For example (interpretations of the meaning): (Highness): "… and He is the Most High, the Most Great." [2:255] "Glorify the Name of your Lord, the Most High." [87:1] (Above): "And He is the Irresistible, above His slaves …" [6:18] "They fear their Lord above them, and they do what they are commanded." [16:50] (Things coming down from Him): "He arranges (every) affair from the heavens to the earth … " [32:5] "Verily We: it is We Who have sent down the Dhikr (i.e., the Quran) …" [15:9] (Things going up to Him): "… To Him ascend (all) the goodly words, and the righteous deeds exalt it …" [35:10] "The angels and the Rooh (Jibreel) ascend to Him …" [70:4] (Allah is above heaven): "Do you feel secure that He, Who is over the heaven, will not cause the earth to sink with you …?" [67:16] (2) The Sunnah: Many reports were narrated "mutawatir" (i.e. with a large number of narrators at every stage of the isnad/chain, such that it is impossible for them all to have agreed on a lie) from the Prophet (peace and blessings of Allah be upon him), describing his words and deeds and things of which he approved. For example, he used to say "Subhana Rabbi al-A’la (Glory be to my Lord Most High)" in sujood (prostration), and in some ahadeeth (reports) he is reported to have said "By Allah Who is above the Throne." Among his deeds is the gesture of pointing up with his finger, when addressing the people in the greatest gathering, on the Day of ‘Arafah during his Farewell Pilgrimage. He asked the people, "Have I not conveyed the message?" and they said, "Yes!" He asked again, "Have I not conveyed the message?" and they said, "Yes!" He asked a third time, “Have I not conveyed the message?" and they said "Yes!" Each time, he said: "O Allah, bear witness!" - pointing up to the sky and then at the people. He also used to raise his hands towards heaven when he made du’a (supplication), as reported in many ahadeeth. This is proof via his actions that Allah is exalted and high. An example of an approval of the Prophet (peace and blessings of Allah be upon him) which indicates that Allah is exalted and high is the hadeeth (report) concerning the young slave girl, to whom the Prophet (peace and blessings of Allah be upon him) said: "Where is Allah?" She said: "In heaven." He asked, "Who am I?" She said, "The Messenger of Allah." So he said to her master: "Set her free, for she is a believer." This young girl was uneducated, as many are, and she was a slave, but she knew that her Lord is above heaven. Some misguided people deny that Allah is above heaven, and say, "He is neither above nor below; neither to the right nor to the left. He is everywhere!" (3) The consensus of the scholars: The salaf (pious predecessors) agreed that Allah is above heaven, as is reported by scholars such as al-Dhahabi, may Allah have mercy on him, in his book Al-‘Aluw li’l-‘Aliy al-Ghaffar. (4) Common sense: Highness is a quality which is associated in people’s minds with perfection. If this is the case, then it should be attributed to Allah because every absolute perfection should be attributed to Him. (5) The innate instinct of man (fitrah). There should be no dispute that man instinctively knows that Allah is above heaven. Whenever something overwhelming befalls a person, and he turns to Allah for help, he looks towards heaven, not in any other direction. But it is strange that those who deny that Allah is above His creation still raise their hands in supplication to no other direction than towards heaven. Even Pharaoh, the enemy of Allah who disputed with Moosa (peace be upon him) about his Lord, told his minister Haman (interpretation of the meaning): "O Haman! Build me a tower that I may arrive at the ways, - the ways of the heavens, and I may look upon the god of Moosa …" [40:36-37] He knew in his heart of hearts that Allah is real, as He says (interpretation of the meaning): "And they belied them (those ayat/signs) wrongfully and arrogantly, though their own selves were convinced thereof …" [27:14] These are a few of the indications that Allah is above the heavens; this proof comes from the Quran, the Sunnah, the consensus of the scholars, common sense, man’s own instincts and even the words of the non-Muslims. We ask Allah to guide us towards the Truth. And Allah knows best.

[@saadtazili8953]

consensus?? that's funny .

[@XaeeD]

"The innate instinct of man (fitrah). There should be no dispute that man instinctively knows that Allah is above heaven." Phrasing it like that (i.e. "there should be no dispute"), is just a way for you to avoid having to prove your statement. Fitrah means created nature. "and he turns to Allah for help, he looks towards heaven, not in any other direction" Doesn't mean that he believes that Allah is (literally) in THAT direction, occupying coordinates in the six directions of space. You're saying that mankind instinctively knows that Allah exists in a particular direction. Like: "There's Allah, up there", and you're literally pointing towards Him. Instinct, gut-feeling and intuition is rejected as a valid source of knowledge, because it's not objectively verifiable. Fitrah does not mean that you're born with knowledge of Allah. Allah says in the Qur'an that you came out of the womb, devoid of knowledge, and He also commands us to "know" that Allah exists and that He is One. Babies don't know anything. Directing one self towards the skies might simply be because that's the great expanse: there's the great beyond, and we pray to the One Who is greater than the world we experience. Looking at the ground is but a short distance, while staring at the horizon of the sea automatically opens the mind more easily, and gets people thinking about bigger questions. Looking at the heavens has no real border; it's like peering into the infinite. But that being said, we look at the ground when in prayer, and the closest we often get to Allah (in remembrance) is when our foreheads touch the ground, and we acknowledge that He is the Highest. Allah declared Himself "Al-Muta'aal" (Q. 13:9); clear of what makes bodies and bulky things great. "Even Pharaoh, the enemy of Allah who disputed with Moosa (peace be upon him) about his Lord, told his minister Haman (interpretation of the meaning): "O Haman! Build me a tower that I may arrive at the ways, - the ways of the heavens, and I may look upon the god of Moosa …" [40:36-37]" This just refutes your entire point. First of all, that translation is horribly wrong. The text doesn't mention a tower. Secondly, Firawn believed that the gods were the celestial bodies up in the sky. When Musa(as) comes to him, telling him about a God that is greater than his deities, Firawn thinks that this God of Musa(as) is like his own gods: a body in the sky somewhere, one that they might have never seen before. And so he instructs Haman to construct for him something that will allow him to look to the God of Musa(as). His deities were all up in the heaven, above, and he wants to see the evidence of this God of Musa(as). He wants to locate Him, in the heavens above. He thinks that Musa(as)'s concept of God is like his own: a body in heaven. And so Allah says about that: "And thus the evil of his deed was made fair-seeming to Firawn, and he was averted from the path." Firawn also claimed that he was the highest Lord (Q. 79:24), and he didn't mean that he was the tallest person in the world.

[@falsesectslikeshiaarejudeo6543]

@@saadtazili8953 All 4 Mathhab founders agree Allah is Above his Throne, one who denied it in Quran was atheist firaun, and idolators put Allah in creation, Muslims on Tawhid mid path affirm Allah's Existance as He taught Honored and unique over His Throne!

[@lionabbass]

Allah sees, hears, knows, etc everything, always all the time. So to assume something is hidden from Allah is not talking about Allah. Jumuah Mabrook Mubaracka Sayed Karim to you and your family and all the Ummah. Aameen

[@lionabbass]

@@srnp0007 this is ignorant of you. Even you see with your inner eye. You think your Creator is like you when He already made it clear He is unlike you and I? My statement means nothing in hidden from The master, The Lord, The Knower, The Heater, The Seer of everything, always. If you are not a Muslim, lacking imaan and ability to think outside the box are your issue here. Computer does not understand more than how it's designer programmed it. Allah is exactly as He says of Himself. He hears, sees and knows all and nothing is hidden from Him.

[@loserwinner2654]

@@lionabbass This is one of the most important points in Islam. Allah is not like us. We have a heart connection to Him because He created us with a Divine soul, but the soul itself is beyond our comprehension. I think it's incorrect to suppose that we'll ever "understand" Allah. The process must be different. It won't be "understanding" in the usual commonly-accepted, mind-related kind of way. The heart-centred quality of Islam is absolutely fundamental here.

[@lionabbass]

@@loserwinner2654 ASA. I don't understand you here. I never said humans will never understand Allah. You understand enough to know Islam is the right path. Same with me.

[@loserwinner2654]

@@lionabbass Yes, that's correct. Islam is the right path. I think Allah is beyond the comprehension of the mind. The heart space is where true understanding lies. It's our connection with Him.

[@falsesectslikeshiaarejudeo6543]

@@srnp0007 you are making assumptions, that is refuted in Quran 16 : 74 - So put not forward similitudes for Allah (as there is nothing similar to Him, nor He resembles anything). Truly! Allah knows and you know not.

[@mateloman]

Dalem alaykom brother paul ..pls do try to put Arabic subs wich it can be da3wa to none muslims arabs nd muslims ignorants nd the chanel gets MUCH bigger insga allah nd may allah rewards you for what u doing nd rahima allah ibn taymyah he is indeed sheikh of islam May allah gather us together in janah ..

[@arabianseagull]

Ibn Taymiyya on "Reason and Revelation" by Author Carl Sharif El-Tobgui

[@abdar-rahman6965]

Quran 42:11 ... there is nothing whatever like unto God, and He is the One that hears and sees (all things) 6:103 No human vision can encompass Him, whereas He encompasses all human vision: for He alone is unfathomable, all-aware.

[@jamalalsebai8713]

Hi Paul, Have you read nahju elbalagha for imam Ali peace be upon him? You won’t regret it.

[@Fur38kan]

Thanks

[@Tamilanban.T]

Whether this discussion will increase your Taqwa? Will this discussion is a prerequisite for your ibadha? Whether knowing this is essential part of your faith? They why this discussion? What benefit it is going to give? He is in a form which suits His Majesty and that is beyond my comprehension in this world. I am but a human with limited knowledge!

[@ruhmuhaccer864]

Does that change anything for the lover? Oh Love, you are the chalice of which I drink, and when I do, neither do I fret nor think.

[@mohamedberrhili794]

Imam Ar-razis explanation, rahimahuLlah, is found in Fiqul Akbar by Imam Abu Hanifah, RadhiaAllahu 'anhu. Allah is the creator of direction and space, not under direction or space. Ibn Taymiyyah took the outer meaning of the words hand, but protected himself by saying without how. We say Allah can see and hear, but doesnt have ears nor eyes. We dont give him organs, direction, space, or time. Allah is, but our brains cant comprehend him. Our Thoughts are creations, His is the Creator, Subhannahu wa tala. Dont ascribe body, space or time as the christians did. Dont build your beliefsystem on one vers, build it on the whole Quran. Laysa kamithlihi shay, wa hua sami'ul basir.

[@liberator9473]

You don't know what you're talking mate.

[@hyedefinition1080]

Listen to 11:30 carefully

[@fabiogrossodived]

@mohamed berrhili Excellent comment thank you 🙏🏻

[@ahmd5]

Allah says he is high above everything. These are NOT found in one verse. His "presence high" is found in hundreds of verse in the Quran. All these verse saying that Quran passed down or handed down mean that Allah is high above. The verbs "Nazal, Anzal and Nazzal" and word Tanzeel describing the revelation, these mean it come down from Up If you add the Sunnah you'll come across more.

[@aladdin8407]

Al razi’s belief directly contradict the quran , the sunnah and the salaf , including abu hanifah In al fiqh al akbar it says: “allah has a hand , a face and a nafs like he stated in the quran” It also says : “the hand of allah is above their hands , it is not like the hands of his creation , and his face is unlike the faces of creation” It also says “allah is not to be described with the attributes of his creation , and it should not be said that his hand is his ability, or his blessing , because that invalidates the attributes, and it is the belief of the people of Qadar and Etizal , rather, his hand is his attribute without how” It is narrated that abu muti al balkhi asked abu hanifah about a person who says: “I don’t know if my lord is above the heaven or upon the earth” , abu hanifah said : “he disbelieved , because allah said : (The Most Merciful [who is] above the Throne established) and his throne is above seven heavens” Abu muti said : “he says that allah is above the throne , but doesn’t know if the throne is above the heaven or upon the earth” Abu hanifah said : if he denies that it’s above the heaven he disbelieves , because the exalted one (allah) in the highest of Ayeleen” This is narrated by al dahabi in al Olu To say that al fiqh al akbar supports much of al razi’s wild claims regarding this is simply misinformation Al Baihaqi narrates in al asma wa al sifat that abu hanifah said : “Allah , the exalted and blessed , is above the heaven , not upon the earth” Al razi , and the later Asharis , denied that allah is above the heavens , denied his face , his hand , his eyes , that he speaks with a voice , and much more of what is explicitly mentioned in the quran and sunnah , even went as far as to say that the quran we read is the word of gabriel Lastly Abu Hanifa is not infallible, nor are his words taken over the hadith or the quran , the companions and the rest of the salaf , who all clearly affirm allah’s attributes , this denial and invalidation of the attributes that al razi takes is an extension of al jahm bin safwan’s school of denial

[@suatustel746]

Here is my take:lets bring it out with his conversation with Moses, he cites "turn away your face, I'm what I'm... Simply with his own admission he's a countenance and he didn't wish to one to one face to face conversation with Moses, he's to have parts in order to contain essence, and Sarte mentioned existence preceed essence, you don't conflate them, ld expect universe come to the fore not after a thought process but as a steady state...

[@user-nb9ol2tk4y]

In which Arabic dictionary on God's earth is the word 'Istawaa' translated as 'sat' brother Paul? As you translated the verse in your video?

[@aliejalloh9128]

Please look up marvelous Quran on KZbin by Dr Harny on the question pose.

[@islanmohamed390]

When they change the words in quran and say they don't mean this, they're indirectly saying that they're better than Allah to put words in their proper places and meaning! And that's arrogant by those so called alrazis by dislocating what Allah chose for us with His flawless wisdom to understand quran as it is and without fault in it. No other meaning Except the meaning already transmitted to us from the companions(salafi). That's what we flow when it comes attributes of Allah!

[@samals6454]

May Allah guide you and me and lead us to the truth. Ibn Taymiyyah changed the meaning of the verse "He is with you wherever you are". Did Ibn Taymiyya indirectly say that he's "better than Allah to put words in their proper places and meaning"? The only difference is that Ash'aris believe it to be metaphorical. If doing so always give it a false meaning, that is like saying that there are no metaphors in the Quran. Also, It is disrespectful to call Ash'aris "alrazis" since Ash'arism is bigger than Al-razi. Al-razi was a great scholar but there are many many other great Ash'aris scholars that even disagreed with him. Ash'aris are the protectors and perservers of Islam. Would you be okay with me calling your side "taymiyyans"?

[@islanmohamed390]

@@samals6454Amen Allah is with you where ever you're, verse. its meaning is in Quran where it says: HE enumerated everything in account. or the other verse where it says in Surah ra'ed not seed falls except He knows it. So Quran translate itself first. so you don't need to impose outside meaning if not from the sahaba! even if we leave that meaning of Allah is with us. it doest say Allah is physically with us. being with us is His power and knowledge has no limit, yet He's above His thrown. Allah knows best!

[@absanji100]

salam alaykum brother Paul. Am glad you came into the very core foundation of ISLAM. As a Muslim i know this conflicting view of the salaf and the asharia.... Honestly after careful scrutiny of their arguments, the intellect and wisdom given to my God led me to believe Fakhraudin Razzi view is one that truly what represent ISLAM.... God sitting on the throne "istawa" must not be taken literally as if God is like a mere creature sitting in a heavenly chair. Far from it. The Quran is very clear in this matter... "No vision can comprehend Him, and He comprehends all visions, and He is Absolutely Subtle, All-Aware" Qur'an Majeed 6.103 Hence anything that human can see or described is not God himself but a mere creation of God! To those who says God is somewhere up there, must ask them this question. If God was there, was God too in present in other place? Definitely if one imagine God is on front then God is not at their back, left/right side, below and above.

[@911mossadvanbombersclassif4]

The Origin is to take things literally and not assume as Quran 16 :74 says. Read this : Taf Ibn Kathir, Ibn Abbas Q 2 :25 - The similitude of a thing in this world and the next is only in Name. Quran 16 : 60. For those who believe not in the Hereafter is an evil description, and for Allah is the highest description. And He is the All-Mighty, the All-Wise. - Notice how Allah's High description is after belief in hereafter, I feel a connection, esp. as Jahmiya Deny Allah's description and seeing Him in the hereafter proven in Quran 75 :22 & 23!

[@911mossadvanbombersclassif4]

Prophet Muhammad peace & blessings on him said I am the best salaf, & asked where is Allah to a slave girl, who said Above the Heavens - this is important because we are to worship Allah (Quran 51 :56) because Allah is our Lord and of our ancestors (Quran 2 :21) and we know Allah by His attributes (Quran 7 : 180 & 65 : 12) & Allah's Siffat of Existance is by Knowing Allah is Above the Throne Honored (Quran 69 :12) and to reject this is the way of Firaun, Jahmiyah and ppl of atheism, (Quran 40 :37) and to say Allah is in the creation is the way of pagans like christians or hindus, but no, we are the middle path, Allah exists Above the Throne Honored & His Attributes encompass creation (Quran 20 : 4-8 & 46) Islam is the middle path of Tawhid between the pagans and atheism and same with Knowing the Attributes of Allah, they are unique and affirmed, and we are the middle path religion (Aqida Wasitiya) in general!

[@conjugatemethod]

@@911mossadvanbombersclassif4 Ibn Kathir was an Ash’ari. One proof is what Imam al-Subki mentions in “Tabaqat ash-shafi’ iyya” volume 10 page 398 that a condition to teach at the house of hadith “Al-Ashrafiyya” was to be Ash’ ari in ‘aqida and that Ibn Kathir occupied the post of professor at this house of Hadith in the month of Muharram in the year 772H.

[@beardedbloke2521]

Imam Malik said Istawa is real and it is obligatory to believe in it without asking how

[@hassanabdaladl]

@@beardedbloke2521 the most authentic version is 'istiwa is *not unknown* and the how is *inconceivable*' Very different

[@northwestkings9850]

The heart is a part of our body but he can never see the out side of our body how it looks like lives in darkness no matter how much you think Allah looks better and higher then that like you can never know because you in side you haven’t died yet . our surprise for the akhira is meeting our king our owner Allah again and c his greatness in our own proper eyes can’t wait for that day

[@amirulshazni77]

What is the ijmaq regarding this istawa n body of Allah