'Aqidah Breakdown by Shaykh Amin || NBF 274 || Dr Shadee Elmasry

0:00 The Pizza the drinks and the weather
0:50 We are bringing the energy today
2:12 Shaykh Amin
9:30 What is valid 'aqidah as a Muslim?
12:00 Scholars vs Educated Laity
14:12 The Asha'irah & Maturidiyyah
16:30 Before the Asha'irah and Maturidiyyah
26:18 Importance of chains of narration
29:49 The Hanabilah
33:35 Hanbalis, Ibn Taymiyyah, & Allah existing without a place
35:06 Muhammad Ibn Abdul Wahhab
36:40 Important Hanbali Books
38:40 Hanbalis who claim Ahlus-Sunnah
41:00 Jewish Belief on God
45:40 Attributing a body to Allah
55:00 Laymen confronted with 'Aqidah issues
58:20 Istiwa & Modality
1:00:10 Negating Imperfection for Allah
1:02:10 Sufyan ibn Uyaynah on the Mutashaabihaat
1:03:08 Is this dividing the Ummah?
1:03:54 Hadith on the Ummahs division
1:06:21 Why listen to people of the past?
1:09:40 The history of the Ash'ari Creed
1:12:10 YQ and AR podcast
1:17:10 Shaykh Abdul Qadir al Jilani
1:20:00 Definitive Evidences
1:21:30 Literal interpretations
1:25:50 Saying "Im not Ash'ari"
1:33:00 Passing the Baton of Knowledge
1:37:50 Early Black Muslims in the USA
1:40:00 Najdi Da'wah
1:43:10 Imam Amins beliefs
1:46:00 The Sunni belief
1:50:00 Torah Time

[@alfaqiir]

First time I listen to shaykh Amin. Brother from another mother. Love from Australia. Barak-Allahu-fiik. Jazak-Allahu-khair for shaykh shadee for introducing the shaykh to us.

[@dyates12]

Imam Amin is an aqeedah specialist! May Allah reward him!!

[@maseet123]

😊 9:26 9:26 9:27 9:28 9:28

[@Karim01101]

Masha’Allah, Shaykh Amin was a good representative of the creed of ahlu sunnati wal jama’ah. And a great defender of the religion from deviant, anthropomorphic beliefs that are plaguing America today. Barak Allahu Fik

[@sabar2453]

Alhamdullilah, much needed, the internet is dominated by speakers who spread that Asharis/Maturidis is somehow not the main body of Ahlus Sunnah and always has been since Aqidah was codified by those Imams.

[@Aecik]

In the end, the truth of Islam is with the Ash'ariyyah, Maturidiyyah and the true Athariyyah. Allah guides whoever He wills to the correct understanding of the Deen.

[@briancordero7674]

There is a fair examination of facts and an unfair examination. The 4 Imams were never from Ahl Kalam. Kalam isn't from the Sunna itself. The Quran and Sunna are the origin of Iman .And these two are knowledge based in The Quran itself, the Sunna itself,along with the authentic narrated statements of the Sahaba and what was received by the Tabi'een from them.After these core elements that constitute the Sharia of Islam, are only Ijtihad on issues that evolved in the context of various times and places spurred on by contentions and conclusions that can possibly be correct or possibly wrong. While the core is the Usul of the Din, which the Iman itself is predicted upon.

[@sabar2453]

@@briancordero7674 In short, the same way Fiqh had to be codified to avoid confusions and make the Deen easier for the majority, so were the doctrines of faith (Aqidah). The Ashari/Maturidi creed isn't 'different' from the generations previous then them..the work was done to make it easier for everyone. Just like in Jurispudence, historical context is vital to understand how this stuff developed

[@briancordero7674]

@sabar2453 The codification of Aqeeda and Fiqh was done together by the 4 Imams as part and parcel of Islam and Iman before Ilm Kalam innovations from Jahmiyya and Mutazila then Ash'ari and Maturidi synthesized Athari and Kalam afterwards. The first Mihna during the lifetime of Imam Ahmad,then the Mihna of ibn Aqeel and the Fitna of ibn Qushayri are landmark events that demonstrate decisively the pre Ash'ari/ Maturidi method of Ahl Hadith and Imam Ahmad;who was the Avenger against Ahl Kalam; the Jahmiyya and Mutazila who are the influencers of Ahl Kalam methods of argumentation and polemics after them up unto us today, rather than having Iman in the text of the Quran and the Sunna and the statements of the Sahaba as the first and final proves.

[@ziarehman3387]

After listening to this very deep nuanced conversation about Aqeedah….. I have decided that I need to take a flight ✈️ to US New Jersey and try that pizza 🍕 the shaykh is endorsing so vehemently 😂

[@FarhatKCh]

This is the first time I’ve listened to a Black Imam. Need more Black guests so that biases can be overcome.

[@mumuzeze]

He had the Somali brother a few days ago but I understand you mean African American

[@bardortalib]

I don’t know where u been, where you live to see a black imam online for the first time in discussion

[@sabar2453]

Shaykh Ibrahim Osi Efa

[@user-hb9zi2on2h]

Let us respect each other. Call them African American or if you know they are African call them African

[@randomvide1]

Relax no bias in Islam. Take knowledge from who ever holds it. Dont bring western ideas here mate. Thanks

[@koroglurustem1722]

This is what we need, a traditional sunni position which includes 3 schools of aqida - iman (original hanabila too), 4 schools of figh - islam, and various tasawwuf schools - ihsan.

[@nasrazam]

Alhamdulillah, in south east asian region we hold to the Asy'ari-Maturidi Aqidah, Syafi'i Fiqh and 3 other School of Thought with the guidance of our Mufti & Imam Junaid, Al-Ghazali in Tasawuf & Suluk Of Tariqah

[@millatiibrahim2416]

Yes we believe Allah rose above His Throne and He is above His Throne in a way that befits His Majesty, and He descends to the lowest heaven every night in a way that befits His Majesty, سبحانه وتعالى and there is no likeness to Him and i believe this with all my Eemaan and will never shake inShaAllah Alhamdulillah

[@omarabbasi2682]

In a way that befits his majesty= ليس بذاته حقيقةً

[@millatiibrahim2416]

​@@omarabbasi2682fear Allah , Mujahid the student of Ibn abbas himself He said بذاته سبحانه وتعالى

[@amandajames5595]

You are describing a flying and floating object in created space … this is definitely not what either al-alshari or almaturidi believed or taught …flying or floating ghosts would be basically creations with shapes and dimensions…

[@millatiibrahim2416]

​@@amandajames5595thats your imagination, thats your words, and thats your accountability

[@vol94]

As Imam Fakhruddin Razi said, istiwa has some fifteen or more meanings in the arabic language. It can mean to rise, but also to subjucate. Why must you chose an anthropomorphic definition like rising for Allah subhanwatallah. Also, Imam Ahmad Bin Hanbal (this is for pseudo hanbalis out there) made tawil of a verse about Allah coming on the day of Judgement to mean that Allah's mercy is coming. Here's the reference: The hadith master (hafiz) Ibn Kathir reports that Imam al-Bayhaqi related from al-Hakim from Abu ‘Amr ibn al-Sammak, from Hanbal, the son of the brother of Ahmad ibn Hanbal’s father, that Ahmad ibn Hanbal figuratively interpreted the word of Allah Most High, "And your Lord shall come . . ." (Qur'an 89:22), as meaning "His recompense (thawab) shall come." Al-Bayhaqi said, "This chain of narrators has absolutely nothing wrong in it" (al-Bidaya wa al-nihaya,10.342). So are you going to call Imam Ahmad Bin Hanbal wrong? For making a non anthropomorphic and non literal tawil of a verse that ascribes movement to Allah. Because for Allah to move means He is present in the creation, because movement is what we call going from one place or one point to another, and all places and points of movement are created. And to believer that Allah can be in a place (like Ibn taymmia) is to say that the creator does not transcend the creation fully, and that is paganism and christianity

[@taqihassansyed769]

السلام علیکم و رحمۃ اللہ و برکاتہٗ بہت ہی عمدہ اور معیاری معلومات فراہم کی گئی ہے ڈاکٹر سے سوالات بھی کمال کے تھا اور شیخ امین کےے جواب بہت ہی مفضل اور ان کی وسعت علمی اور تدبر کی گہرائی کی گواہی دے رہے تھے۔ بد قسمتی سے عقیدہ ہی اہمیت اور مزکری حیثیت سے بے اعتباہی عام ہے ۔ امید ہے کہ اس موضوع پر کوئی مسلسل کام ؔپ کی طرف سے دیکھنے میں آئے گا۔ کیونکہ خصوصاً اہل سنت و الجماعت کا نام لے کر ہر کوئی عقیدہ بگاڑنے کی کوشش میں مصروف ہے۔ وقت کا اہم ضرورت ہے کہ حقیقی طور پر اہل سنت و الجماعت کے عقیدہ کو پوری طرح اور تفصیل کے ساتھ بیان کیا جائے۔

[@avaeyskhan9384]

One of the best Muslim podcasts I have seen. Subhanallah. May Allah swt bless Dr Shadee and Shaykh Amin ان شاءالله تعالي

[@moonmoonStar]

Alhamdulillah. Thank you so much for the podcast.

[@silversurfer3657]

JzkAllah khair Dr Shadee and Imam Amin. This has been one of the most beneficial videos of recent time. Very clear and unapologetic about what is ahlusunnah wal Jamat. As someone who gives irshaad to the way of tawauf and tareeqah simple concepts such as connection to the prophet is becoming challenging to even people who come from ashari back ground. Many have never even herd the term and this video will be helpful inshaAllah in opening thinking process regarding their own understanding and where they came to hold there beliefs.

[@nhuss6149]

Masha Allah amazing podcast. Salaam from the UK.

[@vipulpatel-il9nb]

Very good arrangement, looking forward to hearing more of sheikh Amin !

[@-Ahmed8592]

His KZbin channel is Imam Muhammad Masjid Atlantic City

[@Colloneld]

May Allah keep us one straight path

[@Mumsiken]

Brothers voice is so pleasant.

[@irfanmohiuddin1929]

May Allah Preserve Scholars of Ahl al-Sunnah wa Ja'ama.. Imam Amin a great teacher.

[@abdullahsabawi1202]

This was quite an experience to listen to. I wish I could have some Q&A or personal counseling related to this.

[@realitybeckons4120]

jazakallahu khair

[@AbuZee1]

Brilliant pocast ❤

[@osamad5971]

Jazakallah shaykain. This was a beautiful lecture! Much needed!

[@TheFaro2011]

I saw sh. Asrar talk when he was 17 and i called it then, he'd amount to something! I dont agree with jim fully on everything, but as a local, he's lovely

[@views-kf4ks]

First time I am hearing a black man speaking on aqeedah. Mashallah

[@TheMercifulAndJust]

Yes and thoroughly ma sha Allah supplanting the likes of Abu Ameena Bilal Philips and abuTaymiyyah mouthpieces of the Taymiyya Wahhabi Uthaymeenia Bazia Fawzania Albaania creed

[@Dont-worry1618]

@@TheMercifulAndJust Stop talking nonsense

[@TheFaro2011]

​@TheMercifulAndJust relax yourself

[@Rksongs.]

Please create more content like this. This is very beneficial .May Allah reward you

[@user-cy5xq4ew8f]

ما شاء الله nothing but the truth from Sheik Amin ❤

[@vvhuzaifa]

SHEIKH AMIN!!!!

[@Khaldunii]

Would like to see an Aqidah part 2 episode with Shaykh Amin and Shaykh Hatem. The subsequent episodes I’ve seen on this channel with Ash’aris critical of Atharis don’t really seem to engage with the arguments and explanations made by Shaykh Hatem. Please invite him back if you are able!

[@rachidsabil3873]

Hatem al-Haj is well balanced and articulate, it would be very interesting, I think Amin Muhammad would learn a lot from him

[@user-fn8ns8xn3k]

Sheikh amin is learned in taymi vs Ashari aqeeda. That’s clear ..

[@IsmailSarkaya-ll4ts]

🎯 Key Takeaways for quick navigation: 00:07 *🍕 Introduction and Setting the Tone* - Introduction to the live stream from Safina Society. - Setting the scene with a description of the weather and refreshments. - Guests are introduced, and the energetic atmosphere is emphasized. 02:16 *🎙️ Guest Introduction: Shaykh Amin* - Appreciation for the platform and its benefits. - Recognition of Shaykh Amin's contributions to Islamic knowledge, particularly in New Jersey. - Acknowledgment of Shaykh Amin's pivotal role in promoting 'aqidah. 09:30 *🤔 Exploring Valid 'Aqidah* - Discussion on the importance of clarity in theological discussions. - Highlighting the need to define and understand valid 'aqidah. - Emphasis on the role of scholars and access to scholarly references for establishing 'aqidah. 17:01 *💡 Foundations of Knowledge Transmission* - Exploring the transmission of knowledge and belief from generation to generation. - Importance of unbroken chains of transmission in preserving core beliefs. - Addressing the significance of connecting to the beliefs of previous generations. 28:07 *🔍 Silent Response and Methodology* - Differentiating between the Hanafi and Hambali schools regarding silent responses to debates. - Understanding the foundational principles behind the Hanbali methodology. - Exploring the approach to addressing innovated beliefs within the Hambali school. 29:46 *📜 Understanding the historical transmission of creedal beliefs* - The transmission of creedal beliefs historically had interruptions and variations. - Different schools of thought had diverse interpretations and practices. - Historical figures like al-Barbahari were refuted for deviating from mainstream creedal positions. 32:31 *🕌 Clarifying core creedal issues* - Debate over whether Allah exists without place or has a location. - Hanbali scholars historically upheld the belief that Allah is not in a place. - The significance of understanding creedal positions in contemporary religious discourse. 35:03 *📚 Reference to classical Hanbali texts on creedal matters* - Classical Hanbali texts address creedal issues and refute opposing beliefs. - Works by scholars like Ibn Taymiyyah and Ibn Hamdan are cited as authoritative. - These texts uphold the creed that Allah is not confined to a physical location. 38:09 *📖 Importance of clarifying creedal beliefs in contemporary context* - Emphasizing the relevance of understanding creedal beliefs amidst modern challenges. - Addressing misconceptions about the anthropomorphic attributes of Allah. - The necessity of grounding Islamic beliefs in authentic textual sources. 44:40 *💬 Exploring the significance of creedal clarity in religious education* - Discussing the relevance of creedal education in combating misconceptions. - Clarifying misconceptions about the attributes of Allah and the nature of belief. - Highlighting the importance of education in understanding core creedal issues. 58:38 *📜 Understanding the Attributes of Allah* - Explanation of the transcendent nature of Allah's attributes, - Discussion on the interpretation of non-befitting attributes, - Clarification of the Hanbali perspective on Allah's attributes. 01:01:21 *📚 Importance of Clarification in Belief* - Analysis of the necessity for clarification in theological matters, - Examination of how early scholars dealt with theological issues, - Discussion on the implications of differing beliefs within the Muslim community. 01:03:14 *🔍 Unity and Division in the Muslim Ummah* - Explanation of prophetic teachings regarding the division within the Muslim community, - Emphasis on the importance of adhering to the correct beliefs, - Addressing misconceptions about unity and division within the Ummah. 01:06:28 *🧠 The Role of Scholarship in Understanding Religion* - Comparison between expertise in religious studies and other fields, - Importance of scholarly guidance in interpreting religious texts, - Clarification on the need for proper training to understand complex religious concepts. 01:12:04 *⚖️ Navigating Differences in Religious Beliefs* - Discussion on the necessity of defining the boundaries of religious unity, - Clarification on the implications of rejecting established religious doctrines, - Analysis of the nuanced approach required when addressing theological disagreements. 01:25:32 *🧭 Understanding Different Views in Islamic Theology* - Exploring differences in theological views among Muslims, - The importance of defining and understanding core creedal issues, - Seeking clarity on disagreements within theological frameworks. 01:29:04 *🤔 Clarifying Theological Positions* - Emphasizing the necessity of clearly defined theological positions, - Discussing the importance of structured belief systems, - Addressing the need for transparency and clarity in theological discussions. 01:31:43 *📚 Importance of Knowledge Transmission in Islamic Tradition* - Highlighting the significance of chains of transmission in Islamic knowledge, - Discussing the role of authority and scholarly consensus in establishing beliefs, - Emphasizing the importance of verifying theological positions through reliable sources. 01:46:00 *🕌 Embracing Sunni Tradition in Islamic Belief* - Affirming adherence to Sunni tradition in Islamic theology, - Emphasizing the importance of an unbroken chain of transmission in learning, - Expressing willingness to engage in dialogue and learning within established theological frameworks. Made with HARPA AI

[@Rksongs.]

Jazak Allahu khairan dr shadee . We in india have scholars distorted concept of Aqeedah about Allah azzawajal and aakhirah .They mixed hindu philosophy sufism and the concept of wilayah with Tauheed and his divinity .

[@alastair415]

Will someone enlighten me as to what the host meant when he mentioned Asbury Park at the beginning of this video?

[@amdegia]

Salams. Are these going to be uploaded onthe podcast? Last one was done in oct 23

[@Patlichan]

There is a maturidi imam at the circassian mosque in new jersey

[@yearnerr]

Can anyone point me to a source of the Ash’ari positions that’s not in reaction to the other side? Thanks in advance

[@somahmed123]

Sh islam sh mahamed amin ❤

[@mohamedyasin9833]

Please bring shaykh Murabit Robert Benevidez. There is no (rarely) video of him on the internet

[@omarabbasi2682]

What about him?

[@dannysalgado7647]

Al-Barbahārī was not refutted by the Hanābilah. Who from the Hanābilah refuted him?

[@user-ch2mg9zg6e]

سورة آل عمران ١.٢-١.٥ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ٱتَّقُواْ ٱللَّهَ حَقَّ تُقَاتِهِۦ وَلَا تَمُوتُنَّ إِلَّا وَأَنتُم مُّسۡلِمُونَ (١٠٢) وَٱعۡتَصِمُواْ بِحَبۡلِ ٱللَّهِ جَمِيعٗا وَلَا تَفَرَّقُواْۚ وَٱذۡكُرُواْ نِعۡمَتَ ٱللَّهِ عَلَيۡكُمۡ إِذۡ كُنتُمۡ أَعۡدَآءٗ فَأَلَّفَ بَيۡنَ قُلُوبِكُمۡ فَأَصۡبَحۡتُم بِنِعۡمَتِهِۦٓ إِخۡوَٰنٗا وَكُنتُمۡ عَلَىٰ شَفَا حُفۡرَةٖ مِّنَ ٱلنَّارِ فَأَنقَذَكُم مِّنۡهَاۗ كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمۡ ءَايَٰتِهِۦ لَعَلَّكُمۡ تَهۡتَدُونَ (١٠٣) وَلۡتَكُن مِّنكُمۡ أُمَّةٞ يَدۡعُونَ إِلَى ٱلۡخَيۡرِ وَيَأۡمُرُونَ بِٱلۡمَعۡرُوفِ وَيَنۡهَوۡنَ عَنِ ٱلۡمُنكَرِۚ وَأُوْلَٰٓئِكَ هُمُ ٱلۡمُفۡلِحُونَ (١٠٤) وَلَا تَكُونُواْ كَٱلَّذِينَ تَفَرَّقُواْ وَٱخۡتَلَفُواْ مِنۢ بَعۡدِ مَا جَآءَهُمُ ٱلۡبَيِّنَٰتُۚ وَأُوْلَٰٓئِكَ لَهُمۡ عَذَابٌ عَظِيمٞ (١٠٥) سورة الحج ٧٨ وَجَٰهِدُواْ فِي ٱللَّهِ حَقَّ جِهَادِهِۦۚ هُوَ ٱجۡتَبَىٰكُمۡ وَمَا جَعَلَ عَلَيۡكُمۡ فِي ٱلدِّينِ مِنۡ حَرَجٖۚ مِّلَّةَ أَبِيكُمۡ إِبۡرَٰهِيمَۚ هُوَ سَمَّىٰكُمُ ٱلۡمُسۡلِمِينَ مِن قَبۡلُ وَفِي هَٰذَا لِيَكُونَ ٱلرَّسُولُ شَهِيدًا عَلَيۡكُمۡ وَتَكُونُواْ شُهَدَآءَ عَلَى ٱلنَّاسِۚ فَأَقِيمُواْ ٱلصَّلَوٰةَ وَءَاتُواْ ٱلزَّكَوٰةَ وَٱعۡتَصِمُواْ بِٱللَّهِ هُوَ مَوۡلَىٰكُمۡۖ فَنِعۡمَ ٱلۡمَوۡلَىٰ وَنِعۡمَ ٱلنَّصِيرُ (٧٨) حديث عند أحمد: حَدَّثَنَا عَلِيُّ بْنُ إِسْحَاقَ ، أَخْبَرَنَا عَبْدُ اللَّهِ ، أَخْبَرَنَا مَعْمَرٌ ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ ، عَنْ زَيْدِ بْنِ سَلَّامٍ ، عَنْ جَدِّهِ مَمْطُورٍ ، عَنْ رَجُلٍ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - قَالَ : أُرَاهُ أَبَا مَالِكٍ الْأَشْعَرِيَّ - قَالَ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " وَأَنَا آمُرُكُمْ بِخَمْسٍ : آمُرُكُمْ بِالسَّمْعِ وَالطَّاعَةِ، وَالْجَمَاعَةِ، وَالْهِجْرَةِ، وَالْجِهَادِ فِي سَبِيلِ اللَّهِ، فَمَنْ خَرَجَ مِنَ الْجَمَاعَةِ قِيدَ شِبْرٍ فَقَدْ خَلَعَ رِبْقَةَ الْإِسْلَامِ مِنْ رَأْسِهِ، وَمَنْ دَعَا دَعْوَى الْجَاهِلِيَّةِ فَهُوَ جُثَا جَهَنَّمَ ". قَالَ رَجُلٌ : يَا رَسُولَ اللَّهِ، وَإِنْ صَامَ وَصَلَّى ؟ قَالَ : " نَعَمْ، وَإِنْ صَامَ وَصَلَّى، وَلَكِنْ تَسَمَّوْا بِاسْمِ اللَّهِ الَّذِي سَمَّاكُمْ عِبَادَ اللَّهِ الْمُسْلِمِينَ الْمُؤْمِنِينَ ". حديث عند البخاري: حَدَّثَنَا يَعْقُوبُ ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ ، عَنْ أَبِيهِ ، عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ ، عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " مَنْ أَحْدَثَ فِي أَمْرِنَا هَذَا مَا لَيْسَ فِيهِ فَهُوَ رَدٌّ ". رَوَاهُ عَبْدُ اللَّهِ بْنُ جَعْفَرٍ الْمَخْرَمِيُّ ، وَعَبْدُ الْوَاحِدِ بْنُ أَبِي عَوْنٍ ، عَنْ سَعْدِ بْنِ إِبْرَاهِيمَ . حديث عند أبي داود: حَدَّثَنَا أَحْمَدُ بْنُ حَنْبَلٍ ، حَدَّثَنَا الْوَلِيدُ بْنُ مُسْلِمٍ ، حَدَّثَنَا ثَوْرُ بْنُ يَزِيدَ ، قَالَ : حَدَّثَنِي خَالِدُ بْنُ مَعْدَانَ ، قَالَ : حَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ عَمْرٍو السُّلَمِيُّ وَحُجْرُ بْنُ حُجْرٍ ، قَالَا : أَتَيْنَا الْعِرْبَاضَ بْنَ سَارِيَةَ وَهُوَ مِمَّنْ نَزَلَ فِيهِ : { وَلَا عَلَى الَّذِينَ إِذَا مَا أَتَوْكَ لِتَحْمِلَهُمْ قُلْتَ لَا أَجِدُ مَا أَحْمِلُكُمْ عَلَيْهِ } ، فَسَلَّمْنَا وَقُلْنَا : أَتَيْنَاكَ زَائِرَيْنِ وَعَائِدَيْنِ وَمُقْتَبِسَيْنِ . فَقَالَ الْعِرْبَاضُ : صَلَّى بِنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ذَاتَ يَوْمٍ، ثُمَّ أَقْبَلَ عَلَيْنَا فَوَعَظَنَا مَوْعِظَةً بَلِيغَةً، ذَرَفَتْ مِنْهَا الْعُيُونُ، وَوَجِلَتْ مِنْهَا الْقُلُوبُ، فَقَالَ قَائِلٌ : يَا رَسُولَ اللَّهِ، كَأَنَّ هَذِهِ مَوْعِظَةُ مُوَدِّعٍ، فَمَاذَا تَعْهَدُ إِلَيْنَا ؟ قَالَ : " أُوصِيكُمْ بِتَقْوَى اللَّهِ، وَالسَّمْعِ وَالطَّاعَةِ، وَإِنْ عَبْدًا حَبَشِيًّا، فَإِنَّهُ مَنْ يَعِشْ مِنْكُمْ بَعْدِي فَسَيَرَى اخْتِلَافًا كَثِيرًا، فَعَلَيْكُمْ بِسُنَّتِي وَسُنَّةِ الْخُلَفَاءِ الْمَهْدِيِّينَ الرَّاشِدِينَ، تَمَسَّكُوا بِهَا، وَعَضُّوا عَلَيْهَا بِالنَّوَاجِذِ ، وَإِيَّاكُمْ وَمُحْدَثَاتِ الْأُمُورِ ؛ فَإِنَّ كُلَّ مُحْدَثَةٍ بِدْعَةٌ، وَكُلَّ بِدْعَةٍ ضَلَالَةٌ ".

[@vipulpatel-il9nb]

Usually its the learned people who agree that theres urgent need of propagating Ash’ariyyah creed !

[@_zaaphiel]

Maybe propagate the Maturidi creed instead 😊

[@akmalponders416]

Maturidi and asyari are the same in its essence

[@_zaaphiel]

@@akmalponders416 Maturidi is clearer and has more uniformity.

[@akmalponders416]

@@_zaaphiel its not one or the other. Its best to learn both.

[@TimeflowBratan]

@@_zaaphielit really doesn’t matter. We’re not trying to teach people high level kalam. We want to teach basic aqaid. It really makes no difference which one we preach. When it comes to doubts and evidences, we again can use both of the madhahib to fight those doubts. I am Maturidi, but I read ar-Razi. So what?

[@user-ch2mg9zg6e]

سورة البقرة ١٢٧-١٤١ وَإِذۡ يَرۡفَعُ إِبۡرَٰهِـۧمُ ٱلۡقَوَاعِدَ مِنَ ٱلۡبَيۡتِ وَإِسۡمَٰعِيلُ رَبَّنَا تَقَبَّلۡ مِنَّآۖ إِنَّكَ أَنتَ ٱلسَّمِيعُ ٱلۡعَلِيمُ (١٢٧) رَبَّنَا وَٱجۡعَلۡنَا مُسۡلِمَيۡنِ لَكَ وَمِن ذُرِّيَّتِنَآ أُمَّةٗ مُّسۡلِمَةٗ لَّكَ وَأَرِنَا مَنَاسِكَنَا وَتُبۡ عَلَيۡنَآۖ إِنَّكَ أَنتَ ٱلتَّوَّابُ ٱلرَّحِيمُ (١٢٨) رَبَّنَا وَٱبۡعَثۡ فِيهِمۡ رَسُولٗا مِّنۡهُمۡ يَتۡلُواْ عَلَيۡهِمۡ ءَايَٰتِكَ وَيُعَلِّمُهُمُ ٱلۡكِتَٰبَ وَٱلۡحِكۡمَةَ وَيُزَكِّيهِمۡۖ إِنَّكَ أَنتَ ٱلۡعَزِيزُ ٱلۡحَكِيمُ (١٢٩) وَمَن يَرۡغَبُ عَن مِّلَّةِ إِبۡرَٰهِـۧمَ إِلَّا مَن سَفِهَ نَفۡسَهُۥۚ وَلَقَدِ ٱصۡطَفَيۡنَٰهُ فِي ٱلدُّنۡيَاۖ وَإِنَّهُۥ فِي ٱلۡأٓخِرَةِ لَمِنَ ٱلصَّٰلِحِينَ (١٣٠) إِذۡ قَالَ لَهُۥ رَبُّهُۥٓ أَسۡلِمۡۖ قَالَ أَسۡلَمۡتُ لِرَبِّ ٱلۡعَٰلَمِينَ (١٣١) وَوَصَّىٰ بِهَآ إِبۡرَٰهِـۧمُ بَنِيهِ وَيَعۡقُوبُ يَٰبَنِيَّ إِنَّ ٱللَّهَ ٱصۡطَفَىٰ لَكُمُ ٱلدِّينَ فَلَا تَمُوتُنَّ إِلَّا وَأَنتُم مُّسۡلِمُونَ (١٣٢) أَمۡ كُنتُمۡ شُهَدَآءَ إِذۡ حَضَرَ يَعۡقُوبَ ٱلۡمَوۡتُ إِذۡ قَالَ لِبَنِيهِ مَا تَعۡبُدُونَ مِنۢ بَعۡدِيۖ قَالُواْ نَعۡبُدُ إِلَٰهَكَ وَإِلَٰهَ ءَابَآئِكَ إِبۡرَٰهِـۧمَ وَإِسۡمَٰعِيلَ وَإِسۡحَٰقَ إِلَٰهٗا وَٰحِدٗا وَنَحۡنُ لَهُۥ مُسۡلِمُونَ (١٣٣) تِلۡكَ أُمَّةٞ قَدۡ خَلَتۡۖ لَهَا مَا كَسَبَتۡ وَلَكُم مَّا كَسَبۡتُمۡۖ وَلَا تُسۡـَٔلُونَ عَمَّا كَانُواْ يَعۡمَلُونَ (١٣٤) وَقَالُواْ كُونُواْ هُودًا أَوۡ نَصَٰرَىٰ تَهۡتَدُواْۗ قُلۡ بَلۡ مِلَّةَ إِبۡرَٰهِـۧمَ حَنِيفٗاۖ وَمَا كَانَ مِنَ ٱلۡمُشۡرِكِينَ (١٣٥) قُولُوٓاْ ءَامَنَّا بِٱللَّهِ وَمَآ أُنزِلَ إِلَيۡنَا وَمَآ أُنزِلَ إِلَىٰٓ إِبۡرَٰهِـۧمَ وَإِسۡمَٰعِيلَ وَإِسۡحَٰقَ وَيَعۡقُوبَ وَٱلۡأَسۡبَاطِ وَمَآ أُوتِيَ مُوسَىٰ وَعِيسَىٰ وَمَآ أُوتِيَ ٱلنَّبِيُّونَ مِن رَّبِّهِمۡ لَا نُفَرِّقُ بَيۡنَ أَحَدٖ مِّنۡهُمۡ وَنَحۡنُ لَهُۥ مُسۡلِمُونَ (١٣٦) فَإِنۡ ءَامَنُواْ بِمِثۡلِ مَآ ءَامَنتُم بِهِۦ فَقَدِ ٱهۡتَدَواْۖ وَّإِن تَوَلَّوۡاْ فَإِنَّمَا هُمۡ فِي شِقَاقٖۖ فَسَيَكۡفِيكَهُمُ ٱللَّهُۚ وَهُوَ ٱلسَّمِيعُ ٱلۡعَلِيمُ (١٣٧) صِبۡغَةَ ٱللَّهِ وَمَنۡ أَحۡسَنُ مِنَ ٱللَّهِ صِبۡغَةٗۖ وَنَحۡنُ لَهُۥ عَٰبِدُونَ (١٣٨) قُلۡ أَتُحَآجُّونَنَا فِي ٱللَّهِ وَهُوَ رَبُّنَا وَرَبُّكُمۡ وَلَنَآ أَعۡمَٰلُنَا وَلَكُمۡ أَعۡمَٰلُكُمۡ وَنَحۡنُ لَهُۥ مُخۡلِصُونَ (١٣٩) أَمۡ تَقُولُونَ إِنَّ إِبۡرَٰهِـۧمَ وَإِسۡمَٰعِيلَ وَإِسۡحَٰقَ وَيَعۡقُوبَ وَٱلۡأَسۡبَاطَ كَانُواْ هُودًا أَوۡ نَصَٰرَىٰۗ قُلۡ ءَأَنتُمۡ أَعۡلَمُ أَمِ ٱللَّهُۗ وَمَنۡ أَظۡلَمُ مِمَّن كَتَمَ شَهَٰدَةً عِندَهُۥ مِنَ ٱللَّهِۗ وَمَا ٱللَّهُ بِغَٰفِلٍ عَمَّا تَعۡمَلُونَ (١٤٠) تِلۡكَ أُمَّةٞ قَدۡ خَلَتۡۖ لَهَا مَا كَسَبَتۡ وَلَكُم مَّا كَسَبۡتُمۡۖ وَلَا تُسۡـَٔلُونَ عَمَّا كَانُواْ يَعۡمَلُونَ (١٤١)

[@oogahpanda9275]

Dr Shadee can you get a maturidi Scholar to discuss Ashari vs Maturidi

[@musti12312]

He had sheikh Amin kholwadia is maturidi. Tbh these days it’s hard to find a proper maturidi, most are Asharised (which isn’t a problem or anything)

[@fbng]

no point, the differences between the two are auxiliary and both groups don't waste time on them

[@reflection5057]

May Allah forgive this shaikh for knowingly or unknowingly lying throughout!

[@hermitally419]

This was unfair by Sh Amin. The earlier discussion was clearly highlighted as a non debate, a scholarly assessment of sources. It was not one for laity to begin with. Hence Sh Asrar invited Dr Yasir for anothet 1 2 1 in the UK.

[@_zaaphiel]

We don't know is a correct answer sometimes

[@Asce.-ol2fg]

Plz invite shaykh yasir al hanafi and shaykh abdulrahman sondalani

[@Nimr187]

Does Shaykh Sondalani have an online presence, are there any recent lectures available online?

[@cmserrone]

Midwest are Shaykh Hisham Kabbani and Shaykh Gibril Hadad

[@dannysalgado7647]

Also, who are these 3rd and 4th centuries so-called literalist Hanbalis who were not following the Hanbalī creed? All that was mentioned was al-Barabahārī.

[@magmoedahdevries1944]

Looking for topics of devorce

[@AhlSunnah327]

You spoke about istawa of Allah fawqa l-'Arch, and it's clear like crystal water and Imam a-Tabari H310 : Imâm At-Tabari explains the istiwâ of Allah by the elevation of sovereignty and domination.In his famous tafsîr (volume 1 page 457), during the explanation of the istiwâ of Allâh [verse 29 of Soûrat Al-Baqarah], Imâm At-Tabari said: « علا عليها علوّ مُلْك وسُلْطان، لا علوّ انتقال وزَوال » “He (Allâh) has risen above, from an elevation of sovereignty and dominion, and not from an elevation of displacement and movement” Useful information: - The Imâm, the Hâfidh (specialist in the science of Hadîth), the Moujtahid Abou Ja'far Mouhammad Ibn Jarîr At-Tabari is a famous Salaf scholar, he was born in 224 and died in 310 AH (رحمه الله) that is to say more than 1120 years ago. His tafsîr known as “Jâmi'ou l-bayân fî ta-wîl al-Qur-ân” is very famous.

[@koroglurustem1722]

Imam Amin gave good explanations and broke down where YQ's approach fails. Saying that we teach different methodologies is different than Saying that I don't follow a particular methodology. Then what are you really following ?

[@briancordero7674]

The Usul of the Din are clear .Ahl Kalam insist that Ahl Hadith wa Athar follow Kalam. Kalam is a Bida' of the Mutazila that Imam Ahmad refuted for Ahl Sunna. The Ash'ari and Maturidi are a hybrid of Kalam and Hadith .While the Athar of the Sahaba are the third Asl after Quran and Sunna. This is the methodology of Abu Thawr , ibn Mubarak, Ishaq ibn Rahwayh and others from the Salaf. We stop where they stopped. And everyone can be taken or left except Rasullah.

[@AhlSunnah327]

al Hafidh Al-Bayhaqi said In his book “Al-Asmâ-ou wa s-Sifât” (tome 2, page 144) : « واستدل بعض أصحابنا في نفي الـمكان عنه بقول النبيِّ صلى الله عليه و سلم : » أنت الظاهر فليس فوقك شىء ، وأنت الباطن فليس دونك شىء » ، وإذا لـم يكن فوقه شىء ولا دونه شىء لـم يكن في مكان " "Some of our companions quoted as evidence in denying the place from him (Allah) the words of the Prophet, may God’s prayers and peace be upon him: « أنت الظاهر فليس فوقك شىء وأنت الباطن فليس دونك شىء» Which means : “You are the Manifest, and there is nothing above You, and You are the Hidden, and there is nothing below You.” [Reported by Muslim] And if there was nothing above it and nothing below it, it would not be in a place.” End of quote.

[@theantracist]

So why exclude the madhab that existed before the Asharis and Maturidia from Ahl Sunnah?

[@AbdullahodSandzak]

They don't, simply the madhab that the pious salaf follows was tafweidth. Which both ashari and maturidi accept as a aqeeda position. Only issue is that those who claim to follow the salaf today, don't do traditional tafweedth (by saying only Allah knows the true meaning of mutashabih ayats and we we know there is nothing like Allah). Thus, simply put. The TRUE traditionalist position is best and accepted by the ahlus sunnah - ashari and maturidi. I hope I have clearly answered your concern. I myself am maturidi, and in our earlier works, tafweedh was actually preferred position with regards to aqeeda but later maturidi ulima preferred tawil like the ashariyyah, due to the fitnah taking place. Imam Safarini, the great hanbali scholar said: "the ahlus sunnah are three, hanbalis (true atharis), ashari and maturidi". I wholeheartedly believe what the great Imam said to be true. However the modern pseudo salafi aren't true hanbalis..... May Allah bless us with understanding.

[@AbdullahodSandzak]

Also, the discussion starts regarding your question at 28mins. See from there for the reply.

[@TheMercifulAndJust]

​@@AbdullahodSandzak indeed.

[@konstantinosskordos8645]

u clearly diddnt understand anything i see...

[@uthmaankhan5802]

@@AbdullahodSandzak wrong…

[@ibnAmat]

And once again, they mis-label the Hanabila. We do enter into debates, yet we say what Allah said about Himself SWT, what the Prophet said SAW, or what the Sahaba said about Allah RAH. How can you blame us for saying what 1. Allah, the All Knowing said and or the most righteous men in history said? Wallahi, this increases my faith in this creed. If you say what the Prophet or Sahaba said then your wrong. SubhanAllah, Allah is over every imperfection and above all creation.

[@TheMercifulAndJust]

Brother, I recommend you to listen to an authority Hanbali figure , e.g. Mohammed AbdulWahid alHanbali AlAzhari

[@TheMercifulAndJust]

And Sheikh Fares bin Faalih AlKhazrajee AlHanbali شيخ فارس بن فالح الخزرجي

[@ibnAmat]

@@TheMercifulAndJust but why though, am I supposed to just listen to him recite Quran? Do you want me to look at his fiqh? Or his Aqeedah? Or his Nahu?; Ya Akhi, give me something more specific than that😂 Are you using AbdulWahab as a example? (When the Hanbaliya and the Ahl-Hadith Aqeedah came before him, it doesn’t make sense to use him as a example)

[@m.9774]

Ashariyya, Maturidiyya. They're the branches of Ahlus Sunnah wal Jama'a. Even the four Masalik Hanafi Maaliki Shafai Hanbali They're the unbreakable schools of thoughts of Islam.

[@user-ch2mg9zg6e]

حديث عند البخاري: حَدَّثَنَا عَبْدُ اللَّهِ بْنُ يُوسُفَ ، أَخْبَرَنَا مَالِكٌ ، عَنْ زَيْدِ بْنِ أَسْلَمَ ، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا، أَنَّهُ قَدِمَ رَجُلَانِ مِنَ الْمَشْرِقِ فَخَطَبَا، فَعَجِبَ النَّاسُ لِبَيَانِهِمَا، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " إِنَّ مِنَ الْبَيَانِ لَسِحْرًا ". أَوْ : " إِنَّ بَعْضَ الْبَيَانِ لَسِحْرٌ ". حديث عند الدارمي: أَخْبَرَنَا الْوَلِيدُ بْنُ هِشَامٍ ، حَدَّثَنَا الْحَارِثُ بْنُ يَزِيدَ الْحِمْصِيُّ ، عَنْ عَمْرِو بْنِ قَيْسٍ قَالَ : وَفَدْتُ مَعَ أَبِي إِلَى يَزِيدَ بْنِ مُعَاوِيَةَ بِحُوَّارِينَ حِينَ تُوُفِّيَ مُعَاوِيَةُ رَضِيَ اللَّهُ عَنْهُ، نُعَزِّيهِ وَنُهَنِّيهِ بِالْخِلَافَةِ، فَإِذَا رَجُلٌ فِي مَسْجِدِهَا يَقُولُ : أَلَا إِنَّ مِنْ أَشْرَاطِ السَّاعَةِ أَنْ يُرْفَعَ الْأَشْرَارُ وَيُوضَعَ الْأَخْيَارُ، أَلَا إِنَّ مِنْ أَشْرَاطِ السَّاعَةِ أَنْ يَظْهَرَ الْقَوْلُ وَيُخْزَنَ الْعَمَلُ، أَلَا إِنَّ مِنْ أَشْرَاطِ السَّاعَةِ أَنْ تُتْلَى الْمَثْنَاةُ فَلَا يُوجَدُ مَنْ يُغَيِّرُهَا. قِيلَ لَهُ : وَمَا الْمَثْنَاةُ ؟ قَالَ : مَا اسْتُكْتِبَ مِنْ كِتَابٍ غَيْرِ الْقُرْآنِ، فَعَلَيْكُمْ بِالْقُرْآنِ ؛ فَبِهِ هُدِيتُمْ، وَبِهِ تُجْزَوْنَ، وَعَنْهُ تُسْأَلُونَ. فَلَمْ أَدْرِ مَنِ الرَّجُلُ، فَحَدَّثْتُ هَذَا الْحَدِيثَ بَعْدَ ذَلِكَ بِحِمْصَ، فَقَالَ لِي رَجُلٌ مِنَ الْقَوْمِ : أَوَمَا تَعْرِفُهُ ؟ قُلْتُ : لَا. قَالَ ذَلِكَ عَبْدُ اللَّهِ بْنُ عَمْرٍو . حديث عند الحاكم: حَدَّثَنَا عَلِيُّ بْنُ حَمْشَاذَ الْعَدْلُ، ثَنَا مُوسَى بْنُ الْحَسَنِ بْنِ عَبَّادٍ، ثَنَا أَبُو يُوسُفَ مُحَمَّدُ بْنُ كَثِيرٍ الصَّنْعَانِيُّ، ثَنَا الْأَوْزَاعِيُّ، عَنْ عَمْرِو بْنِ قَيْسٍ السَّكُونِيِّ، قَالَ: خَرَجْتُ مَعَ أَبِي فِي الْوَفْدِ إِلَى مُعَاوِيَةَ فَسَمِعْتُ رَجُلًا يُحَدِّثُ النَّاسَ، يَقُولُ: «إِنَّ مِنْ أَشْرَاطِ السَّاعَةِ أَنْ تُرْفَعَ الْأَشْرَارُ وَتُوضَعَ الْأَخْيَارُ، وَأَنْ يُخْزَنَ الْفِعْلُ وَالْعَمَلُ وَيَظْهَرَ الْقَوْلُ، وَأَنْ يُقْرَأَ بِالْمُثَنَّاةِ فِي الْقَوْمِ لَيْسَ فِيهِمْ مَنْ يُغَيِّرُهَا أَوْ يُنْكِرُهَا» فَقِيلَ: وَمَا الْمُثَنَّاةُ؟ قَالَ: «مَا اكْتُتِبَتْ سِوَى كِتَابِ اللَّهِ عز و جل» قَالَ: فَحَدَّثْتُ بِهَذَا الْحَدِيثِ قَوْمًا وَفِيهِمْ إِسْمَاعِيلُ بْنُ عُبَيْدِ اللَّهِ، فَقَالَ: أَنَا مَعَكَ فِي ذَلِكَ الْمَجْلِسِ تَدْرِي مَنِ الرَّجُلُ؟ قُلْتُ: لَا، قَالَ: عَبْدُ اللَّهِ بْنُ عَمْرٍو حديث عند الحاكم: حَدَّثَنَا أَبُو عَبْدِ اللَّهِ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ مُوسَى الْخَازِنُ رحمه الله بِبُخَارَى، ثَنَا إِبْرَاهِيمُ بْنُ يُوسُفَ الْهِسِنْجَانِيُّ، ثَنَا هِشَامُ بْنُ عَمَّارٍ، ثَنَا يَحْيَى بْنُ حَمْزَةَ، حَدَّثَنِي عَمْرُو بْنُ قَيْسٍ الْكِنْدِيُّ، قَالَ: كُنْتُ مَعَ أَبِي الْفَوَارِسِ وَأَنَا غُلَامٌ شَابٌّ، فَرَأَيْتُ النَّاسَ مُجْتَمِعِينَ عَلَى رَجُلٍ، قُلْتُ: مَنْ هَذَا؟ قَالُوا: عَبْدُ اللَّهِ بْنُ عَمْرِو بْنِ الْعَاصِ، فَسَمِعْتُهُ يُحَدِّثُ عَنْ رَسُولِ اللَّهِ ﷺ أَنَّهُ قَالَ: «مِنَ اقْتِرَابِ السَّاعَةِ أَنْ تُرْفَعَ الْأَشْرَارُ وَتُوضَعَ الْأَخْيَارُ، وَيُفْتَحَ الْقَوْلُ وَيُخْزَنَ الْعَمَلُ، وَيُقْرَأَ بِالْقَوْمِ الْمُثَنَّاةُ لَيْسَ فِيهِمْ أَحَدٌ يُنْكِرُهَا» قِيلَ: وَمَا الْمُثَنَّاةُ؟ قَالَ: «مَا اكْتُتِبَتْ سِوَى كِتَابِ اللَّهِ عز و جل» وَقَدْ رَوَاهُ الْأَوْزَاعِيُّ، عَنْ عَمْرِو بْنِ قَيْسٍ السَّكُونِيِّ سورة الكهف ٢٧ وَٱتۡلُ مَآ أُوحِيَ إِلَيۡكَ مِن كِتَابِ رَبِّكَۖ لَا مُبَدِّلَ لِكَلِمَٰتِهِۦ وَلَن تَجِدَ مِن دُونِهِۦ مُلۡتَحَدٗا (٢٧) حديث عند البخاري: حَدَّثَنَا آدَمُ ، حَدَّثَنَا شُعْبَةُ ، حَدَّثَنَا الْأَسْوَدُ بْنُ قَيْسٍ ، حَدَّثَنَا سَعِيدُ بْنُ عَمْرٍو ، أَنَّهُ سَمِعَ ابْنَ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ : " إِنَّا أُمَّةٌ أُمِّيَّةٌ، لَا نَكْتُبُ وَلَا نَحْسُبُ. الشَّهْرُ هَكَذَا وَهَكَذَا " يَعْنِي مَرَّةً تِسْعَةً وَعِشْرِينَ، وَمَرَّةً ثَلَاثِينَ. حديث عند أحمد: حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ ، عَنْ عُبَيْدِ اللَّهِ بْنِ الْأَخْنَسِ ، أَخْبَرَنَا الْوَلِيدُ بْنُ عَبْدِ اللَّهِ ، عَنْ يُوسُفَ بْنِ مَاهَكَ ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو ، قَالَ : كُنْتُ أَكْتُبُ كُلَّ شَيْءٍ أَسْمَعُهُ مِنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أُرِيدُ حِفْظَهُ، فَنَهَتْنِي قُرَيْشٌ، فَقَالُوا : إِنَّكَ تَكْتُبُ كُلَّ شَيْءٍ تَسْمَعُهُ مِنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، وَرَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَشَرٌ يَتَكَلَّمُ فِي الْغَضَبِ وَالرِّضَا ؟ فَأَمْسَكْتُ عَنِ الْكِتَابِ، فَذَكَرْتُ ذَلِكَ لِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فَقَالَ : " اكْتُبْ، فَوَالَّذِي نَفْسِي بِيَدِهِ، مَا خَرَجَ مِنِّي إِلَّا حَقٌّ ". حديث عند البخاري: حَدَّثَنِي إِسْحَاقُ بْنُ نَصْرٍ ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ ، عَنْ مَعْمَرٍ ، عَنْ هَمَّامِ بْنِ مُنَبِّهٍ ، أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ يَقُولُ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " قِيلَ لِبَنِي إِسْرَائِيلَ : { ادْخُلُوا الْبَابَ سُجَّدًا وَقُولُوا حِطَّةٌ } . فَبَدَّلُوا، فَدَخَلُوا يَزْحَفُونَ عَلَى أَسْتَاهِهِمْ. وَقَالُوا : حَبَّةٌ فِي شَعْرَةٍ ". سورة الأحزاب ٢٣ مِّنَ ٱلۡمُؤۡمِنِينَ رِجَالٞ صَدَقُواْ مَا عَٰهَدُواْ ٱللَّهَ عَلَيۡهِۖ فَمِنۡهُم مَّن قَضَىٰ نَحۡبَهُۥ وَمِنۡهُم مَّن يَنتَظِرُۖ وَمَا بَدَّلُواْ تَبۡدِيلٗا (٢٣)

[@AhlSunnah327]

The great Pillar of Maliki school, al-Qadi 'Abdil Wahhab al-Maliki H362/H422 said in his commentary on the belief of Mâlik As-Saghîr (belief of Imam al-Qayrawaniy H386) : « ولا يجوز أن يثبت له كيفية لأن الشرع لم يرد بذلك، ولا أخبر النبي عليه السلام فيه بشىء، ولا سألته الصحابة عنه، ولأن ذلك يرجع إلى التنقل والتحول وإشغال الحيّز والافتقار إلى الأماكن وذلك يؤول إلى التجسيم وإلى قِدم الأجسام وهذا كفرعند كافة أهل الإسلام » “It is not permissible to attribute the how (al-Kayf) to Allah because it is not something that has come to pass in the Law. The Prophet ('alayhi s-Salâm) did not speak about this and the companions did not question him about it at all. And since this requires a movement, a change, the occupation of a place, the need of places, which results in the allocation of the body and the eternity of bodies, this is disbelief according to all the people of the world. Islam. »

[@AhlSunnah327]

Imam a-Chiraziy a-Chafi'iy H393/H476, the Great Muhaqiq (authentificator) and Faqih from al-Nidhamiyah of Iraq and the author of reference works in the Chafi'i madhab such as “At-Tanbîh”, “Al-Mahdhab” and “Al-Louma'”, he said in his book “Al-Icharah ilâ madh-hab ahli l-Haqq” : « لا يجوز عليه التغيير ولا التبديل ولا الانتقال ولا التحريك » « وإن استواءه ليس باستقرارٍ ولا ملاصقةٍ لأن الاستقرار والـملاصقة صفة الأجسام الـمخلوقة ، والرب عز وجل قديمٌ أزليٌّ » “It is not possible for Allah to change, shift or move.” “His istiwâ is not establishment nor being in contact, for establishment and being in contact are characteristics of the bodies which are therefore created while the Lord, 'azza wa jall, is from all eternity.”

[@_zaaphiel]

Are the sifat al ma'ani strictly limited to 7?

[@AhmirNawaz]

Trust me to find you hear asking the same question 🤭🤭🤭

[@_zaaphiel]

@@AhmirNawaz loool i have been asking everyone

[@cjash9433]

not strictly. Ash'aris differ between themselves on this and between the Maturidiyya. The concept itself is more an argumentative device/logical extension than a point that one needs to affirm to be a believer, so whether its this or that isn't that important

[@_zaaphiel]

@@cjash9433 it is critically important because to limit the Sifat al Ma'ani would be to reject or undermine other Sifat.

[@cjash9433]

@@_zaaphiel the sifat al ma'ani are a purely descriptive category, so I don't see how singling out sifat in this way equates to rejecting or undermining other sifat, the ash'aris have other categories of sifat they affirm, ma'anawiya, nafsiyya, etc. I agree its unnecessary, I'm not ash'ari, but its better to leave this kalam entirely than to engage in it for the sake of refuting it. There is no benefit in this, but many potential harms.

[@DarkFaze-qh1uo]

A lot of them say our aqeedah is not of the salaf and we are heavily influenced by man’s own logic and Greek philosophy lol how do you respond to that ?

[@Mayranos]

kzbin.info/www/bejne/q6axm4ybjaqHgdE

[@AbuFadl]

why quote Imam safirini as an authority when he came 1000 years after hijrah? Why asharis cant quote early hanbalis to support their creed or any of the salaf for that fact?

[@ialways4getmysn1]

After 20+ years of researching and studying this issue while trying to be as objective as possible, I have noticed a trend. The so called Asharis have articulated a very clear and concise theology. Whereas the so called Atharis present an oversimplified and romanticized ideal that is very attractive if you are new to Islam (meaning basic understanding, not how long they have been Muslim). The so called Atharis remind me of western politicians who have taglines and slogans which they repeat over and over again ad nauseum with absolutely no nuance. For example, they say "Atharis affirm all the attributed of Allah whereas the Asharis only affirm x number of attributes" or "would you rather follow the salaf or some scholar?" These are example of what is called the complex question fallacy (aka the fallacy of presupposition). The fact that people will gravitate towards these oversimplified fallacious claims is not surprising to me. In any field as there are always the masses who can easily be persuaded by such claims (i.e., if we build a wall tall enough on the Mexican border, the Mexican gangs and drug cartels will be kept out). What is surprising to me is that when they are confronted, they do not want to peacefully discuss it but rather chuck their slogan like a grenade and run. May Allah guide us all on the correct path. If the Ummah gets educated, we get solidified. And a solidified, unified ummah will be unstoppable.

[@Dont-worry1618]

Yes but the aqeedah of the sahaba was all the same, there is much proof that the sahaba took hand and foot to be literal. The works of Plato and Aristotle were translated into Arabic. Which legit had stuff like God is everywhere and does not have parts. These people came to the maturid and later on developed into the Ashari of today. The 4 imamas had a attahi aqeedah

[@1Up-]

Shaykh, did you really just hate on chicago pizza? we got some good thin crust pizza too just a different school of thought no? lol

[@AhlSunnah327]

Imâm Ach-Châfi'i judges him to be a disbeliever who believes that Allah is seated (jalis) on the throne. In his book “At-Ta’lîqah” (page 1031) al-Qâdî Huçayn a-Chafi'i H462 said : « ما نص عليه الشافعي رحمه الله […] [من] اعتقد أن الله تعالی جالس على العر ش ، فإنه يحكم بكفره ، ولا تصح الصلاة خلف هؤلاء » “Ach-Châfi’i (may Allah have mercy on him) said verbatim […] : "he who believes that Allah ta’âlâ is seated (jalis) on the throne is judged a disbeliever, and prayer is not valid behind those »

[@Ben_B.]

May Allah reward Sheikh Al Islam Ibn Taymiyyah, who proved the creed of the early Salaf. Ibn Taymiyyah living rent free in their minds, alhamdulillah.

[@TheMercifulAndJust]

Actually Ibn Taymiyya searched and found what fit his own positions from the preceding generations and landed him in hot water with the Karramiyya and Muqatillia , who Imam Abu Hanifah vilified as one of two carriers of the two abhorred positions that crept in from the east ! Jahm and Muqatil

[@Ben_B.]

Read Kitab Tawheed by Imam Ibn Khuzayma and come back.@@TheMercifulAndJust

[@GatekeeperOfTruth]

Heres the Rafidha response: www.youtube.com/@RafidaPlus/playlists

[@ibnAmat]

Wallahi, Wallahi, Wallahi. That is a lie to say that no hanbalis teach Ibn Tamiyyah's Aqeedah when even his POETRY is taught in America. 32:00

[@IbnFazal]

Here is all the proof you need to accept the fact that Allah SWT is above the 7 heavens. Remember, some of the biggest Ashari scholars like Fakruddin ar- Razi and Sayf al-Din al-Amidi didn't consider the Quran and Sunnah as a proof. 1. "Do you feel secure that He, Who is over the heaven, will not cause the earth to sink with you …?" [67:16] 2. Prophet SAW on the day of Arafah said "O Allah, bear witness!" - pointing up to the sky and then at the people. 3. Hadith of the slave girl - "Where is Allah?" She said: "In heaven." He asked, "Who am I?" She said, "The Messenger of Allah." So he (SAW) said to her master: "Set her free, for she is a believer." 4. Zainab used to boast before the wives of the Prophet (ﷺ) and used to say, "You were given in marriage by your families, while I was married (to the Prophet) by Allah from over seven Heavens." (Bukhari)

[@mohammedkhan-yd8dh]

Allah hu akbar refreshing to hear the haq but why does it feel like that this is the aqeeda of the majority of the ummah and scholars of this ummah but yet it seems sensitive to talk about why ???

[@TheMercifulAndJust]

Because it's not mentioned in the majority of sites found on a Google search or KZbin "islamic" lecture and is not supported by "Islamic Celebrities" such as "Dr. Zakir Naik or Uthman Farouq" or "Saudi Scholars"

[@bonBONZish]

Subhanallah. Hanbali aqeedah is not represented correctly by the sheikh.

[@user-ch2mg9zg6e]

حديث عند البيهقي: أخبرنا أبو محمد بن يوسف الأصبهاني، أخبرنا أبو سعيد بن الأعرابي، حدثنا سعدان بن نصر، حدثنا أبو معاوية، عن الأعمش، عن عمارة، عن ربيع بن عميلة، قال: حدثنا عبد الله حديثًا ما سمعنا حديثًا هو أحسن منه إلا كتاب الله عز و جل، ورواية عن النبي ﷺ قال: إن بني إسرائيل لما طال عليهم الأمد وقست قلوبهم، واخترعوا كتابًا من عند أنفسهم، استهوته قلوبهم واستحلته ألسنتهم، وكان الحق يحول بينهم وبين كثير من شهواتهم، حتى نبذوا كتاب الله وراء ظهورهم كأنهم لا يعلمون، فقال: اعرضوا هذا الكتاب على بني إسرائيل، فإن تابعوكم عليه فاتركوهم، وإن خالفوكم فاقتلوهم، قال: لا، بل ابعثوا إلى فلان رجل من علمائهم فإن تابعكم فلن يختلف عليكم بعده أحد، فأرسلوا إليه فدعوه، فأخذ ورقة فكتب فيها كتاب الله، ثم أدخلها في قرن ثم علقها في عنقه، ثم لبس عليها الثياب، ثم أتاهم فعرضوا عليه الكتاب، فقالوا: تؤمن بهذا؟ فأشار إلى صدره يعني الكتاب الذي في القرن، فقال: آمنت بهذا، وما لي لا أؤمن بهذا؟ فخلوا سبيله، قال: وكان له أصحاب يغشونه، فلما حضرته الوفاة أتوه، فلما نزعوا ثيابه وجدوا القرن في جوفه الكتاب، فقالوا: ألا ترون إلى قوله: آمنت بهذا وما لي لا أؤمن بهذا؛ فإنما عني هذا بهذا الكتاب الذي في القرن، قال: فاختلفت بنو إسرائيل على بضع وسبعين فرقة، خير مللهم أصحاب ذي القرن». قال عبد الله: وإن من بقي منكم سيرى منكرًا وبحسب امرئ يرى منكرًا لا يستطيع أن يغيره أن يعلم الله من قلبه أنه له كاره. حديث عند البخاري: حَدَّثَنَا سَعِيدُ بْنُ أَبِي مَرْيَمَ ، حَدَّثَنَا أَبُو غَسَّانَ ، قَالَ : حَدَّثَنِي زَيْدُ بْنُ أَسْلَمَ ، عَنْ عَطَاءِ بْنِ يَسَارٍ ، عَنْ أَبِي سَعِيدٍ رَضِيَ اللَّهُ عَنْهُ، أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ : " لَتَتَّبِعُنَّ سَنَنَ مَنْ قَبْلَكُمْ شِبْرًا بِشِبْرٍ، وَذِرَاعًا بِذِرَاعٍ، حَتَّى لَوْ سَلَكُوا جُحْرَ ضَبٍّ لَسَلَكْتُمُوهُ ". قُلْنَا : يَا رَسُولَ اللَّهِ، الْيَهُودَ وَالنَّصَارَى ؟ قَالَ : " فَمَنْ ؟ ".

[@yahyabaker4954]

In answer to the question on the thumbnail, it’s deffo not you guys 😉✌️

[@DarkFaze-qh1uo]

Btw Dr Yasir Qadir no longer holds himself to be athari

[@DhikrDose]

Proof?

[@tafseerahmadhomes]

This was 💯 better than YQ interview which was snooze fest even though Dr.Shaadi tried to make it entertaining but YQ came out flat. Salafi are the biggest problem for our umma.

[@supersayain48]

Fools like you that like to attack other Muslims are the biggest problem for the ummah

[@ibnMuharis.]

Yasir Qadhi’s not Salafi bro

[@Yaqoub1]

Chicago no pizza? Are you crazy?

[@millatiibrahim2416]

You will never find the Prophet صلى الله عليه وسلم or the Sahaabah, or the Students of Sahaabah ever talk like these people, may Allah protect us from misguidance Believe in the narrations as they came brothers and sisters! And avoid these peoples confusion disguised with academia

[@SafinaSociety]

Because they did not have mujasima amongst them, nor philosophers trying to sow doubts. You will also not see Sahaba issue fatawa on machine slaughtered chicken, or multiple jumas in one masjid. New problems require solutions.

[@millatiibrahim2416]

We know full well Shadee, if we were left with nothing except the Quran verses, the authentic hadiths and the statements of the sahaabah, without any of the speech of sects or scholars who came after, the understanding the Ummah would reach would be the meanings carried by an Athari understanding, which is to understand the texts apparently, without interpreting them away, because the Asal of this religion and especially this Aqeedah is that it is is a clear and simple revelation which can be understood by the laity when not confronted by philosophers who think they have a right to speak about Allah with their own mind. Otherwise one is accusing Allah and the Messenger of speaking in terms that the creation cant understand. Words carry meanings and we believe in the words Allah used about Himself, and the meanings that He intended, we just dont go into things our kinds cant fathom.

[@jj-yi1ne]

@@millatiibrahim2416 no we will not. we would have thousands of sects like the salafis. they are are all divided. look at the jordanian salafi and the saudi salafis and daesh and al qaeda

[@mz8452]

You’re absolutely wrong and an example of that is when mujahid the student of ibn Abbas interpreted: فثم وجه الله as قبلة الله whereas the apparent meaning is that wherever you turn there is the face of Allah. Not every text was taken according to its apparent meaning neither by the salaf nor by those who followed them

[@IbnFazal]

@@SafinaSociety "fatawa on machine slaughtered chicken, or multiple jumas in one masjid" has nothing to do with Aqeedah. It makes no difference if there philospohers or not, the Salafs position is the ONLY stance we should have on Aqeedah.

[@briancordero7674]

The irony in the traps of Ahl Kalam is their admitting that the earliest Ahl Sunna didnt use this rhetoric methodology , rather it evolved from new issues. Oppose to the fundamental principles ,well established in the Quran and Sunna part and pacel of Iman which are the essence of the Aqeeda. All this Greek ontology talk about Allah having a body ,or Him being comprised of atoms and occupying a place are all inventions borrowed from Aristotelian epistemology,foreign to the Din and are all no more than strawman arguments.

[@SafinaSociety]

The salaf did not codify the rules of tajweed either, not divide ilm into subjects, nor outlined the conditions of a mufti, nor debated kuffar, ... should i go on

[@briancordero7674]

The Mutazila, the Shia the Ibadi and others all codified and categorized sciences of the Din.And if one does an unbiased examination of Islamic history, it was the victory of the Hanbalis by the Mihna of ibn Aqeel and the Fitna of ibn Qushayri in Baghdad during that era which established the Athar proof over the usage of Kalam as the method in the Sunna. .The point being the fact that different strains of Muslim groups won prominence during various periods of time claiming themselves to be Ahl Sunna at that time( based on political endorsements or by the popularity amongst the people of knowledge in that particular school). And that is by no means an argument for authenticity, nor is the codification an evidence for soundness. The Jamaat is whatever agrees with the Sahaba even if he's alone . قال ابن مسعود الجماعة ما وافق الحق و لو كنت وحدك . .. .

[@AhlSunnah327]

Who are al-Karramiyah, and al-Hashwiyah ? al-Usuli Imam al-Mutawalli a-Chafi'i H426/H478 said in page 77 of his book Al-Ghounyah fî Ousoûli d-Dîn : « والغرض من هذا الفصل نفي الحاجة إلى المحل والجهة خلافا للكرامية والحشوية والمشبهة الذين قالوا أن لله جهة فوق وأطلق بعضهم القول بأنه جالس على العرش مستقر عليه تعالى الله عن قولهم. » “The objective of this chapter is to deny [for Allah] the need for a place and a direction, unlike the Karrâmiyyah, the Hachawiyyah, and the Mouchabbihah (assimilationists) who said that Allah is in the direction from above (fawq). And some of them even said that He is seated (jalis) on the Throne, established on it, and Allah is exempt from their words.

[@MM-mc8hs]

May Allah guide both of these misguided speakers. Allah عز و جل is above His Throne The Ash’aris are extremely deviated. They affirm the attributes that make sense to them and disable the attributes that do not align with Socrates, Plato الله المستعان

[@kalijasin]

Islam is not complex.

[@AhlSunnah327]

📖 Al-Hafidh Al-Bayhaqi a-Chafi'i H458 said about Imam al-Ach'ari a-Chafi'i H324 : […] Until the turn comes to our Shaykh Abu l-Haçan Al-Ach'ari (رحمه الله) He did not innovate in the religion approved by Allah anything. He did not bring bad innovations but took up the words of the companions, the successors (tâbi'în) and those who followed them among the Imâm in the foundations of the religion and supported them by adding more comments and more explanations. And what he said about the foundations and what he brought into the laws is correct by reason contrary to what people who follow their passions have claimed. Thus in his explanations, there was reinforcement to support Ahlou s-Sounnati wa l-Jamâ'ah and support for the words of the Imâm who preceded him such as Aboû Hanîfah and Soufyân Ath-Thawri among the people of Al-Koûfah, Like Al-Awzâ'i and others among the people of Ach-Châm, like Mâlik and Ach-Châfi'i, people of two Harams (i.e. Mecca and Medina) and those who are similar to them in the Hijaz and other than them, and Imams from other countries, and like Ahmad Ibnou Hanbal and others among the specialists of the Hadîth and like Al-Layth Ibn Sa'd and others than him and like 'Abdou l-Lâh Mouhammad Ibnou Ismâ'îl Al-Boukhâri and Abou l-Haçan Mouslim Ibnou l-Hajjâj An-Nayçaboûri, the two Imâm specialists in the Âthâr (Hadîth) and the Houffâdh authors of the Sounan on which the Law approved by Allâh is based, May Allah please with them all. He became a luminary in science among the people of the Sunnah of his time. And this is how our master (the prophet) al-Moustafâ (صلى الله عليه وسلم) announced to his community, according to what Abou Hurayrah (رضي الله عنه) reports from him that he said [what has the meaning: ] "Allâh will make appear for this community, at the head of every hundred years, someone who will revive its religion". [Reported by al-Hafidh Ibn 'Asakir a-Chafi'i H620 in his book Tabyînou kadhibi l-Mouftarî] « الإمام أبو بكر أحمد بن الحسين البيهقي قال : […] إلى أن بلغت النوبة إلى شيخنا أبي الحسن الأشعري رحمه الله فلم يحدث في دين الله حدثا ولم يأت فيه ببدعة بل أخذ أقاويل الصحابة والتابعين ومن بعدهم من الأئمة في أصول الدين فنصرها بزيادة شرح وتبيين وأن ما قالوا في الأصول وجاء به الشرع صحيح في العقول خلاف ما زعم أهل الأهواء من أن بعضه لا يستقيم في الآراء فكان في بيانه تقوية ما لم يدل عليه من أهل السنة والجماعة ونصرة أقاويل من مضى من الأئمة كأبي حنيفة وسفيان الثوري من أهل الكوفة والأوزاعي وغيره من أهل الشام ومالك والشافعي من أهل الحرمين ومن نحا نحوهما من الحجاز وغيرها من سائر البلاد وكأحمد ابن حنبل وغيره من أهل الحديث والليث بن سعد وغيره وأبي عبد الله محمد بن اسمعيل البخاري وأبي الحسن مسلم بن الحجاج النيسابوري إمامي أهل الآثار وحفاظ السنن التي عليها مدار الشرع رضي الله عنهم أجمعين وذلك دأب من تصدى من الأئمة في هذه الأمة وصار رأسا في العلم من أهل السنة في قديم الدهر وحديثه وبذلك وعد سيدنا المصطفى صلى الله عليه و سلم أمته فيما روي عنه أبو هريرة رضي الله عنه إنه قال : {يبعث الله لهذه الأمة على رأس كل مائة سنة من يجدد لها دينها} »

[@Iamfsaly]

You should bring Mohammed hijab and ask him about the hanbali position he is a hanbali

[@abusahlaharris8088]

Between us and you (people of speculative theology) is the books of the Salaf! Fyi: All these works date back to before the era Abul Hasan al-Asha'ri (260h). So the claim that Aqeedah was codified during his time is a historical lie. Since, whatever has been documented in these works contradicts what his assumed creed was. Also in terms of what has been transmitted (naql) from the salaf in these works which was passed down from one generation to the next (Sahaabah/Tabi'een/Atba'u Tabi'een) contradicts what the asha'irah are upon. The Classical Books of Aqeedah: 1) Kitaabul-Eemaan by the Imaam and mujtahid, Abu 'Ubayd al-Qaasim ibn Salaam (d.224H) 2) Kitaabul-Eemaan by the Imaam Ib Abee Shaybah (d.235H) 3) Usoolus -Sunnah and Ar-Radd 'alal Jahmiyyah waz-Zanaadaqah by the Imaam of Ahlus-Sunnah wal-Jammah Ahmad bin Hanbal (d.241H) 4) Khalq Afaalul-Ibaad, Kitaabul-Eeemaan and Kitabut-Tawheed (the last two being part of al-Jaami us-Saheeh) by Imaam al-Bukharee (d.256H). 5) As-Sunnah by the student of Imaam Ahmad, Abu Bakr al-Athram (d.273H) 6) Kitaabus-Sunnah (being part of the Sunan) by the faqeeh and Imaam Ibn Abu Dawood as -Sijistaanee (d.275H) 7) Al-Ikhtilaaf fee Ladfh war-Radd 'alal-Jahmiyyah by imaam Ibn Qutaybah (d.276H) 8) Asl us-Sunnah by the haafidh and Imaam, Abu Haatim ar-Raazee (d.277H) 9) Ar-Radd 'alal Jayhmiyyah by Imaam ad-Daarimee (d.280H) 10) As-Sunnah by the qaadee and haafidh, Ibn Abee 'Aasim (d.287H) 11) As-Sunnah by the haafidh ,Abdullah ibn Imaam Ahmad (d.290H) 12) As-Sunnah by the qaadee and muhaddith AbuBakr al-Maroozee (d.292H) 13) As-Sunnah by the student of Imaam Ahmad, al-Marwaazee (d.292H) 14) Sareehus-Sunnah by the mujtahid, mufassir and Imaam , Ibn Jareer at-Tabaree (d.310H) 15) Kitaabut-Tawheed wa Ithbaat Sifaatur-Rabb by the faqeeh and Imaam, Ibn Khuzaymah (d.311H) 16) Aqeedatut-Tahaawiyyah by the Imaam Abu Jafar at-Tahaawee (d.321H) 17) Al-Maqaalatul-Islamiyeen, Ar-Risaalah ilaa Ahlth-Thaghr and Al-Ibaanah 'an Usoolid-Diyaanah by Imaam Abul-Hasan al-Asharee (d.324H) 18) Sharhus-Sunnah by the Imaam of Ahlus-Sunnah wal-Jammah in his time, Imaam al-Barbaaharee (d.329H) (19) Kitaab us-Sunnah by the qaadee, Abu Ahmad al-Asaal(d.349H) (20) Ash-Shareeah by the faqeeh and Imaam, Abu Bakr al-Aajuree(d.360H) (21) Itiqaad Aimmatul-Hadeeth by the faqeeh and Imaam, Abu Bakr al-Ismaeelee(d.371H) (22) Kitaabus-Sifaat and Kitaabun-Nuzool by the haafidh, the Imaam, ad-Daaraqutnee(d.385H) (23) Al-Ibaanah 'an Sharee'atil Firqatin -Naajiyah and Sharhul-Ibaanah 'an Usoolis-Sunnah wad-Diyaanah by the haafidh,the faqeeh, Imaam Battah al-Akbaree (d.387H) (24) Kitaabut-Tawheed and ar-Radd'alal-Jahmiyyah both by the haafidh and Imaam, Ibn Mandah (d.395H) (25) Sharh Usool Itiqaad Ahlus-Sunnah Wal Jamaah by the haafidh and faqeeh, Imaam al-Laalilkaa'ee (d.428H) (26) Al-Wusool ilaa Maarifatil-Istiwaa by Imaam Abu 'Amr at-Talamankee al-Andalusee (d.429H) (27) Al-Itiqaad by Abu Nuaym al-Ashbaanee (d.430H) (28) Risaalah fee Ithbaatil-Istiwaa by Imaam Abu Muhammad al-Juwaynee (d.438H) (29) Aqeedatus-Salaf Ashaabul-Hadeeth by the haafidh and Imaam, Abu Uthmaan as-Saboonee (d.449H) (30) Al-I'tqaad alaa Madhabis-Salaf Ahlus-Sunnah wal-Jamaah by Imaam al-Bayhaaqee (d.457H) (31) Dhammul-Kalaam by the haafidh and faqeeh, Shaykh ul-Islaam Abu Ismaeel al-Harawee (d.481H)

[@TheMercifulAndJust]

Imam AbuJaafar Tahawi stated the AhlusSunnah walJamaat position, affirming what was revealed and absolving Allah from any aspect of anthropomorphicism or creation attribute, تعالى الله عن الحدود والغايات والأركان والأعضاء والأدوات لا تحويه الجهات الست كسائر المبتدعات

[@TheMercifulAndJust]

You refer to Abu Nuaym AlAsbahaani , he was staunch against the anthropomorphicists. 😅 don't be a parrot 🦜

[@TheMercifulAndJust]

Unfortunately you just cut and paste !

[@briancordero7674]

The Ash'ari Aqeeda evolved from Juwayni Baqillani , Fikr Din AR Raazi to Al Ghazali. There was differences among them and amongst the Hanbalis, the earliest and the latter ones. So , it is so disingenuous to portray this monolithic vision of the Aqeeda. Maturidi emerged out of Ahl Kalam. Ahl Hadith wa Athar was the earliest then Kalam appeared with the Mihna of the Jahmiyya and Mutazila during the Abbasids era. Iman is the Asl based upon the best Aqeeda book the Quran and Sunna of Rasullah,Sahaba then Tabi'een. The Din is simple but profound and the orgin is the Usul;QuranSunnaSahaba. Ahl Sunna wa Jamaat evolved from the Fuqaha of Sahaba to the Muhhaditheen who told the narrations and transmissions from them , then the Mujtahideen followed by Kalam. Ash'ari and Maturidi are a hybrid of Hadith and Kalam as a residual influence of the Mihna and the Fitna ibn Qushayri.

[@GarethBryant15]

#FunFact `Alī ibn-Ismā`īl ibn Abī-Bishr (AKA Abul-Hasan al-Ash`arī)...the Progenitor/Founder of the Ash`arī `Aqīdah/Theological-School (the Same-Person Ash`arīs Dick-Ride): they personally stated via their own Deathbed, that they resigned from Unjust-Takfīr/Takfīr-Culture against Fellow-Muslims whom're Non-Aah`arīs. Now, contrary to Salafī-Propaganda: Abul-Hasan al-Ash`arī never recanted any of their `Aqā'id/Theological-Postures. Rather, what they did was recant their Takfīr-Postures via at-Tawbah/Repentance. The Exact-Statement uttered by Abil-Hasan al-Ash`arī via their Deathbed-Tawbah: "Be my witness, that I no longer make Takfīr against any amongst the Persons of the Qiblah: they all worship 1-God. But, they only differ as per Theological-Stances." (adh-Dhahabī&al-Bayhaqī) garethbryant.wordpress.com/2024/04/18/qiblahvssunnah/

[@theantracist]

I'm done. Asharis make takfir of Salafis but Salafis don't make takfir of Asharis. Tried to give Asharis a chance but this is pointless.

[@mz8452]

What’s your point lol. You think this religion is I scratch your back you scratch mine? At tahawi hundreds of years ago said whoever attributes to Allah attributes of the creation is a kafir. He was not a ashari. So called salafis attribute to Allah attributes of the creation and thst is clear cut kufr

[@waressz]

Salafis claim that asha'ris deny the Quran which is false.

[@theantracist]

@@mz8452 Then to you your religion....good bye.

[@truthoverhappiness7338]

​@@theantracist were all muslims here

[@theantracist]

@@truthoverhappiness7338 I will continue to believe that. I will continue to believe as Imam Al Safarini said. Ahl Al Sunnah is 3: Al Athairiyah, Al Ashariyah, Al Maturidiyah. I will let others deal with their statements and belief.

[@canerovali5499]

The amount of missteps and errors in this video is significant in number and detail. Just one example: The Sheikh brought forth Ibn Qudamah r.a as evidence against the “Taymiyyan” methodology of creed. Well is this sheikh aware that Ibn Qudamah believed that Allah swt spoke with sounds and letters? And that the Quran is the UNCREATED speech of Allah swt which the Hanabilah believes? The Ashari’s believe the Quran we recite and memorise is CREATED. Now that you have opened these matters, you will be challenged and put to task and let’s hope you’re able to defend your aqeedah starting with your belief that the Quran we recite and memorise is CREATED.

[@islamthecreation2067]

This guy is going on and on without any challenge or proof and just lying to his tooth or just plain ignorant. Even quoting Imam Saffarini, he basically doesn't mention that unlike him, Saffarini has affirmed that the Atharis, Ash'aris and Maturidis are apart of Ahl-Al Sunnah: The Ahlus Sunnah wal Jama’ah are in three groups: the Athari whose Imam is Ahmad Ibn Hanbal, the Ash’ari whose Imam is Abu Hasan al-Ash’ari, and the Maturidi whose Imam is Abu Mansur al-Maturidi...Actually, here is the deal. Why not follow Maliki in fiqh and Malik's creed as well? Imam Malik, Imam Ahmad, and Imam Al Shafaei all spoke against speculative theology and Ilm al-Kalam. Imam Malik thought Sufis were charlatans. Imam Al Ashari was a muatazili for 40 years, repented to Kullabiya, and then repented a third time to Ahlu Sunna al Jamaa affirming Imam Ahmed's aqueedah in Al Ibana. Today's Asharis and Maturidis are kullabiya converging to Jahmia/Mutazila.

[@mahirabdulahi4131]

Look it up, the Ash'aris do NOT believe the Qur'an is created.

[@canerovali5499]

@@mahirabdulahi4131yes they do. They say that Allah swt has an eternal attribute of speech which is speech within Himself and that Allah swt didn’t speak to Musa such that Musa a.s heard His actual speech but rather he heard something created. The apply the same belief to the Quran. This Quran is not the uncreated literal speech of Allah swt but rather it’s created. If you don’t know this then you don’t know Ashari aqeedah I’m sorry.

[@mz8452]

So what when you’re reading a verse from the Quran, you begin reading it, and then you stop. That means your recitation had a beginning and end, which means it’s a creation. Unless you believe that the eternal attribute of Allah was in you for that moment, which in contradictory since Allah does not have a beginning or and end, and neither do his attributes. Those words that were descended upon the messenger, was it not at a specific time, a limited number of words? When jibril recited them upon the prophet, was an attribute of Allah carried along with him and then transferred to the messenger? You see how ridiculous it is to believe that? Yes the eternal speech of Allah is uncreated, but what is revealed, written down, memorized, recited, are created expressions of that eternal speech of Allah which is uncreated Just like when you write the word Allah on a piece of paper, you know that word is not the god that you worship, but rather a created expression which refers to the uncreated Creator of everything who deserves to be worshipped

[@islamthecreation2067]

@mz8452 causing confusion with your philosophy. The Quran is uncreated. Your explanation means the human voice and sound is created, the human writing / handwriting of the quran is created but the words of Allah are still uncreated meaning the actual content of the quran is uncreated. Therefore the quran is uncreated. من تفلسف فقد تزندق. الله المستعان

[@saadallahchebaro8282]

Wow, the level of ignorance on the athari creed and the level of absolute arrogance that some of this blatant miss-information is being portraid is mind blowing. Scholars agree that لازم المذهب ليس بمذهب when it comes to aqeeda as Allah attributes are inconcievable and these لوازم do not apply to Allah in any way shape or form certainly unlike anything we know or comprehend. I mean when a host just wants a confirmation bias and not try to push back for evidence and explanation, what is the benfit here !? This is exactly what the other party does because of their ignorance on the kalam theology. Had they Quoting Al Saffarini other statements, that would have been a blast. Dont know what to say, would the Dr. Have me as layman athari to discuss these points, just an honest conversation ...

[@islamthecreation2067]

Brothers as I watch more this "Sheikh" is a liar and I hate using this term to a "Sheikh". 59:20 he says Salafis say do not agree Istiwa bila kayf. This is a blatant lie. please make tawba. Here is what Ibn Taymiyyah says: القواعد الأساسية في الإيمان بأسماء الله وصفاته Fundamental principles of faith in the names of Allah and His attributes وَمِنَ الإيمَانِ بِاللهِ‏ الإِيمَانُ بِمَا وَصَفَ بِهِ نَفْسَهُ فِي كِتِابِهِ الْعَزِيزِ وَبِمَا وَصَفَهُ بِهِ رَسُولُهُ مُحَمَّدٌ صلى الله عليه وسلم مِنْ غَيْرِ تَحْرِيفٍ وَلاَ تَعْطِيلٍ وَمِنْ غَيْرِ تَكْيِيفٍ وَلاَ تَمْثِيلٍ‏‏ Part of faith in Allah is to have faith in the way He described Himself in His honorable book and in the way described by His messenger Muhammad, peace and blessings be upon him, without distortion and negation, and without asking ‘how’ or likening Him to something else. بَلْ يُؤْمِنُونَ بِأَنَّ اللهَ ‏لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ البَصِيرُ‏ ‏‏ Rather, they believe that for Allah ‘there is nothing like Him, and He is the Hearing, the Seeing.’ (42:11) فَلاَ يَنْفُونَ عَنْهُ مَا وَصَفَ بِهِ نَفْسَهُ وَلاَ يُحَرِّفُونَ الْكَلِمَ عَن مَّوَاضِعِهِ وَلاَ يُلْحِدُونَ فِي أَسْمَاءِ اللهِ وآيَاتِهِ وَلاَ يُكَيِّفُونَ وَلاَ يُمَثِّلُونَ صِفَاتِهِ بِصِفَاتِ خَلْقِهِ‏‏ They do not nullify what He was described with, nor do they distort the words from their proper places. They do not blaspheme against the names of Allah and His verses, nor do they ascribe a modality to Him, nor do they compare His attributes to those of His creation. لأَنَّهُ سُبْحَانَهُ‏ لاَ سَمِيَّ لَهُ وَلاَ كُفْءَ لَهُ وَلاَ نِدَّ لهُ‏‏ For He, glory be to Him, has no likeness, no comparison, and no partner. ولاَ يُقَاسُ بِخَلْقِهِ سُبْحَانَهَ وَتَعَالَى‏‏ Nor is He measureable in analogy with His creation, glory be to Him, the Exalted. فَإنَّهُ أَعْلَمُ بِنَفْسِهِ وَبِغَيْرِهِ وَأَصْدَقُ قِيلاً وَأَحْسَنُ حَدِيثًا مِنْ خَلْقِهِ‏ ثُمَّ رُسُلُه صَادِقُونَ مُصَدَّقُون بِخِلاَفِ الَّذِينَ يَقُولُونَ عَلَيْهِ مَا لاَ يَعْلَمُونَ‏‏ Indeed, He knows Himself best, as well as everything else. He is the most truthful in speech, the best in address to His creation. Thus, His messengers are truthful and affirm the truth, differing from those who speak of what they do not know. وَلِهَذَا قَالَ‏ سُبْحَانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ وَسَلامٌ عَلَى الْمُرْسَلِين وَالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ‏‏ فَسَبَّحَ نَفْسَهُ عَمَّا وَصَفَهُ بِهِ الْمُخَالِفُونَ لِلرُّسُلِ وَسَلَّمَ عَلَى الْمُرْسَلِينَ لِسَلاَمَةِ مَا قَالُوهُ مِنَ النَّقْصِ وَالْعَيْبِ‏‏ For this reason, He said, ‘Glory be to your Lord, Lord of honor, over what they ascribe, and peace be upon the messengers, and all praise is due to Allah, the Lord of the worlds,’ (37:180-182). He glorified Himself above what was described by those who opposed the messengers. He sent peace upon the messengers, as they described Allah free of any of the defects or faults that they claimed for Him. وَهُوَ سُبْحَانَهُ قَدْ جَمَعَ فِيما وَصَفَ وَسَمَّى بِهِ نَفْسَهُ بينَ النَّفْيِ وَالإِثْبَاتِ‏‏ He, glory be to Him, combined what He described and named for Himself between negation and affirmation. فَلاَ عُدُولَ لأَهْلِ السُّنَّةٌ وَالْجَمَاعَةِ عَمَّا جَاءَ بِهِ الْمُرْسَلُونَ فَإِنَّهُ الصِّرَاطُ الْمُسْتَقِيمُ صِرَاطُ الَّذِينَ أَنْعَمَ اللهُ عَلَيْهِم مِّنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ والصَالِحِينَ‏‏ Hence, Ahl al-Sunnah wal Jamā’ah do not deviate from what the messengers brought. Indeed, it is the straight path, the path of those whom Allah has favored among the

[@mz8452]

Ibn taymiyah contradicted himself on many occasions

[@islamthecreation2067]

Sure will take your word for it@@mz8452

[@user-dd8rb2dt5n]

It's not a lie. It's well known. Salafis do Tafwid al-Kayf, whereby they affirm a Kayf but they mean that they do not know its reality (which is not the position of ASWJ), if you don't know this then you haven't engaged with a Salafi before. As for the passage above, its entirely irrelevant, and the only part that's relevant which says "bila takyeef" means "not assigning a kayf", or as translated "without asking" (which means it exists, but unknown, unlike the sunni position which is that the kayf is negated).

[@islamthecreation2067]

Negating a Kayf negates the attribute. it is narrated that a man came to Imam Malik (A.R) and asked about the Throne. In response, Imam Malik (A.R) said, ‘The establishment (Istiwa) (on the throne) is known, the mode (‘how’) is unknown, asking about it is an innovation, and belief in it is compulsory’. (Tafseer Al Qurtubi vol.7 pg. 196).@@user-dd8rb2dt5n

[@TheMercifulAndJust]

​@@islamthecreation2067 you don't even know your own sects beliefs ! Bro go read up and listen and read and sit with all and seek guidance from Allah SubhaanaHuWaTaaala before you humiliate yourself further.

[@johngant1874]

The problem here is that they take their scholars as a proof and not the Quran and sunnah. When you ask this same brother was this aqeedah of the first three generations of Muslim they can't answer. The nabi was not nor his companions ashari or maturidi. The real problem is that they think they know more about Allah than the Nabi and his companions.

[@mz8452]

Thé asharis and maturidis simply took the beliefs of the prophet صلى الله عليه وسلم and the companions and codified them.

[@omarabbasi2682]

Did you even watch the video?

[@nisarahmad297]

Imam Maturidiyy and Imam Ashariyy were from the first 3 generations... Whereas, not only did Ibn Taymiyyah come much, much later, he also went against the creed of those who came before him, including the Salaf. Being Maturidiyy, Ashariyy, and real Hanbaliyy IS following the Salaf. Being Taymiyy is opposing the Salaf.

[@ahmedabdi319]

Why are you both misleading ppl, Dont lie to ppl atleast be fair when you represent the salafi/ wahabi creed, tell their sources and let people judge for themselves. You said its impossible to trace your creed to the salaf without passing the ashari and maturidi founders. Who are they to be the door of the salaf, Are they Quraan or Hadith or Fiqhi scholars with sound credibility, are they trust worthy? Which hadith did they transmitted? The Ashari was well known devient of معتزلي sect from his birth date of 260 to 300 hijri( end of 300 years of salaf, the longest period define as salaf tym, if not 200 hijri).. from 300 hijri he made tawbah and claimed to be on Imam Ahmed creed,( Hanbali creed), what happend was he was so confused in the Philosophy of the Devient group that he wanted to follow the sunah according to hadith, but he made big mistake here, instead of going to hanbalis and learn from A to Z he fix the problems of معتزله to the solution of Hanbalis دليل. He never repented 100%, but was purely sincere to correct his mistakes, he started teaching his mix creed. Hanbalis who are known as atharis never accepted him thefore rejected him. Later his students and followers use علم كلام and codified his creed as Ashari creed. Maturidi like ashari was exposed to علم الكلامand never repented like ashari, his student named creed after him. This two school of creed had no Aqiidah book that was written before 300 hijri, All their story is after 300 hijri, the earliest aqiidah book is The creed of Dahaawi( who died after 300)... who was from Hanafi school, he is very clear in his book that the aqiidah he narrates is the one of Abu haniifah and his 2 friends, did you ask yourself one day why he said that? Why not Aqiidah of Ahmed,shaafii or maaliki? Because Imaam Ahmed and sufyaan and major Atharis never liked abu hanifa and his followers way of using reasoning and علم كلام. Its reported that abu hanifah believedخلق القران propagated by جهميه, Abu yusuf debated with him till he repented, But many Hadith scholars never liked or believed his tawbah but his figh opinions that was based on reasoning damaged his reputation in the eyes of ahlul hadith. Therefore he was abused in the aqiida text, of late salafi books( the books that i will share below especially the book of Imaam Ahmed narated by his son Abdulahi, read it from the below list). Dahaawi was defending his madhab founder and his group by mentioning their creed, the exact creed اهل الكلام. Not salaf Unlike you guys we the atharis have our own books that need not any of your imaams, the below books are transmitted by sanad, and their sources are well preserved, plz find them and read them, if you want their pdf, reply your email to this comment. As you will note the writers of these books All died before maturidi was born or Abu hassan al ashaari made tawbah from اعتزال creed كتب عقيدة السلف وأصحاب الحديث 1 . الرد على الجهمية والزنادقة لأحمد بن حنبل المتوفى سنة 241 هجري 2 . السنة لعبدالله ابن أحمد ابن حنبل المتوفى سنة 290 هجري 3 . شرح سنة لمزني المتوفى سنه 264 4 . الاختلاف في اللفظ والرد على الجهمية والمشبهة لعبد الله ابن مسلم ابن قتيبه المتوفى سنه 276 هجري 5 . عقيدة اهل سنة لامام الترمذي المتوفى سنه 279 6 . ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﺠﻬﻤﻴﺔ لدارمي المتوفى سنه 280 7 . ﻛﺘﺎﺏ ﺍﻟﺴﻨﺔ ﻣﻦ ﻣﺴﺎﺋﻞ ﺣﺮﺏ ﺑﻦ ﺇﺳﻤﺎﻋﻴﻞ ﺍﻟﻜﺮﻣﺎني المتوفى سنه 280 8 . رد الدارمي على بشر المريسي Died 280 9 . السنة لابن أبي عاصم المتوفى سنه 287 10 . السنة لمحمد بن نصر المروزي المتوفى سنه 294

[@Aecik]

Just another Mujassim on his rambling. Shorten your nonsense, so I may debunk your deviancy.

[@DrWoofOfficial]

@@Aecikwhy are you assuming affirming a hand or eye to the Creator would be like affirming that to the creation? If one uses their logic too much they finally reach a point and ask "if human is created by the Creator, then who created the Creator?"

[@Aecik]

@@DrWoofOfficial Okay, then define the hands and eyes of Allah that you affirm.

[@islamthecreation2067]

Salam Alykom, you brothers provided no proofs and just claims. Saying that the Sahaba said that Allah is nowhere, I would like to see that. If saying that Allah is above the throne means he is in a place than by the same token, saying Allah is nowhere means either he is everywhere or doesn't exist, astarghfirullah. Allah is above the throne above his creation but his knowledge is everywhere. He is not on earth and he is not nowhere (3adam) - that is the position of the Salaf without any doubt. Finally, saying if you are not maturidi or Ashari means you are Shia or Mutazila or whatever, you are ingoring the atharis, the true belief of the Shahaba. The Ashari and Maturidi creed is a reaction to the doubts of the Mutazila and the latter Asharis are closer to the Mutazila than to the Sahaba. Finally, I can prove that every Madhab (Hanafi, Maliki, Hanbali and Shafii) has athari aqueeda and not just Ashari so bringing Hanbali scholars that had Ashari aqueedah doesn''t make the dominant position of that madhab Ashari. Allah yahdina illa Ha99 - Allah'ouma Ameen

[@abdurrahmanmemon5281]

Watch the vid again..

[@AhlSunnah327]

Imam a-Saffarini H1188 is a great Hanbali Scholar. Because The Great Faqih and Usuli Imam Ibn 'Aqil al-Hanbali H513 who is one of the biggest pillar of Madhab of Imam Ahmad ibn Hanbal said : « تعالى الله أن يكون له صفة تشغل الأمكنة ، لأنّ هذا عين التجسيم ، وليس الحق بذي أجزاء وأبعاض يعَالج بِها » “Allâh is exempt from having the characteristic of occupying places because this amounts to the very attribution of the body (jism) to Allâh, while Allâh is not one of those who have parts or organs." [Reported by al-Hâfidh Ibnou l-Jawzi al-Hanbali H597 in his book Al-Bâzou l-Ach-hab] Information : Ibn 'Aqil al-Hanbali was one of the teacher of Imam 'Abdul-Qadir al-Jaylani al-Hanbali when he was in Baghdad.