Why Do I Study at Al-Azhar University? Addressing Ashari Issues and Aqeedah Problems

[@F78ly]

Very Interesting, Beneficial and Informative Video, My Advice to anyone reading the works of Ibn Taymiyyah is to re-read his works and his student's Ibn Al-Qayim رحمهم الله on repeat. جزاك الله خير يا استاذ

[@DaudBurke]

@@F78ly 100%

[@dayan47]

I agree. Quran first, and most and then add Kitab at Tawheed Qubul Al Mufeed sharh shaykh Uthaymayn. الله المستعان

[@dayan47]

Salaam alaykum my brother, you have a very balanced understanding which is a result of your previous love of scripture and devotion to prayer, as was my experience in youth as well. Allah of course was seeing, hearing and knowing every detail of you, your intention, capability and special circumstances. Your clarification and warning regarding the shuyukh is valuable. Prophet Muhammad said in a hadeeth that he most feared for his ummah wayward scholars. Your defense of the aqidah salafiyyah is fundamental. Jazaak Allah khayr. Keep reading النبوات as it is the compilation of all the vast ilm of Shaykh ul Islam Ibn Taymiyya as well as incisive proofs needed to deal with shubuhaat.

[@Theerevert]

Dropping by to say Asalamualaikum! And thank you! Your video about your experience getting married in Egypt helped me and my Egyptian husband get married here in Cairo in July!

[@petritkola]

I’m a madinah student and I really enjoyed this video. Even some of the great athari scholars did take from asharis. Such as ibn Qudama or ibn taymiyyah for instance Also al azhar had a great program so its good your going there to study the deen

[@QamruddinKhan-hf4dn]

When there was no Jamia Islamia we had Azhar Marakesh Zitouna Deoband Lucknow Saharanpur, also Madrasa sawlatiya in Mecca quite older than Jamia Islamia

[@tazboy1934]

​@@QamruddinKhan-hf4dnAl qaraweeyin also

[@abu-7854]

But you are not like ibn qudamah nor ibn taymiyyah. You just started to learn your religion, do you really think you are safe from their deviance

[@petritkola]

@@abu-7854 by that logic no one can give dawah unless they’re at the level of the great scholars of the past.

[@QamruddinKhan-hf4dn]

@@abu-7854 Madina was centre of Tarbiyah and Tazkiya where sufiya and salikin used to live and people from outside used to come to madina for Tarbiyah... Now Extension of Najd Madrasa is in madina, initially scholars of Deoband was offered to come for teaching but they didn't want to left the subcontinent, but ahle hadees of Subcontinent took advantage of this situation and now ahle hadees school is nothing but subsect of Wahabism

[@mrpostman98765]

Ibn Sireen رحمه الله said “Verily, this knowledge is Religion. So look into (i.e. investigate) whom you take your Religion from.” Don't Take any chances with your religion expecting you'll be safe from the fitnah of doubts. Allah may have protected you from these doubts of the asharis, but most people will fall victim to their plots. May Allah bless you, I hope you will reconsider what you've said in this video and advise the people with caution in their religion.

[@DrMohdAOmar]

Ma sha Allah.. this was very good insight. Baraka Allah fiik.

[@DAWAHTIME1]

Asa. So where does one go to learn Aqidah basics. I am scared to send my son there ; an immature person will take in whatever is taught and can then take years to rectify

[@RababZaker]

Madina university

[@DAWAHTIME1]

@@RababZaker very difficult to get in. Any other option?

[@DaudBurke]

It’s best for him to study and get a foundation with trusted shuyookh for a couple years beforehand focusing on some of the works of ibn Taymiyah such as tadmuriyah and fatawa hamawiyah

[@QamruddinKhan-hf4dn]

Darul uloom Deoband and Darul uloom Nadwatul Ulama

[@DAWAHTIME1]

@@QamruddinKhan-hf4dn are you serious? Or just don't know

[@colombusfranklin1283]

Alhamdulillâh, the Prophet alayhi salam made a Dua and it was accepted. That the majority of this Ummah will never agree on something that is batil. You can count ppl who have the Aqueedah of Wahhabiyys, Ibnu Taymiyyah etc. one hand if we compare it too how many ppl have the Aqueedah of Ascharia and Maturidiyyah. If we lost all the books of the Wahhabiyys and Ibnu Taymiyyah the Ahlu Sunnah has lost nothing. Don't worry there are enough Uluma in Ahlu Sunnah once you have freed your mind from from that so called Salafiyya movement something great awards you. May Allah keep us away from the fitna of the so called Salafiyya and bring us to the Ahlu Sunnah

[@ismaelsoum6401]

Yeah they never agreed on falsehood; there never ceased to be people that called toward the true aqeedah.

[@killamanjaro4606]

when I was there in 2000 all I seen was graves in so many masjids once I found out I prayed outside the mosque

[@archifamy]

graves in masjid..hmm..then what abt masjid nabawi? of course, i dont condone intercession fr the dead..but graves being in masjid personally from a layman point coming fr me wouldnt be an issue as we already have an example..so long we dont pray / ask from the dead..no?

[@DaudBurke]

In the older parts of Cairo sometimes I just gotta ask them. "ma'leesh is there a grave here?"

[@mohamedabdullahi3228]

Well then don’t pray in the prophet’s mosque in Madinah, coz his grave along with Abubakar R.A and Omar R.A!

[@عبدالله-ن6ه2ص]

@@mohamedabdullahi3228 If you saw how the Prophet’s Mosque was designed, you would not say that. But Sufi graves are in the middle of mosques, and this is not permissible

[@dayan47]

​@@archifamy This custom is as usual blindly following the Christians as in Europe all the saints and/or rulers were buried in the church above the ground in ornate coffins or caskets often bearing the physical resemblance of the deceased.

[@msmaryamah]

I'm so glad that I spent my life studying at Alazhar and alhamduliAllah my community is well educated and a ware enough to teach me the right Aqidah that I didn't get from AlAzhar so I got only the bright side of it

[@NoMan-pp1jq]

Great video but I’d like to say a few things. The good thing about Al-Azhar is they teach all opinions by all scholars side by side. They do have an Ashari bias but they critique it too. Also Asharis do not believe in predestination in that sense. All they say is that God created all actions both the ones we choose and the ones we haven’t. God also created an ability within us to pick those created choices. It is the same belief of Salafis but what makes Salafis wary is the use of terminology that wasn’t used before and the confidence they have when they speak of those matters that we cannot know for sure. I’d say most the differences between both are actually just a disagreement on terminology and how much philosophy is acceptable when discussing religion. Salafis say they reject philosophy and Asharis do as well but realistically, they both philosophize in the most basic definition of the word

[@عبدالله-ن6ه2ص]

My brother, three Islamic scholars had a great influence in defending the faith of the early Muslims and their correct understanding of Islam and returning the Muslims to the approach of the righteous predecessors. Perhaps the new Muslims do not know their importance in Islamic history. 1. The biography of Imam Ahmad ibn Hanbal and the attempt of the Abbasid Caliph to force him to believe that the Qur’an is a creation and not the word of God. (His patience and the strength of his faith were among the reasons for where we are now) from not being tempted by the temptation of the Mu’tazila. 2. The biography of Imam Ibn Taymiyyah in correcting the Muslim faith after the Ash’ari sheikhs were influenced by philosophy and began to interpret the attributes of the Creator with new interpretations that were not from the teachings and understanding of the early Muslims. Many Muslims do not know that Ibn Taymiyyah’s books are among the most important books of aleaqidah that we study. He played a role in criticizing Shiites, Christians, and philosophers, and his books are references for Muslim scholars 3. Imam Muhammad Abdul Wahhab appeared at a time when polytheism was widespread in the Arabian Peninsula and the descendants of the companions of the Prophet Muhammad, may God bless him and grant him peace, began to practice asking for intercession from the dead in their graves, which is similar to asking for intercession from idols before Islam. The presence of the Ottoman Sufi Sultanate played a role in the spread of Sufi orders in building Shrines and asking for intercession from the dead because it does not conflict with their belief, but it does conflict with the belief of the early Muslims in Islamic monotheism. These translated books, I believe there are much more detailed books in the Arabic library: Biography and Mission of Muhammad Ibn Abdul Wahhab by Jalal Abualrub The Biography of Imam Ahmad bin Hanbal by Salahuddin ‘Ali Abdul-Mawjood Shaikh-ul-Islam Ibn Taimiyah Life and Achievements by Syed Abul Hassan Ali AL Nadwi

[@rakibalmahdi2401]

Please don't put Ibn Abdul Wahhab with imam Ibn Hanbal in the same message

[@abdelhakyac7285]

The two first ones would spit on the face of the last one 😂 ...... i mean rezd Ibn Ghannam and ibn Bishr, two nadjdi historians from his side..... read it..... youll see how ISIS are kiddos compared

[@ashah4034]

Brother, do you have a video explaining the issue of things happening alongside their asbaab i.e. the 4th issue you mentioned the Asharis differed.

[@DaudBurke]

Thanks for bringing this up! This topic is indeed significant in understanding the theological debates concerning causality between the Ash'arī and Atharī/Salafī schools of thought. Let me provide a brief explanation of both positions with references from key scholars on each side. *Ash'arī Position:* The Ash'arīs argue that while Allah creates both the cause and the effect, there is no inherent, necessary connection between them. They believe that what appears as a cause and effect relationship is only habitual or customary by Allah’s will, not due to any intrinsic power in the causes themselves. *Key References from Ash'arī Scholars:* 1. **Al-Juwaynī (d. 478 AH), "Al-Irshād ilā Qawāṭiʿ al-Adilla fī Uṣūl al-Iʿtiqād":** - **Arabic Text:** > “ونحن نؤكد أن الخالق يخلق الآثار عند حضور الأسباب، لا لوجود قوة ذاتية في السبب، بل فقط بمشيئته وإرادته.” (*الإرشاد إلى قواطع الأدلة في أصول الاعتقاد*, ص 140) - **Translation:** > "We assert that the Creator creates the effects at the very moment the causes are present, not because of any inherent power in the cause, but purely by His will and decree." (*Al-Irshād*, p. 140) 2. **Al-Ghazālī (d. 505 AH), "Tahāfut al-Falāsifah" (The Incoherence of the Philosophers):** - **Arabic Text:** > “إن الاقتران بين ما يُعتَقد في العادة سببًا وما يُعتَقد في العادة مسببًا ليس بضروري… إنما هو بحكم عادة الله وإرادته، لا بقوة ذاتية في السبب.” (*تهافت الفلاسفة*, المناقشة 17) - **Translation:** > "The connection between what is habitually believed to be a cause and what is habitually believed to be an effect is not necessary… It is Allah who creates the cause and the effect together whenever He wills, in accordance with His custom." (*Tahāfut al-Falāsifah*, Discussion 17) 3. **Fakhr al-Dīn al-Rāzī (d. 606 AH), "Al-Maṭālib al-ʿĀliyyah fī ʿIlm al-Ilāhiyyāt":** - **Arabic Text:** > “إن العلاقة بين ما يبدو سببًا وما يبدو مسببًا ليست إلا بسبب عادة الله وإرادته، لا بقوة ذاتية في السبب.” (*المطالب العالية في علم الإلهيات*, ج 4، ص 87) - **Translation:** > "The relationship between what appears to be a cause and its effect is only due to Allah’s habit (*ʿādah*) and decree, not due to any inherent power in the cause itself." (*Al-Maṭālib al-ʿĀliyyah*, Vol. 4, p. 87) *Atharī/Salafī Position:* On the other hand, the Atharī or Salafī scholars, such as Ibn Taymiyyah and Ibn Qayyim, affirm that while Allah is the ultimate cause of all things, He has created a system of real causes and effects. These causes have actual efficacy by His will and decree, and denying this would go against both reason and the teachings of Islam. *Key References from Atharī/Salafī Scholars:* 1. **Ibn Taymiyyah (d. 728 AH), "Majmūʿ al-Fatāwā":** - **Arabic Text:** > “إن الله قد خلق الأسباب وجعلها مؤثرة بأمره ومشيئته، وإنكار ارتباط السبب بالمسبب مخالف للعقل والتجربة وتعاليم الأنبياء.” (*مجموع الفتاوى*, ج 8، ص 40) - **Translation:** > "Allah has created causes and made them have effects by His command and His will. Denying the connection between cause and effect is contrary to reason, experience, and the teachings of the prophets." (*Majmūʿ al-Fatāwā*, Vol. 8, p. 40) 2. **Ibn Qayyim al-Jawziyya (d. 751 AH), "Shifāʾ al-ʿAlīl fī Masāʾil al-Qaḍāʾ wa’l-Qadar wa’l-Ḥikma wa’l-Taʿlīl":** - **Arabic Text:** > “حكمة الله تقتضي أن يجعل الأشياء تجري بأسبابها. وهذه الأسباب لها آثار حقيقية، وإنكار ذلك إنكار للنظام الذي خلقه الله في الكون.” (*شفاء العليل في مسائل القضاء والقدر والحكمة والتعليل*, ص 221) - **Translation:** > "Allah’s wisdom necessitates that He has made things occur according to their causes. These causes have real effects, and to deny this is to deny the order Allah has created in the world." (*Shifāʾ al-ʿAlīl*, p. 221) 3. **Al-Dhahabī (d. 748 AH), "Siyar Aʿlām al-Nubalāʾ":** - **Arabic Text:** > “الأسباب الطبيعية حقيقية ومؤثرة بإذن الله. وهذا هو موقف السلف الصالح الذين يثبتون قضاء الله مع الاعتراف بحقيقة خلقه.” (*سير أعلام النبلاء*, ج 11، ص 433) - **Translation:** > "The natural causes are real and effective by the will of Allah. This is the position of the pious predecessors, who affirm Allah’s decree while acknowledging the reality of His creation." (*Siyar Aʿlām al-Nubalāʾ*, Vol. 11, p. 433) This is a complex theological issue with profound implications for understanding the relationship between divine will and the observable world. Insha'Allah, I may consider making a more detailed video in the future to further explain this topic, going deeper into it. May Allah grant us understanding and guide us to the truth. If you have any more questions or need further clarification, feel free to ask! BarakAllahu Feekum!

[@ashah4034]

@@DaudBurke JazaakAllahu Khairan akhi. You have certainly filled my plate! 😄 BaarakAllahufeekum

[@essa200911]

Mashallah ❤ Mashallah Jazak Allah alf alf Khiar Wallah many amazing points in this video I can’t go through all of them. However, you said something very foundational when it comes to dealing with “Universities” because as we already know during the time of Salaf, there wasn’t something called university even if there was for sure, we can call them the schools of Sahabah May Allah be pleased with them of the prophet peace be upon him but not same majority of today schools. So, I like when you said “ the university is not the place to get your foundation from “ this is actually so truth even in places where we have universities that gives completely correct aqeedah and has no place for wrong aqeedah. Because I am from Arabia. I learned first in the way of salaf to go to authentic scholars directly and seek knowledge between their hands in foundations and started with Quran and Sunnah then from small books to bigger books. Know the Truth, you will know then its people. I also learned during primary and middle and high schools too. All this was before university. So, it is a true fact and also it is the correct thing. Al-Azhar sadly, there are too many misconceptions about the environment there and people who are following the lies of the media will get half of the truth or less with some lies then they will think every aspect is evil and this is completely wrong. Shiekh Mustfa Al-adawey مصطفى العدوي is in the aqeedah of salaf and he is Egyptian and he said that al-azhar has many people of good alhamdullallah and he encourages well grounded students of knowledge to enter al-azhar and they will be very big scholars inshallah. Al-Azhar history has a very interesting history that linked to the history of Egypt because there was a lot of resistances and repair movements that made Egypt return to its origins. And I ask Allah and pray that one day someone from the Aqeedah of salaf lead this institution and I pray that it becomes by Allah Guidance inshallah to becomes all it sources in aqeedah of salaf and this is the pure origins of Egypt. It is also a commandment from the prophet peace be upon him to be good to its people. May Allah protect Egypt and all the Muslims Ameen 🤲🏻❤️

[@DaudBurke]

امين يارب

[@toothcap66]

can you please explain a bit on the process of joining al-azhar and comparison with the islamic university of madinah? i'm thinking to apply to one of thme after i graduate from high school but i'm not sure which one's better

[@DaudBurke]

kzbin.info/aero/PLxXcotHiyGwWhPr5skhwBqII_vaxGK18g Take a look here at this playlist, I address a lot of these issues.

[@fatoumataniakate]

Allah guides whom He wills

[@mohmrr]

ما شاء الله , ممتاز اخي الحبيب

[@MrTisback]

Jazak Allah Khair. Is there a way to get in contact with you brother. I am sending my sons to study in Egypt and would like to get in touch with you. Jazak Allah Khair.

[@DaudBurke]

My description^^

[@QamruddinKhan-hf4dn]

Ashariya, Maturidia and actual Athariya are real ahlus sunnah wal jamaah... Shah Waliullah Dehlvi ra, Ibn Jawzi ra, Mulla Ali Qari ra were ahlus sunnah and not wahabis... I am open to debate with all the salafis around the world even inside kaaba i am ready, but the problem is some comments is getting deleted automatically, many pseudo salafis blocked me in Insta when they unable to answer

[@AmeerLatif-o4v]

Man, after a few minutes in I realised that you don't really know what they believe despite being in AlAzhar. You have attributed deviant some beliefs to them that Ash'3aris categorically do not believe at all! Keep learning.

[@magdyhussein8150]

مشكلة كبيرة عندما تكون ضيق الفكر والفهم وتنغلق علي نفسك ولا تسمع ولا تقرأ للأخرين وليس عنهم

[@revivalist355]

Ahl Sunnah wal Jama'a . Pseudo Salafism is a fringe sect to this day despite their billion dollar effort to export their ideology

[@spawnnpwn4166]

Unfortunately your understanding is polluted with misguided narratives. See what your own Ulama have stated regarding the batil Ashari creed. We often hear that the majority of the Ummah adheres to Ashari theology. But what does it mean to be an Ashari if it does not entail a conscious adoption of its doctrines? And surely, the masses/laity form the majority of the Ummah, thus is it true that the masses of the Ummah knowingly embrace Ashari beliefs, whether explicitly or implicitly? Prominent Ashari scholars do not appear to believe so. Imam al-Ghazali (d. 505 A.H.) says in his Iljam al-‘Awam ‘an ‘Ilm al-Kalam that basic Ashari creeds such as denying that God is in a direction would barely be accepted by even 1/1000 of the people, especially the illiterate. As a result, they should not be preached these beliefs, lest it results in them embracing even very problematic beliefs.[1] In his commentary, Imam ar-Razi (606 A.H.) states that most people’s fitrah incline them to agree with Pharoah that Allah is in the heavens.[2] Al-‘Izz b. Abdul Salam (d. 660 A.H.) says in his Qawa’id al-Ahkam that most people fall into tajseem because they are unable to comprehend a being that is not in a direction.[3] He states that it is too difficult for a layman to comprehend a being neither in, nor outside the world, as the evidence for this belief is too difficult to grasp and is not something that people are normally guided to.[4] Based on this, he says this is the reason why the Prophet (peace be upon him) did not instruct the Sahabah to delve into these issues, and the rightly guided caliphs and guided scholars followed the Prophet’s example even though they knew that the laity are misguided on this issue.[5] islamicdiscourse.substack.com/p/is-asharism-the-theology-of-the-masses islamicdiscourse.substack.com/p/does-it-matter-if-the-majority-of Those that say the Qur'an is created are the Jahmiyya and that is exactly what the mutakallimoon of today are upon. Dividing Allah's speech into two (nafsi, lafdhi) is an abhorrent innovation.

[@mohamedabdullahi3228]

Absolutely!

[@radirandom]

@@spawnnpwn4166 absolute propganda akhi!! You guys need to "soften the impact" on yourselves by trying to minimize the role of the ashaairah and maturidiyyah in the history of scholarship as it is embrassing for you all to admit that the people in your isnaad to the prophet saw when taking ilm are "misguided" and those who "distorted allah's sifaat"!! firstly stop quoting ignoramus pseudo salafi najdi taymiyyan websites and look at these quotes in context.. secondly the "majority" refers to ulema who have inherited the wisdom and knowledge of the deen!! Not jack or jill !! majority of people do not think about these issues and leave it to Allah which is OK to do. Only children imagine allah as such!! Even before I learnt knowledge and philosophy, our minds did not go and comprehend "where is allah" or if he has a hand ( bi maana al zaahir) etc. We just left it and said "laysa kamithli shay". * Also if you read the works of sheikh al islam ibn taymiyyah or knew his philosophy (which you would not as falsafa is haram right?), you would know that he resorts to creating a new theory of meaning in order to prove this deviated aqeedah called the contextualized theory where the meaning of a word can only be known through context and the speaker!! Therefore in his view, the maana al zaahir changes with respect to the context and user. This is also how ibn taymiyyah rejected the existence of majaz in language (majaaz bi al lughaa). Therefore he needed change how language is spoken and call 99.9% of humanity who used to conventional usage of language wrong, and btw not to mention that the early salaf did not understand language like this. All to prove his aqeedah of affirming Allah's sifaat apparaently!! Btw, when you go down this route this collapses into the ash'ari or maturidi view of tafweed al ma'na as ibn taymiyyah is unknowingly saying the same thing as us, using different words!! Why should we adopt this new way!!

[@QamruddinKhan-hf4dn]

Deoband and tablighi jamaat is everywhere despite lack of funding, not centralised expansion and independent expansion...

[@QamruddinKhan-hf4dn]

​@@spawnnpwn4166to believe that Prophet will sit with Allah in his throne is similar to Hindu and greek polytheist aqeedah, Ibn taymiyyah already wrote this 💀💀

[@theepicologist8811]

Some people take things way too seriously! Honestly what has Aqeedah got to do with anything if one intends to study something else entirely such as Quran, Hadith, history etc at Al - Azhar? I say this as a former salafi who has Ijazaat in a few texts from Wahhabi Aqeedah, it really isn’t such a big deal! Grow up already! We are all Muslims! I also have friends who have graduated from madinah Islamic University and Ummul Qurra and they share similar sentiments to mine! They avoid this subject area like the plague because it has created far too many divisions within the Ummah. Peope really need to hype down get another hobby! go and memorise the Quran InshAllah, because that’s exactly what I did, instead of coming online and doing Takfeer and Tabdeeh on anyone and everyone! Bunch of tossers!

[@DaudBurke]

Just think of someone getting degree in medicine there… the place is huge. so broadly stating it as purely ahlu bidah is completely unjust.

[@bemindful6094]

How are they basically ahlul Sunnah when they differ with them in so many core aspects of the deen!

[@DaudBurke]

In relation to Shia they are ahlu sunnah meaning Sunni generally speaking but in the areas I mentioned and others they went against the salaf and much of this is due to shubuhaat and taweel which can be a factor that shows their intentions are not to go against the sunnah rather they are mistaken in interpretation and have flaws in their methodology based on philosophical presumptions. So in this means they are not holding all of the belief of ahlu sunnah, but are closer to us and a vast majority of issues when looking at issues as a whole.

[@spawnnpwn4166]

We often hear that the majority of the Ummah adheres to Ashari theology. But what does it mean to be an Ashari if it does not entail a conscious adoption of its doctrines? And surely, the masses/laity form the majority of the Ummah, thus is it true that the masses of the Ummah knowingly embrace Ashari beliefs, whether explicitly or implicitly? Prominent Ashari scholars do not appear to believe so. Imam al-Ghazali (d. 505 A.H.) says in his Iljam al-‘Awam ‘an ‘Ilm al-Kalam that basic Ashari creeds such as denying that God is in a direction would barely be accepted by even 1/1000 of the people, especially the illiterate. As a result, they should not be preached these beliefs, lest it results in them embracing even very problematic beliefs.[1] In his commentary, Imam ar-Razi (606 A.H.) states that most people’s fitrah incline them to agree with Pharoah that Allah is in the heavens.[2] Al-‘Izz b. Abdul Salam (d. 660 A.H.) says in his Qawa’id al-Ahkam that most people fall into tajseem because they are unable to comprehend a being that is not in a direction.[3] He states that it is too difficult for a layman to comprehend a being neither in, nor outside the world, as the evidence for this belief is too difficult to grasp and is not something that people are normally guided to.[4] Based on this, he says this is the reason why the Prophet (peace be upon him) did not instruct the Sahabah to delve into these issues, and the rightly guided caliphs and guided scholars followed the Prophet’s example even though they knew that the laity are misguided on this issue.[5] Taken from the articles below: islamicdiscourse.substack.com/p/is-asharism-the-theology-of-the-masses islamicdiscourse.substack.com/p/does-it-matter-if-the-majority-of The true Aqeedah, the Aqeedah of the one sect from 73 is the Athari Aqeedah. Ibn Taymiya رحمه الله is upon this creed. The Mutakallimoon of today like their predecessors (jahmiyya and mu'tazilla) have always accused Ahlus Sunnah wal Jama'ah of anthropomorphism. A Giant from amongst the Salaf, Amir al-Mu`minin in hadith, Abdullah Ibn al-Mubarak (Khawarizmi of Turkmanish descent) said: ‏قال عبد الله بن المبارك: «من قال لك يا مشبه فاعلم أنه جهمي» [رواه ابن مندة في شرح حديث النزول 53]. ‘If someone says “O mushabbih (the one who likens Allah to His creation) to you, then know that he is a Jahmi.’ [Ibn Mundah in the explanation of the hadith of Nuzul 53]

[@عبدالله-ن6ه2ص]

If you ask Muslims in the countries of the Islamic world, where is Allah, they will say that God is in the highest heaven? This contradicts what Ash'ari scholars believe that God is everywhere. If any Muslim reads a text in the Qur’an that God has a hand, he will believe in that and will not ask what the shape of the hand is, etc., because we are not obligated to know it and we say that Allah is nothing like Him. Therefore, we say that what simple Muslims believe conflicts with what the Ash'aris believe. But Sufis, for example, we know well because they practice Sufi worship and rituals that conflict with the early Muslims in aleaqida and religious worship and rituals.

[@Limens06]

@@عبدالله-ن6ه2ص There is nothing like Allah *

[@Ibn_Abdulaziz]

They believe in Kasb (acquiring) the action. They are of the Jabariyyah (determinists).

[@DaudBurke]

Try to get anyone to explain kasb…

[@Ibn_Abdulaziz]

​@@DaudBurke Allah ﷻ creates all actions, both good and bad. Man then Yaksibu (acquires) these actions by performing them. So man has no choice. It is Jabr (force, compelling, deterministic). Allah سبحانه وتعالى said, (Interpretation of the meaning) (Iblis) said: _"Because You have sent me astray,_ I will surely sit in wait against them (human beings) on Your Straight Path." [Al-A'raaf 7:16] They (Adam and Hawwa عليهما السلام) said: _"Our Lord! We have wronged ourselves._ If You forgive us not, and bestow not upon us Your Mercy, we shall certainly be of the losers." [Al-A'raaf 7:23] Iblis robbed choice from himself by blaming his sin and disobedience on Allah's ﷻ Foreknowledge: 'You knew I would disobey You before I existed, yet You did not prevent it? It was Your fault. You mislead me.' Then shaytan contradicts himself by confirming choice and a will for himself when he makes the choice of asking for respite and then when given it, to mislead Adam's عليه السلام offspring instead of asking Allah ﷻ for Forgiveness. So he was the first Jabari (determinist). Whereas Adam and Hawwa' عليه السلام did not rob choice and a will from themselves. They knew that Allah ﷻ knew that they would eat from the tree, yet they blamed themselves, that they were the ones making the choice and not being forced by Allah ﷻ. And so they asked for Forgiveness. But if you say that you have acquired the act similar to what the ash'aris say, then you never made the choice to begin with. Kasb (acquisition) removes choice and a will.

[@aymancadjee3460]

Tabligh is and deobandis wich are maturidis say Iman does change and vary with your actions …. So I don’t know where you get that from. Then the sifat they do at tafwid like the salaf and taweel only by necessity. They’re clearly from Ahlousounnah

[@tazboy1934]

Yeah they are traditionalist sunni sufi...in south Africa their tertiary Al arabiyah wal islamiyyah uloom have both deoband and Al azhar books and scholars if I am not wrong...

[@DaudBurke]

Complete Tafweedh of the meaning isn’t the way of the salaf. Those who say the words hold a completely unknown meaning from their original Arabic meaning have done ta’teel as well but not affirming the basic meaning without going into any details that have no proof.

[@aymancadjee3460]

@@DaudBurke A lot of hanbalis were mufawids like Ibn Qudama and Qadi Abu Yala or Ibn Balban I believe. There’s no one only aqeedah between Asharis. And even between Hanbalis. You have people who have affirmed the litteral sense like Ibn Taymiyyah and mufawids like Ibn Qudama And you have hanbalis maybe in between If u study really with Maturidis and Asharis I’m sure you’ll see that they’re clearly from Ahlou sounnah. Sometimes the sectarians salafis take one bad position of an ashari and generalize it to all asharis or maturidis.

[@Al-Azdi]

⁠@@DaudBurke Both Taweel and complete Tafweedh IS THE WAY OF THE SALAF! Just read what Imam Altirmidhi mentioned about previous imams such as Abdullah Ibn almubarak and Sufyan Althawri etc. Also read just read Rawdat alnadhir and Tham alta’weel by Ibn Qudamah Almaqdisi the imam of Alhanabilah of that time and see how he agrees on Complete tafweedh and says it’s the way of the Salaf.

[@Al-Azdi]

@@DaudBurke May I suggest you to watch the videos of Muhammad Ibn Abdulwahid Alhanbali (محمد بن عبدالواحد الحنبلي) Just write in English in KZbin search bar (why I left salafism) it has a Very good cc translation for the 2 hour video because it has a lot of Egyptian Arabic Amiyah, it’s on (Taymology) channel

[@helmyfahrizal3161]

Yes , indonesia many asyari

[@AwesomeIcer9000]

Alhamdulillah

[@daps6481]

L

[@AwesomeIcer9000]

@@daps6481 imam an Nawawi and imam as Suyuti were Ash’ari. W

[@Pintukemanasahaja]

Malaysia and Indonesia are sunni ashari shafi'i. W

[@qm6595]

People here rebuking the brother, do you guys realise many great Salafi Uluma actually study in Al Azhar? May Allah keep you firm brother and increase in goodness

[@killamanjaro4606]

Shaik Abdul Atheem al Badawee is still in misr ?????

[@YusufHassan-d4p]

Asalam aleikum I do wanna rectify on something Daud you said that asharis believe that iman doesn’t increase or decrease, first provide evidence of any book of asharis that you read of asharis saying that you are wrong on that coz asharis believe that iman increase and decrease as stated in the book of jawhara al tawheed, line 21 of the poem and iman is tasdiq that’s the fundamental of iman and if you do more good deeds your iman surely increases and if you are involved in wrongdoings your iman decreases as if you pray with only the doing the wajib of the salah without sunnah your salah is accepted and if you do the wajib plus sunnah your reward is more than the one who did the wajib of the salah only The same applies to iman if you do good deeds it increases and if you do bad deeds it decreases and the tasdiq is fundermental of iman

[@DaudBurke]

This is one of their views which falls into other issues. Let me say it another way, is iman composed of actions or it is only tasdeeq?

[@YusufHassan-d4p]

@@DaudBurkeyou said earlier that asha’ris believe that iman doesn’t decrease or increase provide the your evidence on that first because if someone claims something you should back it up with evidence don’t claim Give us the dalil based on what you said that asharis believe that iman doesn’t decrease then we will move to next question

[@DaudBurke]

Thanks, But Not interested in a back and forth in the comments section with an unknown face. As far as a reference my azhari book said it, I know it’s not first hand but idc enough for a formal debate in the comments

[@YusufHassan-d4p]

Which azhari book? Can you please send reference. إن كنت ناقلا فالصحة . I also study at azhar and I don’t think you’re giving people the right information, All I need is a reference I may benefit some knowledge from you coz I’m a student too

[@jfk9821]

Basically what I’m gathering is you’re confident in your foundations that you think you won’t be affected by their deviance. Already I can see their effects in the way you downplayed the Ashaa’irah like they’re issues is only creedal and disregarded their issues in manhaj and sufiyyah. Akhi this is the same mistake Yasir Qadhi made and look at him now, don’t follow in his footsteps

[@abdelhakyac7285]

Yasir qadhi is better than a thaousand of you neosalafi gurus.... he came from darkness to light because he sincerely open his heart and judged the ”others” by truly reading and searching about them..... brother Daud like many other around the world are sickened by the neo salafi lies and try to verify whats going on , on the other side..... when they do that, they just change, no way around it, and thats exactly how Dawuud will evolve insha Allah

[@zakariyaibrahim5264]

@@abdelhakyac7285Yasir qadhi believes that Omar ibn al khattab would fail an aqeedh test of today, but you think he found the light.

[@CarlStone-q4e]

Nice video I'm in Egypt thanks for your detail clarification.

[@mtom2237]

Pathetic to see a student criticizing some of the greatest scholars in history. So Imam Nawawi had problems with Iman. He didn’t understand sifat.

[@DaudBurke]

Did I mention any scholars by name here? Critiquing ideas and criticizing Individuals are two different things. If you say, the ideas are not open to criticism then that’s just ridiculous. and criticizing ideas does not mean that there is any type of attack on the people that held those ideas necessarily. If I started mentioning names and how terrible these people are because they held these certain ideas that are deviant then that’s a whole different issue. But as far as imam annawawi رحمه اللهgoes: His views on iman are very close to the salaf. Minor differences, but nothing serious. As far as sifat than, yes he agreed with the the asharis for the most part, but occasionally affirmed things in the way of the salaf that they don’t.

[@mtom2237]

@@DaudBurke When you attack a school and say they are wrong , you attack all the members of the school . The Athari, Ashari, and Maturidi schools are all ahl Sunnah. You need to learn more before pontificating about who’s astray.

[@DaudBurke]

@@mtom2237 no, not necessarily

[@mtom2237]

@@DaudBurke قلت: ولا يحتمل كتابنا أكثر ممّا ذكرنا من سيرة هَذَا السّيّد رحمة اللّه عليه، وكان مذهبه فِي الصّفات السّمعية السّكوت وإمرارها كما جاءت، وربّما تأوَّل قليلًا فِي شرح مسلم. والنووي رجل أشعري العقيدة معروف بذلك، يبدع من خالفه ويبالغ في التغليظ عليه That’s from Imam Al-Dhabi. You need to slow down and study more. Through petrodollars, the Saudis have flooded the world with so-called Salafi propaganda. Overtime, you will come to realize this, as you seem sincere and smart. But if you continue on a path of critiquing things you clearly don’t know enough about, you will have troubles. Just sincere advice to you. No need to reply, as I won’t be engaging anymore.

[@MuMu124]

May Allah bless you akhi. Dont let these psuedo salafis gas light you into believing youre a deviant for going to other than their beloved hizby university. Sorry for my harsh languagem it just seems like they believe they have the monopoly of 'ilm and everyone and everywhere else is a center of devience. From what im learning coming out of salafi thought, some scholars considered and consider the Ash'ari and maturidi as part of ahlul sunnah. Althought they do acknowledge their devience in aqeedah. Theyre even closer to ahlul sunnah wal jamaa than the psuedo salafis of today who claim that Allah's sifaat are litteral but not like ours. This is against the belief of the salaf they claim to follow who affirmed allahs names and attributes but did tafweedh They really are just following the mistakes of Ibn Taymiyyah and the writings of MIAW as far as i know. But unlike them who throw all of us off the manhaj. We consider them as part of ahlul sunnah wal jamaa too.

[@عبدالله-ن6ه2ص]

What are the books of Ibn Taymiyyah that you read?

[@MuMu124]

@@عبدالله-ن6ه2ص I'm too busy studying the aqeedah of the hanabilah right now. When I get to ibn Taymiyyah I'll let you know in shaa Allah. Gotta start from the ground up but that doesnt mean I dont have general knowledge of history. But thanks for trying to belittle me by using books. When I get to kitab at tawheed and usul al thalaatha and qawaid arbaa' I'll also let you know since you wanna be an authority on my journey to 'ilm

[@عبدالله-ن6ه2ص]

​@@MuMu124 No, my brother, I do not mean that, but many Muslims criticize Ibn Taymiyyah because he listens to Sufis, Ash’aris, and Shiites without reading his books and understanding what Ibn Taymiyyah believes in. My brother, there is no such thing as the Hanbali aqeedah, because the four imams in the alfiqah are all based on the same aqeedah. But the Ash'aris, for example, follow Imam Abu Hanafiyyah in alfiqa, but they do not follow him in aqeedah. The only criterion for arriving at the correct understanding of Islam is always to follow the first generation of Muslims because they are the ones who understood the doctrine of Islam from the Prophet Muhammad and his friends. Instead of criticizing Ibn Taymiyyah in interpreting the texts of the Qur’an, look for the four imams in jurisprudence, the nine imams in the Prophet’s hadith, and the ten imams in the readings of the Qur’an. Do they believe in what the Ash’aris believe in the aleaqida or not, and does Ibn Taymiyyah follow the early scholars in that matter or not? The books you mentioned are the books of Sheikh Muhammad Abdul Wahhab, not the books of Ibn Taymiyyah. Sheikh Muhammad Abd al-Wahhab wrote an explanation on KZbin: Kitab al-Tawhid is the best explanation, explained by Ibn Uthaymeen or Sheikh Saleh al-Fawzan. The book you are looking for is Ibn Taymiyyah’s book The Wasitiyya Doctrine, which explains the attributes of God, and it is one of the points of disagreement with the Ash’aris and the Athari (Salafi). I think Dr. Taher explained this book and you will find Ibn Uthaymeen’s explanation of this important book. History, my brother, contains a lot of lies, so you must verify the author and what his ideas, beliefs, etc. are. Are these books credible to Salafist scholars or not and why?

[@DaudBurke]

No one of the late comers has a better understanding of athari/salafi aqeedah than ibn taymiyah. Hanbali aqeedah is salafi aqeedah it’s same thing and it was called that just because lots of hanbalis were following it. Sometimes people try to play with words here but athari/salafi/ahlu hadeeth/ahlu sunnah/hanbali aqeedah is all the same built on the same foundation and you won’t find ibn taymiyah coming with other than this for the most part. The only difference being that he knew philosophy to respond using it to all deviant groups at his time so he will explain some things in their language when needed.

[@Abu_Sayfullah]

Pertaining to The Sifaat (attributes) of Allāh ﷻ, Allāh ta'aala says: "There is nothing like Unto Him, and He is The All-Hearer, The All-Seer." [Qur'ān: 42:11]. After mentioning that there is nothing like Him, Allāh affirmed for Himself the Sifaat of being The All-Hearing and All-Seeing (which by the way, these two attributes are found in almost all of the creation, SubhanAllāh). So why would Allāh say that there is nothing like Him, and then affirm for Himself these two attributes (hearing and sight) which are found in almost all of the creation? The answer to this question is in the statement of Allāh "There is nothing like unto Him." So these attributes that Allāh affirmed for Himself, he has these Perfect attributes in a Manner which befits His Majesty ﷻ. Allāh says in the Qur'ān, "And the Most Beautiful Names belong to Allāh" [7:180]. These Names are beautiful because they contain in them Perfect Attributes. For example the name "Al-Raheem" contains the Sifah (attribute) of "Rahmah" (Mercy). If the name of Allāh "Al-Raheem" didn't point towards the Sifah of "Rahmah" then how would this name be beautiful, as it wouldn't carry any true meaning? Far above is Allāh, from what they attribute to Him. They attribute to Allāh names without any meaning, or say that no one knows the meaning except Allāh. So we ask them, did Allāh mention His attributes in the Qur'an, without any meaning or purpose? Was The Messenger of Allāh ﷺ ignorant of it's meanings? Were the Sahābah ignorant of it's meanings? Almost every (if not, every) page of the Qur'an mentions in it an attribute of Allāh. So this "Tafweedh" of the people of innovation necessitates that The Messenger ﷺ did not know the meanings of the Qur'ān and Allāh revealed these attributes in the Qur'an as mere letters, pointlessly, not carrying any meaning nor does anyone know it's meaning. Far above is Allāh from what they say. Rather to Allāh belongs The Most Beautiful Names because they contain in them (and point us towards) His Perfect Attributes ﷻ. Conclusion: We affirm the attributes of Allāh that which Allāh affirmed for Himself. We negate the attributes which Allāh negated from Himself (such as not begetting, not needing sleep or rest). As for the كيفية "howness" of His Sifaat, we do not know nor is it permissible for us to ask "how", but we affirm them. And He has these Perfect Attributes in a Manner which befits His Majesty. As for those who say "We don't affirm the Sifaat of Allāh 'literally', only Allāh knows its meaning" then what do they mean by 'literally'? In reality, these people are the ones who are comparing Allāh to the creation because their intellect and Fitrah has been corrupted by the people of Kalaam and Philosophy so they think by affirming the Sifaat of Allāh that He affirmed for Himself, this means you're comparing Allāh to the creation. But we clarified this doubt in the ayah mentioned above "There is nothing like Him". So these people have not affirmed for Allāh what He affirmed for Himself, and it is waajib upon every Muslim to accept and believe in that which Allāh has revealed, not distorting it, nor picking and choosing what to believe in, rather we submit to Allah, there is nothing like Him, so these attributes are perfect and no-one carries these Perfect attributes except Him alone. We affirm The Perfect attributes of Allāh as He affirmed for Himself, and as His Messenger ﷺ affirmed and all of the Sahābah and Righteous Salaf. والله اعلم

[@briffasebastien7135]

Honestly to dangerous to study in al azhar university no salafi scholar recommended to study there And as well you said that salafi chaykh working in there this is very strange that a salafi chaykh will mixing with the people of innovation and what I know is the salafi scholars said that is not permissible to mixes or study with the people of innovation exempts in necessity and there is condition for this as well So please bring us some fatwa from well known salafi scholars that recommend to study in al azhar university

[@DaudBurke]

Shiekh Mustafa aladawi Also Ustadh AbdurRahman Hassan Also many other local shuyookh have said the same. Where else is an Egyptian supposed to study his deen in a university setting? The whole free mixing with innovators idea has a time and a place and the purpose behind it is to bring up the sunnah. But if the outcome of separating from them is going to hurt the people of Sunnah then it is not prescribed. We can’t just copy paste quotes of the salaf and expect them to apply in our time and situation. And most people from the outside that I’ve never been inside of Azhar have a bunch of assumptions about the reality of the situation there. And before you can make a ruling on something, you have to first understand the situation. الحكم فرع عن تصوره

[@DaudBurke]

kzbin.info/www/bejne/h3XPiHd4eLCelZosi=ak1xbTk55fzoWOgM kzbin.info/www/bejne/nV61aIp4rbeep6ssi=scAJgiqe-Aa5QC0E kzbin.info/www/bejne/rWbZnZ-Xf7CYZrMsi=FrkymWZz_1JRmFtI kzbin.info/www/bejne/g2PWlaKHjNdgga8si=r32pfUhIR7ZfrY9Z kzbin.info/www/bejne/rofXl6SLe7p9bJIsi=41olbETVzZH_jPZw

[@briffasebastien7135]

Come on brother Mustafa aladawi and abdularmen hassa Somali are not from the salafi they have been refuted long time a go

[@briffasebastien7135]

kzbin.info/www/bejne/gl7Lh4Gjh9Oriposi=Sg6u8bcEWE7MLzsX kzbin.info/www/bejne/fqm1koh3jLSDgKcsi=JwxDfNIq_79intth kzbin.info/www/bejne/a6WYmamvZsp2gdEsi=_8FzOnLUdqjb82oz kzbin.info/www/bejne/qHrShWyfhrlgj9Usi=jexHVP7bBUV7KRrw

[@DaudBurke]

@@briffasebastien7135 some refutation doesn’t make them un-salafi.

[@Funblend-zd6dt]

I'm nowhere near as knowledgeable as you. But I respectfully disagree, and I'd like to ask you to open your heart and mind a bit because I really want to challenge some points here. First and foremost, the idea that "Ahl Sunnah Wa Al-Jamaa" and "Asharis" are separate is a misconception. Asharis are actually Ahl Sunnah Wa Al-Jamaa, although there might be some minor discussions about including certain smaller groups under these broad terms. The term "Asharis" actually encompasses three major schools of thought regarding Aqeedah: Ahl al-Hadith, Asharis, and Maturidis. Furthermore, within the Ashari school, there are three different approaches to understanding Asma wa al-Sifat: Al Taweel, Al Ithbaat, and Al Tafweed. I’m open to any of these paths, but why do we consider these are the purest path? I won't go into detail unless you'd like me to (we can take an example and discus it if you want), but generally, there are three fundamental rational questions we should consider: 1/ What is the history of the Islamic world, and which path has been predominantly chosen by billions of Muslims and scholars over the past thousand years? Were they ignorant of these matters? 2/ Why do the most renowned Islamic institutions, Al Azhar with centuries of teaching, primarily follow the Ashari path, Students and Scholars. Are we claiming to be more knowledgeable than all of them? They are all wrong? 3/ As a Shafii, you're familiar with the biographies of the great figures in Islamic and Shafii history, like Imam Ibn Kathir, both Al-Subkis, Al-Ghazali, Al-Rafii, An-Nawawi.... and Ibn Hajar Al-Asqalani, whose book you were explaining in your last video. All of these scholars were Asharis. DO WE REALLY SEE THINGS THEY DIDN'T, or is there something we might be missing here? If you'd like, we can discuss a specific issue and see what we might be missing, like the different views on the Kalam of Allah or the concept of His hands, or anything else. I would be delighted to learn.

[@عبدالله-ن6ه2ص]

Without challenges because the goal is to reach the truth only. First: What is meant by “Ahl al-Sunnah wal-Jama’ah” is what the first generations of Muslims were like, such as the companions of the Prophet Muhammad and those who followed them in the aleaqida, such as the imams of jurisprudence, the imams of the Prophet’s hadith, and the imams of Qur’anic readings, and these are the scholars of the Sunnis. With the same logic as you, we can say that the Mu'tazilites are Sunnis, because they invented new things in aleaqidah. The same thing happened with the Ash'aris. The Prophet Muhammad told us to follow his companions, which is the right approach for Muslims. Second: The Ash’ari were in religious authority during the time of the Turkish Mamluk state, and also during the time of the Ottoman Sultanate. I believe their scholars were Maturidi Sufi Ash’ari. You can say that they occupied the Arab countries and imposed aleaqida by military force. Therefore, politics and military play a major role in spreading what the state believes in, even if it is wrong. Syria can say Alawites because the state is like that, but the people are different from that. The same thing is with the Ash’ari, they were ruling the state, but you cannot say that the Ash’ari were the nation. If you ask any man in Egypt and say, “Where is God,” he will tell you with complete confidence that God is in heaven. This answer contradicts what Ash’ari scholars believe. Third: Al-Azhar University was founded on the Shiite doctrine for centuries in the year 970 AD until the death of Caliph Al-Adid in 1171 AD, that is, for about two centuries. It is a Shiite university. Was Egypt Shiite and its scholars in Egypt, the Hijaz and northern Morocco were Shiite because the government was Shiite! Therefore, your words contradict the facts, and the political authority and religious scholars affiliated with the ruling authority are not a majority, otherwise Saladin would not have been able to easily change the government and religion easily. Fourth: The four imams of jurisprudence (Hanafi, Maliki, Shafi’i, Hanbali), as well as the imams of the Prophet’s hadith (Bukhari, Muslim, Al-Tirmidhi, Ibn Majah, Abu Dawud, etc.) and the scholars of the ten recitations of the Qur’an (Ibn Amir, Ibn Kathir, Asim, Abu Amr, Hamzah, Nafi’, Al-Kisa’i, Abu Jaafar, And Jacob) are not Ash'ari. Ibn Kathir, Ibn al-Qayyim al-Jawziyyah, and Ibn Rajab also are students of Ibn Taymiyyah and are not Ash’ari. Sheikh Othman Al-Khamis says: Ibn Hajar Al-Asqalani is one of the hadith scholars and not one of the Ash’aris, but he agreed with some of the Ash’aris in some opinions. Imam Al-Ash’ari says, “I follow everything that Imam Ahmad ibn Hanbal says after he abandoned the doctrine that he founded.” Therefore, the founder of the Ash'ari school of thought was the one who denied it after reading the books of Imam Ahmad ibn Hanbal Al-Ghazali says that 99.9% of Muslims are not Ash'ari, and this is sufficient to argue that Al-Ghazali left the nation and believed in a doctrine that contradicted the nation. The owner of the channel knows the differences well and has studied them. I advise you to read the book The Wasitiyya Doctrine to know what you are talking about. Because you repeat the words of the Ash'aris and do not understand the words of the Salafis, the Sunnis.

[@DaudBurke]

Wonderfully put, and the aqeedah wasitiya was a challenge that ibn taymiyah gave to the asharis of his time. He claimed ijmaa on every single point stated in the letter from the salaf and challenged them (asharis) to bring any report from the salaf that disagrees with him… they never did/could.

[@Funblend-zd6dt]

​@@عبدالله-ن6ه2ص 1/ I’d love to stick with a scientific approach here, but it has to be consistently scientific. So, if we’re keeping the same rational baseline you’ve been using, then the Prophet (PBUH) and his companions, as well as the early generations of Muslims (Salaf) are not Asharis, right? By that logic, they also wouldn’t fit into Ahl al-Sunnah wa al-Jama'ah, nor would they know Fiqh or Aqeeda sciences. Were the companions Shafi’is or Malikis? And what about their knowledge of the Arabic language النحو. البلاغة. الطباق. البحور? This seems a bit out of context. Because we all agree that these "terms" were created for organizing and understanding the religion of Allah.. these are innovative terms and expressions (اصطلاحات محدثة (مبتدعة)). The Asharis didn’t invent anything new: they (like Ibn Taymiyyah), were trying to understand the correct path of the companions regarding the understanding of Aqeeda So, what was the Aqeeda of the Salaf? I believe they were Asharis (مفوضة), but you probably think they followed a path similar to Ibn Taymiyyah (رحمه الله). And that’s what this discussion is really about. 2/ I used to be Salafi myself and heard all these arguments you’re talking about. Honestly, I found the most DISRESPECTFUL thing they said is to accuse our esteemed scholars of changing their beliefs out of fear... this is so sad man.... It’s a major disrespect to think that scholars like Al-Ghazali or An-Nawawi, or thousands of others, weren’t trustworthy because they might have been afraid of political pressure!!!!. Saying things like "they were oppressed", "they were influenced by Ash'aris around them", "They repented at some point in their life" or the most stupid one "they said Ashari stuff but they are not Asharis" that’s all just false. (we can discuss questions like 'where is God?' separately) 3/ oh Come on, it’s not a thousand years. fine, -just- 800 years i guess of Ashari teaching from Saladin Al Ayubi up to now. They are all wrong, oppressed, influenced.... but Ibn Taymiyyah did find the correct Aqedah...ok 4/ Regarding whether they were Asharis or not, are you talking about the term? Sure, the terms were developed later, but we believe they were Asharis (مفوضة). Being a student of Ibn Taymiyyah doesn’t mean they agreed with him on everything (except maybe Ibn al-Qayyim.) We also think Ibn Kathir was Ashari (we can discuss that if you want). So Shaykh Othman Al-Khamis’s said it again "Their books full of Ashari stuff but they are not Asharis" ...ofc. Imam al Ashari didn’t reject his studies. he just moved away from Mu'tazilism. The quote from Al-Ghazali you mentioned don’t seem accurate. Brother, I used to be Salafi myself, so I’m familiar with the Wasitiyya, Al-Tadmuriya, Al-Hamawiya, and all their interpretations and much more. I’ve heard all the critiques of Asharis you mentioned. But now, alhamdulillah, I’m Ashari and still learning. We’ve made our points. To make this discussion more useful, pick one specific topic where you think Asharis are mistaken and let’s talk about it. the goal is to reach the truth only.

[@عبدالله-ن6ه2ص]

@@Funblend-zd6dt عزيزي هنالك أخطاء لديك ويجب أن تنظر لها بعناية ، الدين في مسائل العقيدة ليست مسألة فيها اجتهاد للمتأخرين من علماء المسلمين نهائياً ، لأن النبي محمد صلى الله عليه وسلم قدم لنا الدين واضح وشامل وقال في خطبة الوداع اليوم أكملت لكم دينكم ، لذلك من الجهالة أن نقول أننا بحاجة لتطوير مفاهيمنا في العقيدة بناء على آراء جديدة ليست من تعاليم أو أقوال النبي محمد صلوات الله عليه ولا من اصحابهُ وابناءهُ الذين فهموا الدين من النبي محمد صلوات الله عليه ، ابن تيمية كانت آراءهُ بأن نعود لفهم السلف الصالح أي علماء المسلمين المتقدمين كأحمد بن حنبل وغيرهم ممن فهم الدين من صحابة النبي محمد صلوات الله عليهم ، أما الأشاعرة فهم يستخدمون الفلسفة والتأويل في تفسير نصوص القرآن وتعطيل بعض النصوص لأنهم يدخلون في مسائل لسنا مكفولين شرعا ولا دينا بالدخول فيها لأنها من الغيبيات ، فإذا قال الله لهُ يد نثبتها كما أثبتها على نفسهُ ونقول أن الله ليس كمثلهُ شيء ولا نحاول أن نفسرّ ما شكل اليد وكيفيتها الخ..لأنها أمور غيبية ولسنا ملزمين بمعرفتها ، اسأل أي اشعري ماهي أدلتهُ في الاعتقاد على صفات الخالق ستجد أنها آراء شخصية وتأويلية ليست من فهم صحابة النبي محمد صلوات الله عليهم ولا التابعين ولا تابعيهم ، ان سألت ابن تيمية سيعود بك لمنهج السلف الصالح ومايؤمنون به ، لذلك تشبيه الأشاعرة بمنهج ابن تيمية كارثة علمية وقعت فيها ، من الأشياء التي سببت الخطأ واللغط عند الأشاعرة أنهم يحاولون الربط بين مانشاهدهُ ونراهُ ونختبرهُ عقلياً بصفات الله وقدراتهُ الكونيّة ، فقد يعطلون صفات لأنها لا تتناسب مع العقول البشرية وليس مع قدرات الله اللا محدودهُ . يمكنك مشاهدة مناظرة شمس الدين و د.أحمد كريمة في قناة شمس الدين وكيف أن د.أحمد كريمة لم يثبت أي صفة من صفات الخالق من أقوال العلماء السابقين في الإسلام وكل كلامهُ سباب وشتائم وشبهات الخ.. ثانياً العلوم الإسلامية والعربية غالبها معروفة لكن وضع لها مقررات لتسهيل التعليم وليست عقائد ودين جديد كما حدث مع الفكر الأشعري لا تخلط الأمور ، الإمام علي بن أبي طالب هو مؤسس علم النحو ، الفراهيدي هو مؤسس علم البحورالشعرية وتعلمها من الأعراب الذين كانوا يعلموان أبناءهم الشعر وقس على ذلك ، جمال الشعر وبيانهُ الخ.. مسألة ذوقية كان يتذوق جمالها العرب ثم فرزت كعلم خاص لتدريسها الخ.. نفس الشي مع العقيدة والفقة والشريعة كلها في نصوص القرآن الكريم لكن فرزت في مؤلفات خاص لتسهيل تعليمها ولأن جاءها مسائل جديدة تستلزم تأليف كتب في الرد عليها الخ..

[@Funblend-zd6dt]

@@عبدالله-ن6ه2ص "هناك أخطاء لديك." يا حبيبي، لا تتسرع ربما هي ليست أخطاء. “العقيدة لا يوجد فيها اجتهاد” من أين لك هذا؟ هل بحثت عن معنى الاجتهاد في أي من كتب الأصول؟ الاجتهاد هو استفراغ الوسع لتحصيل العلم أو الظن بالحكم. يا حبيبي، لا يوجد اجتهاد في القضايا القطعية سواء في الفقه أو الاعتقاد أو في الحديث. الصحابة اختلفوا في بعض مسائل الاعتقاد كما اختلفوا في بعض مسائل الفقه وكلها في باب الاجتهاد. حديثك حول الأشاعرة لا يستحق الرد لأنه من الواضح أنك لا تعرف الأشاعرة ولا معتقداتهم. بل تنقل من كلام بعض السلفيين المعاصرين. من الأفضل أن نكون موضوعيين وأن نتجنب الاتهامات الجائرة. أما قولك “لا نفسر شكل اليد”، يا حبيبي، هذا باب خطير جدًا، وهذه أخطاء جسيمة. انت تقول ان لله يد ولها “شكل”؟!؟ ونحن نجهل الشكل ؟!؟ هذه طامة و مصيبة… لكن سأتجاوز عن هذه المسألة. من المؤكد أنك لم تقصد ذلك. أنت تقصد “الإثبات”…. وطريق الإثبات موجود عند الأشاعرة. الأشاعرة يثبتون أن لله صفة اليد. الفرق الخطير هنا: هل تعتبر هذه الصفات صفات معان (كما يقول الأشاعرة) أم أنها صفات أعيان؟

[@MrTisback]

Sheikh aldedew of Mauritania who is on the sweets salafiya says that the asharies are from Ahl alsunnah wa alhamaa’ah

[@DaudBurke]

Yes, he did say this. And scholars from salafi side rejected this statement from him and like that ashari scholars rejected him for including the hanbali/salafi/athari aqeedah inside of ahlu sunnah. It’s a highly debated manner, but in general, if we find that there is consensus on any issue than anyone who walks out from this consensus has walked out of ahlu sunnah in that matter. And it’s not always an all or nothing issue of he’s either all in or out.

[@عبدالله-ن6ه2ص]

For your information, most asharies are also Sufis, and they differ from the Salafists regarding Islamic monotheism and differ from the Salafists regarding the attributes of the Creator. These are important issues in aleaqidah You should read these two books to understand the controversy: 1. Explanation of the Book of Tawhid by Ibn Uthaymeen 2. The book of the Wasitiyya Creed by Ibn Taymiyyah For your information, Sheikh Aldedew is a graduate of Imam Muhammad bin Saud Islamic University, but he disagrees with his Salafi sheikhs on this issue. Because Sheikh Aldedew many believe that he is from the Muslim Brotherhood, so sometimes some people try to politicize Islamic doctrines and beliefs for a political goal.

[@spawnnpwn4166]

He has no authority, Asharis and Maturidis are from the misguided sects. However, if it is said in the context of being against Shia, then yes they are sunnis. But if it is said in the context of Ahlus Sunnah wal Jama'ah, the 1 sect saved from hell, then they're not. Asharis and Maturidis believe the Quran is created, that alone is evidence that they are upon the Jahmiyya and Mu'tazilla belief.

[@MrTisback]

@@DaudBurke may Allah bless you my brother. You seem understanding and tolerant of our Muslim brothers even if we have disagreements.

[@Limens06]

Al jamaa'ah*

[@muhammadbenjuraij7734]

Imam As-Safaareeni explicitly says in his versification of Aqeedah and his `sharh of it that Ahlus Sunnah are 3 the Asharis and the Matureedis and the Atharis… its time we kept these khilafaat to an academic level instead of a sectarian street level! The Ulama say : الحكم على الشيء فرع عن تصوّره that passing judgement upon a thing is secondary to fully grasping it and so how on earth can anyone say the Asharis are wrong without first having grasped what it is they believe? Because until you do study it in depth and the counter argument you are just a follower of your sheikh or a certain group of Sheikhs! It’s time we stopped this demonising of the other ! There’s nothing wrong in the khilaf itself, we have similar khilaf in fiqh where you can find books dedicated to Shafi/ Hanafi khilaf written by both sides! The problem is what we do with the khilaf! The Athar Aqeedah is certainly the most authentic and it’s the truth in my view but the Ashari school was born when Ilmul kalam became a fitna! In today’s society of atheism and Christianity Kalam theologians the Athari creed is not well equipped because we are dealing with kuffar who reject the Quran outright and so you cannot use it as a proof when dealing with them!

[@DaudBurke]

Actually the first people on the front lines of challenging the atheist and other religions today are the salafis/atharis. Just because we hold onto the Quran the sunnah as our basis for belief does not mean that we can’t use other than that to defend our faith. See the publications of تكوين للدراسات والأبحاث A person who actually studies for a while will have a ton of exposure to all sides of Aqeedah especially those who study usool Alfiqh because you can’t get around it. Anyone who wants to read deeply in the Arabic languages going to read a lot of the views of ahlu kalam. Because they made major contributions to the field, their works are a go to. There’s a difference between khilaf in minor matter that have ijtehaad involved. But if you have consensus of the salaf on a matter, then there’s no room for debate after that is established.

[@muhammadbenjuraij7734]

@DaudBurke not being funny but the whole Salaf group prohibit ilmul Kalam and it's use... I'm not saying that the khilaf is minor what I'm saying is that whilst we argue about and demonise we are swimming in humiliation! We've lost the Caliphate and we are infiltrated by kharjites. The Salafis believe we have to make everyone Salafi and Athari and then the help from Allah will come which is not likely to ever happen until Imam Mahdi and Esa عليه السلام appear. It's time we put these disputes into their academic place in books and lessons of students of knowledge who are taught Aadab at the same time because in the past the Muslims fought as one and the only way we can get out of this predicament is to put this khilaf in its proper place in the mass scale of things. The Atharis can still refute the others and vice versa but the excommunication from AhlusSunnah is a problem in my veiw... I've studied both and I won't feel like a wrongdoer for doing so and I refuse to see Imams of this Ummah like Syooti and Nawwawi and Al-Ghazaali رحمهم الله جميعاً فوالله الذي لا إله إلا هو لا أرى في هذا إنصافاً لأؤلائك الأئمة خصوصاً وقد قدّموا ما قدّموا في مجالات العلم المختلفة! هذا، وقد ظهر لي من خلال أثباتي وأسانبدي والكتب التي تمّت لي قراءتها من كتب المتأخرين من الحنابلة كالسفّاريني والبهوتي والبعلى والتغلبيّ وأصحاب المتون المعتمد عليها كصاحب منتهى الإرادات أنهم كانوا متصوّفةً وأثريّةً قد وافقوا على صلح دائم الأمد مع الأشاعرة والمأتوريدية إلى أن جاء الشيخ محمد بن عبد الوهاب وفتح الباب من جديد وجعل التوسل شركاً وأوقع الأمة في تفرق أشدّ من ذي سابق... أما إجماع السلف في باب الصفات فقد ادعى ذلك الفريقان. هناك غلو في كلا الطرفين وهذا الغلو هو العدو في رأيي وقلبي يشتاق إلى الرجوع إلى الصلح لأنّ هذه الأمور محتملة جدا فقد دخلها الظنّ والتبديع مع وجود هذا الظن خطير وقد رأينا عواقبه... الحمد لله أنك لم تأخذ بنصيحة مجانبة الأزهر فهذا يدلّ على توسّط محمود فيكم... بارك الله فيكم وفي علمكم آمين

[@QandA-AbdurRahmaan]

As long as you know they are jahmee extremist institute founded upon kufur and Zandaqah from its first day established and know where they went wrong which is the reason why you’re going to Azhar in the first place (I.e. seeking knowledge) I mean what can go wrong, I wonder. Disagree wholeheartedly with the suggestion on how to proceed with the topic on hand if you benefited from it and came out on the other side unscathed consider yourself an anomaly and thank Allaah for it. but taking the good leaving the bad knowing fully the institution , at best, a mixed bag is an ill advice.

[@user-gp4bw4ko1x]

Assalamu alaikum brother, I think you should read in حكم مجالسة أهل البدع I don't think they teach this in Alazhar.

[@DaudBurke]

wa Aliekom Salam waRahmatullahi waBarakatuh I get this from my extracurricular studies. You know class attendance is optional.

[@essa200911]

The origin judgment of sitting with the people of heresies is not allowed but there is some exceptions as the scholars explained. I think you need to read about this and learn because I don’t think you got that knowledge or understood it from wherever place that taught you.

[@essa200911]

قال شيخ الاسلام ابن تيمية رحمه الله في مجموع الفتاوى ج 28 ص 212 :- "فالهجران قد يكون مقصوده ترك سيئة البدعة التي هي ظلم وذنب وإثم وفساد وقد يكون مقصوده فعل حسنة الجهاد والنهي عن المنكر وعقوبة الظالمين لينزجروا ويرتدعوا وليقوى الإيمان والعمل الصالح عند أهله فإن عقوبة الظالم تمنع النفوس عن ظلمه وتحظها على فعل ضد ظلمه من الإيمان والسنة ونحو ذلك ، فإذا لم يكن في هجرانه انزجار أحد ولا إنتهاء أحد بل بطلان كثير من الحسنات المأمور بها لم تكن هجرة مأموراً بها كما ذكر أحمد عن أهل خرسان إذ ذاك أنهم لم يكونوا يقوون بالجهمية. فإذا عجزوا عن إظهار العداوة لهم سقط الأمر بفعل هذه الحسنة وكان مداراتهم فيه دفع الضرر عن المؤمن الضعيف ولعله أن يكون فيه تأليف الفاجر القوي. "

[@DaudBurke]

Of course this is assuming that they are actually ahlu bidah and calling to it. What if they are not known for this? As I mentioned in the video, each professor and person that works in the system is individual and not all of them ascribe themselves to ashari aqeedah. Rather it is general, you take each teacher as a case by case basis. And even then, assuming that they do ascribe to that there are certain circumstances that allow for it which I mentioned in previous videos from what ibn uthaymeen mentions.

[@user-gp4bw4ko1x]

@essa200911 not from the exceptions to sit with a mubtaadi' actively bashing the aqeedah of ahl assunah. رُوي عن الأوزاعي أنه قال عن رجل يجلس عند المبتدعة وعند أهل السنة: هذا رجل يريد أن يساوي بين الحق والباطل. وقد قال ربنا: ﴿ وَإِذَا لَقُوا الَّذِينَ آمَنُوا قَالُوا آمَنَّا وَإِذَا خَلَوْا إِلَى شَيَاطِينِهِمْ قَالُوا إِنَّا مَعَكُمْ ﴾ [البقرة: 14]. الإبانة الكبرى (462). وسُئِل أحمد عن رجل يسأل أهل السنة أم أهل الرأي، فقال: لا يسأل أهل الرأي عن شيء البتة، وسُئل عن رجل ينظر في الرأي ليعرف من خالفه، فقال: عليك بالسنة، وقال أيضًا: من دل على صاحب رأي ليفتيه فقد أعان على هدم الإسلام. طبقات الحنابلة (1/ 54)

[@عبدالله-ن6ه2ص]

I advise you to benefit from Sheikh Abdul Rahman Al-Dimashqiyyah and Sheikh Othman Al-Khamis, as they have knowledge, understanding, and criticism of the Ash’ari, Sufis, and Shiites. I witnessed a debate between Dr. Ahmed Karima, one of the sheikhs of Al-Azhar, and Sheikh Muhammad Shams al-Din. The former was insulting and speaking in a condescending manner without evidence from the books of the early Muslims, while Sheikh Shams al-Din was demanding that Dr. Ahmed Karima hold a scientific debate and cite the words of the four imams of jurisprudence, the nine imams of hadith, and the imams of Qur’anic readings. The ten, Dr. Ahmed’s response was generous insults, insults, appeals, and criticism without evidence. There are many Salafi universities, praise be to God, and there is no need to study at Al-Azhar University and exhaust yourself by studying outside the university in order to verify everything and every piece of information that may conflict with the eaqidat of the early Muslims.

[@DaudBurke]

I initially considered going to Medina University before anything else, but not everyone can handle living in Saudi Arabia. There are also some shortcomings when it comes to studying there. One of the main issues is the limited amount of Arabic that students are able to learn. I've heard many Medina University students complain that they don't have teachers who will actually sit down and teach them Arabic individually. As a result, many of them complete their university education without knowing the basics of Arabic. In contrast, in Al-Azhar and Egypt in general, there are plenty of amazing Arabic teachers who can provide individualized instruction for a fee, teaching students up to the highest levels of Arabic. Additionally, my age was not suitable for me to apply to Medina University, which was another barrier. Living expenses in Saudi Arabia are also much higher compared to Egypt. Even with a scholarship, the cost of living in Saudi Arabia would be challenging. In Egypt, the cost of living is much lower. It's important to note that a student of knowledge, even at Medina University, should always review and strengthen their foundational studies. I've reviewed the curriculum from Medina University through discussions with other students, and while Aqeedah issues may not be prevalent, there are other areas that lack depth. For example, students studying Fiqh there may not get exposure to all four madhhabs, or be able to specialize in one other than hanbali, unlike at Al-Azhar. Al-Azhar provides a balanced education across various fields, and it's important not to dismiss the good that Al-Azhar has been doing for centuries just because of some deviations in their official creed. Al-Azhar has been offering high-quality, free education for a long time and has been a solid institute of Islamic knowledge. Yes, there are issues, such as some political influences and secularization, but this is to be expected anywhere. There will always be pros and cons. I am not "exhausted" when it comes to taking extra care to understanding my Aqeedah. As you mentioned, some people have had debates with Azhari Shuyukh, and it seems that Al-Azhar in general tends to ignore the fact that Athari Aqeedah exists. In response, they (some professors, not all) only take haphazard jabs at Wahhabis every once in a while, which are usually not based on any type of scholarly discussion and lack evidence. While it is annoying, it's relatively harmless. In my particular situation, Al-Azhar University made the most sense. Of course to each their own, and always pray istikhaarah and seek advise of those who have experiance in these matters.

[@user-bn2nv5mx2g]

@@DaudBurkewait it’s Free? Edit: Also from what I’ve heard / seen there are good Athari Shuykh there too.

[@user-gp4bw4ko1x]

​@DaudBurke Are you belittling the deviance in aqeedah matter?! Look at you this is a clear evidence of their influence on you. Alazhar hasn't given the ummah a truly well-versed aalim on the straight path for centuries. Look at what they call shaikh shuyookh Al-shafiayia there he has made a bidai dua calling the prophet almutamtam and he's a quboori who condones istighatha. Don't lie to yourself akhi Azahri ashaairah won't let a professor teach there until they check he's as corrupt as the foundation of alAzhar has been from day one or one has to have taqiya. Look at the famous Azhari "scholars" in Egypt and you'll see for yourself. Saying that one can just offend your aqqedah, your tawheed and ulama al-Islam in front of you and you think it's not big of a deal is mind-boggling. I truly advise you not to recommend going there for reverts you're sending them to hellfire I'm not joking sending a fresh Muslim to this quboori bidaai secularist institution that waters down the religion and bashes the aqeedah of Muslims is horrendous.

[@user-gp4bw4ko1x]

وقال ابن مسعود لما ذكر ما يُحدِثه الناس من البدع: يَهْرَبُ بِقَلْبِهِ وَدِينِهِ، لَا يُجَالِسُ أَحَدًا مِنْ أَهْلِ الْبِدَعِ. شرح أصول اعتقاد أهل السنة

[@user-gp4bw4ko1x]

وكره ابن سيرين أن يسمع آية من المبتدعة فقال: كرهت أن يقرأا آيةً فيُحرِّفانها ويقرّ ذلك في قلبي. نفس المصدر.

[@YouTubeChannel-fu5yw]

Ashari ,bukankah dia ahlussunnah wal jamaah

[@3bdullahi_]

‏الله المستعان

[@mohammedhanif6780]

Ibn Taymīyyah was a philosopher. Deal with it.

[@DaudBurke]

رحمة الله عليه yea of course but he studied and didn’t make it a primary source in what he took from the deen or rejected and it didn’t stop or prevent him from following the guidance from the salaf

[@Ibn_Abdulaziz]

They are neoplatonists.

[@learnsulook4147]

I think ur misrepresenting wahabbis as aswj. You neef to change ur term

[@MedTsubasa]

السلام عليكم، الهدف من معرفة أسماء الله وصفاته هو العلم بالله، وهو أشرف علم وغاية، ولا ينبغي أن يكون هذا العلم مدخلا للخلافات. أنا أيضا أطلب العلم ولازلت في البداية، وقد استفدت مؤخرا من هذه النصيحة فأردت أن أشارككم إياها. لأنني أفهم تخوف بعض طلبة العلم من ذلك خاصة الأجانب، ولكن أرى أنه ينبغي لهم أن يجعلوا في رحلتهم العلمية غاية واضحة ويتوكلوا على الله حتى لا ينحرف بهم الطريق. أشكركم على الفيديو وبارك الله فيكم

[@DaudBurke]

‏وعَلَيْكُمُ السَّلامُ ورَحْمةُ اللهِ وبَرَكاتُه جَزَاك اللهُ خَيْرًا

[@magdyhussein8150]

😂😂😂😂😂😂😂😂😂😂😂

[@zawazawa17]

كثرة الضحك تميت القلب، يعني موضوع جدي تجي تضحك يا سخيف يا تافه؟

[@007kash007]

May Allah guide you my white new Muslim brother to traditional scholarship. Not the one invented by Mr wahhabi

[@DaudBurke]

I’m pretty sure ibn taymiyah had his views before him رحمه الله.

[@007kash007]

@@DaudBurke and he was subsequently corrected for his erroneous opinion and misalignement of the true Ashari positions

[@DaudBurke]

@@007kash007 thats a claim w/o evidence. I would hope you have actually read his works to decide that. on another note, It would be more befitting to call us taymiyans tbh because I could literally trace the foundations of all salafi aqeedah to him and bypass ibn abdil wahhaab and tbh ibn taymiyah is at a whole different level when it comes to ilm so my focus is mostly there and I take MIW back to him to question if he was correct or not, as ibn taymiyah is the main imam of salafis as well as his student ibn qayyim. but of course wahabbis has that political ring that you just can't beat with a perfect suspicion of mass-takfeer...

[@007kash007]

@@DaudBurke Ibn Taymiyyah was a Sufi also, and had many great works to benefit the Muslims. He was not a takfiri. Whereas MIW used the religion with Saud to take over the Arabian peninsula and stan the Muslims in the back. I hear many in Saudi, the youth, are actually waking up to this neo-Islam, neo-Salafi way of living as not the spriit of Islam. You're right I havent studied Ibn Taymiyyahs works, but have seen many lectures on the rebuttals to Ashariy opinion and the counter to such people like Ibn Taymiyyah.

[@DaudBurke]

@@007kash007 no problem being a salafi Sunni sufi. The takfeer aspect of MIW is oftentimes muddy to get down to the bottom of it as he has many letters and some may seem contradictory and some are fabricated or at least claimed to be so. Doing mass-takfeer without a doubt is bidah and dhalaal. If he actually fell into that (which some of his letters clearly deny), then I am free from him and that misguidance and I condone him for that, but if he merely stated they certain actions are shirk using Quran and sunnah and the views of previous scholars and then did individual takfeer on those who had the evidence established against them by the message reaching them in a way they could understand, than that is not an issue and I thank him for his contribution to Tawheed.

[@QuickndirectMarketing1]

Weak video