Note: The following transcript was generated using AI and may contain inaccuracies.
Alhamdulillahi Rabbil Alameen, wassalatu wassalamu ala rasoolillahi sallallahu alayhi wasallam amma ba'd.
Ustad Abdur Rahman Hassan, salamu alaykum wa rahmatullahi wa barakatuhu. Wa alaykum salam wa rahmatullahi wa barakatuhu. Thank you once again for joining me on the HotSeat Podcast.
Barakallahu feekum, wa feeka barakallah. So last week we spoke about the different madhahib fiqhiyah and the different schools of thought when it comes to Islamic jurisprudence and interpreting the Qur'an and the Sunnah. I actually want to do a very similar thing this week but instead of looking at fiqh, I want to look at the science of aqidah and I want to see how these different, for lack of a better word, schools in aqidah developed, where they came from and what are the main tenets of their belief.
To be honest with you, last week we focused on four madhahib and this week I kind of want to focus on two schools of thought when it comes to aqidah. The asha'ara who follow the Asha'ari creed and then the Salafis, which is the position that you're going to be representing today, who follow the Athari creed or otherwise known as the Hanbali creed in aqidah. As usual, I'm going to give you the introduction and I have two requests for the introduction and then one condition, which is a new condition I'm bringing to the table today.
The first request is that in your introduction can you please define briefly what aqidah means and the second one is please can you go through who are the asha'ara. Those are the two things I'd like you to do in your introduction and the new condition I'm going to bring to the table today is I'm going to limit you to a 10 minute introduction. I'm going to set a timer and after 10 minutes we're going to stop the introduction no matter where you are.
I'm going to go into the discussion. The 10 minutes is starting from now. Alhamdulillah Rabbil Alameen, Lahu Alhamdul Hassan, Wathana'ul Jameel, Wa Ashadu An La Ilaha Illa Allah, Wahadahu La Sharika Lah, Yaqulu Al Haqqa Wahuwa Yahdi Al Sabeel, Wa Ashadu Anna Muhammadan Abduhu Wa Rasuluh, Salallahu Alaihi Wa Alaa Alihi Wa Ashabihi, Wattabi'ina Lahum Bi Ihsanin Ila Yawmi Al Deen Amma Ba'd.
You're asking for something very big in a very short period of time. So al-aqidah is in simple terms, it's the six articles of faith. And there's also other mulhaqat, other things that scholars add on to al-aqidah, which they've taken from the Qur'an and the Sunnah, the unanimous agreement of the salaf al-sadih, the pious predecessors, which is the issue of musammal iman.
What does iman actually mean? The issue of al-imamah, related to the Muslim leader. How do we deal with the Muslim leader? And other issues like that. Generally speaking, that is what al-aqidah is.
Again, it's a topic that requires a whole podcast by itself, but you've given me a very short period of time. So in a summarized, brief response, that's what I would say. As for the asha'ira, they refer themselves back to a man by the name of Abu al-Hassan al-Ashari, whose name is Abu al-Hassan Ali ibn Ismail, Abu Bishrin, Ishaq ibn Salim, Ibn Ismail, Ibn Abdullah, Ibn Musa, Ibn Bilal, who goes back to originally the noble companion Abu Musa al-Ashari al-Yamani al-Basri.
So that's where he refers, that's where he goes back to. This man was born, Abu al-Hassan al-Ashari, was born when the Islamic calendar was 260. He was born in Basra.
And so he's called Abu al-Hassan al-Ashari al-Basri. They call him al-Basri because of where he was, where he was born. His father, Ismail, Abu al-Hassan al-Ashari's father, Ismail, he was from the people of Ahlus Sunnah wal-Jama'ah.
And he was a muhaddith, his father, a man who knew the knowledge of hadith. And when his father was passing away, he spoke to a great imam, Zakariya ibn al-Hasaji, and said, can you take care of my son and educate him and teach him. So Abu al-Hassan al-Ashari, he took some hadiths from Zakariya ibn al-Yahya al-Saji.
Zakariya ibn al-Yahya al-Saji is a Shafi'i scholar and he's been an imam of hadith. And he has many books from them, Ikhtilaf al-Ulama, and he has a book called Ilal al-Hadith. When he died 307, he passed away in Basra.
So he sat with him and he took a few number of hadiths. Lakin, it didn't take too long. There was benefits that he was taking.
It wasn't something very long. It was only the first 10 years of his life. And then after that, his mother married a man by the name of Abu Ali al-Jubba'i al-Mu'tazili.
Abu Ali al-Jubba'i al-Mu'tazili is a Mu'tazili and he was a figurehead of him. So Abu al-Hassan al-Ashari remained with him for the next 30 years of his life. He stayed with this man.
And this man changed the view of Abu al-Hassan al-Ashari. And Abu al-Hassan al-Ashari passed away when it was 320 Hijriya. 320 Hijriya.
And some scholars they say now it's 324. And some scholars they say now it's 330 Hijriya. And that seems to be the strongest, which is 330 Hijriya.
Ibn al-Asakir strengthened that opinion. Abu al-Hassan al-Ashari, he went through marahl, stages in his life. If you break it down, it's five.
And if you bring it together, it's three. So let me take it as five so I can expand on it and explain it in more details. The first marhala of his life is the marhalat al-nash'ah.
It's when he grew up. It's the one I mentioned when he was born until the age of 10, where he was studying with the great imam which I mentioned, Abu Yahya Zakariya ibn Yahya ibn Abd al-Rahman al-Saji al-Basri. He took knowledge from him and he benefited from him.
That marhala didn't take too long for him and it wasn't a long lasting marhala. It wasn't a long lasting stage, which then moves me on to the second marhala, which is when Abu Ali al-Jubba'i married his mother and he took from him the i'tizan. He became a mu'tazili and he remained in that marhala for the next 30 years.
So 40 years, when he was the age of 40, Abu al-Hassan al-Ash'ari, he could not stay in this for too long. And he defended the mu'tazila to a level where he even mentioned it. He said, I authored a book, he mentions it in Kitab al-Ummah.
He said, I wrote a book in the mu'tazili ideology, defending it. No book was written for the mu'tazila like it. And so he became a master in it.
Which then brings us to the third stage of his life, where he came back from the mu'tazila ideology. And there's factors that played from him to leave the mu'tazili ideology. Some of which are number one, al-ru'a, a dream that he saw.
And this dream, ibn al-Asakir mentions it in his Kitab al-Tabiyyin wal-Kathib al-Muftari, Fi ma nusiba ila al-imami Abu al-Hassan al-Ash'ari. So a book that he wrote to defend Abu al-Hassan al-Ash'ari. In that book, ibn al-Asakir, he mentions that he had a dream, that the Prophet, he spoke to the Prophet ﷺ, and the Messenger ﷺ told him to go towards his sunnah.
The Prophet ﷺ said to him, عليك بسنة. Upon you is my sunnah. So, and that dream is mentioned in many different ways.
There's no chain for it. But because it's mentioned in ample books, like Tabaqat al-Subki, Tabaqat al-Qadi'i, Tabaqat al-Tarteeb al-Madarik. And also, ibn al-Asakir mentions it.
It seems to be something that has bases. The second reason why he left the mu'tazili belief was that he had a debate with his uncle, or his stepfather, debated on issues related to, is the name a'aqil, is that a name from the names of Allah? Another mas'ala known as as-salah wal-aslah. And issues like this they debated.
And Abu al-Hassan al-Ash'ari felt that Abu Ali al-Jubba'i was not grounded enough in these issues and he had no good answers. So he left him and he abandoned him. And then he turned away from that.
Another third factor they say that he left mu'tazila was because Abu al-Hassan al-Ash'ari, according to the strongest opinion, he is a shafi'i in madhhab. So al-Imam al-Shafi'i, as it's known, his position regarding ilm al-kalam is very well known. Shafi'i said, my ruling, hukmi ala ahli al-kalam, is ayu dharaba bil jareed wal ni'an.
Shafi'i said, my ruling on the people of ilm al-kalam is that they get lashed with branches, tree branches is taken and they're lashed, and shoes. And they're paraded in the market. And then they're told, hada jaza'u man a'arad a'ani al-kitabi wal-sunnah wa aqbala ala ilm al-kalam.
That's the ruling of the person who turns away from the Qur'an and the sunnah and turns towards ilm al-kalam. Shafi'i had a very strong position regarding ilm al-kalam. He even debated Bishr al-Marisi al-Aneed.
He debated also Hafs al-Fard. So Shafi'i didn't like ilm al-kalam. He used to refer to science as, anyone who learns it will turn into, it's a path to heresy.
So Abul Hasan al-Ash'ari is saying, I'm following Shafi'i in furu' al-fiqhiyya. I'm a Shafi'i in fiqh. But I am mu'tazili in mu'taqad.
And Shafi'i was against the mu'tazila. He couldn't reconcile between the two. So he left it.
And that's one of the reasons that I mentioned. Those reasons are also one of the reasons that contributed for him to leave the mu'tazila. Now I come to the fourth stage, which is the marhalat al-ash'ariya, where he became an ash'ari.
This marhala is when he took on the ideology of Abi Muhammad ibn al-Kullab. He took the belief of ibn al-Kullab. And he started to refute the mu'tazila.
And when he refuted the mu'tazila, he wrote a book called al-Luma fi al-raddi ala ahli al-zayghi wal-bida. And he wrote many many other books refuting the mu'tazila. And he would be the best person for the job because he was one of them for 40 years.
So he would know their ins and outs. So he went out to refute them. The last and final stage is the stage where he repented from that and he came to the mu'taqad and the belief of ahl al-sunnah wal-jama'ah.
But the strongest opinion is that when he did leave the tariqa of ibn al-Kullab, which is the path today, the ash'ariya, when they say we are ash'aris, they're referring to that fourth stage I was speaking about, which is marhala al-ash'ariya, when he was in ibn al-Kullab's path. They're referring to that stage, the ash'ariya today. This last stage to the ash'ariya, it doesn't exist.
They don't like it. They don't believe in it when it really is a reality. Ibn Kathir mentions it and it's a reality documented.
These works have been quoted by Ribana, it's been quoted by Ibn al-Asakir and others. This stage, even though he repented from that path and he became general, became from ahl al-sunnah, still ibn al-Kullab's ideology was still present with him. Now I want to speak about, it's a very big topic.
You've given me a very short period of time. What I want to say inshallah ta'ala is that, Abu al-Hassan al-Ash'ariya, we're out of time. We're going to go into it, I'm sure, but I can't give you any more time because I laid that condition at the start.
Okay, so what I got from that is that you're talking about a man, the one who was the founder, for lack of a better word, of the ash'ara, the madhhab of the ash'aris. And he originally was taken from a shaykh and a scholar from ahl al-sunnah. And then he went through different stages and it was like the second stage where he took the ma'tazili belief and then he tried to actually oppose the ma'tazila and that's where the stage came from this ash'ari belief that you're referring to today.
What is a summary of that kind of belief that you're going to be talking about today? Okay, this belief is detailed, it's really detailed and inshallah ta'ala I'm going to respond to it in great details. But can I just mention four figures and I think it's very important. Okay, I'll let you on it.
There's four men I believe that play a big role in the tatawwur and the tahawwul and the tahawwulat of the madhhab al-ash'ari. If these four figures are not looked at, you don't really understand ash'aria. As we know, Abul Hasan al-ash'ari, he diverted from the path of ahl al-sunnah wal-jama'ah when he was upon the path of ibn kullab and inshallah ta'ala I'm going to prove the way that that's the case.
But then every man who came added more deviation onto the issue. For example, Abu Bakr al-Baqilani is the first person I want to mention. Four people but I'll mention Abu Bakr al-Baqilani number one and this is all in order.
Abu Bakr al-Baqilani, he placed foundations, ta'sis al-aqli, he's the first person who put down logical arguments for the madhhab and he made what you would call a content page of a book. He gave the headings and he left it that way. Then Abu Ma'al al-Juwaini came.
Abu Ma'al al-Juwaini came so close to the mu'tazila. Initially, Abu al-Hasan al-ash'ari was refuting the mu'tazila in the kitab al-lumah, he was refuting it. Abu Ma'al al-Juwaini when he came, he got closer to the ash'aria, okay, so the mu'tazila and he basically weakened the arguments of the asha'ira against the mu'tazila and he wrote a kitab called al-irshad ila qawat'u al-adila, he wrote another kitab called al-shamin fi usul al-din.
If you compare Abu Ma'al al-Juwaini to Abu Bakr al-Baqilani, you see a big difference between the two of them. For example, if you read the kitab it's shocking because the taba'at has been, two taba'at have come out. One is not complete and the other one was complete.
What they did was subhanAllah is that Abu Bakr al-Baqilani affirms that Allah is above his throne, imagine that, and he refutes those people who do ta'weel of it, anyone who distorts the meaning. He proves that Allah is above his throne, that's Abu Bakr al-Baqilani. Now pay attention to that, Abu Bakr al-Baqilani proves this and he debunks the arguments of those who say otherwise.
Now if you look at the taba'at that have come out after that, you see that they took that chapter out, which brings me to a point later I'm going to prove what type of people the asha'ira are and their mindset and how deceptive they are, I'll prove it to you inshaAllah ta'ala. Abu Ma'al al-Juwaini denies the name of Allah being above his throne, he's now going against Abu Bakr al-Baqilani. So he wrote a kitab called Al-Irshad ila Qatil ad-Dilla, Shamil ila Usul al-Din.
Then came the third person, which is Abu Hamid al-Ghazali, who's a student of Abu Ma'al al-Juwaini. So I just mentioned Abu Ma'al al-Juwaini, what did he do? He became so close to the Mu'tazila, which the asha'ira were known to refute and speak against. Abu Ma'al al-Juwaini comes, he gets asha'ira close to the Mu'tazila.
Then Abu Hamid al-Ghazali comes and then what he does is he does a masjid between the tasawwuf and the asha'ira, which wasn't present before. He brings the Sufis to the asha'ira. So then after Abu Hamid al-Ghazali, you don't find an asha'ira except he's a Sufi.
And then he was the first person to place qanun al-ta'arudh bain al-aql wal-naql, that there is a contradiction between the text and the logic. So he wrote his kitab al-iqtisad fil-i'tiqad, he wrote a kitab called tahafut al-falasifah, and he wrote another kitab called qanun al-ta'wil. He just put down the argument that there could be a contradiction between the text and the logic and the reasoning.
Fakhr al-Din al-Razi, the fourth individual comes. Fakhr al-Din al-Razi picked up from where Abu Hamid al-Ghazali left off, he picked up from there and he wrote a kitab called ta'sisu al-taqdis, which is also known as ta'sisu al-taqdis, where Shaykh al-Islam ibn Taymiyyah took it upon himself to refute him. In four ayins what he said about the issue of qanun al-kulli, Shaykh al-Islam ibn Taymiyyah wrote his kitab daru ta'arudh al-aql wal-naql where he refuted him.
He also has another kitab called ma'alimi usuri deen. These four men are the horsemen of the madhhab of asha'ira. You have to know these men.
If you don't know these men, you don't know the asha'ira. What you're saying is that they changed the madhhab over time. The asha'iri madhhab actually changed over time, it took different forms.
Is that what you're saying? Yeah. Okay, that's fine, understood. There's no issue with that.
I don't understand why that seems to be a problem in your mind. We discussed last week about the madhhab in fiqh also changing and that wasn't an issue for you at all. The raj and marjuh is going to change over time.
What's the issue with that? So, it's not an issue in the sense, I just want people to understand the historical development of the asha'iri madhhab. This is a madhhab that's not concrete. It's a problem here right now.
So all the madhhab in fiqh aren't concrete that changed over time? No, now I'm going to come to the issue. Abul Hasan al-Asha'iri, what he said is not what Fakhruddin al-Razi is saying in creedal issues. First of all, we shouldn't conflate between aqeedah and fiqh.
Let me give you something. Al-Imam al-Dhahabi, in the tarjam of Al-Imam al-Shafi'i, Muhammad ibn al-Diris al-Shafi'i, he speaks about the biography of Al-Imam al-Shafi'i. In there, he brings the senate of al-Zubayr ibn Abdul Wahid, where he said, akhbarani Ali ibn Muhammad in Egypt, haddatana Muhammad ibn Abdullah ibn Abdul Hakam.
He said, kana al-Shafi'i, al-Imam al-Shafi'i, kana al-Shafi'i ba'da an-nadara Hafs al-Fard. When al-Shafi'i debated with this man, al-Hafs al-Fard, he disliked the ilm al-kalam. He disliked it.
Yakrahu ilm al-kalam. Sorry, it's the second or third time you mentioned that. What is ilm? Ilm al-kalam, it's Greek philosophy.
Okay, fine. They took Aristotle's arguments, they took Plato's arguments, and then they used that to understand aqeedah. So they were saying, the way usool al-fiqh is for fiqh, they were saying, ilm al-kalam is for aqeedah.
The great scholars of Islam denied that, refuted that, debunked that. Abu Madhafar al-Sama'an has a nice statement on that, which al-Imam al-Qawam al-Sunnah Abu Qasim al-Taymi brings in his Kitab al-Hujur fi Bayan al-Muhajjah. And Ismail al-Harawi has a Kitab called Dhamm al-Kalam.
Anyways, al-Shafi'i debated a man called Hafs al-Fard. When he refuted, when he debated him, al-Shafi'i said something very powerful. He said, wallahi, la'an yufti al-'alimu fayuqalu akhtaa al-'alimu khayrun lahu.
For a scholar, to give a fatwa and get it wrong, to get it wrong, is better for him than to do a what? To speak in ilm al-kalam, use ilm al-kalam, min an yatakallama fayuqalu zindiqun. To be said that he is a zindiq, a heretic individual. Pay attention here.
What does he mean by that? A person is speaking in fiqh, he gets it wrong, he's either going to get two rewards or one reward. He uses usool al-fiqh, he speaks about it, he's an alim, he's the right person for it. He's one or two rewards.
If he gets it right, he gets two rewards, and if he gets it wrong, he gets what? One reward. He said that's better for him, to get it wrong and just leave with one reward, because the scholars, they didn't want to get it wrong. They wanted to get it right.
That's what they were trying their hardest to get it right. Shafi'i is saying, for a person to give fatwa in an issue, and it's just between one or two rewards, is better for him, than to speak with ilm al-kalam, and what is between is what? Zindiq kafir and a Muslim. Then look what he said, shafi'i said, I don't hate, so I hate the most hated people to me, are the people of kalam? Now, Zahabi took something from this.
He said, this statement of shafi'i shows, that the methodology of al-imam al-shafi'i is, to do a mistake in a aqeedah, is not like doing a mistake in an issue of fiqh. So that's Zahabi's understanding. We have the statement of the Prophet, that the mujtahid, is it between one or two rewards? When you say Zahabi is mafhoom, we need to find someone who's either the same level of al-imam al-zahabi, someone who is of the caliber of al-imam al-zahabi, who we can say said otherwise.
So who is the imam al-zahabi? Who gives him the right to restrict a general statement? Who gives anyone the right, who's lower than al-imam al-zahabi, to disagree with him? Who's lower and weaker in understanding? The asal is that it's a general statement, that the alim is between one or two rewards. In aqeedah or fiqh? So why now you restrict that to only fiqh? The religion, by the way, this is something I need to clear for many people, they confuse. Furooh and usool, this is what we're dividing it into.
Don't use the word aqeedah and fiqh here necessarily, because in aqeedah there are issues which are furooh. And in aqeedah, the bulk of aqeedah are usool, the fundamental issues. Within aqeedah, there are issues which are furooh, which you might find great scholars disagree with.
Not scholars, but differences here or there on some small issues. We don't say they have difference in aqeedah, because once you say aqeedah, the overwhelming majority of aqeedah is usool. So when you say aqeedah, it will fall to that.
So what do you say? Usool. The same way you can't say they all agreed on fiqh, because the majority of fiqh is furooh. Do you see my point? So here what we say is that anyone who goes against Ahlus Sunnah in issues which are usool, like the issue of fiqh which is usool is like dhuhr is wajib.
Because someone say, I believe dhuhr is not wajib. Even though it's an issue of fiqh. Is that not an aqeedah issue as well? No, it's not.
The issue of dhuhr being wajib is what you study in books of fiqh. These are the five obligatory prayers. What is wajib, what is mustahab, what is mubah, what is makrooh, what is harab.
You study it in Usool al-fiqh and fiqh. But it's also a fundamental issue. It's a fundamental issue.
Somebody comes and says, I don't believe dhuhr is wajib, I don't believe asr is wajib, I don't believe ghudh is salah is wajib. That's disbelief. That's disbelief.
The same with issues of aqeedah. You can't go against, because these are issues which have been unanimously agreed upon. There's no difference of opinion on these issues.
There's an ijma' on these issues. That's what Dahabi is trying to say here, that Shafi'i is saying, hadha daalun ala anna madhaba abi abdillahi anna alkhata'a fil usool, a mistaken usool. And I like how Dahabi is precise in what he said.
He said, So there's ijtihad and there's khilaf. These two things have to be really understood. Khilaf means differences.
And we have differences with Christians, we have differences with Jews, we have differences with Buddhists, we have differences with the jahamiya, we have differences with the mu'tazila. These are differences. Ijtihad is what? It's a type of difference.
It's the accepted type of difference. It's the difference where you call it, ikhtilafun sa'ihun. Okay, this is where the discussion revolves around.
What determines whether it's ijtihad or ikhtilaf? Anything there is a Qur'an, sunnah, and there's ijma' on it. So the Qur'an and the sunnah and the understanding of these two have been restricted by consensus. And you can't go against that? No, you can't.
If the Qur'an says something, and the sunnah says something, and the ummah have unanimously agreed upon that this is one interpretation of this issue, no one is allowed to come and give it a, this is now, you have to stop. Allah says in the Qur'an, Anyone who goes, anyone who goes against the Prophet, after clear evidences come to him. Other than the path of the believers.
Allah says, Whatever path you've chosen is what Allah is going to forsake you on. And that's going to be a very bad path for you. Allah mentions, And Jahannam is going to be your final abode.
And then the books of aqeedah that you open, what you're reading is ijma', when they say, The salaf agreed upon these issues. Look at the kitab, at the beginning when he mentions it. He says this is the aqeedah of the ahl al-amsar, the belief of all of the Muslims.
Let's get to the crux of the issue now, between the asha'arah and the athari or the salafis or whoever you want to call it. So can I, can I, can I define who are ahl al-sunnah? So we have an understanding of it. So, okay, you can, but before I allow you to do that, you're saying ahl al-sunnah are not the asha'arah, because the asha'arah call themselves ahl al-sunnah as well.
Look, before we, that's the second, I want to be fair here. I don't want to jump saying that they are asha'arah or not. You just want to lay the definition.
Let's say, let's, let's look at asha'arah. Sorry, let's look at ahl al-sunnah, the definition for it. And then we look at what asha'arah believe.
And then we can compare the two. Are, do they fall against ahl al-sunnah? Ahl al-sunnah, who are they? Ahl al-sunnah are, as qawam al-sunnah mentioned. He said, who is qawam al-sunnah? He's an imam in a'imat al-salaf, early imam of the salaf.
With a name? Qawam al-sunnah, Abu al-Qasim al-Taymiyya al-Asbahani. He has a kitab called al-hujja fi bayan al-mahajja. By the way, the kitab again is a aqeedah book.
And he's talking about the consensus. He's not talking about a few group of hanabilah believe this, or a group of the shafi'iyya believe this, a group of the malikiyya believe this, or the hanafiyya. This is an imam who wrote his book based on the unanimous agreement of the imams of his statement.
Similar to it, you can find it in sharh al-sunnah li imam Abu al-Qasim, hibatullah al-alakai, usool a'tiqadah li sunnatu al-jama'a. You can also find a'qeedah al-salaf al-ashab al-hadith by Sabuni. You can find a'qeedah a'tiqadah immat al-hadith by Awakil al-Isma'ili.
You can also find it in the kitab al-wasatiyya by Sheikh al-Islam al-Taymiyya. And all of these books I'm saying are all based on unanimous agreement. It's not a difference of opinion and a fringe of people hold this view.
Because you understand that the asha'arah will also bring ulama and bring names and they talk about this person. It's like your scholar against his scholar. What's the difference? This definition I'm going to give, walillah alhamdulillah, they're not going to disagree with it.
Okay, fine. But inda nuzool al-maidan, as the scholars say, when we come down to the points and we look at each point, there we find they are on the east and the east was on the west. The distance between the east and the west is very far from each other.
qawam al-sunnah abu qasim al-taymiyyu he says in his kitab al-hujjah fee bayan al-mahajjah he says qawluhum when the scholars say fulanun alas sunnah wamin ahl al-sunnah when they say that it means muwafiqullil tanzeeli. He's in line with the revelation. wal-athar and ahadith fil fee'li wal-qawli in his speech and his actions li'anna al-sunnah la takoonu ma'a mukhaalafati allahi wa mukhaalafati al-rasulihi can't be from the people of the sunnah while still opposing Allah and his messenger.
Is that something anyone's going to agree with? No, no, no. Ibn Rajab al-Hanbali, again, someone who's not true, they like, they admire. He mentions in his kitab jami'ulum wal-hikam.
He says wal-sunnah it means hiyat-tariqul-masluk sunnah means a path you take. Sunnah that's what it means. It's the path that you take.
So sunnah involves, sunnah means to hold on to that which the Prophet was hold on to. And his four rightly guided khulafa Abu Bakr, Umar, Uthman and Ali min al-i'tiqadati, their beliefs wal-a'mali and their actions wal-aqwali and their statements wahadihi hiya sunnah kamilatan This is the complete reality of the sunnah. Idan, the sunnah is the Prophet and the four rightly guided khulafa in their speech, in their belief and in their actions.
Is that something a person can deny? No, that's perfectly fair. That's fair to say that this is it. Allah says in the Qur'an Follow that which has come to you from your Lord and do not follow anyone besides Allah The first person we need to follow is Allah.
If anyone or any individual is in opposition to Allah and his messenger, what do we do? We dismiss them and we go to Allah and his messenger. Sah? Al-Imam al-Qurtubi said something very powerful in the tafsir of this verse. He said Anyone who's pleased with a madhhab, a view, a methodology, a school of thought You are, that madhhab is your awliya.
You've chosen out them. If it's in line with Allah, it's fine. No problem.
What did he say? He said It means follow the Prophet. The illiterate one. The one that came to you with the book that you have.
The Qur'an. Allah also says We have the final point I want to mention is that we have the hadith of the Prophet. Or one specific hadith, which is called hadith al-iftiraq which many people know.
The hadith of the division. Abu Dawood narrated it. Ahmed narrated it.
Ibn Hajar authenticated it. Shaykh Nasir authenticated it. Where the Prophet mentioned The people of the scripture that came before you divided.
They broke into how many? Seventy two groups. This group. They were going to break into and divide into 73.
Seventy two are in the hellfire. It's not an issue of fiqh now. How can all of them go to hellfire if it's an issue of valid difference of opinion? The Prophet is saying But that's fine.
But that doesn't mean the one group. Within the one group. The safe sect.
As you call it. Doesn't mean that the Ash-Sha'ara and So you're right. I haven't yet gone to whether Ash-Sha'ara are But that group could be big.
With differences of opinion. With small difference of opinion in there. It could be.
Yeah but do you think But do you This is the point I want even the people watching To read and ask themselves this question. The Prophet is saying Seventy two are going to be in the hellfire. By the way the seventy two are not disbelievers.
They're Muslims. No problem. So it's not like When the Prophet ﷺ is saying وَإِنَّ هَٰذِهِ الْمِلَّةَ أَمَا وَإِنَّ أُمَّتِهِ My Ummah.
My Ummah. He means أُمَّةُ الْإِجَابَةُ The ones who accepted his message as a Prophet. Yeah no problem.
So they're Muslims. So seventy two of those groups are going to be in the hellfire. So they're not seventy two people Who differed with the Prophet in an issue of fiqh.
Okay. There's a fundamental issue. Something that is not tolerated.
Then the Messenger ﷺ mentioned The seventy three groups. Seventy two of them are going to be in the hellfire. And only one group is going to go to Jannah.
He then gave us who this group is. He didn't say Abdur Rahman it's you. All the Somalis That one group.
He didn't say that. He didn't say Oh the people from some subcontinent. You guys are that one group.
He didn't say Arabs you guys are that one group. That's going to be saved. He didn't say Europeans You are that one saved group.
He didn't. He gave a description. If you come with it wherever in the world you are.
You don't need to sign a paper. You don't need to Give Pledge of Allegiance to a particular individual organization. You don't have to.
Just one characteristic that's needed from you. Which is Whatever me and my companions are upon. And then Qawam al-Sunnah statement that I mentioned.
And Ibn Rajab al-Hanbali Is in line with those verses I mentioned. And the hadith that I just mentioned now. That Ahl al-Sunnah are who? They are the ones who take the Quran And the Sunnah And they also take what? The Sahabas.
The Prophet said that right? So we want to be from that one saved group. That's fair. Now let's look at the Asha'ira.
Is it fair for us to now look at the Asha'ira. What they believe when it comes to following the Quran and Sunnah. I don't want to quote other people.
I'm going to quote them. That's fine. I'm going to allow you to do that.
But I want you to understand one thing. Like we spoke about last time. That the Madhahib in Fiqh.
And I understand your point that it's difficult in Fiqh and Aqidah. No problem. The Madhahib in Fiqh.
They were humans who were attempting to understand the Quran. The Sunnah. And the companions.
In Aqidah. These are also human attempts to try and understand the Quran. Sunnah.
And the companions. You might disagree with them. They might get it wrong.
You might say this goes against the Quran. But it's their interpretation of the Quran. That's my point.
What I'm saying to you is that these issues have unanimously been agreed upon. Okay. Let me just speak about one of these issues.
What do you think? Okay. So that's what I want to go through a few points. And then show you.
Right now. Do we all agree? And every Muslim would agree. The Quran.
And the Sunnah. And the companions is the way forward. Yes.
Yeah. Ash'aera don't agree with that. They do.
Okay. Let me quote the Imams. Okay.
Go on. Why? I don't understand. They come out openly and say that they do.
Ah. They say no. They say they don't.
Listen to this. They're going to talk. I'm going to bring their references.
And their statements. I'm going to bring those four horsemen I mentioned. And I'm going to mention other people.
Anyone I mention from the Ash'aera is not someone they're going to deny. Okay. Go on.
I'm mentioning bona fide people in their field. To show you that these people. The differences with us is a fundamental issue.
And I'm going to prove today inshallah that Ash'aera today. Ash'aera that we know today. Are not Ash'aera of the early way of Abul Hasan Ash'aeri.
The Ash'aera of today are Jahmiya Mahd. They are Jahmiya. They are the Jahmiya that Ahmad ibn Hamad spoke against.
That Imam al-Shafi'i spoke against. And the great scholars of Islam spoke against. And I'm not going to prove it from what Ibn Taymiyya said about them.
Or what Ibn Qayyim said about them. I'm going to prove from what they said about themselves. And what they mentioned in their creed or books.
I'll be surprised if today you can prove that. Because everybody knows they are Shi'a for example. They go against those three things.
They go against the companions for example. Very very clearly and openly. But they are Ash'aera and the mainstream Sunni Islam.
They all agree with those three things. So how are you going to prove it out? Look at Fakhruddin al-Razi. I want everybody to open their minds.
If you are listening, write this down. If you think I'm... go to it yourself. Check it out.
He has a Kitab called Ta'sees al-Taqdis. There's a book called Ta'sees al-Taqdis. I mentioned that before.
It's the Kitab Ibn Taymiyya refuted him. In his Darul Ta'ariz al-Aql wal-Naqal. Go to page 172.
He says, اعلم know ان الدلائل القطعية العقلية Pardon me here. Step by step. He says know that the clear logical evidences.
First two. So clear, cut, logical arguments. Okay.
اذا قامت على ثبوت شيئا If it proves the reality of something and that something is firm. And if the Aql says this is what this is. Again, he referred to the Aql as what? القطعية العقلية الدلائل القطعية العقلية The Aql is number one.
قطعية Clear cut. And it's also if it proves the reality of something and it affirms something. The Aql affirms something.
ثم وجدنا Then we find ادل النقلية And then we find a textual evidences. يشعر بخلاف ذلك That opposes that logic. The دلائل القطعية العقلية He says فها هنا لا يقل الحال من احد امورين اربع Four situations we have to deal with this issue.
Shahid, please listen. He's going to tell us. He's saying that the Aql and the Naql are contradicting one another.
The Aql said yes. And the Naql said no. Okay.
He's saying what do we do here? Four steps. The first step is إما أن نصدق مقتضى العقل والنقل فيلزم تصديق النقل دين وهو محال We take both of them. And he says two opposites cannot be taken.
That's an illogical absurdity. Okay, number one. Let's go.
Number two وإما أن نبطلهما The second one is that we reject both of them. We say we don't take the Aql or the Naql. He says فيلزم تقريب النقل دين That means we would reject the two opposites which also is an illogical absurdity because we're going to be forced to do one in reality.
Let's also get rid of that. How many options are we left with? Two. Two more.
The third option he says is وإما أن نصدق ظواهر النقلية that we take the clear-cut textual evidences. What do we do? ونكذب الظواهر العقلية and we disbelieve in our logic. وذلك باطل.
Okay. What's the issue here? Probably here. I'm going to mention the fourth option that he brings.
Repeat it again. The Aql and the Naql are contradicting one another. فقر الدين الرازي said we can't take both of them.
That's an illogical absurdity. The second option he said that we disbelieve in both of them. He said it's also an illogical absurdity.
The third option is we take the textual evidences and we ignore the logical arguments and he said وذلك باطل. That's باطل, null and void. We can't do that.
We can't give precedence to the text over the logic. We can't. The fourth option he said is what? The fourth option is we take the أدلة العقلية.
We take the what? The عقل. And the دلة العقلية we take over the نقلية. And he said we take the أدلة العقلية over أدلة العقلية we take it over the أدلة النقلية.
How do we do that? The text is still standing in front of us. So we took the عقل. We're going to take the عقل he said.
And we're going to dismiss the نقل. But what are we going to do with the نقل? He said what we do with the نقل is the following. Either we say إنها غير صحيحة.
It's weak. And if it's still weak it's really one of those ones Bukhari or Muslim narrated it. Or إن كانت صحيحة.
But it's صحيح and there's no way to disprove it's صحيح. What do we do? We refer back to by saying إلا أن المراد منها غير ظاهرها. The intent is not the apparent meaning.
ثم إن جوزنا التأويل We go to distort the meaning. We play around with the meaning. We can't.
وإن لم يجيزوا التأويل التأويل is not seem to be working for us. فوضنا العلم بها إلى الله. We do تفويض which is another مسلك.
We say Allah knows what it means. قُنْدِهِ الشَّهِد What is it that they did? فَقْرُ الدِّينَ الرَّازِيُّ Gave precedence to that logic over the text. And with that premise he comes to the Qur'an and the Sunnah.
So he's going to believe what the أقل has affirmed. When he looks at the Qur'an and the Sunnah the أقل won't move for anyone. The أقل is going to stand still.
The أقل is going to be the رئيس. These texts they're going to be distorted and they're going to be either ignored and said Allah and his Messenger just read letters for us. We don't know what it means.
So when you see them interpret verses to a meaning that you're thinking this is what they came to it's not because they believe the Qur'an and the Sunnah to be a source of legislation. Well, let's go back a step because what part of that in your mind goes against the Qur'an? The Qur'an takes precedence over our أقل. The Qur'an tells you to use your أقل that's the bit you're misunderstanding.
The argument Shahid is not whether we use our أقل or not. It's the concept that the أقل first of all the Qur'an and the Sunnah this Qur'an and Sunnah do not go against the sound mind. That's number one.
That premise itself is an illogical absurdity. Ibn Taymiyyah refutes him on that issue and proves him wrong on that issue. That a sound mind does not go against authentic evidence.
That doesn't happen. I mean, that's disputable. Obviously, it can.
There are some things that our mind can't understand. Ibn Taymiyyah said, okay, show us. But the thing with these people I want you to understand is that the أقل to them has no restriction.
Again, we believe the أقل has restriction just like your eyesight has restriction. If I switch off the light in this room you can't actually see. So I'll give you an example.
You believe Allah descends to the lowest heaven. Is that correct? The last third of the night. You believe Allah descends in the last third of the night.
The Prophet said that Allah descends the last third of the night. It is the last third of the night everywhere in the world at some point in time. Agreed? You see, what happened right now is the minute you heard these characteristics you started to, you know, logically try to.
See, these people who distort Allah's name and attribute, Shahid, they accuse us of being مشبهة. You're making Allah similar to his creation, correct? But the truth of the matter is as the poets, as the Arabs say رَمَتْنِي بِدَائِهَا وَانْسَلَّتْ You're accusing me of what you have. They're the ones that when they saw these characteristics in their mind straight away تشبيه came to their mind.
And then they want to fight with what's come to their mind. Okay. By fighting that, what do they do? They go to تحطيل, distort the meaning.
And we're going to go into And then they go back to تشبيه by the way again. And we're going to go into this in a lot more detail next week where we're going to go into the names and attributes of Allah. But I just want to fix this example because you haven't answered my question.
No but Shahid, what's happening here is that and this is the point I really want many brothers who تحقوا أشاعر talk to أشاعر debate with أشاعر prove them wrong. I just want them to understand one thing أشاعر is not an ayah that they've just happened to misunderstand it. They've interpreted it in that way.
It's not ظواهر النصوص the textual evidences is not a proof to these people. Let me give you another statement. I'm sorry, no no wait one second.
I don't want you to move on this because I want you to understand something because you're looking at it from your perspective and I can understand where you're looking at it but I want you to understand the other person's perspective. When you hear about that Allah descends to those you say and someone asks you how does he do it you say الله أعلم We don't. You have just done what? فخردين رازي is exactly saying that عقل doesn't understand so we make تفويض we say الله أعلم You say the same thing with the كيفية your عقل can't understand the كيفية the howness so you make تفويض Allah told us سبحانه وتعالى in the Qur'an again I'm not choosing to what I want to believe and what I want to do تفويض neither are they they don't say they're choosing yes they are that's your claim on them no شاهد أشاعر they came to the Allah's names and attributes as a يعني it was something else they were discussing and this is where it led to after that in other words أشاعر they were trying to prove Allah's existence originally the discussion with these people the معتزلة these people originally المتكلمين not just أشاعر but the متكلمين in general they were trying to prove Allah's existence وجود الله and they fell into an issue they call دليل الأعراض وحدوث الأجتام to prove Allah's existence we have to prove Allah is قديم meaning that Allah تبارك always has existed from that moment onwards to prove Allah's existence trickled down to the names and attributes of Allah because they've already placed an argument to prove Allah's existence once they've done that and I don't want to now go into دليل الأعراض وحدوث الأجتام maybe if we go to the issue of اسماء وصفات podcast we might talk about it there Inshallah لكن they have this point that they want to prove Allah exists now that they've proven which is a good thing I mean it's good it's not a bad thing like you're making it look like it's a bad thing not in the way they proved it no it's a good thing to want to prove that Allah exists but the Christians the Jews do that as well the point I'm trying to come to is that it's how you do it it's not necessarily what you the أشاء the متكلمين when they fell into this ورطة they said these characteristics أعراض these characteristics if we affirm them for Allah and they're happening that means Allah تبارك وتعالى didn't exist necessarily which is again I don't want to really go into it let's be detailed once they believed an argument they said they got these verses الرحمان على العرش استوأ و يبقى وجه ربك ذي الجلال والإكرام و جاء ربك والملك صفا صفا وجوه يومئذ ناظرة إلى ربها ناظرة I mean these آيات الصفحات came up scratch their heads and they said و كل نص أوها متشبيها أوله أو و كل نص أوها متشبيها أوله أو فوض و رم تنزيها any characteristic that comes to you تأويل أو تفوض يعني it's not just a one-off situation where they misunderstood or they held on to a hadith which was weak or this is an idea that comes from the logic is the أصل and النصوص الوحيين أفروع do you not think do you not think that they're actually holding on to an ayah no they're not and that's what makes them do this no it's just the way I wish that was the case no it's not let me give you more Sunusi is one of the great books they study his كتاب he's got a كتاب called شرح الكبرى he mentions he says وأما من زعم أن الطريقة إلى معرفة الحق anyone who claims the path to know the truth is الكتاب والسنة anyone who claims the path to know the truth is the كتاب and the سنة ويحرم and it is حرام ما سواهما any other ways فالرد على أن حجيتهما لا تعرف إلا بالنظر العقلي the refutation on him is and he's going to refute a person who said the way to know the truth and to know what is حق is the كتاب and the سنة he said that and it's not allowed for you to look at any other thing like شافعي said don't look at علم الكلام they believe if you don't look at علم الكلام you can't know the truth that's the أصل so he's saying here anyone who claims that the way to know the truth is the كتاب and the سنة the refutation on this person is the following ها رجل شاهد if imagine I said this to you they believe it's من أصول الكفري it's disbelief of Allah to say I'm going to hold on to the Qur'an and سنة they don't mean it like that that's شاهد how do you know the truth of the Qur'an and سنة let me read these people's statements to you and Inshallah Ta'ala let a lot of people understand this issue between us and them is not just an ayah that's been misunderstood wrong an interpretation that happened to be misunderstood or it's not Sanusi who died in 885 it's their Imam in جامعة الأسر his كتابs are taught like his reference for these people any أشعار he's watching today will not dispute the إمام the جلال of these people in الشرح الكبرى he mentioned it's taught in our country as well it's من أقائد سبعة they call it he says أصول الكفري ستة the foundation of كفر is seven okay ستة yeah six he says the foundation what did I say you said seven seven sorry he says أصول الكفري ستة the foundation of this belief is six he mentioned five and then look what he said after that he said سادسا the sixth one is what و التمسك في أصول العقائد بمجرد ظواهر الكتاب والسنة by holding onto the كتاب and the سنة of initials عقيدة من غير بصيرة without having any insight and knowledge of عقل هو أصل ضلال الحشوية التشبيه and he said this is the foundation of the حشوية حشوية is by the way أهل السنة they refer to أهل السنة as حشوية and they said this is the reason why they fell into تشبيه okay شاهد he's saying we fell into تشبيه by holding onto the apparent verses of the قرآن شاهد this is an issue I want so in other words in other words the قرآن is a form of disbelief by holding onto the قرآن if you take it in a certain way which we'd all say right if you take the قرآن in a certain way what you say to someone holding onto the apparent wording of the قرآن is disbelief so what I'm trying to say there are certain ayaats like that though right? what? certain hadith put like Bukhari for example about a man who is so righteous that his eyes become like the eyes of Allah and his ears become like the ears of Allah that he hears with if you took that upon the ظاهل of course he's going to be كفر what do you mean? like holding onto what? holding onto the apparent meaning of literally my eyes are going to be the eyes of Allah that I'm seeing the hadith doesn't say that but what's the hadith say? you can understand where they're coming from that's what I'm saying they're not talking about the whole Qur'an like you're making out they're talking about certain ayaats cannot be interpreted this way Shahid, let's slowly let's look at it slowly I think this Bukhari has been no one can argue for this and I'd like to hear the Ash'aera respond to this point to be honest to say holding onto what he's saying is holding onto the apparent meaning of the Qur'an and the Sunnah and he's saying وَالْتَبَسُكِ فِي أُصُولِ الْعَقَائِدِ not an issue عقيدة to hold onto the Qur'an and the Sunnah and he didn't say if you don't go to the understanding of the Salafi and maybe he got a point here even to say كفر is too strong because he said بِدَعَ but he said من غير بصيرة في الحقل without having studied basically علم الكلام and logic he's saying this is why these guys are falling into what they fell into is that all he says Shahid in our books of Aqeedah when Ibn Abdul Wahab other scholars they cite they mention what اعلام أرشدك الله لطاعة أن الحنيفية من لدى إبراهيم و الدليل قوله تعالى things like that right Sunusi has a matter called أم البراهين and it's also referred to as السنوسية الصغرى he says بسم الله الرحمن الرحيم started the book he said الحمد لله والصلاة والسلام على رسول الله اعلم أن الحكم العقلي ينحصر في ثلاثة أقسام الوجوب والاستحالة والجواز he says اعلم أن الحكم العقلي he was studying Aqeedah book by the way this is Aqeedah book taught in Azhar Asha'ira studied this book it's one of the more tunes that they study he started by saying اعلم أن الحكم العقلي first line the حكم عقلي is restricted to three things الوجوب something that must exist والاستحالة something that's impossible for it to exist and something that cannot possibly exist Bayjuri explains on that Ibrahim Al Bayjuri who has a sharah on it look what he says he said إنما اختصر المصنف the author here يعني سنوسي restricted himself على الحكم العقلي he restricted himself in this book of Aqeedah he's restricted himself to the حكم العقلي دون أخوي he left the other two brothers of his what are the two other brothers وهما الحكم العادي والشرعي he didn't mention حكم العادي and he didn't also mention حكم الشرعي he only restricted himself to the حكم عقلي in this book لأنه المحتاج إليه في هذا الفندون هما that's what's needed in this science of Aqeedah حكم الشرعي is not needed and حكم العادي is not needed in the science of Aqeedah شاهد these people don't believe the Quran and the Sunnah is an evidence they don't believe that and we're talking about not issues of fiqh we're talking about issues of fundamental beliefs there's a kitab called are they talking about the fitrah here that's what like no no no he didn't say fitrah no but that is the Aqeedah is like part of the fitrah that Allah gives us right he gives us the Aqeedah as well the fitrah gives us again it's good point that you brought that up the fitrah proves the general points of Aqeedah okay but like in detailed issues of Aqeedah if fitrah is enough why would Allah send prophets and messengers to explain to us Allah subhanahu wa ta'ala for fiqh and how to worship him so the prophet sallallahu alayhi wa sallam telling us Allah's names and attributes we could have known all of that through the fitrah how you make du'a to him as part of worship no again the fitrah can bring you to the truth the fitrah proves Allah's existence but to know Allah ta'ala بالتفصيل Allah says وَكَذَلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِّنْ أَمْرِنَا مَا كُنتَ تَدْلِي مَا الْكِتَابُ وَلَا الْإِيمَانُ وَلَكِنْ جَعَلْنَاهُ نُورًا نَهْدِي بِهِ مَنْ نَشَاءُ مِنْ عِبَادِنَا وَإِنَّكَ لَتَهْدِي إِلَى صِرَاطِ الْمُسْتَقِيمِ Allah says to Muhammad greatest man to have a walk on this earth Allah ta'ala says وَكَذَلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِّنْ أَمْرِنَا مَا كُنتَ تَدْلِي مَا الْكِتَابُ وَلَا الْإِيمَانُ You didn't know these issues Muhammad يعني الإيمان here that's been referred to the scholars they said it is تفاصيل الإيمان Detailed issues of Iman You didn't know that So why would Allah say in the Qur'an رُسُلًا مُبَشِرًا وَمُذِيرِنَا لِأَلَّا يَكُونَ لِلنَّاسِ عَلَى اللَّهِ حُجَّةٌ بَعْدَ الْحُسُولِ The reason why Allah sent messengers as warners and to give glad tidings is so the people don't have a proof the day of judgment against Allah and Allah is teaching us Himself through the message of the Prophet ﷺ So فَذَا مْلَاكِ اللَّهِ Allah is known through the Aqel There's a book called القريضة البهية It's written by أبو البركات أحمد بن محمد بن أحمد الدردير he wrote it He said look what he says It's an Aqeedah book It's an Aqeedah book they study Look what he says He says أَقْسَامُ حُكْمِ الْعَقْلِ لَا مَحَالَةِ هِيَ الْوُجُوبُ ثُمَّ الْإِسْتِحَالَةِ ثُمَا الْجَوَازُ ثَالِثُ الْأَقْسَامِ فَفَهَمُ نِحْتَ لَذَّةَ الْأَفْهَامِ He says It's an Aqeedah book It's the beginning He finished the بسم الله and the حمد الله and then he says أَقْسَامُ حُكْمُ الْعَقْلِ لَا مَحَالَةِ Just exactly what Sunnusi mentioned Then I went to the the شرح of Ahmad As-Sawi Ahmad As-Sawi He has a حاشية on جَلَالَيْن جَلَالَيْن By جَلَالُ الدِّينَ الْمَحَالِينَ جَلَالُ الدِّينَ السُّيُوطِ When he comes to سورة الكفر That's a side benefit I just want to mention Ahmad As-Sawi When he comes to سورة الكفر He says From the أصول الكفر is also to hold onto ظواهر النصوص I didn't bring that point for this point But look at that Anyways He commented on the statement of Ahmad al-Dirdir He says Ahmad As-Sawi He says إنما اختصر المصنف The reason why the مصنف here mentioned the أحكام العقل كغيره من المتكلمين Like the other متكلمين have also done is لأن مباحث هذا الفن Because this subject العقيدة لا تخرج عنه It doesn't leave عقل This one is restricted too Okay Again let me just I think people really need to understand who we're dealing with Bayjuri has a رسالة called علم التوحيد By the way These are books that we study There is just one contention Sorry I'm sorry to interrupt There is one contention I want to bring in at this point A lot of people say that Ibrahim عليه السلام also used the عقل to prove the existence of God or the existence of Allah Again The ayah needs تفسير from us It needs explanation from us And to be honest The ayah has no relationship with what these people are saying Bayjuri has a رسالة called علم التوحيد He says فيجب في حقه تعالى So this is an عقيدة book It's علم التوحيد It's called You can study توحيد You're an أشعري This is the book you were taught You learn it Ibrahim البيجوري is considered Shaykh of Islam for them They call him Shaykh of Islam Ibrahim البيجوري Look what he says It is عقيد توحيد book He says فيجب في حقه تعالى By the way I read the رسالة I think there was only two verses he brought Two evidences he brought The whole رسالة By the way Two evidences I don't want people to quote me on it But I read this a long time ago Was it two evidences or maximum three evidences he brought? How long? How big are we talking? How many pages is it? Talking about like ثلاثة الوصول Something as small as that Look at how he talks Just want people to understand What عقيدة for them is And Ibn عبد الرسالة For example Or Ibn Taymiyyah Ibn Taymiyyah if you haven't read We studied it وَالدَّلِيلُ قَوْلُوا تَعَالَى So three, four pages It's just دليل Ibn عبد الرسالة Every time وَالدَّلِيلُ قَوْلُوا تَعَالَى وَالدَّلِيلُ صح That's very common in it Look what he does He says فيجب في حقه تعالى الوجود For Allah تبارك وتعالى Existence is a must وَضِدُهُ الْعَدَّبَةِ The opposite to existence is Not to exist وَالدَّلِيلُ You're waiting for آية القرآن, right? He says وَالدَّلِيلُ عَلَى ذَلِكَ وُجُودُ الْمَخْلُقَاتِ The evidence for that Is the existence of the creation صحيحة والله أعوذ بالله It's something to Be shocked with A people studies as a form of tawhid He says وَيَجِبُ فِي حَقِّهِ تَعَالَى الْقِدَمِ In Allah تبارك وتعالى He's always existed وَمَعْنَاهُ That means أَنَّهُ لَا أَوَّلَ لَهُ That there's no one before him He's the first وَضِدُهُ الْحُدُودِ The opposite to القِدَم Is what حُدُود Something that comes about وَالدَّلِيلُ You're waiting for an ayah and a hadith Right He says وَالدَّلِيلُ عَلَى ذَلِكَ أَنَّهُ لَوْ كَانَ حَادِثًا لَحْتَاجَ إِلَى مُحْدِثٍ وَهُوَ مُحَالٌ وَيَجِبُ فِي حَقِّهِ تَعَالَى الْبَقَاءُ وَمَعْنَاهُ أَنَّهُ تَعَالَى لَا آخِرَ لَهُ وَالدَّلِيلُ You're waiting for an ayah from the Quran He says وَالدَّلِيلُ عَلَى ذَلِكَ أَنَّهُ لَوْ كَانَ فَانِيًا لَكَانَ حَادِثًا وَهُوَ مُحَالٌ وَيَجِبُ فِي حَقِّهِ تَعَالَى الْمُخَالَفَةُ لِلْحَوَادِثِ وَمَعْنَاهُ أَنَّهُ تَعَالَى لَيْسَ مُمَاثِلًا لِلْحَوَادِثِ فَلَيْسَ لَهُ يَدٌ وَلَا عَيْنٌ وَلَا أُذُنٌ وَلَا غَيْرُ ذَلِكَ مِنَ السِّفَاتِ الْحَوَادِثِ ضِدُّهَا الْمُمَاتَلَ وَالدَّلِيلُ You're waiting for an ayah وَالدَّلِيلُ عَلَى ذَلِكَ أَنَّهُ لَوْ كَانَ مُمَاثِلًا لِلْحَوَادِثِ لَكَانَ حَادِثًا وَهُوَ مُحَالٌ He negates Allah's names and attributes with not one ayah or hadith So لَيْسَ كَمِثْلِهِ شَيْء وَهُوَ السَّمِعُ الْبَصِيرُ Is just to يعني عامة الناس The general mass to calm them down and say relax it's fine we do use ayahs in Quran Wallahi those people who are sympathizers of the Ash-Sha'ira and are also the sympathizers of the Mutakallimeen You just take one point from me Look at their lectures and their reminders and their works The Quran and the Sunnah are very little Because they don't see it as a proof You hear a guy who says I'm studied, I know aqeedah, that's my field of expertise He does a whole entire podcast وَلَا يَسْتَدِلُوا بِآيَةٍ They won't use one ayah, he won't use a hadith He would give a whole entire lecture Why are you like this? The reason is because the evidence Shahid I want to say something and I really want people to take this on board Because this is a very dangerous part Which is what are we dealing with today? We're dealing with very serious ideologies out there If a people just dismiss the Quran like that Who have they opened the door for? If you say aqal to the people You are now letting ISIS exist You're breeding an ideology of ISIS Of course you are You're telling everybody aqal ISIS quote the Quran, hadith We have nothing against ISIS If we say everybody use your aqal They're going to be like woah, I'm using my aqal That's why I bombed these people My aqal told me these people are not innocent, I should kill them You open the door to kulla man habba wa dab So fighting with these people Is very important, it's not a light issue I also now want to go into another issue to show you These people are very dangerous Even in their concept of iman I don't think that contention was answered properly You just said it requires tafseer But I've heard multiple people use this Ibrahim A.S. did use the aqal to prove Allah's existence He's a prophet From the greatest five prophets And you're saying now that this is a wrong methodology Ibrahim A.S. said that Allah's words are not evidences Did Ibrahim A.S. say Allah's words should not be taken into consideration Did Ibrahim A.S. say if the aqal and the words of Allah They come together, we give precedence to our logic over the statements of Allah We should know that what evidence we use It shouldn't be like the man who said Mawlid is permissible and he was asked what's your evidence Is it that they don't look at Ibrahim A.S. Anyone can mock the religion like that You've got a dalil, what are you using it for You can't just pull a verse out of somewhere By the way, we're not saying aqal cannot be used for aqeedah We're not saying that Again, I did say it before I said that a sound mind will not contradict the authentic evidences And the scholars of Ahlul Sunnah do prove that Shaykh Abu Hussain when he refuted He debunked him on these issues from a rational perspective as well And showed him that the Qur'an and the Sunnah don't contradict each other Sorry, the Qur'an and the Sunnah don't contradict the aqal Rather they complement one another Ibrahim A.S. did use logic And we do use that to them We prove it to them logically That the Qur'an and the Sunnah go in line with the sound mind That being said, if there comes an issue I can't understand I need to know my mind, my aqal is restricted It's qasir And the one that's superior is the Qur'an and the Sunnah I gave you an example before I said to you The eyes of the person is restricted You can't see everything The distance of how far you can see is very restricted If I switch off this light in this room right now You won't be able to see me But your eyes are still functioning The aqal also needs evidence like that to support The light for the aqal is the revelation How do you interpret revelation without the aqal? I just said that to you before The Qur'an and the Sunnah There are issues which are fundamental Which the Islam and the Muslims all agreed upon There are issues in the religion that are fundamental We've agreed on these issues Let me just give you some Sorry, I'm sorry to stick on it But this thing that you just brought as an example My eyesight you're saying is like the aqal It's limited And the lights are the nususul wahi The Qur'an and the Sunnah If my aqal is limited and I can't see past certain distance It doesn't matter what lights are on I'm still not going to be able to see it Like my aqal is limited So I get to a This is where it comes down to I get to an ayah I don't understand it And I will never understand it I cannot understand it because my aqal is limited First of all you have to understand What you don't understand Doesn't mean everybody else doesn't understand it It might be something to you It might be a problem with you Surrender to the nususul wahi What I'm trying to say Shahid here right now And really I'm trying to drive this point home These people The aqal takes precedence over every single thing Let me give you To show you these issues are agreed upon And you just have to surrender They still say no It doesn't rationally make sense to me Give you an example Masalatul iman I have to show this as an example It was narrated from Imam Al-Bukhari authentically Imam Al-Bukhari said Laqeetu aqtara min alfi rajul min al ulama'i I met more than a thousand people More than a thousand Who is this? Imam Al-Bukhari I met him He said Laqeetu aqtara min alfi rajul min al ulama'i Bil amsar I met him in all different places Not one restricted area Amsar Look what he said Fama ra'aytu ahadam minhum I did not see one of them Yakhtalifu differing Fi anna al imana qawlun wa amal That the iman is speech and action Wayazidu wayankusu That the iman increases and it decreases This consensus has also been transmitted Lalaqa'i transmitted it from who? He transmitted it from who? Al-imam al-shaafi'i Al-imam Ahmad ibn Hamad Imam Ishaq ibn Rawiya Abu Ubaid The Qur'an says There is no difference of opinion on this issue There is an ijma' Allah mentions it in the Qur'an Allah says Innamal mu'minoonalladheena idha duqilallahu wajilat qulubuhum That the believers are the ones when the Qur'an is recited Their hearts tremble Wa idha tuliyat alihim ayaatu zadathum imanan When the Qur'an is recited on them It increases their iman Wa ala rabbihim yatawakaluna They rely on their Lord Allah then says Alladhina the ones, the believers Yuqimuna as-salat They establish the prayer Inna as-salat has been mentioned with iman Which is an action Wa mimma razaqnahum yunfiquna And they give from the money and the wealth Allah gave them Allah then says Ulaikahumul mu'minoona haqqa These are the true believers Lahum daraja'atun inda rabbihim Wa maghfiratun Wa rizqun kareem What do they believe about iman? Asha'ira What do they believe about iman? What's their view regarding iman? Al-Imam al-Baqilani In his Kitab al-Insaf He says Believing in Allah Ta'ala Is just to believe in your heart Shahid No actions You don't even have to say According to the asha'ira All you have to just do is believe in your heart Juwaini says the same He says What is pleasing to us is The iman to us is what? It's the one who believes in Allah The mu'min is the one who affirms Allah in his heart What did he say? He said Shahid I just brought you what? Al-Imam al-Bukhari He was saying The Qur'an I just mentioned to you Allah mentions Salah Allah Ta'ala mentions Zakat Which is a Sadaqah Giving your wealth And Allah Ta'ala mentions the recitation of the Qur'an All of that which are actions They say Al-Iman It's not because The Qur'an is They believe something Their heads have got something convinced The Qur'an does If you bring it to an Ash'ari He'll say Allah Ta'ala He'll say to you How do you know All of that is a smokescreen Iman is 70 and odd Or 60 odd branches The hadith says The highest level is what? La ilaha illallah And the lowest of it is what? To remove harm from the path Shyness is part of Al-Iman Bukhari and Muslim both narrate The Inayat Sahih Of the authority of Abu Huraira The Prophet here is saying Iman is actions La ilaha illallah is Iman To them it's not Yeah okay So what you're saying in summary Is that we defined The Ahlus Sunnah The people of the Sunnah As being people who take the Qur'an The Sunnah And understand the companions And we all affirm that And you brought many evidences To prove that's the point And it's not something that A parent won't disagree with Either that definition Or Ahlus Sunnah So let me just mention One more quote On this particular point There's a man who They look up to His name's called Burhanuddin Ibrahim Ibn Harun Al-Laqqani Ibrahim Al-Laqqani is known He's got a matin In Tawheed It's called Jawharat Al-Tawheed That kitab is taught in our country It's from the Aqaid Al-Saba They call it And it's one of those books You have to study Al-Ash'ari This is where they Tadaruj You know how you have Al-Tawheed Jawharat Al-Tawheed Has an explanation on it Which is the one I keep referencing from Bayjuri's Tuhfat Al-Mureed Now I'm gonna mention What Ibrahim Al-Laqqani said And then I'm gonna The explanation I'm not gonna take it from Anybody else Except them Bayjuri's explanation Okay fine He said Iman Has been explained Just to believe in Allah And there is a dispute In whether the utterance Of that word Matters And they're disputing Whether a person Wants to come into Islam Would he be a Muslim Or not If he doesn't say it There's a dispute Amongst themselves And the Jumhur Of them Believe what? It's not Look what Bayjuri said In Tuhfat Al-Mureed When he explained the word He said Anyone who believes in his heart But does not State it on his tongue Shahid There's no reason That's preventing him from it And it's not like He can't speak He's mute It's none of that And it's not also Out of arrogance Why he doesn't wanna say it It just happened to be the case In the lie He's a believer According to Allah But in this world We won't consider him A believer When you look at him He doesn't say believer But really In reality He's a believer Let the first thing That you call them to be La ilaha illallah Also the Prophet Say Say Say La ilaha illallah Say La ilaha illallah You'll find success When he came to his uncle Abu Talib And Abu Talib was on his deathbed You don't think Abu Talib Believed in the Prophet's prophecy He's establishing the Prophet's prophecy Yeah but it's not the same as Iman Is it? Like in his heart Iman is the heart He believed in the Prophet Iman is wider than that He believed in his heart The Prophet's prophecy He believed in the message Of Nabila Muhammad He said If it wasn't for the blame Of my forefathers If it wasn't That's why they believe Abu Talib is a believer That's another discussion Abu Talib is a Muslim to them Okay You don't Like I always try and be just And fair And think where are they Getting this from You don't think that The ayat that say Allah is For example Allah knows what's in your chest Isn't that enough To show that this person Is a Muslim That he believes He has Iman in his chest And he just doesn't utter it Maybe they're interpreting These ayat And taking it As part of their belief I'm just saying that You're looking at the Nusus In one way They're looking at it In another way Can't we just be fair And say that you're both Trying Ijtihad Innalillah I just mentioned The Quran referred to To them Salah is not part of Iman And I really want you To understand Iman is only This is not just Only the belief Of the misguided group It's These guys Are the Extremist form Of the The extremist That's the Ash'ar Is belief Shaheed If there would be Any way to Look at these people And say There is A chance For them to be I would say it I wouldn't I know people Are going to watch this I know thousands of people Are going to watch this And I know Every single statement I've said Will be looked at It will be I know When they watch this They're going to Try to Look through it But anyone who's Musaf Who's just Who knows that Yawmul Qiyamah Is going to stand In front of Allah Yawmul Qiyamah Is going to be Questioned Interrogated And if he lies Allah Ta'ala Will make his body Part speak He would question His He would question All of this He'll question All of this And you've been quoted From their scholars Not your scholars That's one thing I made sure Everything I spoke You Abu Bakr Bakilani mentioned Fakhruddin Al-Razi said Abu Hamid Al-Ghazal Abu Ma'ali Al-Juwayni Ibrahim Al-Bayjuri Ibrahim Al-Lakani What they Sunusi What they said I'm not going to say Ibn Taymith said About them this Nah Okay They've testified to this Okay Do you know Which Which Increases the issue In In In problems Do you believe Or do you know That Asha'ira believe That the Quran is created That's definitely Not what they say Asha'ira believe That the Quran That we have today Is Makhluq Everything Ahmed Ibn Hanbal Was fighting against When it came to The Mu'tazila And the reason Why he was imprisoned And the whole Entire reason When Muhammad Al-Huza'i Was killed And Al-Buwaiti The student of Imam Al-Shafi'i Was killed And Ya'ani Ahmed was Lashed and beaten And the whole reason Ibn Abi Du'ad And Bishr Al-Marisi And all these guys The whole Entire Khilaf That you saw That happen Asha'ira today Adopted the ideology That the Quran Is Makhluq What do I mean Allah told us That the Quran Is the speech of Allah Allah says In the Quran وَرُسُلًا قَدْ قَصَصْنَاهُمْ عَلَيْكَ مِنْ قَبْلٍ وَرُسُلًا لَمْ نَقْصُصْهُمْ عَلَيْكَ وَكَلَّمَ اللَّهُ مُوسَىٰ تَكْلِيمًا Allah tells That he spoke To Nabil Allah And Musa We know Allah has a characteristics Which he affirms They deceive the people Hence why their ideology spread And insha'Allah I'm going to mention that As we speak further insha'Allah If I get the chance to They're very deceptive They have a Something for the general mass And the people And they have something In their private circles For the people of knowledge Yeah Okay what's the issue So what's the issue with that Of teaching people At their level You teach in advance To begin the class What's the problem You're not saying to someone You're not saying to someone That I'm going to teach you About the doubts of other groups That could be for Advanced students of knowledge Who can handle it Who got the knowledge for it We're talking about Our ideology We've tell something To the general mass So they just know And they calm down And when it comes To circles of knowledge We really tell What we really believe How do you know Their intentions I'll come to it I'll quote you What if it's just an issue Of advance and beginner Everything I will mention What they said Asha'ira They say to the people There are seven characteristics We affirm From those seven characteristics Is kalam When you see that You think Allahumma barik They actually affirm Allah's speech What they affirm Is that the kalam That they affirm Is the kalam Which is qaimun bidati Allah The speech that's present in Allah I don't know what that means You wouldn't understand What that means No Arab No scholar in the Arabic language No sane person Ever said Speech is what's inside you That doesn't come out But to them Somehow it does Why The ability to speak No not the ability Give me a second I just thought about something To them that's speech That was speech That was kalam They're saying Allah is a great example And there's nothing I can compare him to Subhanahu wa ta'ala I'm not comparing him to myself But they're saying That the speech Is present in Allah Okay That Is what they affirm As the speech of Allah The Quran That we have today That is We're reading We're making our children memorize Who we read in weddings If we want to make a person Make an oath We make him use this Quran We swear by this Quran They believe it's makhluq Are they talking about the papers The mushaf Shahid The Quran that we're reading This whole entire Quran Is makhluq to the asha'ara Let me First of all So the ahabba to nas Know What the Quran is Before I bring the shubha to them Let me mention the verses To prove that the Quran Is the speech of Allah And makhluq means for the And I'll explain what makhluq means First of all Allah tells us in the Quran وَكَلَّمَ اللَّهُ مُوسَىٰ تَكْلِيمًا Allah spoke to نَبِي اللَّهِ مُوسَىٰ Also Allah Ta'ala He says وَلَمَّا جَاءَ مُوسَىٰ لِمِقَاتِنَا وَكَلَّمَهُ رَبُّهُ Allah spoke to him قَالَ رَبِّي أَرِنِي أَنظُرُ إِلَيْكَ قَالَ لَن تَرَانِي Allah mentions وَكَلَّمَهُ رَبُّهُ Allah spoke to نَبِي اللَّهِ مُوسَىٰ By the way To be fair A lot of the Shia Believe What happened Between نَبِي اللَّهِ مُوسَىٰ And Allah Subhanahu Wa Ta'ala A large number of them Believe That was speech So a large number of them Affirm that See we mentioned What they say And what they We won't Take it away from them Also Allah Ta'ala He says In the Quran وَإِنْ أَحَدُ مِنَ الْمُشْرِكِينَ استَجَالَكَ فَأَجِرُهُ حَتَّى يَسْمَعَ كَلَامَ اللَّهِ ثُمَّ أَبْلِغْهُ مَأْمَنَةً ذَلِكَ بِأَنَّمُ قُوْمُ اللَّهِ يَعْلَمُونَ Look what Allah says He says وَإِنْ أَحَدُ مِنَ الْمُشْرِكِينَ If one of the disbelievers Believers come to you And say to you Give me shelter Allah said Give him shelter Protection حَتَّى يَسْمَعَ كَلَامَ اللَّهِ Until he hears the speech of Allah And then the speech of Allah Is something that is heard ثُمَّ أَبْلِغْهُ مَأْمَنَةً And then make him reach a safe place ذَلِكَ بِأَنَّمُ قُوْمُ اللَّهِ يَعْلَمُونَ The reason to this is Because they are people who don't know Also Allah Ta'ala He says سَيَقُولُ لَكَ الْمُخَلَّفُونَ إِذَا أَنْطَلَقْتُمْ إِلَى مَغَالِمَ لِتَأْخُذُوهَا دَرُونَ أَنْ نَتَبِعُكُمْ يُرِيدُونَ أَنْ يُبَدِّلُوا كَلَامَ اللَّهِ By the way This came in Surah Al-Fatih It's talking about the conquest of Makkah Allah Ta'ala He's saying about يُرِيدُونَ They want أَنْ يُبَدِّلُوا كَلَامَ اللَّهِ They want to change the speech of Allah إِذَا النِّسْ قُرْآنَ Which is the Kalam of Allah Ash'a'ila don't consider this to be the Kalam of Allah Which is They believe this one is Makhluq Kalam Allah is the one which is قَائِمُ بِذَاتِهِ I'm gonna come to this Inshallah Also Allah Ta'ala He says فَلَمَّ أَتَاهَا نُوْدِيَ مِنْ شَاطِئِ الْوَادِ الْأَيْمَنِ فِي الْبُقْعَةِ الْمُبَرَكَةِ مِنَ الشَّجَرَةِ أَيَّا مُوسَى إِنِّي أَنَا اللَّهُ رَبُّ الْعَالَمِينَ Allah yelled to Musa According to no language There's a Nida Becomes something that's not coming out of you Nida means to call someone else So Allah also says قَالَ رَبِّي جَعَلْ لِي آيَةِ This is one of the strongest evidence in the Quran To prove that Allah Ta'ala Speaks with two things حَرْفٌ وَصَوْتٌ Sound and words Allah Sound yes and words Nabilullah Zakariya When he wanted to have a child Allah Ta'ala surely When Allah Ta'ala told him that he's going to have a child He said to Allah قَالَ رَبِّي جَعَلْ لِي آيَةِ I want a sign that my wife is pregnant And I want to know that she's pregnant And she is I want to know that she's pregnant And the child and the process has started So he said قَالَ رَبِّي جَعَلْ لِي آيَةِ Oh Allah make me a sign Allah said to him قَالَ آيَتُكَ أَلَّا تُكَلِّمَ النَّاسَ تَلَا تَتَأَيَّابٍ إِلَّا رَمْزًا The sign that you're going to be given Is that you will not be able to speak to the people And then Allah says وَذْكُرْ رَبَّكَ كَثِيرًا وَسَبِّحْ بِالْعَشِيِّ وَالإِبَكَارِ Shahid Ponder here Allah says قَالَ آيَتُكَ أَلَّا تُكَلِّمَ النَّاسَ The sign The علامة that's given to you Zakaria Is that you will not be able to speak If speech is something that's within you Zakaria was speaking inside Because he was doing Ishaara He was telling them إِلَّا رَمْزًا He was telling them to do this Be quiet He was talking to them like this According to the Ishaara That's his kalam So what's the benefit قَالَ آيَتُكَ أَلَّا تُكَلِّمَ النَّاسَ Do not speak to the people The speech that's been negated here Is حَرْفٌ وَصَوْتٌ Zakaria will not be able to utter anything وَذَلَكِ بِالْكَثِيرِ And he said إِشَارَةً لَا تَسْتَطِعُ النُّطْقَ Allah will give you رَمْزًا means what Allah will give you Ishaara You can point things But you're not going to be able to pronounce anything Even though you're healthy There's no illness with you You're mute, you can't talk What is the kalam Allah is negating here? The kalam Allah is negating here is what? To vocalize it To utter things You understand why they call you the مشبه Of statements like this When I say we affirm Allah's characteristics By the way we're not saying We affirm Allah's characteristics In the way the creation have it You just said with sounds And words The same way you speak with sound and words You're just saying Allah speaks with sound and words No but I'm saying Allah says I speak And speak is only in Arabic language Because Allah is too good to say in Arabic language The Quran is in Arabic language Arabs know the word kalam to mean حرف و صوت That's all they know it as Number one You have to know that That's important Arabs are humans right? But Allah tells you he said the Quran In the language of the people It makes no sense that the Arabs Unanimously Unanimously Understand kalam to mean حرف و صوت And Allah means something else When Allah is saying in the Quran يُرِيدُ اللَّهُ لِيُبَيِّنَ لَكُمْ وَيَهْدِيَكُمْ سَنُوْلَ الَّذِينَ مِنْ قَبْلِكُمْ Allah wants to clarify things to you Allah wants to guide you How can you say Allah is too good to Their argument would be It can't be with words and sounds Because that's how we speak And Allah is not like us in any way shape or form Whatever you think of Allah it's something else First of all I just mentioned to you When Allah says وَإِنْ أَحَدُ مِنَ الْمُشْرِكِينَ السَّجَارَكَ فَاجِلُ حَتَّى يَسْمَعَ كَلَامَ اللَّهِ وَكَلَّمَ اللَّهُ مُوسَىٰ تَكْلِيمًا فَلَمَّا جَاءَ مُوسَىٰ لِمِيقَاتٍ وَكَلَّمَهُ رَبُّهُ Shahid we're talking about verses Where Allah says kalam kalam These people only understand بِإِجْمَع That the word kalam only means this But to make it even more clear If they still are stubborn And again I'm telling you Shahid They are not rejecting all of this Because the evidence is not clear Or they're using another hadith They don't believe the Quran and the Sunnah is evidence Kalam nafsi Actually affirms both You actually reconciled Between the ayah and kalam of Allah That is affirming You've done it both No Where are they going to take this hadith Al-Bukhari من حديثي أبي سعد الخضري يقول الله Allah will say يا آدم آدم فيقول لبيك وسعدك He'll say Oh Allah I'm here to obey you And listen to you Allah will say فيُنادي The hadith is saying فيُنادي Allah will call out بِصَوْتٍ Allah will call out بِصَوْتٍ فيُنادي بِصَوْتٍ Two things they can't take out of this place يقول الله Is the beginning of the hadith Allah will say فيُنادي بِصَوْتٍ Qasim al-Taymiyyah He says نداء To the Arabs نداء has no other meaning except with sound Also the Qur'an is حرف The Prophet ﷺ told us these words We know the Qur'an is حرف من قرأ حرفا من كتاب لأ فله به حسنة Now كلام Is by unanimous agreement According to the people of the Arabic language And according to the Ulama of Islam أبو نصر السجزي Who died in year 444 أبو نصر السجزي ذهب سلبائهم الإمام العالم الحافظ المجود الشيخ السنة I need him for later When I mention 16 or 15 Actually more than that If time allows me later Who stated أشاعر من أهل السنة ديام من أهل الضلال Inshallah ta'ala I mention them later أبو نصر السجزي Who died in year 444 Hijri He said الكلام لا يكون إلا حرفا وصوتا Speech cannot be except with sound Words They are تأليف واتساق وقالت العرب The Arabs they say الكلام اسم وفعل وحرف جاء لمعنى This is what he told him in Jerumiyah كلامنا لفظ مفيد ونسخ استقيم واسم وفعل ثم حرف الكلم واحده كلمة والقول عم وكلمة بها كلام قد يؤم بالجر والتنوين والندى We studied that in grammar Al-Fitr Malik mentions that Jerumiyah mentions that اسم وفعل وحرف جاء لمعنى That's what كلام is كلام is اسم Who said There is something inside you اسم I have to hear اسم عرف Look what he then says فالاسم مثل زيد وحمد والفعل مثل جاء وذهب وقام وقعد Look what he then said فالإجماع The consensus منعقد بين العقل He said no Just the Ulama of Islam The unanimous agreement between the same people is على كون الكلام حرف وصوت Every sane person will say to you Speech is what's heard If I sat here all day and I looked at you And I got up and you said to me Why do you not want to talk to me I was talking to you all day But you're saying pointing is not speech No it's not So when Allah says إلا رمزة He's put it with speech إلا رمزة in the ayah that you recited He's put it with speech He said you will not speak except with رمزة With pointing No Allah is saying you will not speak That's part of speech No no no it's not It's not رمزة is إشارة It's to point out towards things Allah is saying to Muhammad You Muhammad Sorry you Zakariya Will not be able to speak Except But except Allah will allow you to give إشارة That means that is a speech that you're allowed to You're not allowed to speak It's like if I say for example It's like me saying you're not allowed to go But you can eat No that's different Exception is taken from Not always It's like everybody leave the room except Not every time You're in the room جاء القوم إلا الحمار The Arabs they say That's famous The Arabs they say that It doesn't have to be the same جنس But the point is that The إجماعة just brought The hadith of the Prophet ﷺ سهر بخاري من حديث أبي هريرة Where he said فينادي بصوته قوم السنة أبو قاسم التيمة In his كتاب الحجة في بيان المحجة He says وقد أجمع أهل العربية The people of the Arabic language All agree upon what أنما عدا الحروف والأصوات ليس بكلام حقيقي That's not a speech It doesn't have no sound Or anything to it The Arabs all agree upon The fact that it's what It is not speech Now I've mentioned That this is what these people Even Abu Hamid al-Israeel Has a very powerful statement It's long I think the students of knowledge And the brothers Should go back to it Now that I've mentioned The إجماعة أهل السنة And I've mentioned the Qur'an And what it said about me What do Ash'a'ira believe Regarding the Qur'an I just said to you that Ash'a'ira believe the Qur'an is created Listen to this First of all Bay Jury says in his حاشية Or his explanation On جوهر التوحيد He says إنه صفة أزلية قائمة بذات الله The speech Speech is a characteristic That's أزلي And it's always been there And it's present in Allah تبارك وتعالى And it's always going to be there He said ليس بصوت ولا حرف It is not sound or حرف Shaykh I gave you حديث صحيح البقر من حديثه من قريره Where the Prophet said فينادي بصوت Also I just mentioned to you حديث من قرأ حرفا من كتاب الله حرف and صوت Were mentioned by the Messenger عليه الصلاة والسلام Bay Jury goes against What Nabiullah Muhammad said You think this is just Again مخالفة Of just one حديث No They're not evidences to him القاضي أبو بكر الباقلاني Look what he said ولا يجوز باقلاني Again The reason I mentioned Bay Jury Is because he's متأخرين And أبو بكر الباقلاني Is from the متقدمين Look what he said ولا يجوز أن يطلق على كلامي شيء من أمرات الحدث من حرف ولا صوت We cannot refer to the speech of Allah With حرف and صوت Ghazali says the same as well In his كتاب الاقتصاد بالاعتقاد He said صفة أزلية قديمة قائمة بدات الله غير مفصلة عنه ليست بحرف ولا صوت شهر الثاني In his ملل والنحل He mentions From أبي الحسن الأشعري That he said وكلامه واحد هو أمر ونهي وخبر واستخبار والعبارات والألفاظ المنزلة على لسان الملائكة إلى الأنبياء عليه الصلاة والسلام دلالات على الكلام الأزلي ودلالات مخلوقة محدثة والمدلول قديم الأزلي شاهد Please listen to this Here شهر الثاني mentions That أبي الحسن الأشعري said إِنَّا لِلَّهِ وَإِنَّا إِلَىٰ رَجْعُونَ He said the speech of Allah is one It's a command Prohibition It is also خبر News of Allah تبارك وتعالى And that which Allah is telling us about And then after that he said وَالْعِبَارَاتُ وَالْأَلْفَاظُ الْمُنَزَلَةُ These wordings That we have in the Mus'haf Which was brought to us على لسان الملائكة From the tongues of the angels إلى الأنبياء To the prophets عليهم الصلاة والسلام دلالات على الكلام الأزلي They are an indication On the other كلام of Allah And then there is another كلام There is a كلام which is present in Allah And there is also the كلام that we have Which is the عبارات And the الفاظ that we have That the angels come down with He said This one that we have That the angels come down with وَالدَّلَلَاتُ مَخْلُوقَةٌ مُحْدَثَةٌ This one He is saying Shahrastan is taking the statement of Al-Hassan Ash'ari That the speech of Allah Ta'ala He categorized it into two He said the speech which is present in Allah Ta'ala That one is not created When they say to you We affirm Allah's characteristics When they say to you We affirm Allah's characteristics Sorry the characteristics of كلام They are referring to And it is not created When they say that They are referring to the one that is present Within Allah Ta'ala What they call The كلام which is قائمة بذات الله That is present in Allah Ta'ala That was not مخلوق Which we don't believe in It exists It is not كلام كلام is what بحرف وصوت So the كلام we refer to is this one This is what we are talking about The Qur'an when it talks about كلام Of the Qur'an being the كلام of Allah It is talking about this This one that we have Is he saying وَالدَّلَلَاتُ مَخْلُوقَةٌ مُحْدَثَةٌ That this one is created That we have وَالْمَدْلُولُ قَدِيمُ الْأَزْلِينَ The one with Allah Ta'ala That has always been there And it is not an issue بَيْجُورِيُ You said something very shocking In جوهرة التوحيد When he explains In صحفة المريد Especially جوهرة التوحيد He says وَعْلَمْنُوا أَنَّ كَلَامَ اللَّهِ يُطْلَقُ عَلَى الْكَلَامِ النَّفْسِي الْقَدِيمِ بِمَعْنَا أَنَّهُ صِفَةٌ قَائِمَةٌ بِذَاتِ اللَّهِ تَعَالَى وَعَلَى الْكَلَامِ اللَّفْضِي بِمَعْنَا أَنَّهُ خَالَقَهُ إِنتَا كَنَهُ إِنَّا لِلَّهِ وَإِنَّا رَجُونَ إِنَّا لِلَّهِ وَإِنَّا رَجُونَ He says Know that the speech of Allah Is referred to two things The first one is الْكَلَامَ النَّفْسِي الْقَدِيمِ The speech which is نفسي That's present within Allah The speech that is within Allah That's one That when He said بِمَعْنَا أَنَّهُ صِفَةٌ قَائِمَةٌ بِذَاتِ اللَّهِ That's present within Allah That's one كلام Also كلام is referred to as what وَعَلَى الْكَلَامِ اللَّفْضِي Which is the Qur'an that we have أَنَّهُ بِمَعْنَا أَنَّهُ خَالَقَهُ That means Allah created this one They truly say that Also He says وَمَذْهَبُ أَهْلِ السُّنَّةِ أَنَّ الْقُرْآنَ بِمَعْنَا الْكَلَامِ النَّفْسِي لَيْسَ بِمَخْلُوقٍ وَأَمَّا الْقُرْآنُ بِمَعْنَا اللَّفْضِي الَّذِي نَقْرَأُهُ فَهُوَ مَخْلُوقٍ The Qur'an that we read right now Is مخلوق The one that's within Allah Is not created Here He says something very shocking Which I Kept mentioning I'm going to point this out And I'm going to make sure Everyone hears about this one Which is what Ash-Sha'ir are very deceptive people There is a madhhab for the people And there's a madhhab for The students of knowledge That they tell He said He already told us right now That there's two kalam There's a kalam which is They call it kalam nafsi That's within Allah Ta'ala And there's this one which He called it The kalam which is The one we have right now The Qur'an that we have right now And He said this one's created right Then He said لَكِن يَمْتَنِعُ أَن يُقَالَ He said it What is prohibited Is to say القرآن مخلوق To say like that The Qur'an is created We withhold from that وَيُرَضُ بِهِ اللَّفظِ الَّذِينَ أَغْرَوْا When you really intend The one that's been recited You shouldn't say it like that إِلَّا فِي مَقَامِ التَّعْلِيمِ Except when you're educating The students of knowledge That's when you bring it out And you tell them That the word is مخلوق Why? لِأَنَّهُ رُبَّمَ أَوْهَمَ أَنَّ الْقُرْآنَ بِمَا عَلَى كَلَامِهِ تَعَالَى مَخْلُوقٌ The person might think That the one within Allah is مخلوق So to avoid that confusion Don't say it شاهد بُوصِرِ His Burda is one of the books That's read in the Mawlid They love it They read it in the Mawlid بُوصِرِ said something He said لَوْ لَا ثَبَتْ قَدْرُهُ آيَاتُ عِظَمًا أَحْيَسْبُهُ حِيْنَ يُدْعَى دَارِسَ الرِّبَبِ He says He said He said Allah Ta'ala did not give Nabiullah Muhammad Allah did not give Nabiullah Muhammad That which is worthy of his honour The Qur'an Allah gave him As a Mu'jiza Is not worthy of the Prophet's honour If Allah was really to give Prophet ﷺ something he's worthy of It would have been that If his name is mentioned ﷺ What would happen is حِيْنَ يُدْعَى دَارِسَ الرِّبَبِ The bones and the people come alive Everybody would come alive If Allah was to really Honour Nabiullah Muhammad as he deserves The honour of the Prophet ﷺ is so high What Allah gave him is so low If Allah really wanted to honour him He would have made him Be a means for people That when his name is mentioned They all come to life So you don't think I just Translated the way I wanted to Bay Juri does it He explains it like that When he explains the Burda He says The reason for that Is because You think to yourself How can the Qur'an That we have It's not enough It's not enough for the Prophets And in the poet he said جاء النبيون بالآيات فانصرم و جئت لها بحكيم غير منصرم آيات كلما طال المدى جدد يبينون جمال العزق والقدب Every Prophet came with a miracle For his people to believe in him Musa came with a stick Isa came with his miracles Every Prophet came with a miracle For his people to believe in him And Nabiullah Muhammad Came with a miracle That didn't die When he passed away The miracle still stands It's still وَإِن كُنتُ فِي رَيْبٍ مِمَّا نَزَلْنَا عَلَىٰ عَبِدِنَا فَأْتُوا بِسُورَةٍ مِن مِثْلِ وَذْعُوا شُهَدَاكُمْ مِنْ دُونِ اللَّهِ وَإِن كُنتُمْ صَدِقِينَ It's a miracle that stands right So the poet he said You've come Allah has sent unto you Muhammad With this everlasting miracle This is something Nabiullah Muhammad came with And it will never come to an end But what's the reason Why they believe What has been given to the Prophet This Qur'an is not worthy of him What's the reason The reason to that is because The reason for this is because Nabiullah Muhammad Is created And the Qur'an that we have Is created So if they're both created The Prophet is the best of creation But he truly says that He says أَنَّ قَدْرَهُ أَعْظَمُ مِنْ آيَاتِهِ The Prophet is greater than the Ayat of Allah حَتَّى مِنَ الْقُرْآنِ الْمَتْلُوِّ Even the Qur'an that we recite بِخِلَافِ الْقُرْآنِ غَيْرِ الْمَتْلُوِّ But not the Qur'an that's not recited Even there's two Qur'ans There's a Qur'an that's not recited And there's a Qur'an which is recited Where did this come from Where That's what they believe He said that the Qur'an which is matlu The Qur'an that is recited Nabiullah Muhammad is better than that بَقَرَةٌ آلِ عِمْرَان All this we're reading As for the Qur'an Which is غَيْرُ الْمَتْلُوِّ Then he's better than the Prophet Which is the Qur'an present in Allah فَإِنَّهُ أَعْظَمُ مِنْهُ لِأَنَّ الْقَدِيمَ أَفْضَلُ مِنَ الْحَادِيثِ وَمَا شَاعَلَ لِسِنَتِهِ That's what he says So أَشَاعِرَ What do they believe The Qur'an is مخلوق What is the difference between أَشَاعَرَ and مُعْتَزِلَ That's what the مُعْتَزِلَ believe Why have they got Issue with the مُعْتَزِلَ The reason why they do Is because The أَشَاعِرَ have two Qur'ans And the مُعْتَزِلَ only have One Qur'an and they refer to that One Qur'an is مخلوق أَشَاعِرَ are like يا مُعْتَزِلَ Oh مُعْتَزِلَ When you say the Qur'an is مخلوق You're referring to also the one that's present in Allah And you shouldn't have If you guys just said The one that we have is مخلوق The one that we have right now in front of us Is مخلوق And you said the one with Allah is not مخلوق You would have saved yourself a lot of problems And we already proved There's no such a thing as كلام that's within you that doesn't come out It doesn't exist based on evidence that I mentioned If you want to look more into this issue By the way I could have put more references Go to the كتاب الجويني He mentions that in more details If you want to look more into it Recently there's a scholar who passed away His name is محمد سعيد رمضان البوطي There's a كتاب called كُبريات اليقينيات الكونية Which is a book he wants to prove Allah's existence And he divided the book into four Where he talks about الإلهيات والنبوات الكونيات والغيبيات He mentions it there, the difference between him and the مُعْتَزِلَ in this issue Because he has to explain it to the people Also if you go to the كتاب شرع العقائد النسفية Which is authored by سعد الدين التفتزاني Or كتاب الإنصاف By باقلاني You'll find them speaking about this issue in great details Where the difference between them and the مُعْتَزِلَ is Go there inshallah طلبة العلم Look at these people what they believe أشاعرَ today are جَهْمِيَّة They're جَهْمِيَّة They are not أشاعرَ Like The early أشاعرَ that were at the time Of مذهب الحسن أشاعر Where he believed No The أشاعرَ today Are جَهْمِيَّة محب I've It's a podcast of course it's not a Series where I'm speaking about it in great details I can bring you so much more Okay I want to bring it back to a foundational level now For the layman Muslim who's watching it What is the issue with saying the Quran is Created, what is the issue with that Say the Quran is created It's saying Allah's characteristics is created سبحانه وتعالى Allah's characteristic speech صفة من صفات الله can't be created How can it be created Allah has not created سبحانه وتعالى It's dangerous Like Great scholars of Islam What did they say من قال anyone who says the Quran is مخلوق هو كافر If you want to see more statements like that Go to the كتاب خلق أفعال العباد Imam al-Bukhari Imam al-Bukhari divided that book into two The first part He speaks about Imam al-Bukhari The statement of the Jamia Where they say the Quran is مخلوق He refutes them Imam al-Bukhari And he proves that that statement Is كفر بالله العلي العظيم Then the second part He speaks about the issue of The actions of the creationist Created, he goes and speaks about that شاهد We have to understand The most important Reason why we are in this world today Allah brought us into this world Is to know Tawheed It's the purpose we are here These things that we are talking about Is our reason of existence Allah تبارك وتعالى وَلَقَدِ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَسُولًۭا أَنِ اعْبُدُوا اللَّهَ وَاجْتَرِبُوا الطَّاغُوتِ All of the prophets that were sent to their nations And every prophet that was sent to these people He was told to say to them اعْبُدُوا اللَّهَ وَاجْتَرِبُوا الطَّاغُوتِ And stay away from Associating partners with Allah Allah تبارك وتعالى also told us That Nuh عليه السلام When he came to his people Allah says وَلَقَدْ أَرْسَلْنَا نُوحًا إِلَى قَوْبِي فَقَالَ يَا قَوْمِ اعْبُدُوا اللَّهَ مَا لَكُمْ مِنْ إِلَهٍ غَيْرِهِ He said to them مَا لَكُمْ مِنْ إِلَهٍ غَيْرِهِ You have no other ilah other than Allah عز و جل Don't worship him Allah also told us عَدْ when he went to his people He said to the same thing وَإِلَى عَادٍ أَخَاهُمْ هُدَى قَالَ يَا قَوْمِ اعْبُدُوا اللَّهَ مَا لَكُمْ مِنْ إِلَهٍ غَيْرِهِ Same thing شُعَيب صالح موسى عيسى all said to their people وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رَسُولٍ إِلَّا نُوحِ إِلَيهِ That's our reason in this world The Prophet ﷺ said because of this He said I will fight He said حَتَّى يَشَهَدُ أَنْ لَا إِلَهِ إِلَّا اللَّهِ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ وَيُقِيمُوا الصَّلَاةَ وَيُؤْتُوا الزَّكَاةَ فَإِذَا فَعَلُوا ذَلِكَ عَسَمُوا مِنِّي دِبَاءَهُمْ وَأَمْوَالَهُمْ إِلَّا بِحَقِّ الْإِسْلَامِ وَحِسَابُهُمْ عَلَى اللَّهِ تَعَالَى He said I was commanded to fight with the people Until they bear witness that there is none worthy of worship except Allah and that Muhammad is his messenger And they established a prayer and they give the zakat if they do that Their blood is secreted from me.
Their wealth is secreted from me and their accountability is with Allah يوم القيامة When the Prophet صلى الله عليه وسلم said He said to Mu'adh when you come to these people فَلْيَكُنْ أَوَّلَ مَا تَدْعُونَ إِلَيْهِمْ شَهَدُتَ أَنْ لَا إِلَهِ إِلَى اللَّهِ Let the first thing you call them to be what? لا إِلَيْهِ إِلَى اللَّهِ If they obey that from you then Salah وَهَكَذَا One day the Prophet صلى الله عليه وسلم He came to the noble Sahabi Ubaid Ibn Ka'bin And Imam Muslim narrated this Ubaid is a Qari, a reciter of the Quran The Prophet said to him one day يَا أَبَى الْمُنذِرِ That is Kunya He said أَتَدْلِي أَيُّ آيَةٍ مِنْ كِتَابِ اللَّهِ Do you know what verse in the book of Allah تبارك وتعالى معك أعظم Do you know the greatest verse of the Quran that you have with you He said قُلْتُ اللَّهُ وَرَسُولُهُ Allah and His Messenger know He said يَا أَبَى الْمُنذِرِ أَتَدْلِي أَيُّ آيَةٍ مِنْ كِتَابِ اللَّهِ معك أعظم The Prophet repeated this again He said Do you know the greatest verse that you have in the Quran That's great He then said أُبَي الله لا إله إلا هو الحي القيوم آية الكرسي فضَرَبَ فِي صَدْرِي أَبَى الْمُنذِرِ Ubaid Ibn Ka'bin He said The Prophet hit my chest And he said وَاللَّهِ لَيَهْنِكَ الْعِلْمُ أَبَى الْمُنذِرِ Allah is going to make knowledge pleasant for you Shaheed we have to understand This ayah It talks about Allah's characteristics More than 10 parts in that verse It goes back to ضَمَائِد That goes back to Allah Pronouns that go back to Allah We were commanded to know Allah's names and attributes Allah says in the Quran وَعَلَمُوا أَنَّ اللَّهَ سَمِعٌ عَلِيمٌ Know that Allah hears And that He's got knowledge Allah also says وَعَلَمُوا أَنَّ اللَّهَ يَعْلَمُ مَا فِي أَنفُسِكُمْ فَحَذَرُوا وَعَلَمُوا أَنَّ اللَّهَ غَفُورٌ رَحِيمٌ وَاتَّقُوا اللَّهَ وَعَلَمُوا أَنَّ اللَّهَ مَعَ الْمُتَّقِينَ فَعَلَمُوا أَنَّ اللَّهَ عَزِيزٌ حَكِيمٌ We've been told Multiple times Know that Allah can hear all things Know that Allah is with the pious people Know that Allah is عزيز Whatever He wants will happen the way He wants it حكيم is wise وَعَلَمُوا أَنَّ اللَّهَ غَفُورٌ حَلِيمٌ That Allah is forgiving and that He is حليم These are characteristics of Allah Rather Allah Ta'ala told us in the Quran The reason why He brought us into this world He says اللَّهُ الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ وَمِنَ الْأَرْضِ مِثْنَهُنَّ يَتَنَزَلُ الْأَمْرُ بَيْنَهُنَ لِتَعْلَمُوا أَنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ وَأَنَّ اللَّهَ قَدْ أَحَاطَ بِكُلِّ شَيْءٍ عِلْمًا Allah is saying I created seven heavens I created seven earths And everything that's within it Allah Subhanahu Wa Ta'ala is saying لِتَعْلَمُوا أَنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ وَأَنَّ اللَّهَ قَدْ أَحَاطَ بِكُلِّ شَيْءٍ عِلْمًا The reason why I did all of that And I created all of those things Is so you have knowledge of Allah's names and attributes Allah also say سُبْحَانَهُ وَتَعَالَى جَعَلَ اللَّهُ الْكَعْبَةَ الْبَيْتَ الْحَرَامَ قِيَامًا لِلنَّاسِ وَالشَّهَرَ الْحَرَامَ وَالْهَدْيَ وَالْقَلَائِدِ ذَلِكَ لِتَعْلَمُوا أَنَّ اللَّهَ يَعْلَمُ مَا فِي السَّمَوَاتِ وَمَا فِي الْأَرْضِ وَأَنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ So you know that Allah knows everything that's in the seven heavens Allah knows everything that's in the seven earths وَأَنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ And that Allah has encompassed everything with knowledge شاهد He's saying I created you for this reason I brought you into this world for this reason The one thing I mean the thing that Allah brought us into this world for Which is to have knowledge of Him And to worship Him alone Which are the two things وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَاءِ إِلَّا لِيَعْبُدُونَ Those are the two things Allah mentioned in the Quran that He created us for أَشَاعِرَةَ Have forsaken those people I haven't spoken about their concept of عِبَادَةَ And the shirk that they've fallen into The major shirk that they dwell into I haven't even gone into that Volumes have been written on these people And their corrupted belief and their ideology It shocks me that someone will still Attribute themselves to these group Maybe it's because they don't know the group Maybe they haven't heard these things Because I did say to you What they teach to the people And what they teach in مَقَامِ التَّعَالِيم Is different They teach something different In the circles of knowledge And what they teach دَعَامَةُ النَّاسِ Is different So if you call yourself an أَشْعَرِي Today let it be the last day You refer to yourself as أَشْعَرِي Say I am free from this group Repent to Allah سُبْحَانَهُ وَتَعَالَى Ask Allah for forgiveness And rectify your situation That's what I can say والله We've just spent Approximately an hour and a half Talking about these very complex Theological aspects and issues When to be honest with you Most of the people And most of the Muslims That are living in the world today It goes over the head They don't really understand this Whether they're أَشْعَرِي Or whether they're not أَشْعَرِي They don't really fully understand this For many reasons Like you said Maybe they're not taught it Why do you feel That it's so important To press on these issues Which probably were The number one controversy 600, 700 years ago At the time of Ibn Taymiyyah And the reason why He wrote his books on Aqidah Based on these issues Because this was the issues That the people at the time Were talking about Now we have issues like Feminism Atheism Secularism Evolution If Ibn Taymiyyah was living In the 21st century Do you really think He'd be talking about The complex aspects of كلام الله Or would he be actually talking about Feminism, Atheism, Evolution If the أَشْعَرِي Don't know these issues They shouldn't attribute themselves To an ideology They don't really know It's reality You shouldn't call yourself An أَشْعَرِي If you don't know What the أَشْعَرِي believe Now that الحمد لله I'm hoping a lot of them Have now come to know about it Free yourself from this group Say I've got nothing to do with it I don't want to study it I'm not an أَشْعَرِي Distance yourself from them They are a corrupt group That's point number one Point number two And it's very important That you understand this point الشيخ الإسلامي تيمية مع جلالته و مكانته We love him We admire him We know he defended This religious religion With his blood and sweat رحمه الله تعالى He did And with his pen But إبن تيمية He's not an evidence And he's not a proof In and within himself I'm saying that because A lot of these people believe That we believe إبن تيمية Is the ultimate evidence for us We don't believe that إبن تيمية يصيب و يخطي He can get it right And get it wrong And if he gets it right We'll take it from him If he gets it wrong We will dismiss it And not take it from him That's first of all Something I want you to understand So just because إبن تيمية did something It doesn't necessarily mean the case But that said With that being said What شيخ الإسلامي تيمية proved And I also tried my best To point it out in this podcast Is that The arguments against liberalism The arguments against feminism All these isms that we're hearing today Comes back to Is the Qur'an and the Sunnah A source of legislation Which Nearly a thousand years ago Was the battle where it started from A group of people Who did not go back to the Qur'an and the Sunnah As a proof The مسألة here شاهد And the argument here Is always been this And I've said this to you before It is مسألة that they've Passed one onto the other Let me read a statement to you That al-Imam al-Sam'ani said Abu Madhafra al-Sam'ani Who died in 489 He said it then He said it in كتاب الانتصار لأصحاب الحديث Abu Madhafra al-Sam'ani Al-Imam al-Dhahabi Who said it by him In سيد الأعلام النوبى الله He said الإمام العلامة مفتي خراسان شيخ الشافعية شيخ الشافعية He said وَعْلَمْ نَوْا أَنَّ فَصْلَ مَا بَيْنَنَا وَبَيْنَا الْمُبْتَدِعَةِ هو مسألة الحق The dispute, argumentation The issue between us And the innovators Is the issue of logic Rationality فَإِنَّهُمْ أَسَّسُوا دِينَهُمْ عَلَى الْمَعْقُولِ They based their religion on logic وَجَعَلُوا الْإِتِّبَاعَ وَالْمَأْثُورَةَ بَعَلِ الْمَعْقُولِ And they made the Quran and the Sunnah Follow their logic وَأَمَّا أَهْلُ السُّنَّةُ The people of the Sunnah قالوا أَلْأَصْلُوا الْإِتِّبَاعَ The Asal is to follow وَالْعُقُولُ تَبَعُونَ And the logic is to follow the Quran and the Sunnah وَلَوْ كَانَ أَسَاسُ الدِّينِ عَلَى الْمَعْقُولِ He said if the religion Was based on rationality And only just use your mind لَسْتَغْنَا الْخَلْقُ عَنِ الْوَحِيِ The people will not need revelation وَعَنِ الْأَنبِيَاءِ The people will not need the prophets May peace and salutation be upon them وَلَا بَاطَلَ مَعَنَا الْأَمْرِ وَالنَّهِي And the commands and the prohibitions That are coming to us from Allah and His Messenger Will have no weight وَلَقَالَ مَنْ شَاءَ مَنْ شَاءَ And everybody would claim whatever they wanted If you look at that one statement All of the groups That's what we have You come to a feminist Hardcore Whether she's a progressive Feminist or Conservative feminist Whatever she calls herself The issue is الإدعان والخضوع لنصوص الحياة Submitted Quran and Sunnah What are you looking for sister? حرية Freedom The حرية should be It should be restricted It should be narrowed down by Allah and His Messenger No no no I have to look for it in This organization The battle is مسألة الحق مسألة الهوى ذوق I feel this, I like this, I enjoy this It goes Politics being put before the Quran and Sunnah What you feel Put it before the Quran and Sunnah عقل before the Quran and Sunnah This has been the battle And it seems to be still the battle We've been saying From then until now Say Ameen الأديب قال الله قال رسوله قال الصحابة هم أولو العرفان ما العلم نصبك للخلاف سفاهة بين الرسول وبين رأي فلان Our religion Is to say قال الله قال الرسول Allah said and His Messenger said and the Companions said That's what our religion has been We don't mention anything from ourselves We know our statement has no value, no meaning It has nothing Ok, let me turn your argument Back onto yourself then If you are saying and you're sitting here Claiming that the Shia Do not even put the Quran and Sunnah At the forefront, they put the Aql over it They reject the Quran and Sunnah openly Then if they reject the مسادل التلقى Why don't you make Takfir of them بلا إقابة الحجة Without establishing the proof They rejected the نسوس الوحيين Why do you still say they're Muslims They're misguided Muslims, why don't you make Takfir of them Because, again, that's another thing قضية التكفير It needs us to have another podcast on it What makes a person Takfir, how to شروط التكفير Specific تفسير Specific تكفير I think we've Kind of touched on it Briefly, that's another issue لكن الشاعراء And the group that they are today And the شاعراء, they went through their stages I told you before, أبو بكر البقيل What he believed is not necessarily what أبو معالج Believes, and not what أبو حمد Believes, and not what Believes Because many people don't know the أشعري They don't know it, haven't studied it They claim to be part of this group I know, Inshallah, many people After hearing this Who are passionate about the religion Who might attribute themselves to أشعرية After watching this, Inshallah A lot of them are sincere, I know a lot of them are sincere When they watch this, there will be a صدمة They'll be shocked, and they'll be taken back And they will, بإذن الله الكريم Change their ways Do you think You tend to overcomplicate عقيدة For example, when منكر And نكير are asking the people in the grave ما ربك The أشعري will say, الله And the أثري will say, الله What's the issue, الله is not going to ask you What is the meaning of استواء, what is the meaning of يد What is the Qur'an created He's not going to ask you these things, do you think you tend to overcomplicate عقيدة The scholars already mentioned this before العلم Before, knowledge used to be a نقطة It was a dot كثرة الجهل, the ignorant people made this So many dots, what I mean by that is that أهل السنة did not bring These technicalities, and they were not The ones who brought these These Arguments like that, they were just saying قال الله Read in the best of آيات الصفات Fine, أبو بكر عمر Groups popped up And they said, like what happened The hadith of جبليل, where the قدرية came out And معبد الجهني For example, and he said There's no قدر And that wasn't there before, no one ever said that before And then معبد الجهني Just said it like that, but then غيلان الدمشق, he took it from him And he played around with it more, you know And he thought about this issue And then brought arguments forward And then أهل السنة responded, and then Speech became more because of that And every time they said something أهل السنة would respond, and they would respond لكن أهل السنة were never the ones To bring the points forward They'll stick to the Qur'an, they'll leave it At the bare minimum, and whenever they speak more They add on more to clarify this And more to clarify this Is that my point? As they add on more and more, are they not Developing the aqeedah To a level that the companions Didn't understand it, because there was no need to Understand it, for example the قدر like you brought up We now say that there's four pillars of the قدر The knowledge, the writing The will, the creation, the companions didn't Understand it like this. No, but that's my point But it doesn't mean the concept of the sahabas would be wrong Like when they look at it Sahabas would agree that Allah تبارك وتعالى For example the قدر, Allah's knowledge That Allah knows everything وَعِنْدَهُ مَفَاتِحُ الْغَيْبِ لَا يَعَلَمُهَا إِلَّهُ وَيَعْلَمُ مَا فِي الْبَرِّ وَالْبَحْرِ وَمَا تَسْقُطُ مِنْ وَرَقَةٍ إِلَّا يَعْلَمُهَا وَلَا حَبَّةٍ فِي ظُلُبَاتٍ لَا قُطِ وَلَا رَطْبٍ وَلَا يَابِسٍ إِلَىٰ فِي كِتَابٍ مُبِينٍ They know that knowledge, ok good Everything's written, oh yeah They, the sahabas Had the Quran innately built in them بَسْتُ مِنْ أَحْوِيٍّ يَلُوكُ لِسَانَهُ وَلَكِنِّي سَلِيقِيٌّ أَقُولُ فَأُعِرِبُ As the poet said, I'm not a grammarian I'm an Arab, ok I don't need to say مُبْتَدَءٌ مَرْفُوعٌ جَا Sorry For example قَامَ For example مُحَمَّدٌ مُجْتَهِدٌ I don't have to say مُبْتَدَءٌ مُحَمَّدٌ مُبْتَدَءٌ مَرْفُوعٌ وَعَلَامَةُ رَفِعِ ضَمَطَ ضَاهِرَةٌ وَعَلَا أَخْرِي هَيَ مُجْتَهِدٌ Ok خَبَرٌ مَرْفُوعٌ He doesn't need to say that I'm a grammarian لَسْتُ مِنْ أَحْوِيٍّ يَلُوكُ لِسَانَهُ I don't need to look for the I say it and it's grammatically correct Also وَأَوَّلُ مَنْ أَلَفَ فِي الْكُتْبِ مُحَمَّدٍ بِالشَّافِعِ الْمُطْطَلِبِ وَغَيْرُهُ كَانَ لَهُ سَرِيقَةً مِثُلُ الَّذِي لُعْلُورْ بِهُ لِمَنْ خَرِيقَةً أصول الفقه أعم خاص مطلق مقيد مجمل مبين The sahabahs don't need that, they innately know that They know it They used it without giving it those names They were saying it without giving those titles to it So the Aqeedah Ahlus Sunnah only Explained it further Because of the people's Knowledge of course decreasing And also because of the innovators Becoming large in number It doesn't mean like they introduced new Concepts, that's what the issue is, they didn't They expanded on what it Meant There's a kitab called Ibn Rajab wrote, where he talks about The knowledge of the early scholars يعني صحابة رسول الله How they spoke Very little And now when we get that we have to Unpackage it for so much Why is it going to take us 2-3 volumes And the Ash'ari who says that for example That the companions didn't need Because they understood it easily But the Mu'tazila came and they put another dot in Therefore we had to come with To refute them It's something It's something that's taken from The philosophers, it's taken from Aristotle, it's taken from Plato This is the people We've taken it from And that's where we're going to build our fundamental Aqeedah on This is important It's taken from Where did he take it from يعني When we study the مبادئ Of every subject Scholars they say مبادئ كل فن عشر الحد والموضوع ثم ثمرة ونسبة ونسبة He says مبادئ كل فن عشر الحد والموضوع ثم ثمرة ونسبة ونسبة والواضع وحكم الاستمداد وحكم الشارع مسائل والمسائل للبعض اكتفى ومن دار الجميع حاز الشرفة Where is the Science taken from You study In What is known as the مبادئ of every science علم الكلام That is taken from Greek logians People who are atheists Or people who are non-Muslims That's where these people take their religion from For example الرحمن على العرش استواء Which I think we should make a podcast for صفات الله We speak about it We really break down the concept of تأويل And تفوض and all these arguments that they bring forward لكن When you come to الرحمن على العرش استواء You have two great Imams of Islam You have first of all Ibn Abbas's تفسير on this issue You've got Mujahid's تفسير on this issue You've got Abu Ali's تفسير on this issue Which Bukhari chose Both Mujahid Abu Ali's قول He put them together in his تفسير Okay الرحمن على العرش استواء على ورتفع مجاهد سدى مجاهد زمانه Sufyan al-Tawri said إذا جاءك تفسير مجاهد فعسبك به إذا جاءك تفسير مجاهد فعسبك به We have Abu Ali who says Also a comment on this They abandoned that They leave Mujahid They leave Abu Ali They leave the تفسير of these great Imams and who do they go to They go to a man who's not a Muslim غياث ابن غيوث الصلت Who said He said استوى بشر على العراق من غير سيف ولا دم مهراقي He says استوى بشر على العراق بشر took over Iraq من غير سيف ولا دم مهراقي and no blood was spilled So they said استوى He means استولى Where did you get it from غياث ابن غيوث الصلت Who is this guy He's a guy who doesn't believe in Allah But the point is that he said it Shaykh Hussam Taimi refuted that We've got Imams Jahiliya poetry for example at the time It is a proof First of all he was not one of the people's language Second is that No one's ever said على العرش استوى In the context of استوى No Arab Any Arab If we get a session for it I'll bring the Abu Amr al-Talmaki By unanimous agreement All unanimously agree that Allah is above his throne They're going to leave the اجمع They're going to leave the آية They're going to twist it, break it, push it Ignore it I really want people to understand It's not just There's a تفسير problem here And there's an odd Disagreement here And it's just Generally they like the Quran Generally they love the Ahadith Let's really call out the situation As it is And not sugarcoat it Anyone Who tasted the sweetness of knowledge Even if he didn't taste it but he smelled it from far He will know The أشاعر today are جهمية لكن When you don't know And you don't have understanding Whenever somebody says these statements Like I'm saying right now You start to hate that person As the poet said If you have An ignorance of something You show animosity to the people who show you the truth You don't like them You call them names, you belittle them The The Deobandia community In the UK for example Who adopt these ideologies A lot of them I've sat with I've sat with a lot of these people I said do you believe in these issues Do you believe in these books Do you believe in it, yes I do Do you believe in Sunusi's كتب Do you believe in this These are the things that are written Wallahi, billahi, tallahi All these books I'm telling you Wallahi I never read it from other references I started and I finished it just for this podcast Just for this podcast and I read it before Shahid Wallahi, billahi, tallahi Majority of them I agree they don't know it Why are you tributing yourself to a group you don't know You don't even understand it And then when you get caught out And I tell you this is what your group says And they believe If you then start defending it there's something wrong with you I genuinely was excused At the beginning you didn't know Now you know, why are you still arguing for it Why are you debating for it Are you with me So that's the problem Wallahi So to take you back to the layman on the street Aside from the people that you know You're speaking to the people of knowledge The layman on the street if for example He is upon the fitrah in terms of Names and attributes of Allah He believes Allah has mercy, he doesn't really go further than that He doesn't ask about the speech Of Allah too much But he attributes himself to the Ash'ari Madhab If he knows the Ash'ari What they are and what they believe he's in trouble He's in trouble, if he doesn't know Then why is he attributing himself To a group he doesn't know It's like me saying I'm a Jew but you know I only worship Allah And I gave How are you going to attribute yourself to a group By the way I'm not saying that Ash'ari are Jews What I'm saying is that attributing yourself To a group You have to know their beliefs I want to say something to you They say all these issues Are very trivial issues, why are you wasting your time On it, they say that right Yeah of course yeah Why do they not say the same thing about ISIS and those people, you have Khawarij Tendencies, Khawarij was actually the first group That ever came out Muslimul Iman was a discussion I think what they claim is that these Issues are historically Controversies in the past are dead and buried Why do you have to resurrect it We agree that most of the Shia don't know these things Why do you have to teach them this Just to raise a controversy and then refute them, just leave them I believe majority of those people Who say it They are Halal They have double standards They have double standards They have one scale for themselves And other scales for other people When they say that they only are talking to the Salafis and they're saying to the Salafis Put your weapons down Because we're fighting Jihad Jihad Jihad Jihad So they say put the weapons down Stop, calm down And they go to the Shia and they say spread what you want to spread Majority of the Salafis are doing that Salafis Why is he going to leave it One of the things that was mentioned One of the things that was mentioned Is Abu Bakr Al-Baqilani Who was from the Shia Abu Hamid Al-Israili They lived in the same place He used to wear Niqab I want you to understand Abu Bakr Al-Baqilani Abu Bakr Al-Baqilani was very smart Clever, if you look at his debates With the Christians and everything Abu Hamid Al-Israili He made him wear Niqab When he went to call of nature He would hide from Abu Hamid Al-Israili Because he called him out He shamed him He literally exposed his ideology He didn't personally attack him But he exposed his ideology He was hiding So Salafis should be like that They should never stop Putting pressure on them The second thing They themselves are hunting down the Salafis They go They open the works of Muhammad Abdul Wahab And they bring it out If they brought something out We would be the first person to condemn Muhammad Abdul Wahab What about the man in the middle who says You should stop going at the Salafis And the Salafis should stop going at the Put your weapons down We are happy We say We say in the open to everyone who is listening Anything, go look into our books We are happy Go into our books without lying Without deception Go to the Ulema That we consider to be scholars And bring out half of what I mentioned today In this podcast Don't be That was made against Sheikh Husam Ibn Taymiyya Ibn Battuta for example Lied about Sheikh Husam Ibn Taymiyya In issues that he claimed Ibn Taymiyya said When he never even met Ibn Taymiyya So don't bring me That is made up And forged against The scholars of Islam Bring me something in their works I'm mentioning from works They admit it's their works But do you think this issue This complex theological issue Is even worth talking about As long as one person believes in it No For Allah to guide one person on your hand Is better than you As long as there is one person On the face of this earth Who believes in the ideology I don't think anyone should stop talking about them They should be exposed They should be spoken about They should be called out Not to mention in the UK We have the biggest organizations Biggest masajids How is someone going to be silent about that We've got Jewsbury Where they teach these Ideologies to the people We have that We have it in the UK Colleges here and there that they teach in Can I just mention The names of great scholars of Islam Who considered the Asha'ira to be from Ahlul Bidah The first one is Imam Ahmad ibn Hanbal Some of you might say But Ahmad ibn Hanbal and Abul Hasan al-Asha'iri How? Ahmad ibn Hanbal he made Tabdi' of the kullabiyah And he was very harsh on the kullabiyah And the Asha'ira tul Awail The early Asha'ira Are what Abul Hasan himself Direct benefited From Ibn Kullab He benefited from him And that's why Ahmad ibn Hanbal as it was mentioned by Imam Abu Bakr ibn Khuzaimah He mentions that Abu al-Ali said What did you deny O teacher From our sect He said turn to the kullabiyah Ahmad ibn Hanbal Was harsh on Abdullah ibn Sa'id ibn Kullab And on Asha'iri like Al-Harith and others Ahmad was very harsh On Al-Harith Al-Muhasibi But what did he say He commanded the people to boycott him And he warned the people from him And he said to them stay away from him The kullabiyah Is the Aqeedah The Asha'ira took on Asha'ira just became famous for it Imam Abu Nasr Al-Sijzi Who I mentioned before that they have been praised He Spoke against The Asha'ira in his Kitab Al-Radu Ala Man Ankara Al-Harif Al-Sawt page 101 Go there and look at it He mentions that about the Asha'ira They are misguided people Al-Imam Muhammad ibn Ahmad Ibn Khuwaiz Al-Misri Al-Maliki Ibn Abdulbar mentions this In his Kitab Jami' Al-Bayani Al-Ilmi Wa Fadli And I'm going to read this statement It's very powerful That he said In his Kitab Al-Shahadati Al-Imam Malik said The testimony And the witnessing Of the people of innovation Is not accepted Now Al-Imam Muhammad Ibn Ahmad Ibn Khuwaiz Al-Misri he wants to explain Who are these people Malik is talking about He said The people of innovation To Malik Ibn Anas Wasaira Ashabina Us Malikiya Which is another refutation of those who claim That the majority of the people are what? Asha'ira He's saying Ibn Abdulbar transmitted this in his Jami' Al-Bayani Al-Ilmi Wa Fadli He's saying us and the Malikiya Ibn Abdulbar is a Maliki One of the greatest Explanation of the Kitab Who? Ibn Abdulbar No He was He's quoting look The statement He's bringing the statement of another Imam of the Maliki Madhab Pay attention here He's saying The statement of Al-Imam Malik Where he said The testimony of the people of innovation is not accepted He's saying Ibn Khuwaiza He's saying Al-Maliki Al-Imam Malik The people of innovation Us Malikiya Is the people of Al-Kalam Every person of Al-Kalam He's from the people of innovation Asha'iri Or whether he's not Asha'iri His testimony should never be Accepted He should be boycotted He should be disciplined If he's stubborn And he's still hard headed on that issue He's requested to repent From this Shahid look at this point He's saying here That We Malikiya This is what we believe The Maliki statement is referring to the That's what he's saying Ibn Qudama Ibn Qudama In his book Page 35 Shahid this is very shocking He said we don't know In the people of innovation A group Who hide their Statements Who conceal their views Who don't come out In the public Who don't come out in the open to tell the people about it Except the Asha'iri The heretics and the Asha'ira The Asha'ira Are the people who Hide their statements from you Ibn Qudama is saying this Also he said In the book In the book He said Again they claim they're the most in number Ibn Qudama is saying That Ahmad Ibn Ishaq Al Maliki Said People of innovation I'll call it to us Al Maliki again sorry Is the people of Kalam Every single person Is from Ahlul Kalam is what Every person Who's from Ahlul Kalam is what Min Ahlul Ahwai wal Bida Whether he's an Asha'iri Or whether he's not His testimony Should never be accepted He should be boycotted the same He should be disciplined for his innovation And if he's stubborn and hard headed He's told to repent from that The fifth person Abu Hamid Al Isfraieeni Who is Abu Hamid Al Isfraieeni He's considered to be from the Ashabul Wujuh His Khilaf is Mu'tabar Abu Hamid Al Isfraieeni Abu Hamid Al Isfraieeni Was very harsh with Baqilani and those who were with him And he really gave them A hard time that it was mentioned Abu Hamid Al Isfraieeni was so harsh On Abu Bakr Al Baqilani that he would Go out with a Niqab Khaufa Min Al Shaikh Abi Hamid Al Isfraieeni All of this because he's scared of who? Abu Hamid Al Isfraieeni Also Abu Ismail Last one then I'm going to have to stop you Sixteen but I'll stop there Abu Ismail Abdillah Ibn Muhammad Al Ansari He mentions in his Kitab Subki mentions this by the way Subki who they look up to That he said When he spoke about it That he used to He used to curse Abu Al Hasan Al Ashari He used to curse Abu Al Hasan Al Ashari And Abu Ismail Al Harawi Left off Narrating from his teacher Al Qadi Abi Bakr Al Hayri Because he was an Ashari There's a story Ibn Qudama And Abu Amr Both of whom used to study with a man By the name of Al Qadi Ibn Asroon Al Qadi Ibn Asroon was the Qadi Al Qudat for Nuruddin Muhammad Zanki He was his Qadi Al Qudat So what happened Ibn Qudama and Abu Amr Abu Umar Both of them Who are brothers Who are the children of Al Qudama Al Makrisi Both of them used to study with him And so news reached them that this man That they study with Qadi Ibn Asroon is an Ashari So they left him So he told them one day he saw Abu Amr And he said to him I heard Why did you stop coming to my classes Because I heard that you are an Ashari I heard that you are An Ashari And then he said Wallahi I am not an Ashari But Wallahi if you stay with me for one year And you seek knowledge of Fiqh from me Wallahi you are going to be a scholar in Fiqh And he sought knowledge of Fiqh from him My point Shaheed to you is that Wallahi I am just going to mention the names I am not going to quote them Muhammad Ibn Abdul Malik Ibn Muhammad Ibn Umar Ibn Muhammad Al Karji He considered them to be From the Ahlul Bida'a Al Qahtani in his Nuniyah he says Ya Asha'iratu Ya Asafilatul Warai Ya Umyun Yasumun Bila Adhani Inni La Umghidhukum Wa Umghidhul Hizbakum Bughdan Aqallu Qaleelihi Adghani Law Kuntu A'mal Muqalatayni La Sarani Kai La Yara Insanakum Insani Al Ibn Taymi Rahimahu Allah Ta'ala Who is the 9th Imam He considered them to be from the innovators in Ahlul Bida'a Also Al Imam Ibn Al Qayyim Rahimahu Allah Ta'ala Ayma Da'wa Al Najdiyya Like Sulaiman Ibn Sahman 11 Also Abu Abutayn Ayma Da'wa Al Najdiyya 12 Number 13 is Shaykh Muhammad Nasir Al-Din Al-Albani Rahimahu Allah Ta'ala Who considered them to be from Ahlul Bida'a Also Al Imam Al-Faqih Muhammad Ibn Salih Al-Uthaymin Who considered them to be from Ahlul Bida'a And number 15 is Shaykh Salih Al-Fawzan Who when he was asked Are the Asha'ira Anamatu Lidiyya Are they from Ahlul Sunnah And he said La Yu'addauna Min Ahlul Sunnah We should not consider them to be from the people of the Sunnah He said No one considers them to be from Ahlul Sunnah They are the ones who call themselves Ahlul Sunnah They are not from Ahlul Sunnah I think it has been very comprehensive The quotes that you brought From the Ulema Towards the end I think someone could quite easily say that These are scholars on your side, we have scholars on our side But the most impressive thing I think Was the quotes you brought from their scholars Which was the main part of the podcast I want to talk I think you comprehensively proved That the Asha'ira of today Are not from Ahlul Sunnah But I want to take it back to the Origin of this The last segment of this podcast I want to rewind the clock and take it back to when These deviations first started Taking place in Aqeedah And you're talking about The time of Ibn Kullab Like you said He took it from Ibn Kullab Al-Mukhasibi You're talking about the 3rd century After Hijriyah, the same time of Imam Ahmad Ibn Hanbal These kind of deviations that started from And these are Sunni Islam as well They both attribute themselves to Sunni Islam These deviations That occurred here Why can't we just say that These were the early generations The generation of Islam which were the most Virtuous, the most knowledgeable, the most pious Why can't we say that the differences That took place between them We don't make any count of either one of them Because it happened at the time Of the quote on quote Salaf Shaheed, the names and the attributes of Allah For example is what you're referring to Ahmad Ibn Hanbal and all these Imams The issue they had was this I want you to understand something It kind of, it really does go Before Ahmad Ibn Hanbal The issue really goes back to Jahan Ibn Safwan Before him was Ja'ad Ibn Dirham Ja'ad Ibn Dirham He took from Aban Ibn Sam'an Aban Ibn Sam'an took from Talut And Talut took from Labid Ibn Al A'sam The man who did magic on the Prophet Labid Ibn Al A'sam is the man All of this goes back to Labid Ibn Al A'sam Gave it Talut, Talut gave it to Aban Ibn Sam'an, Aban Ibn Sam'an gave it to Ja'ad Ibn Dirham, Ja'ad Ibn Dirham gave it to who? Jahan Ibn Safwan and that's how It trickled into the Mutakallimeen That we see, when we say Mutakallimeen we mean three Asha'ira and Mutazila Asha'ira They got it from that At the beginning You have to understand The Jahamiyyah went under Excessive heat So everybody was trying to avoid being Connected to the Jahamiyyah The Jahamiyyah were not as educated And as scholastic as the Mutazila was The Mutazila were learned, they were studied They were grounded in knowledge Especially the Arabic language And other sciences So Wasil Ibn Ata, Amr Ibn Ubaid And the likes of these people And then Bishr Ibn Marisi came And then they took power Shaheed, they took power At the time of Imam Ahmad Which Ma'mun was being forced into By Qadir Qudad Ibn Du'ad Made This whole issue become a test Testing on the people The point is that, I'm trying to say to you Ahmad Ibn Hanbal was still Consistent upon the Prophet's way And Abu Bakr and Umar and Uthman and Ali Anyone who's still on that path He's not the one who's Cutting away from the Jama'ah He's not the one who's creating something Ahmad's Sanad goes back to who? It goes to Shafi'i, to Malik, Nafi' Ibn Umar, Rasulullah That's the Sanad of Imam Ahmad Ahmad took from Shafi'i Shafi'i took from who? Imam Malik, Malik took from who? Nafi' Nafi' took from who? Ibn Umar Ibn Umar took from who? The Messenger That's the chain of Ahmad Ibn Hanbal Bishr Ibn Marisi and these guys Their Sanad is Dajjajila Do you understand my point? So Ahmad's consistent Upon that path And till today the people are like this I ask Allah I ask Allah That Allah makes us from these people Who are consistent upon that path They're not the problem, they're just trying to keep it Clean, pure Untainted By saying to the people That there is more than one Ahlul Sunnah Istakhdeel, the Prophet can't count The Prophet said سَتَفْتَرِقُ أُمَّتِي عَلَى ثَلَٰتِهِ وَسَبَيْنَهُ كُلُّهَا فِي النَّارِ إِلَى وَحِدَهُ I'm not saying there's more than one Ahlul Sunnah, I'm saying Ahlul Sunnah itself There is differences within Ahlul Sunnah No! Look what the Prophet said The Prophet said there are 73 groups in my Ummah Right? 72 of them are going to be in the Hellfire And one group is going to be Then the Prophet described that one group He gave a description to that one group What was the description he gave? مَن كَانَ عَلَى مِتْنِ مَعَنَ عَلَيْهِ الْيَوْمُ أَصْحَابِ Anyone who is upon that which I and my companions are upon today After this whole podcast Of what I was proving Are the Ash'a'ir upon that which the Prophet and his companions are upon Did the Prophet ﷺ say الرَّحْمَنُ عَلَى الْأَرْشِ استَوَىٰ Is Istawla Did the Prophet ﷺ say يَبْقَى وَجْوَ رَبِّكَ ذِي الْجَلَالِ وَالْإِقْرَامِ Did he say that to Allah? Did he say وَجَاءَ أَمْرُ رَبِّكِ Did he say these تَأْوِيلَاتِ بَاطِلَةِ The Prophet said that to us If he did show it to us Wallahi we will take it We will take it This is the point Did the Prophet ﷺ say That if the evidences of the Quran go against each other Give precedence Did the Prophet ﷺ say this to the people? No but he also didn't say that other way around He said the opposite عَلَيْكُمْ بِسُنَّةِ وَسُنَّةِ الْخُلَفَاءِ الرَّاشِدِينَ الْمَهْدِيِّينَ If they If they are going to say no to the Quran And if they are going to say no to The Sunnah Of course they are going to say no to Abu Bakr and Umar They are not saying no, they are just trying to understand it in a different way And we haven't got the companions with us To ask them what exactly do you believe about تَأْوِيلَاتِ بَاطِلَةِ There was an example, was it وَاسِمْ لَعَطَىٰ Or عَمْرُ بِالْعُبَيدِ One of them He said if something like this I think it was عَمْرُ بِالْعُبَيدِ Or وَاسِمْ لَعَطَىٰ One of the two And if it is not inshallah somebody will correct me inshallah He said If the Prophet was to say this to me I would not accept it from him If Allah was to say to me this I would say to Allah You did not worship me So you did not enslave me To believe in this And a statement like that If Abu Bakr said this to me, I would not accept it from him He said if Sulaiman Ibn Mehran said this to me, I would not accept it from him He goes through the chain If Fulan said this to me, I would not accept it from him If the Prophet said to me, I would not accept it from him If Allah said this to me I would have said this is not what you enslaved me on And you get my point The issue is not Shahid Again and I keep pointing this point out The issue is not These people One issue flipped, it's a rare situation It's a slight confusion here It's no problem It's not يَعْتَقِدُونَ ثُمَّ يَسْتَدِلُونَ They believe They look for evidence of what they believe And then they get misguided from it The Quran and the Sunnah It's Of course if I come today right now And I have a belief and I go to the Quran I'm going to find something to go If it doesn't, I'm going to make that verse look like It's to my advantage So you think oh he brought an ayah The premise and the way It's coming from is totally different أَشَاعِرَ Today The people Those who are أَشَاعِرَ And those who champion for them I don't like mentioning names Those who champion for them Look at them today, are they people When they talk قَالَ اللَّهُ تَعَالَى قَالَ رَسُولُ الله Are they like that? Do they teach دَوَاوِيلُ الثُّنَّةُ Do they teach رِيَاضِ الصَّالِحَيْنِ بُلْغُ الْمَرَامِ أَبْدُتُ الْحَكَامِ بُخَارِي مُسْلِيم أَبِي دَوُود رِمِذِي ابْنُ مَاجَعِ I went to India And I met people from Dioban And it's the biggest Representation on the Sha'ari side If I tell you this When I went to الحديث And I went there بُخَارِي أَبِي دَوُود رِمِذِي ابْنُ مَاجَعِ كُتبُ الحديث On their eyes These people, it was added later The thing is, the truth is Wallahi, you can't use The Sunnah is not that big to them And that If you're like that in Aqeedah, how are you going to be in Fiqh حَدِّثُ وَلَا حَرَجُ It's God I want to move on to some closing questions And then give you a chance to summarize But before I do, I did raise the question That the companions differed in Aqeedah And a lot of people use this To prove that it's okay for us To have differences In Aqeedah, so what do you say about that A few points to stand over Number one Can someone say, for example The sahabahs never Differed on issues of Fiqh No, they can't say that But there are Fiqh issues which they never differed on Correct, but when you say That statement, it looks like they differed On the whole of Fiqh Exactly, that's important that you understand So they didn't differ on the whole of Aqeedah So they didn't differ, when you say that it seems like You can differ in any issues of Aqeedah Aqeedah has Usool And it has issues of Furoo Very small issues in Aqeedah Which are Furoo, they're not fundamental issues Yes they differed on those issues, so it's better to say Furoo or Sharia And then Usool So the Furoo they differed upon And the Usool they never differed upon The Usool can be issues of Fiqh And it can be issues of Aqeedah That's an important point that you understand And those issues of Furoo That they differed upon Itself can be discussed And looked into A person can look into it What about later on, like the four Imams That we discussed last week And you affirmed them all to be From Ahlul Sunnah, do they not differ Like for example, one of them in particular In terms of their definition of Iman Is that not an Asli issue That they differed in The Imam Abu Hanif Was from the Murjiatul Fuqaha For example The Imam Abu Hanif The thing with His reality is that The scholars A lot has been transmitted from him Which has no basis This issue is one of the issues that clicked That he had that belief And the scholars because of that they Categorized him as Murjiatul Fuqaha For that belief of Iman And after I mentioned the Quran and the Sunnah I mean I don't think anyone should Justify See this is the thing, I've always found it very Shocking, even when I was a beginner Student of knowledge, and I still am A beginner student of knowledge Is that, if a person does a mistake And this Great Imams in Islam, you have to understand When they did mistakes, it wasn't a look To do mistakes They didn't look for those mistakes It sometimes Happened from them You come, and he was just If the evidence reached him he would have taken it, that's the reality of those Imams You come Which happens in the Madhabs Especially in the Madhabul Hanafiyah, that's very common They make a Qa'ida For that mistake of his They make a Qa'ida, a principle For that mistake of his, instead of just saying It was wrong And the correct view is this What do they do? They justify his mistake And they say this is correct Maybe he saw the Dalil Some of them went extreme by saying Anything that Abu Hanifa did Which is opposite to the evidence We do Naskhf of it, we abrogate it That extreme So anyways, the point I'm trying to come to is that The Imam is A human being, you can get it right or wrong Abu Hanifa, these are from The few issues that he has Been critiqued on Masalatul Iman And I mentioned he went against The Ijma' and Imam Al-Bukhari Went against some of these issues And by the way, many people don't know Imam Al-Bukhari has a refutation On Imam Abu Hanifa And for that reason The early Hanafiyah didn't like Imam Al-Bukhari Had something against him Because he had a Risalah on the issue of raising your hands when you're praying And the Hanafiyah don't believe that issue Reciting of the Basmalah in the Salah Which Imam Al-Bukhari wrote a Kitab on it And it was a refutation against them And so Until very recently They really were Anti-Imam Al-Bukhari The early Hanafiyah Anyways It's one of those issues He went against Ahlus Sunnah I'm going to go on to my closing questions now And I'll give you a chance to summarize what we've discussed Today Inshallah The first question I have is Is the Aqeedah regional? Some people say Saudi Arabia has one Aqeedah And another part of the world has another Aqeedah Is that what it's like in reality? No Actually it's the opposite Imam Abu Muzaffar As-Samani Who I mentioned Shaykh Al-Khurasan Shaykh Shafi'i By the way he was about 30 years He was a Hanafi and then he left the Hanafi Madhab And he became a Shafi'i for 20 years He wrote a Kitab called He mentions there that Wherever you travel in the world And you meet the people of Hadith They speak the same And that's the reality You go to India and you meet the person Salafi, Ahlus Sunnah, Ahlus Hadith I met them and I was taken back I was like You go to the UK you meet them they're the same You go to America they're the same You go to Africa you meet them they're the same You go to Somalia they're the same So if you're sincere and honest You will always realize They are the same wherever they are Ok next question I have is And you touched on this very briefly during the podcast Why have the majority of the scholars In the history of Islam been from the Ash'ara By that statement The Ash'ara The majority of the people Through the podcast I've proven it The statement of Ibn Abdul Barra I brought He brought that The Malikiya he says You said through the podcast I've proven it You mean through the podcast you've disproven it That statement that the Ash'ara are the majority Yeah I've proven that the Ash'ara are not the majority Not the majority Or disproved the argument So the Ash'ara are This statement by the way That the Ash'ara are the majority Is a claim Subki came with It's a Kitab called It's called Mu'id al-Ni'am Wa Mu'id al-Niqam Something like that Okay And in that book he mentioned that And then they all took it on board If I go through some of the names Of the great scholars of Islam Ibn al-Hasan al-Ash'ari was a Shafi'i right He's a Shafi'i right I'm just going to mention Within the Shafi'i Madhhab I won't go to the Malikiya I can do that in the Maliki Madhhab I can go to Ibn Abdul Barra I can go to Ibn Zayd al-Qayrawani I can go to Khwaizm al-Mindad And other Imams Of the Maliki Madhhab Just stick to the Shafi'i Madhhab Just the Shafi'i Madhhab To show you within the Shafi'i Madhhab That there is more Ahl al-Sunnah than there are The Ash'ara So I'm going to mention 22 names From the Shafi'i Madhhab alone Who had a big significant Role In this Madhhab of Imam al-Shafi'i Who was a Immat al-Sunnah Within the Shafi'i Madhhab Who either studied with Imam al-Shafi'i Or who studied with the students of Shafi'i First one is Imam Abu Bakr Abdullahi ibn al-Zubair al-Qurashi Al-Humaydi al-Makki who died in 219 He has a Kitab Where he talks about the Aqid of Ahl al-Sunnah It's called Usul i'tiqad Ahl al-Sunnah He studied from Imam al-Shafi'i The first students of Imam al-Shafi'i And he even travelled with him to Egypt And he studied with him there So he has a Kitab called Usul al-Sunnah Many people study it I've taught it and it's online The second Imam is Abu Ya'qub Yusuf ibn Yahya al-Qurashi al-Buwaiti Who died in the year 231 And he's considered Min khawasi tulab al-Imam al-Shafi'i And Shafi'i said about him Laysa ahadun ahak bi majlisi Min Yusuf ibn Yahya Imam al-Shafi'i said there's no one Who deserves to occupy my seat Shafi'i said this Other than Abu Ya'qub Al-Buwaiti And he said Shafi'i said there's no one More knowledgeable than him Than him And his Aqidah and his position Regarding the issue of Khalq al-Quran is well known And he was killed For this issue He died in prison Because of the issue of Khalq al-Quran The third one is Isma'il ibn Yahya al-Muzani The second student The third student I'm going to mention I mentioned Abu Bakr al-Humaydi I mentioned Abu Ya'qub al-Buwaiti Now I mentioned Isma'il ibn Yahya al-Muzani Who died in the year 264 Hijri He authored a kitab Sharh al-Sunnah That we talk in our Dawra He's a student of Shafi'i The fourth one is Al-Imam Ahmad ibn Umar Ibn Surayj He's also A virtuous person His Aqidah in Sunnah is well known Ibn al-Qayyib brought it all in his Ijtema' al-Juyush al-Islamiyah The fifth one is Al-Imam Muhammad ibn Ishaq ibn Khuzayma He has a kitab called Kitab al-Tawheed And he also has a Kitab al-Sifat Number six is Abu Mansur Muhammad ibn Ahmad al-Azhari Who died in the year 370 Hijri He's a Alim Jaleel He has a Kitab called Tahdeeb al-Lughah Which now we worked on The seventh one is Abu Bakr Ahmad ibn Ibrahim al-Ismaili He has a Kitab called I'tiqadu Aymat al-Hadith He's a Imam From Fuqaha al-Shafi'i Al-Faqih al-Imam al-Hafidh One of the greatest Shafi'i In Fiqh, Hadith and Tasneef Number eight is Al-Imam Ahmad ibn Abi Tahir Abu Hamid al-Isfrayini Who died in the year 460 Hijri I told you about him Ibn Kathir and he said about him Shaykh al-Shafi'i without any argumentation Until he was said He is al-Shafi'i al-Thani Okay Ibn Kathir said this And I told you he is Ashab al-Wujuh Number nine Is Al-Imam al-Alam al-Shaheer Abu al-Qasim Hibatullah Ibn al-Hassan ibn Mansur al-Razi He is known as al-Lalithai He has a Kitab called Sharh al-Usul And it is considered from the Imams of the Shafi'i Ibn al-Qayyim said about him He is one of the Imams of the Shafi'i Al-Imam Abu al-Qasim Sa'ad ibn Ali al-Zanjani Has a Ra'iyah in a Aqeedah Abd al-Razzaq al-Badr explained it It is called Al-Qaseedah al-Ra'iyah His Aqeedah is documented in there And it is shocking Because he talks about Allah's name and attributes Number eleven Al-Imam Abu Muzaffar Muhammad Mansur ibn Muhammad al-Sam'ani Who died in the year 489 Hijri He said about him He said about him He was very strong His passion was for the people of Hadith and Sunnah He said about him He was a thorn in the necks of the people of innovation And he was a proof for the people of Hadith Number twelve Al-Imam Abu Muhammad al-Husayn ibn Mas'ud al-Baghawiyy Who died in the year 516 Hijri Ibn al-Qayyim said He has another book called Sharh al-Sunnah It is worth reading Number thirteen Al-Imam Abu Nu'aym Ubaidullah ibn al-Husayn ibn Ahmad al-Asbahani Who died in the year 517 Hijri He is well known as Ibn Haddad He is well known as Ibn Haddad Ibn al-Qayyim mentions his Aqeedah in his book Ijtima' al-Jush al-Islamiyah Number fourteen Al-Imam Abu al-Husayn Muhammad ibn Abdul Malik al-Qarji Who died in the year 532 Hijri And he mentions some of it Number fifteen Al-Imam Qawam al-Sunnah Ismail ibn Muhammad al-Taymiyyah al-Shafi'iyah He is the author of the book Al-Tarheeb wal-Tarheeb He is the author of the book Al-Tarheeb wal-Tarheeb And the book Al-Hujjah fi Bayan al-Mahajjah Wallahi that book is powerful Number sixteen And I referenced a lot of it The next one is Al-Imam Abu Zakariya Yahya ibn Ibrahim al-Salmani The next one is Al-Imam Abu Zakariya Yahya ibn Ibrahim al-Salmani He died in the year 550 Hijri He died in the year 550 Hijri Number seventeen Number seventeen Al-Imam Abu al-Hassan Yahya ibn Abi al-Khair al-Imrani He has a book called Al-Qadariyat al-Ashrar I was going to quote some of it from him But I left it because of time He is one of the people He has a book called Al-Bayan Where he also explains Al-Muhadhab Ibn Ishaq al-Shirazi He quotes him a lot He quotes him a lot Number eighteen Al-Majjuddin Abu al-Fadha'i Yusuf ibn Muhammad al-Damashqi He also has a Qasida in the Sunnah Number nineteen Al-Shaykh Abdul Qahir ibn Abdul Wahid Ibn Muhammad al-Tibrizi He died in the year 740 Hijri And he is Shuyukh al-Hafid al-Dhahbi And he has a Aqeedah also Number twenty Al-Imam Shamsuddin Muhammad ibn Ahmad ibn Uthman Al-Dhahbi who died in the year 748 Hijri Al-Imam Shamsuddin Muhammad ibn Ahmad ibn Uthman He has a book called Al-Ulul Ali al-Ghaffar Where he wants to prove Allah is above his throne Al-Imam Shamsuddin Muhammad ibn Ahmad ibn Uthman Al-Imam Shamsuddin Muhammad ibn Ahmad ibn Uthman is a lie. Because what I just mentioned to you is Asha'ira believe the Qur'an is makhluq.
Nawawi didn't believe that. Wala Ibn Hajar never believed that. One of the fundamental beliefs of the Asha'ira today is masalat al taqleed fil itiqad.
I mean taqleed fil tawhid. You can't do taqleed in tawhid right? So what do you do in tawhid? We believe that but we don't believe in the same way. They believe that taqleed in tawhid means the person has to come with another way of itibar.
The person needs to look at himself first, that's what they say, and then he makes his way up, he looks at the sky. By the way, inshallah ta'ala if Allah gives me another chance, Asha'ira believe a'mat un nas, the people, are all kuffar. They're takfiriyoon in that issue, you have to remember that now.
But due to time I can't, I don't like to just say something like that and not give them my truth for it. But anyways, look at Bayjuri Sharah, the bait of Laqani. They don't believe that, da'mat un nas because they're muqallidah.
They just take the belief. They don't do this another way of itibar. They don't look around, look from themselves upwards.
They don't do that. So to them, if you don't do that, you're not a Muslim. You're not what? You're not a Muslim.
It's gharib. It's tanakudat. And iman to them is tasteeg as well.
It's contradicting. The point I'm trying to come to is, the sha'ira, they have this belief called another way of itibar. They hold on to it.
It's one of their fundamental beliefs. Nawawi in his Sharh al-Sulh al-Muslim refutes that. When he comes to the hadith of Mu'adh ibn Jabal, he goes the first thing in Islam is ash-hadu an la ilaha illa Allah wa ash-hadu anna Muhammadan Rasulullah.
Ibn Hajar saying he's an ashaari, in Lisan al-Mizan if you go to Ibn Hajar, what did he do? Ibn Hajar, what he did was he came to Fakhruddin al-Razi and he was talking about him. He says, awsa bi wasiyatin tadullu ala annahu hassana a'tiqadahu. He said he gave a wasiya, a farewell.
Ibn Hajar gave a wasiya. Sorry, Fakhruddin al-Razi gave a wasiya. Ibn Hajar is saying this.
He's saying Fakhruddin al-Razi gave a wasiya, a farewell. This farewell is what? That he repented, which is well known that he's repented. If we get another series on the issue of Allah's name and attributes, I will go into details in there, inshallah, in the reference and exactly where it's written in.
Ibn Hajar is saying Fakhruddin al-Razi gave a wasiya where he perfected his aqeedah. I just mentioned Fakhruddin al-Razi is one of the horsemen and he's one of the forefront imams, ashaariya. And he's saying that he perfected his aqeedah.
Ibn Hajar, he's an imam. Unless the ashaariya aqeedah to Ibn Hajar is not what he... By the way, when you say someone is ashaariya, did Ibn Hajar ever claim it? Bring us. I dare them.
I dare them when Ibn Hajar said I am ashaariya. Or Nawawi said I am ashaariya. Prove it to me.
Did they say I'm ashaariya? Did they say the opposite? The ashaariya is salama, they're Muslims. They're safe. There's nothing.
What we do accept is though, and it's the reality in front of us, Ibn Hajar and Nawawi, both came to some of Allah's names and attributes and they did. They did do ta'weel of it. There's a difference, I told you this before.
A person who doesn't believe the Quran as soon as evidence or proof whatsoever, comes to Allah's names and attributes with a belief before that and that the Quran as soon as not a proof in and within itself, which I mentioned by Qillani statements and Ya'ani Bayjurri and Laqani and all these, I mentioned this, Sunusi and what he said, mal-usool al-kufr, at-tamasu bi-dawahil al-nusus. Ibn Hajar believed that. That is from the foundation of kufr, to hold on to the Quran and the sunnah.
That's what ashaariya believe. The forefront, the card carriers of the ashaariya is Subki. It's well known.
Shahrastari, well known. We're not debating these people. Abu Ma'ali al-Juwaini, Abu Ghazali, Ya'ani Baqillani, Sa'didina Taftazani, Nufawrak.
These are your people, we admit. Lakin Nawawiyu akhtaa, he did mistakes, he did ta'weel of ba'du al-sifat. And an example for this is Mujahid al-Mujabarin for example.
When he came to the ayah Surat al-Qiyamah, wujuhun yawma idhin nazira, ila rabbiha nazira. He did ta'weel of the mu'tazila, Mujahid al-Mujabarin. He said tantazilu thamabara biha.
Has anyone ever attributed Mujahid al-Mujabarin to the mu'tazila? Anyone ever say that? No. Idan mujarrad a person does ta'weel of a sifat from a verse, doesn't necessarily mean that they are a what? That they are a mu'tazili or that they are ashaari. Nobody will say that.
It's like saying salafis are ashaaris right now because we agree with ashaara in the issue of the companions. So you're saying Imam Nawawi fell into mistakes when it came to names and attributes of Allah. Ibn Hajar Not even unrestrictedly, there are characteristics like uloo Allah, Allah being above his throat.
By the way, Nawawi is a risalah, I haven't personally come across it and I want to be fair. I recently saw a clip, so I don't know the authenticity, I haven't looked into it deeply. I came across a clip of Sheikh Salih ibn Abdullah ibn Hamid al-Usaymi mentioning that Nawawi repented from the belief of the ashaara.
And he what? And he also repented from that and there's a kitab he wrote in his aqeedah. Now, I haven't read it yet and it's really to be honest the first time I ever heard it. But there is something I used to see all the time which kind of shocked me.
Which is Ibn Attar, who is a noble student of Nawawi, was not an ashaari. And he's the card carrier of Nawawi. He was called small Nawawi.
Spread the works of Nawawi. Why he never became an ashaari, that was always on my mind. And as for Ibn Hajar, you're saying Fakhruddin al-Razi actually repented from his belief towards the end of his life.
And Ibn Hajar looked at that repentance and actually said, now he's perfected his aqeedah. Yeah, and when you look at them, they speak about ashaara as an entity that stands. That's what they say.
But they don't refer to themselves as ashaara when they have the opportunity. Okay, my next question is, and I'll make this the final question insha'Allah. Well, I think the final question was, but I think we're well past that point.
So I think I will leave it to you to summarise what we've discussed today insha'Allah and then we'll close it there. Well, there's so much to say. I don't think we've summarised.
Go back to the podcast, watch it in detail. Take notes. That's my advice to the brothers and sisters.
This is a deen. And so take your time, look at it. Ashaara didn't spread because of the haq and every ahlul sunnah are batil.
No, they spread because of political reasons as well. There were political reasons why they spread. Like for example, Muhammad Nur al-Din al-Zanki was a fair and just ruler.
He placed Ibn al-Asakir and gave him Dar al-Hadith in Damascus and said teach. And he's the author of the Kitab Tabi'un al-Kadhim al-Mustari fi ma nusiba ila al-Imam Ibn al-Hassan al-Ash'ari. There are also external other factors that helped him and supported them in becoming in power and becoming seen as the ahlul sunnah.
Not necessarily because they are ahlul sunnah. Again, what helped them was the fact that they concealed their belief. I told you what Ibn Qudamah said about them.
Bay Juri himself, what he said when it comes to Allah's names. We already say this in private circles when we're teaching students. Also, the fact that they came out to refute the Mu'tazila and at that moment no one was out there to be refuted other than the Mu'tazila.
The whole heat was on the Mu'tazila. So when they came out and they refuted the Mu'tazila, everybody saw them to be min ahlul sunnah. That's why they deceived the ummah and for a long time it was silenced and they spread until the people woke up to them and realized what are these people? What do they believe? And their corrupt belief was seen and Allah brought Shaykh of Islam, Ahmad ibn Abdul Halim ibn Taymiyyah al-Harrani and he destroyed them.
The foundations, shaked them. They imprisoned him. They tried to silence him.
But he really refuted them deeply and Ibn al-Qayyim came and never left nothing for him. When Ibn Taymiyyah wrote his Dar'u Ta'aridh al-Aql wal-Naql and that book came out, Fakhr al-Din was their imam, imam al-A'adham. And now he got refuted.
Ibn al-Qayyim summarized that book in his Suwa'iq wal-Mursala. It's a summary. Suwa'iq wal-Mursala is a summary of Dar'u Ta'aridh al-Aql wal-Naql.
A talib al-ilmu can't read Dar'u Ta'aridh al-Aql wal-Naql. He should read Suwa'iq wal-Mursala. By the way, Suwa'iq wal-Mursala is not actually finished.
It's not complete. So it's better to just read the Muqtasir Suwa'iq wal-Mursala.
