0:00 Introduction 2:00 Ash'ari definition of Kalam 4:25 What 'Kalam' means linguistically 10:37 Objection addressed - quoting a Christian? 12:00 Summary of linguistic definition "a meaning that subsists within an essence" 13:33 Proofs from Qur'an 15:06 Proofs from Sunnah 16:53 Knowledge & Kalam 17:57 Taymis/Salafis on Kalam 19:45 Problems with Taymi/Salafi position 21:46 Similar to Mu'tazalia beliefs 24:30 Similar to Christian beliefs 26:20 Our position is the position of the Salaf and Khalaf (evidence provided) 27:00 Imam Abu Hanifa 31:18 Imam Bukhari 36:58 Imam Tabari 44:26 Imam Bayhaqi 50:16 Imam Bajuri (late scholar) 52:44 Summary
It's enough to know that Ash'aris have the historical authority as they have represented the Muslim orthodoxy throughout the history of the ummah, while wahabism is a modern movement that tried to revive the long forgotten doctrine of karramiya, the minor sect rejected by Muslims for anthropomorphism
@muhammedtrawally1798 You guy have been fooled by the wahabi propaganda and now you're echoing their stupid lie. Traditional Islam is synonymous to ash'arism and the bearers of Islamic scholarship are ash'aris, like Imam Al Bayhaqi, Imam Al Tabari, Hafidh Al Askalani, Hafidh Al Nawawi, to name but a few. If wahabis are Traditionalist then tell me what chain of scholars links ibn abdelwahab najdi to Sheikh ibn Taimiya, knowing that the beloved prophet Allah bless him and give him peace said that Allah sends scholars who revive to the ummah its religion at the head of each century
Pathetic, "we have existed longer so are correct". The christian kuffar mushrik could say the same "hey ebionites! You lot who don't worship jesus are not representing orthodoxy! we proto orthodox christian jesus worshipping kuffar mushriks are orthodox!" Among you are those who have distorted the texts like the jews did with their Torah. You repudiate the plain text reading of the Quran as Kufri, that is a standard ashari belief and until you recant, i fear that the fire of hell is in your mouths
@muhammedtrawally1798 You've been fooled by the petrodollar propaganda of najdis like most people of our generation. Traditional Islam has always been synonymous to Ash'aris who have transmitted our Deen generation of great scholars after generation. Whom of the Ash'aris do you deem as influenced by Aristotle? The great Quran commentators such as Imam Al Tabarani, Al Razi, Al Qurtubi, Al Baydawi, Al Nasafi, Al Zarkashi...? Or the great scholars of Hadith like Al Bayhaqi, Al Baghdadi, Ibn Asakir, Ibn Al Salah, Qadi Ayad, Al Askalani, Al Nawawi, Al Suyuti, Ibn Jama'a...? Or the great jurists like Imam Al Ghazzali, Ibn Al Arabi, Al Izz ibn Abd Assalam, Al Qarafi, Al Shatibi, Ibn Khaldun the founder of sociology...? In addition to mujahdin like Alp Arsalan, Salahdeen Al Ayubi, Bibars, Qutuz, Ertugrul, Izzedeen Al Qassam, Umar Al Mokhtar... One truth that can't be denied is that Ash'aris have always represented the traditional Islam, with a limitless list of scholars who have transmitted to us the different branches of our deen. May Allah be pleased with all of them.
Still waiting on Jake to explain who his teachers are and what ijazāt he has to speak on such matters. I’m also still waiting for him to read and quote from an ibarah properly.
4:29 What 'Kalam' is 10:37 Objection addressed - A Christian defined 'Kalam' 13:33 Proof from Quran and Sunnah and Salaf for the meaning of 'Kalam' to be Nafsi and Lafzi 17:57 Position of the Taymis 26:20 Our position is the position of the Salaf and the Khalaf - Evidence provided Very informative Jazak Allahu khair
الْقَوْلُ فِي الْقُرْآنِ وَأَنَّهُ كَلَامُ اللَّهِ فَأَوَّلُ مَا نَبْدَأُ بِالْقَوْلِ فِيهِ مِنْ ذَلِكَ عِنْدَنَا: الْقُرْآنُ كَلَامُ اللَّهِ وَتَنْزِيلُهُ؛ إِذْ كَانَ مِنْ مَعَانِي تَوْحِيدِهِ، فَالصَّوَابُ مِنَ الْقَوْلِ فِي ذَلِكَ عِنْدَنَا أَنَّهُ: كَلَامُ اللَّهِ غَيْرُ مَخْلُوقٍ كَيْفَ كُتِبَ وَحَيْثُ تُلِيَ وَفِي أَيِّ مَوْضِعٍ قُرِئَ، فِي السَّمَاءِ وُجِدَ، وَفِي الْأَرْضِ حَيْثُ حُفِظَ، فِي اللَّوْحِ الْمَحْفُوظِ كَانَ مَكْتُوبًا، وَفِي أَلْوَاحِ صِبْيَانِ الْكَتَاتِيبِ مَرْسُومًا، فِي حَجَرٍ نُقِشَ، أَوْ فِي وَرِقٍ خُطَّ، أَوْ فِي الْقَلْبِ حُفِظَ، وَبِلِسَانٍ لُفِظَ، فَمَنْ قَالَ غَيْرَ ذَلِكَ أَوِ ادَّعَى أَنَّ قُرْآنًا فِي الْأَرْضِ أَوْ فِي السَّمَاءِ سِوَى الْقُرْآنِ الَّذِي نَتْلُوهُ بِأَلْسِنَتِنَا وَنَكْتُبُهُ فِي مَصَاحِفِنَا، أَوِ اعْتَقَدَ غَيْرَ ذَلِكَ بِقَلْبِهِ، أَوْ أَضْمَرَهُ فِي نَفْسِهِ، أَوْ قَالَهُ بِلِسَانِهِ دَائِنًا بِهِ، فَهُوَ بِاللَّهِ كَافِرٌ، حَلَالُ الدَّمِ، بَرِيءٌ مِنَ اللَّهِ، وَاللَّهُ مِنْهُ بَرِيءٌ، بِقَوْلِ اللَّهِ عَزَّ وَجَلَّ: {بَلْ هُوَ قُرْآنٌ مَجِيدٌ فِي لَوْحٍ مَحْفُوظٍ} [البروج: ٢٢] ، وَقَالَ وَقَوْلُهُ الْحَقُّ - عَزَّ وَجَلَّ -: {وَإِنْ أَحَدٌ مِنَ الْمُشْرِكِينَ اسْتَجَارَكَ فَأَجِرْهُ حَتَّى يَسْمَعَ كَلَامَ اللَّهِ} [التوبة: ٦] . The saying that the Quran is the Speech of Allah Our statement regarding the Qur'an and that it is the word of Allah, is that the Qur'an is the speech of Allah and His revelation. Since it is part of the meanings of His oneness (tawhid), the correct view in this regard, according to us, is that it is the word of Allah, not created, regardless of how it is written, where it is recited, or in which place it is read. Whether it is found in the heavens, on the earth, preserved in the heart, written in the Preserved Tablet, inscribed in the tablets of young children in schools, engraved on stone, written on paper, or memorized in the heart, and recited by the tongue - it is still the uncreated word of Allah. Whoever claims otherwise or asserts that there is another Qur'an in the heavens or on the earth besides the Qur'an we recite with our tongues and write in our copies of the Qur'an, or believes something else in their heart, or conceals it within themselves, or professes it with their tongue as a belief, then they are disbelieving in Allah, deserving of punishment, their blood is lawful to be shed, and they are free from Allah, and Allah is free from them. This is based on Allah’s words: {But it is a glorious Qur'an, in a preserved tablet} [Al-Buruj: 22], and His words - and His word is the truth - {And if any of the polytheists seeks your protection, then grant him protection so that he may hear the words of Allah} [At-Tawbah: 6]." Reference: صريح السنة للإمام الطبري Sarih As-Sunnah for Imam At-Tabari
the meaning "of qaa'imun bi dhaatihee" is: "thaabitun li dhaatihee" - Speech which is confirmed for His Self. Allah doesn't have an inside or outside so that's the proper translation.
وَقَالَ عَبْدُ اللَّهِ بْنُ أُنَيْسٍ رَضِيَ اللَّهُ عَنْهُ، سَمِعْتُ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: " إِنَّ اللَّهَ يَحْشُرُ الْعِبَادَ يَوْمَ الْقِيَامَةِ فَيُنَادِيهِمْ بِصَوْتٍ يَسْمَعُهُ مَنْ بَعُدَ كَمَا يَسْمَعُهُ مَنْ قَرُبَ: أَنَا الْمَلِكُ وَأَنَا الدَّيَّانُ، لَا يَنْبَغِي لِأَحَدٍ مِنْ أَهْلِ الْجَنَّةِ أَنْ يَدْخُلَ الْجَنَّةَ، وَأَحَدٌ مِنْ أَهْلِ النَّارِ يَطْلُبُهُ بِمَظْلَمَةٍ " وَقَالَ أَبُو هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ: عَنِ النَّبيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: " إِذَا قَضَى اللَّهُ الْأَمْرَ فِي السَّمَاءِ ضَرَبَتِ الْمَلَائِكَةُ بِأَجْنِحَتِهَا خُضْعَانًا لِقَوْلِهِ كَأَنَّهُ سِلْسِلَةٌ عَلَى صَفْوَانٍ: {حَتَّى إِذَا فُزِّعَ عَنْ قُلُوبِهِمْ قَالُوا مَاذَا قَالَ رَبُّكُمْ قَالُوا الْحَقَّ وَهُوَ الْعَلِيُّ الْكَبِيرُ} [سبأ: ٢٣] " وَكَذَا قَالَ ابْنُ عَبَّاسٍ، وَابنُ مَسْعُودٍ، رَضِيَ اللَّهُ عَنْهُمَا، وَأَهْلُ الْعِلْمِ ⦗٤١⦘ وَقَالَ خَبَّابُ بْنُ الْأَرَتِّ رَضِيَ اللَّهُ عَنْهُ: «تَقَرَّبْ إِلَى اللَّهِ مَا اسْتَطَعْتَ فَإِنَّكَ لَنْ تَقْتَرِبَ إِلَى اللَّهِ بِشَيْءٍ أَحَبَّ إِلَيْهِ مِنْ كَلَامِهِ» وَقَالَ نِيَارُ بْنُ مَكْرَمٍ الْأَسْلَمِيُّ، رَضِيَ اللَّهُ عَنْهُ: لَمَّا نَزَلَتْ: {الم غُلِبَتِ الرُّومُ} [الروم: ٢] خَرَجَ أَبُو بَكْرٍ يَصِيحُ يَقُولُ: «كَلَامُ رَبِّي» وَكَانَتْ أَسْمَاءُ بِنْتُ أَبِي بَكْرٍ رَضِيَ اللَّهُ عَنْهُمَا، إِذَا سَمِعَتِ الْقُرْآنَ قَالَتْ: «كَلَامُ رَبِّي، كَلَامُ رَبِّي» وَقَالَ أَبُو عَبْدِ الرَّحْمَنِ السُّلَمِيُّ: «فَضْلُ الْقُرْآنِ عَلَى سَائِرِ الْكَلَامِ كَفَضْلِ الرَّبِ عَلَى خَلْقِهِ» وَقَالَ أَبُو ذَرٍّ رَضِيَ اللَّهُ عَنْهُ: قُلْتُ يَا رَسُولَ اللَّهِ مَنْ أَوَّلِ الْأَنْبيَاءِ؟ قَالَ: «آدَمُ» قُلْتُ إِنَّهُ لَنَبيٌّ، قَالَ: «نَعَمْ مُكَلَّمٌ» وَقَالَ ابْنُ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا: «لَمَّا كَلَّمَ اللَّهُ مُوسَى كَانَ النِّدَاءُ فِي السَّمَاءِ، وَكَانَ اللَّهُ فِي السَّمَاءِ» Abdullah ibn Unays (may Allah be pleased with him) said: "I heard the Prophet (peace and blessings be upon him) say: 'Indeed, Allah will gather the people on the Day of Resurrection, and *He will call them with a voice that will be heard by those who are far away just as it will be heard by those who are near* : "I am the King, I am the Judge. No one from the people of Paradise should enter Paradise while someone from the people of Hell has a claim of injustice against them."'" Abu Huraira (may Allah be pleased with him) said that the Prophet (peace and blessings be upon him) said: "When Allah decrees a matter in the heavens, the angels strike their wings in submission to His words, and it sounds like a chain being dragged on smooth stones. When the fear is removed from their hearts, they say: 'What did your Lord say?' They say: 'The truth, and He is the Most High, the Most Great.'" (This is a reference to the verse in Surah Saba 34:23.) Ibn Abbas and Ibn Mas'ud (may Allah be pleased with them) and the scholars agreed with this. Khabbab ibn Al-Aratt (may Allah be pleased with him) said: "Draw near to Allah as much as you can, for you will not draw near to Him with anything more beloved to Him than His words (the Qur'an)." Niyar ibn Mukram Al-Aslami (may Allah be pleased with him) said: "When the verse {Alif Lam Mim. The Romans have been defeated} (Ar-Rum: 1-2) was revealed, Abu Bakr went out, shouting: 'The word of my Lord!'" Asma' bint Abi Bakr (may Allah be pleased with them) used to say, whenever she heard the Qur'an: "The word of my Lord, the word of my Lord." Abu Abdur-Rahman Al-Sulami said: "The virtue of the Qur'an over other speech is like the virtue of the Lord over His creation." Abu Dharr (may Allah be pleased with him) said: "I asked, 'O Messenger of Allah, who was the first of the prophets?' He said: 'Adam.' I asked: 'Was he a prophet?' He said: 'Yes, one who was spoken to (by Allah).'" Ibn Abbas (may Allah be pleased with them) said: "When Allah spoke to Musa (Moses), the call was in the heavens, and Allah was in the heavens." Kholq Af3al Al-3ibad by Imam Bukhari Imam Al-Bukhari رحمه الله absolutely shattered ur beliefs in this book
@Shaykh Haroun Kanj, Assalaamualaykum ya shiek. I run a RU-vid channel, and I’m here in Sydney, I would like to do a podcast with you on this issue inshallah if you have some time. Allah reward you greatly. My channel is called classic Islam
@@classicalislam I am yet to watch it all. I watched 30 minutes and the amount of Tadlees is shocking. Insha Allah I will be responding to his Tadlees in due time. 💚
@@ShaykhHarounKanjsheikh, it is my request that you either ensure that all wahabi propaganda lies are responded to by Sunnis in comments under your video, or they are not allowed at all.
What you have mentioned in 7:00, can be traced to something else, namely the intention to speak, or the desire to do so, or the resolution to do so, or the knowledge of it, or reflection on how to order it. The meaning of the Arabs saying there is a speech within me, is that there is within them a desire and resolution to speak.
They lie by all means to deny god from speaking to his servants, what is Kalam nafsi this is them trying to fool people. At the enough the day, they believed in the same thing the mutazilite believe.
@@muhammedtrawally1798 Wahabis say god descends to the lower sky literally. Do you agree with them? If so, then the brother's comment reveals the truth
@@frommoroccowithlove I asked you, are you more eloquent than God and his prophet? if yes then I will have to stop this conversation. If not, then stop thinking about the howness of God's actions and attributes. Stop where the revelation stops. You don't know god more than the prophet. If the prophet says God descends down to the last heaven the last third of the night, we believe he does without thinking about how he does it. That is why imam Malik said to the questioner about God that rises above the throne. Imam Malik told him the istiwa is known but the howness is unknown. Unfortunately you people compare god to his creation and to counteract that action, you started denying God's attributes and actions.
Assalaamu alaykum. I was wondering if someone can help me with an issue. What is the argument that Allah swt MUST exist? If anything exists the Creator must exist, but what is the argument that anything at all MUST exist? JazakAllah khair.
The existence of Allah is necessary meaning his existence is not depending on someone bringing him into existence. He is eternal and this his existence is necessary. All other existent things are existent not because their existence is necessary, but they are possibilities. They can either exist or not and Allah is the one who brought them into existence by his knowledge will and power. Other things are impossible like the existence of a partner in godhood with Allah
To these Asharis, God is never silent. To whom is God then speaking right now? If you say Kalaam Nafsi is eternal, do you mean in His Kalaam Nafsi it is a ongoing speech. That would mean God was and is adressing non-existant being !!!!
الْحَمد لله رب الْعَالمين وَصلى الله على مُحَمَّد النَّبِي وَآله أَجْمَعِينَ أما بعد فَإِنَّهُ تكَرر سُؤال بعض أَصْحَابنَا عَن حِكَايَة مناظرة جرت بيني وَبَين بعض أهل الْبِدْعَة فِي الْقُرْآن فَخفت من الزِّيَادَة وَالنُّقْصَان فَرَأَيْت أَن أذكر ذَلِك على غير سَبِيل الْحِكَايَة كي لَا تكون الزِّيَادَة فِي الْحجَج والأجوبة عَن شبههم كذبا مَعَ تضمن ذَلِك لأكْثر مَا جرى إِن شَاءَ الله سُبْحَانَهُ وَالله الْمُوفق والمعين وَهُوَ حَسبنَا وَنعم الْوَكِيل فَنَقُول مَوضِع الْخلاف أننا نعتقد أَن الْقُرْآن كَلَام الله وَهُوَ هَذِه الْمِائَة والأربع عشرَة سُورَة أَولهَا سُورَة الْفَاتِحَة وَآخِرهَا المعوذات وانه سور وايات وحروف وكلمات متلو مسموع مَكْتُوب وَعِنْدهم أَن هَذِه السُّور والآيات لَيست بقرآن وَإِنَّمَا هِيَ عبارَة عَنهُ وحكايةوانها مخلوقة وَأَن الْقُرْآن معنى فِي نفس الْبَارِي وَهُوَ شَيْء وَاحِد لَا يتَجَزَّأ وَلَا يَتَبَعَّض وَلَا يَتَعَدَّد وَلَا هُوَ شَيْء ينزل وَلَا يُتْلَى وَلَا يسمع وَلَا يكْتب وَأَنه لَيْسَ فِي الْمَصَاحِف إِلَّا الْوَرق والمداد وَاخْتلفُوا فِي هَذِه السُّور الَّتِي هِيَ الْقُرْآن فَزعم بَعضهم انها عبارَة جِبْرِيل عَلَيْهِ السَّلَام هُوَ الَّذِي ألفها بإلهام الله تَعَالَى لَهُ ذَلِك وَزعم آخَرُونَ مِنْهُم أَن الله تَعَالَى خلقهَا فِي اللَّوْح الْمَحْفُوظ فَأَخذهَا جِبْرِيل مِنْهُ وَاحْتَجُّوا على كَون هَذِه السُّور مخلوقة بِأَنَّهَا تَتَعَدَّد وَلَا يَتَعَدَّد إِلَّا الْمَخْلُوق وَهَذَا يبطل بِصِفَات الله تَعَالَى فَإِنَّهَا صِفَات مُتعَدِّدَة مِنْهَا السّمع وَالْبَصَر وَالْعلم والإرادة وَالْقُدْرَة والحياة والكلالام وَلَا خلاف فِي أَنَّهَا قديمَة وَكَذَلِكَ أَسمَاء الله تَعَالَى فَإِنَّهَا مُتعَدِّدَة قَالَ الله تَعَالَى {وَللَّه الْأَسْمَاء الْحسنى فَادعوهُ بهَا وذروا الَّذين يلحدون فِي أَسْمَائِهِ} الاعراف ١٨٠ وَقَالَ النَّبِي صلى الله عَلَيْهِ وَسلم إِن لله تَعَالَى تِسْعَة تسعون اسْما مائَة إِلَّا وَاحِدًا من أحصاها دخل الجنة Praise be to Allah, the Lord of the worlds, and may the blessings of Allah be upon Muhammad, the Prophet, and upon all his family. To proceed: It has been repeatedly asked by some of our companions about a debate that occurred between me and some of the people of innovation (heretics) regarding the Qur'an. Fearing exaggeration or omission, I thought it better to present this without relying on the form of narrative so that any addition to the arguments and responses to their doubts would not be considered falsehood, while still conveying most of what transpired, God willing. And Allah is the one who grants success and aid, and He is sufficient for us and the best disposer of affairs. Thus, we say: the point of disagreement is that we believe the Qur'an is the speech of Allah, and it is these 114 chapters, beginning with Surah Al-Fatiha and ending with the Mu'awwidhat (the chapters of seeking refuge, i.e., Surahs Al-Falaq and An-Nas). It consists of chapters, verses, letters, and words that are recited, heard, and written. However, they (the people of innovation) claim that these chapters and verses are not the Qur'an itself, but rather an expression of it or a representation, and that they are created. They argue that the Qur'an is an inner meaning within Allah Himself, and it is a single entity that does not divide, segment, multiply, or descend, nor is it recited, heard, or written. They further claim that there is nothing in the physical copies of the Qur'an (mushafs) except paper and ink. They also differ among themselves regarding these chapters that are the Qur'an. Some of them claim that these are the words of Gabriel (peace be upon him), which he composed through the inspiration of Allah. Others among them claim that Allah created them in the Preserved Tablet, and Gabriel took them from there. They use as evidence for the created nature of these chapters the fact that they are multiple, and they argue that only created things can multiply. This argument, however, is invalidated by the attributes of Allah, for His attributes are indeed multiple: among them are hearing, seeing, knowledge, will, power, life, and speech, and there is no dispute that these attributes are eternal. Similarly, Allah’s names are multiple. Allah the Exalted says: "To Allah belong the most beautiful names, so call upon Him by them and leave those who deviate concerning His names." (Al-A'raf 7:180), and the Prophet (peace be upon him) said: "Indeed, Allah has ninety-nine names, one hundred minus one; whoever memorizes them will enter Paradise." This is the Book of Ibn Qudamah رحمه الله. المناظرة في القرآن Debate about the Quran
@flowthsnnh You aren’t the sharpest tool from the Salafi side but you definitely are a tool If we’re going by that logic then I can also say that the Salaf never labeled themselves as Salafis, hence the modern day label of “Salafi” is an innovation Ironically they don’t follow the Salaf of the Ummah, instead their appeal to mystery and beliefs in anthropomorphism/corporeality goes back to Christian’s. Maybe that’s why you guys believe and worship the same curly haired man god floating in the sky
The Ash'arīs say they are upon the creed of the Salaf. They only name themselves after Imām Al-Ash'arī because he was one of those who became popular in defending the creed of Ahlus Sunnah against innovators.
Lie, the asharis are claiming to follow a man who spent almost 40 years of his life as mutazilite. Thses believes they have in their doctrine is very different from what the likes of imam ahmad believe. So who is saying the truth ahmad or abul Hasan ashari. We all know the answer that the truth is with imam ahmad.
Where is the misrepresentation here? You clearly said that you believe the Speech of Allah تعالى is only a meaning that subsists within the essance of Allah تعالى and it has no letters or sounds والعياذ بالله. The Mu3tazila rejected the speech of Allah سبحانه وتعالى but they affirmed knowledge. Let me ask you, what's the difference between a meaning in the essence of Allah and knowledge? Tbh, the Mu3tazila were the more honest version of you. You call yourself Sunni, your not a Sunni, your just a Jahmite, let me show you the true position of Ahlus Sunnah. The Messenger of Allah صلى الله عليه وسلم said: إِنَّ اللَّهَ يَحْشُرُ الْعِبَادَ يَوْمَ الْقِيَامَةِ فَيُنَادِيهِمْ بِصَوْتٍ يَسْمَعُهُ مَنْ بَعُدَ كَمَا يَسْمَعُهُ مَنْ قَرُبَ: أَنَا الْمَلِكُ وَأَنَا الدَّيَّانُ، لَا يَنْبَغِي لِأَحَدٍ مِنْ أَهْلِ الْجَنَّةِ أَنْ يَدْخُلَ الْجَنَّةَ، وَأَحَدٌ مِنْ أَهْلِ النَّارِ يَطْلُبُهُ بِمَظْلَمَةٍ " "Indeed Allah will gather the servents on the day of Resurrection, so he will call them with a voice that the one far can hear just as the one near can hear: "I am the King. I am the Sovereign." خلق أفعال العباد للإمام البخاري Kholq Af3al Al-3ibad وَقَالَ الْفُضَيْلُ بْنُ عِيَاضٍ: إِذَا قَالَ لَكَ جَهْمِيٌّ: أَنَا أَكْفُرُ بِرَبٍّ يَزُولُ عَنْ مَكَانِهِ، فَقُلْ: «أَنَا أُؤْمِنُ بِرَبٍّ يَفْعَلُ مَا يَشَاءُ» . وَقَالَ ابْنُ عُيَيْنَةَ: رَأَيْتُ ابْنَ إِدْرِيسَ قَائِمًا عِنْدَ كُتَّابٍ قُلْتُ: مَا تَفْعَلُ يَا أَبَا مُحَمَّدٍ هُنَا؟ قَالَ: «أَسْمَعُ كَلَامَ رَبِّي مِنْ فِي هَذَا الْغُلَامِ» . وَحَذَّرَ يَزِيدُ بْنُ هَارُونَ، عَنِ الْجَهْمِيَّةِ وَقَالَ: «مَنْ زَعَمَ أَنَّ الرَّحْمَنَ عَلَى الْعَرْشِ اسْتَوَى عَلَى خِلَافِ مَا يَقِرُّ فِي قُلُوبِ الْعَامَّةِ فَهُوَ جَهْمِيٌّ، وَمُحَمَّدٌ الشَّيْبَانِيُّ جَهْمِيٌّ» ⦗٣٧⦘. وَقَالَ ضَمْرَةُ بْنُ رَبِيعَةَ، عَنْ صَدَقَةَ، سَمِعْتُ سُلَيْمَانَ التَّيْمِيَّ، يَقُولُ: " لَوْ سُئِلْتُ أَيْنَ اللَّهُ؟ لَقُلْتُ فِي السَّمَاءِ، فَإِنْ قَالَ فَأَيْنَ كَانَ عَرْشُهُ قَبْلَ السَّمَاءِ؟ لَقُلْتُ عَلَى الْمَاءِ، فَإِنْ قَالَ: فَأَيْنَ كَانَ عَرْشُهُ قَبْلَ الْمَاءِ؟ لَقُلْتُ لَا أَعْلَمُ " قَالَ أَبُو عَبْدِ اللَّهِ: وَذَلِكَ لِقَوْلِهِ تَعَالَى: {وَلَا يُحِيطُونَ بِشَيْءٍ مِنْ عِلْمِهِ إِلَّا بِمَا شَاءَ} [البقرة: ٢٥٥] يَعْنِي إِلَّا بِمَا بَيَّنَ وَقَالَ ابْنُ عُيَيْنَةَ وَمُعَاذُ بْنُ مُعَاذٍ وَالْحَجَّاجُ بْنُ مُحَمَّدٍ وَيَزِيدُ بْنُ هَارُونَ وَهَاشِمُ بْنُ الْقَاسِمِ وَالرَّبِيعُ بْنُ نَافِعٍ الْحَلَبِيُّ وَمُحَمَّدُ بْنُ يُوسُفَ وَعَاصِمُ بْنُ عَلِيِّ بْنِ عَاصِمٍ وَيَحْيَى بْنُ يَحْيَى، وَأَهْلُ الْعِلْمِ: " مَنْ قَالَ: الْقُرْآنُ مَخْلُوقٌ فَهُوَ كَافِرٌ ". وَقَالَ مُحَمَّدُ بْنُ يُوسُفَ: مَنْ قَالَ إِنَّ اللَّهَ لَيْسَ عَلَى عَرْشِهِ فَهُوَ كَافِرٌ، وَمَنْ زَعَمَ إِنَّ اللَّهَ لَمْ يُكَلِّمَ مُوسَى فَهُوَ كَافِرٌ ". وَقِيلَ لِمُحَمَّدِ بْنِ يُوسُفَ: " أَدْرَكْتَ النَّاسَ، فَهَلْ سَمِعْتَ أَحَدًا يَقُولُ: الْقُرْآنُ مَخْلُوقٌ؟ فَقَالَ: الشَّيْطَانُ يُكَلِّمُ بِهَذَا، مَنْ يُكَلِّمُ بِهَذَا فَهُوَ جَهْمِيٌّ، وَالْجَهْمِيُّ كَافِرٌ Al-Fuḍayl ibn ʿIyāḍ said: "If a Jahmite (follower of Jahm ibn Ṣafwān) says to you: 'I disbelieve in a Lord who moves from His place,' then say: 'I believe in a Lord who does what He wills.'" Ibn ʿUyaynah said: "I saw Ibn Idrīs standing near a scribe, and I asked, 'What are you doing here, Abū Muḥammad?' He said, 'I am listening to the words of my Lord from the mouth of this boy.'" Yazīd ibn Hārūn warned against the Jahmites, saying: "Whoever claims that the Merciful (God) being established on the Throne is different from what is settled in the hearts of the common people is a Jahmite, and Muḥammad al-Shaybānī is a Jahmite." Ḍamrah ibn Rabīʿah reported from Ṣadaqah that he heard Sulaymān al-Taymī say: "If I were asked where God is, I would say: 'In the heavens.' And if asked: 'Where was His Throne before the heavens?' I would say: 'On the water.' And if asked: 'Where was His Throne before the water?' I would say: 'I do not know.'" Abū ʿAbdullāh said: "This is in accordance with God's statement: {They do not encompass anything of His knowledge except what He wills} [al-Baqarah: 255], meaning except for what He has made clear." Ibn ʿUyaynah, Muʿādh ibn Muʿādh, al-Ḥajjāj ibn Muḥammad, Yazīd ibn Hārūn, Hāshim ibn al-Qāsim, al-Rabīʿ ibn Nāfiʿ al-Ḥalabī, Muḥammad ibn Yūsuf, ʿĀṣim ibn ʿAlī ibn ʿĀṣim, Yaḥyā ibn Yaḥyā, and the scholars all said: "Whoever says the Qur'an is created is a disbeliever." Muḥammad ibn Yūsuf said: "Whoever says that God is not on His Throne is a disbeliever, and whoever claims that God did not speak to Moses is a disbeliever." It was said to Muḥammad ibn Yūsuf: "Did you meet the people? Did you hear anyone say that the Qur'an is created?" He said: "Satan speaks of this, and whoever says this is a Jahmite, and the Jahmite is a disbeliever." This is the Creed of Imam Al-Bukhari رحمه الله from his book Kholq Af3al Al-3ibad. According to Imam Al-Bukhari رحمه الله you are a Mu3tazili Jahmite.
When you say that kalam nafsi is indivisible and there is no multiplicity within it then how do we have the Qur’an, Torah, Injeel and Zabur as manifestations that “indicate” to the eternal undivided internal meaning? This is equivalent to me having an unlimited vat full of only water but yet I am able to manifest tea, milk, juice and coke that “indicate” towards it. By the mere fact that you assert that kalam nafsi has no multiplicity then how can you have many distinct indications towards it?
Your Ashari creed came from a man who came 250 years after the prophet who took his religion from philosophy and mutazila. The founder Abu al Hassan al ashari repented from your creed.
And your Taymi creed came from a man who came six hundred years after the prophet. He left the Sunni Hanbali creed and embraced the heavily anthropomorphic creed of the Karramiyah. He supported the philosophers like Ibn Rushd against the Sunnis in their claims that the world has always existed. He claimed that hellfire will come an end The same way that the Khawarij claimed that the Sahara were not upon haqq, the Wahhabis, Today’s Khawarij, claim that the Ash”aris are not upon Haqq. It is just an empty claim.
@@Abukarali114 Ibn Taymiyya (rah) actually criticised ibn Rushd quite a lot but praised his knowledge in Fiqh because he was undoubtedly a great Faqih. But his philosophical ideas and attempts to make it in tune with Islam was problematic. But I still disagree with Ibn Taymiyya (rah) in certain things, I still respect him as a person much more knowledgeable than I and a man who Insha’Allah had a pure niyyah.
Although there’re statements present to him doing Tawbah from the Kullabi aqeedah, he didn’t use Mu’tazili aqeedah to come to his conclusions, he was Mu’tazili then left and began to refute their numerous nonsensical arguments quite passionately (although there’re some areas where they don’t differ). Later Asha’ira have undoubtedly made dangerous statements with regards to how to understand Quran wa Sunnah and giving Aql more fadheela over Naql, which is extremely controversial and unorthodox to say the least. In case of any mistakes on my part I’m happy to be corrected. BarakAllahu Feek.
@@AliHusayn00 pure niyyah is no excuse for innovations. His praise for Ibn Rushd in knowledge of Fiqh is irrelevant. It is the problematic philosophical ideas that he borrowed from Ibn Rushd that is at issue. The Wahhabism present him as this paragon of Sunnah to the common Muslims when he is, in fact, every thing they accuse the Ash’aris of and more. The Ash”aris are in fact the true defenders of the sunnah.
Athari or Sunni or ahlul Hadith are all people that follow the path of the salaf .I have never heard of Sunni ash’aris this is a deviant sect so are the maturidis,mu’tazila and etc .The man that the ash’ari follow -abu hasan Al ashari who lineage goes back to a noble companion abu Musa Al ashari became of the ahlul sunnah wal jammah towards the end of his life .
You said the Speech of Allah تعالى has no letters or sounds because according to you that is an attribute of creation, however, the Quran we recite has letters and can be heard, so is the Quran we recite c*****? أعوذ بالله I seek refuge in Allah from you If the speech of Allah has no sound, how did, Allah سبحانه وتعالى speak directly to Musa عليه السلام, did he create a sound for Musa to hear, or did Musa عليه السلام just have a feeling in heart? Your logic is not down the sink The prophet Muhammad صلى الله عليه وسلم said Allah تعالى will call out with a sound, but, hk says Allah is mute and dumb [We seek refuge in Allah from such a statement]. You call yourself a person of Logic, but proceed to lie about the Lord of the heavens and earth and attribute dumbness to him.
You don't seem to have watched the video. Go to the section mentioning Abu Hanifah رحمه الله. We believe the Quran is uncreated, while it's recitation by man and its writing down by man is created. Musa عليه السلام heard/understood the kalaam of Allah عز وجل in a way that was comprehensible to Him. Did Rasoolullah ﷺ say that Allah ta'ala would call out with a sound that is pronounced and elocuted? Watch the video again and listen to the linguistic definition of kalaam.
There is a problem. The definition of Kalam in your video is temporal. It relies on thoughts. How can he convey the meaning of today if it subsists in his essence? The agent CAN express in your definition. You claim that god can’t express. Your examples go against you with all due respect. You are simply saying that the Quran is an effect and not an expression. Your examples say that it CAN be said through an act. You deny that god can do successive acts.
The mutazilites agree with you. They have no problem with your definition of Kalam. They simply call it knowledge. You both agree on Aristotle principles. You are simply giving it another name. They call it knowledge. You call it Kalam.
It doesn’t make sense. You affirm that god creates at a particular time in minute 23. You told us that there is no temporality in your concept of god. You affirm two stages. 1 Allah eternally willed to create us. 2 Allah created us at a particular TIME. You deny successive acts at the same time. You have a logical contradiction in your concept.
@@Soufian-ng9ulThey get around this by saying that the action is identical to the effect which doesn’t make any sense. Any one with sound reasoning understands that the effect is the result of an action but in a radical attempt to preserve divine immutability they say the action is identical to the effect but this only raises more questions
@@miro8432 You are right. I know this. The action is the effect. There is no real action in their view. In his analogy the agent CAN express. He doesn’t view the effect the same as the act in his analogy. The analogy doesn’t work.
I am confuse when you says Sunni Scholars. Be specifics where you get your sources. Your aqeedah is Ashari and your fiqh is from Imam Syafie (he is salafi). What makes your definition trust worthy when hasan asyari was from deviant Mutazila. By saying Ashari and Maturidi is conflicting. how two Sects make it One. one out 73. It is a contradiction by itself.
McD, ASWJ are one in usul ad-din, one sect, one creed in usul. Shafi'i had nothing to do with the Wahhabi/Salafi sect, all his students were Kullabi with Kullabi methodology to sifat and Kalamullah.
@@JoeDoe-e3xwhat the heck are you saying. none of students followed your bid’ah view even one of his student was Ahmed bin hanbal and he never says agreed with your bid’ah.
It's not relevant when ASWJ all agree that it's their creed. U disagree with the matn, u simply aren't a Sunni. As for the chain of Hanbali books and sanad, they are non-existent and they rely on those for their creed. Take the bida' of Harf, no one can show a single Salaf or authentic narration that Harf is uncreated.
@JoeDoe-e3x Joe doe delete my comments all you want the truth won't change Alhamdulillah you aren't from ahle sunnah you are from ahlul bidah wal jammat And admit like a man you have no isnad for your only book of creed lol
Harun I swear by Allah, you are a great LIAR! You mentioned half a hadith and deliberately left out the other half because you knew it refuted your desires. وَعَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: " يَقُولُ اللَّهُ تَعَالَى: أَنَا عِنْدَ ظَنِّ عَبْدِي بِي وَأَنَا مَعَهُ إِذَا ذَكَرَنِي فَإِنْ ذَكَرَنِي فِي نَفْسِهِ ذَكَرْتُهُ فِي نَفْسِي وَإِنْ ذَكَرَنِي فِي مَلَأٍ ذَكَرْتُهُ فِي مَلَأٍ خير مِنْهُم Abu Huraira reported God’s messenger as stating that God says, “I am present when my servant thinks of me, and I am with him when he remembers me. If he remembers me inwardly I shall remember him inwardly, and if he remembers me among people I shall remember him among a gathering who are better than them.” (Bukhari and Muslim.)
How that disprove his point about Kalam not requiring sounds and letters? He maybe shortened it because it was not relevant to complete the full Hadith. Doesn’t add or change his point.
@@a9317uBecause he left out the part where he says “If he remembers me in a gathering I will remember him in a better gathering” meaning it is no longer an inward action but an expressed outward action.
@@miro8432 did you watch the full video? Kalam can include an outward expression. There are 3 meanings of Kalam which he quoted. We are proving the definition that Salafis and Mutazalia deny - that Kalam can have no sounds and letters! Allah can create speech with letters and sounds, Ash’aris don’t deny that - but that is not His Eternal Speech which has no sounds and letters. The issue is denying Kalām without sounds and letters which both Salafis and Mutazalia believe - the Hadith to proves otherwise.
Most of ashari scholars reject Sahih Bukhari and Muslim and some reject most of it. How can you call your self Ahlu Al sunnah when you reject Sahih narrations. The salaf never said such things and you attributing things to them they never said and everyone agreed that Bukhari and Muslim is Sahih. For example the Hadith of the girl who was asked by the prophet where is Allah she pointed to the sky. Malik Al shaf’i or Ahmed or Abu hanifa ever reject authentic narration or did taweel. By the way Ahmed was student of shafii and shafii was a student of Malik. Even Malik when he was asked about istiwa of Allah, he said it is known, the how is unknown and asking about is bid’ah. How can you justify your claims when you have nothing to support your claim. You don’t take from the sunnah of the prophet or his companions. While we do
There is nothing like kalam nafsi, kalam is only kalam if one speak it outwardly and others here, Imam ahmad fought for this unfortunately we see people today trying to full people and making it like they are the sunis. You guys are purely philosophers especially your later scholars like razi who belittle the quran and the sunna, we knew the reality of you guys.
Did you even watch the video? How ignorant you are speaking from your ignorance. Imam Ahmad said the Quran was UNCREATED. You said Kalām has to be heard - which means created. Unfortunately you are more in line with Christianity than Imam Ahmad.
@@muhammedtrawally1798 maybe the sound waves are created that reach the ear? Like the attribute of creating. God creates you in your mothers belly are you now uncreated eternal? No but the attribute is. The knowledge of his speech is also uncreated and eternal. And no its not like other knowledge. And has like God creates he also speaks.
