 وَإِنْ تَعْجَبْ فَعْجَبٌ قَوْلُهُمْ أَيْذَا كُنَّا تُرَابَنْ أَيْنَا لَفِي خَلْقٍ جَدِيدَ أولئك الذين كفروا بربهم وأولئك الأغلال في عناقهم وأولئك أصحاب النال في يا خالد الحمد لله رب العالمين والصلاة والسلام على رسول الله صلى الله عليه وسلم أما بعد السلام عليكم ورحمة الله وبركاته شكرا once again for joining me on the hot seat podcast وفيكة بارك الله so last week we spoke about the different مذاهب فيقية and the different schools of thought when it comes to Islamic jurisprudence and interpreting the Quran 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 Akhida and I want to see how these different for lack of a better word schools in Akhida developed where they came from and what are the main tenets of their belief and to be honest with you last week we focused on the form of that hip and this week I kind of want to focus on two schools of thought when it comes to Akhida the Asha'ana 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 Asha'ari creed or otherwise known as the Hanbali creed in Akhida 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 bring into the table today the first request is that in your introduction can you please define briefly what Akhida means and the second one is please can you go through who are the Asha'ara please those are the two things that 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 ten minute introduction I'm going to set a timer and after ten minutes we're going to stop the introduction no matter where you are and I'm going to go into the discussion ten minutes has started from now you're asking for something very big in a very short period of time so Al-Aqida is in simple terms it's the six articles of faith and there's also other ملحقات the other things that scholars add on to Al-Aqida which they've taken from the Quran and the Sunnah and the unanimous agreement of the Salaf al-Sadaht which is the issue of Muslim Eman what does Eman actually mean the issue of 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-Aqida is again it's a topic that requires a whole podcast by itself 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 أشاعرة they refer themselves back to a man by the name of أبو الحسن الأشعري whose name is أبو الحسن علي بن إسماعيل أبو بشرن إسحق بن سالم ابن إسماعيل ابن عبد الله ابن موسى ابن بالل who goes back to originally the noble companion أبو موسى الأشعري اليماني البصري so that's where he refer that's where he goes back to this man was born أبو الحسن الأشعري was born when the Islamic calendar was 260 he was born in Basra and so he's called أبو الحسن الأشعري البصري they call him البصري because of where he was where he was born his father إسماعيل أبو الحسن الأشعري his father إسماعيل he was from the people of أهل السنة والجماعة 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 زكرية ابن يحي الساجي and said can you take care of my son and educate him and teach him so أبو الحسن الأشعري he took some hadiths from زكرية ابن يحي الساجي زكرية ابن يحي الساجي is a Shafir scholar and he's من أئمة الحديث and he has many books from them اختلاف العلماء and he has a book called إلل الحديث and he died 307 رحمه الله he passed away in Basra so he sat with him and he took a few number of hadiths لكن it didn't take too long يعني those 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 أبو عالي الجبائي المعتزلي أبو عالي الجبائي المعتزلي and he was a figure of him so أبو الحسن الأشعري remained with him for the next 30 years of his life he stayed with this man and this man changed the view of أبو الحسن الأشعري and أبو الحسن الأشعري passed away when it was 320 هجرية and some scholars they say you know it's 324 and some scholars they say you know it's 330 هجرية and that seems to be the strongest which is 330 هجرية أبو عساكر strength in that opinion أبو الحسن الأشعري he went through مراحل 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 مرحلة of his life is the مرحلة النشأة is when he grew up is the one I mentioned when he was born until the age of 10 where he was studying with the great Imam which I mentioned أبو يحية زكرية بن يحية بن عبد الرحمن الساجي البصري he took knowledge from him and he benefited from him that مرحلة didn't take too long for him and it wasn't a long lasting مرحلة it wasn't a long lasting stage which then moves me onto the second مرحلة which is when أبو علي you married his mother and he took from him the يعني إعتزال he became a مرحلة and he remained in that مرحلة for the next 30 years so 40 years when he was the age of 40 أبي الحسن and أشعري he could not stay in this for too long and he defended the مرحلة to a level where he even mentioned he said I authored a book in the معتزال ideology defending it no book was written for the معتزال I 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 معتزال ideology and his fact is that played from him to leave the معتزال ideology some of which are number one a dream that he saw and this dream ابن عساكد فيما نصيب إلى الإمامي أبي الحسن الأشعري so a book that he wrote to defend أبي الحسن الأشعري in that book ابن عساكد he mentions that he had a dream that the prophet he spoke to the prophet صلى الله عليه وسلم and the messenger صلى الله عليه وسلم told him يعني to go towards his sunnah the prophet said to him عليك بسنتي upon you is my sunnah so and that dream is mentioned in many different ways there is a chain for it but because it's mentioned in ample books like طبقات سبكي بنزل طبقات قادر ترتيب المدارك and also ابن عساكد mentions it it seems to be something that has bases okay the the second reason why he left the معتزالي was that he had a debate with his يعني his uncle or his stepfather and debated on issues related to is the name عاقل is that a name from the names of Allah and another مسألة known as الصلاح والأصلح and issues like this they debated and أبل حسن الأشعري felt that أبو علي الرباء he 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 fact that he said أبل حسن الأشعري according to the strongest opinion he is a شافعي in مدهب so as it's known his position regarding علم الكلام is very well known شافعي said my ruling حكمي على أهل الكلام is شافعي said my ruling on the people of علم الكلام is that they get lashed with يعني branches tree branches is taken and they lashed and shoes and they are paraded in the market and then they told هذا جزاء من عرض عن الكتاب وصنة وقبال على علم الكلام that's the ruling of the person who turns away from the Quran and the Sunnah and turns towards علم الكلام and شافعي had a very strong position regarding علم الكلام even debated بشر المرسي العنيد he debated also حفص الفرد so شافعي didn't like علم الكلام and he used to refer to the science as anyone who learns it would turn into it's a part of heresy يعني زندقة so أبل حسن الأشعاري saying I'm following شافعي in فروع الفقية أنا شافعي in فق but I am معتزلي in معتقد and شافعي was a gate the معتزلة 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 contributed for him to leave the معتزلة now I come to the fourth stage which is the مرحلة الأشعرية where he became an أشعري this مرحلة is when he took on the ideology of أبي محمد عبد الله إبنه سعيد he took the belief of ابنه كلاب and he started to refute the معتزلة and when he refuted the معتزلة he wrote a book called اللومع في الرد على أهل زيغي والبدا and he wrote many many other books refuting the معتزلة and he would be the best person for the job because he was one of them for 40 years so he would know 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 معتقد and the belief of أهل السنة والجماعة but the strongest opinion is that when he did leave the طريقة of ابنه كلاب which is the path today أشعر when they say they are referring to that fourth stage I was speaking about which is مرحلة الأشعرية they are referring to that stage that شعرة today this last stage to the أشعر is it doesn't exist they don't like it they don't believe in it when it really is a reality ابنه كثير منشن زيق رحمه الله تعالى and it's a reality documented his works have been quoted by أريبانة has been quoted by عساكين and others على كل حال this stage even though he repented from that path and he became in general ابنه كلاب his 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 إنشاء الله تعالى is that أبي الحسن الأشعري 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 شعرة the Medheb of the أشعري and he originally was taken from a chef and scholar from أهل السنة and then he went through different stages and it was like the second stage where he took the معتزيلة and then he tried to actually oppose the معتزيلة and that's where the stage came from this أشعري 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 إن شاء الله 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 there's four men I believe that play a big role in the تطور and the تحاول تطورات and the تحاولات of the Medheb الأشعري okay if these four figures are not looked at you don't really understand أشعري as we know أبل حسن الأشعري he diverted from the part of أهل السنة when he was upon إن شاء الله I'm going to prove the way that that's the case but then every man who came added more deviation on to the issue for example أبو باكل الباقي اللاني is the first person I want to mention for people but I mentioned أبو باكل الباقي number one and this is all in order أبو باكل الباقي اللاني he plays foundations تأسيس العقلي he's the first person who put down logical arguments for the Medheb and he made okay يعني he gave the headings and he left it that way then أبو معال الجويني came أبو معال الجويني came so close to the أشعر معتزلة initially أبل حسن الأشعري was refuting the معتزلة من الكتاب الملومع he was refuting it أبي المعال الجويني when he came he got closer to the أشعرية okay أسود المعتزلة and he basically weakened the arguments of the أشاعر and he wrote a كتاب called الإرشاد إلى قواته على دي الله he wrote a كتاب called الشامل في أصول الدين if you compare أبي معال الجويني to أبو باكل الباكل and you see a big difference between the two of them for example if you read the كتاب تمهيد الأوائل وتلخيص الدلائل it's shocking because the طبعات has been like two طبعات have come out one is not complete and the other one and he refutes those people who do تأويل of it أبو باكل الباكل تأويل meaning anyone who distorts the meaning okay he proves that الله is above your throne that's أبو باكل الباكل now pay attention to that أبو باكل الباكل proves this and he debunks the arguments of those who say otherwise okay fine now if you look at the طبعات that have come out after that تمهيد الأوائل وتلخيص الدلائل you see that they took that chapter out which brings me الله and their mindset and how deceptive they are I'll prove it to you إن شاء الله أبو معالي جويني denies the name الله is above your throne he's now going against أبو باكل الباكل باكل الباكل so he wrote a كتاب كول ألير شادي لا قوات الله شامل إلى صوري دين then came up the third person which is أبو حامد الغزال who's the student of أبي معالي جويني so I just mentioned أبي معالي جويني what did he do he became so close to the أبي معالي جويني okay fine أبو معالي جويني comes brings he gets أشعارة close to the معتزلة then أبو حامد الغزالي who comes and then what he does is he does a message between the تصوف and أشعارية which wasn't present before he brings the صوفي to the أشعارة so then after أبو حامد الغزالي you don't find أشعاري except he's a صوفي a contradiction between a text and the logic so he wrote his كتاب الإقتصاد في الاعتقاد he wrote a كتاب كوتهاف والفلاسفة and he wrote another كتاب كوت قانون تأويل he just he just put down the argument that there is a there could be a contradiction between the text and the the text and then the logic and the reasoning فخرودين أرازي and he wrote كتاب كوت تأسيسو التقديس which is also known as تأسيسو التقديس والشيخ الإسلامي بن تيمي and took it upon himself to refute him and four lines what he said about the issue of قانون الكلي شيخ الإسلام تيمي روه his كتاب دروه تعرض العقل وانقل وهي refuted him he also has another كتاب كوت معالمي and what you're saying is that they changed the مدهب over time the أشعاري مدهب actually changed over time it took different forms is that what you're saying so 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 مدهب in فق also changing and that wasn't an issue for you at all like the عراج 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 this is a madhab that's not concrete it's a problem here right now so all of them that have been فق aren't concrete that changed over time now I'm going to come to the issue أبل حسن الأشعاري what he said is not what فخردين أراضي say incredible issues first we shouldn't conflate between عكيدة and فق let me give you something ألمان with دهبي in the ترجم of ألمان أشافي محمد مدريس أشافي دهبي he speaks about the biography of رمام شافي in there he brings the senate of أزدوير ابن عبدالله أزدوير ابن عبدالواحد وهي سأخبرني علي ابن محمد in Egypt حديثنا محمد ابن عبدالله ابن عبدالحكم he said كان الشافي رمام الشافي كان الشافي يعيو بعد أن نظر حفص الفرد when shafi debated with this man حفص الفرد he disliked the الملكلام he disliked it يقرحوا الملكلام it's a second or third time you mentioned that الملكلام it's a Greek philosophy okay fine they took Aristotle arguments they took Plato's arguments and then they used that to understand عقيدة so they were saying the way أصول الفق is for fiq they were saying الملكلام is for عقيدة the great scholars of Islam denied that refuted that debunked that أبو مضافر السمعان is a nice statement on that which الإمام قوام السنة أبو قاسم تيمي بريزن his Kitab al-Hutra في بيان المحجة and عايل الهروي has a Kitab called ذا ملكلام وأهلهي anyways شافعه he debated a man when he refuted when he debated him شافعه he said something very powerful he said والله لأن يفتي العلم فيقال أخطاء العلم خير الله for a scholar to give a fatwa and get it wrong is to get it wrong it's better for him than to do a word to speak in use when you say زندق to be said that he is زندق pay attention what does it mean by that? a person is speaking in فق he gets it wrong he's either going to get two rewards or one reward he uses صول الفق he speaks about it he's an عالم he's the right person for it he's one or two rewards if he gets it right he gets two reward 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 wanted to get it right that's what they they would try the hardest to get it right شافعي 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 علم الكلام and what is between is what? زندق كافر and a Muslim then look what he said شافعي said I don't hate so I hate the most hated people to me are the people of كلام now ذهبي took something from this he said هادا دالون this statement of شافعي shows أن مدهب أبي عد الله that the methodology of a Imam of شافعي is أن الخطأ في الأصول to do a mistake in عكيدة ليس كالخطأ في الاجتهاد في الفروري is not like doing a mistake in an issue فق so that's ذهبي's that's his understanding we have the same in the prophet صلى الله عليه وسلم مجتهد is it between one and two when you say ذهبي is مفهوم we need to find someone who's either the same level of the Imam with ذهبي someone who is of the caliber of the Imam with ذهبي who we can say said otherwise so who is the Imam ذهبي who gives him the right to restrict a general statement who gives anyone the rights who's lower than ذهبي to disagree with him who's lower and weaker in understanding يعني شافي one or two rewards in عكيدة أو فق so why now you restrict that to only فق the religion by the way this is something I need to clarify for many people they confuse فروع and أصول this is what we're dividing into don't use the word عكيدة فق here necessarily because in عكيدة there are issues which are فروع and in عكيدة the bulk of عكيدة are أصول فروع 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 عكيدة because once you say عكيدة the overwhelming majority of عكيدة is أصول so when you say عكيدة it will fall to that so what do you say أصول the same way you can't say they all agreed on فق because the majority of فق is فروع do you see my point who goes against أهل السنة in issues which are أصول like issue of فق which is أصول is like ذور is واجب because someone say I believe ذور is not واجب even though it's issue of فق is that not عكيدة issue as well no it's not the issue of the issue of ذور being واجب is what you study in مقصة فق these are the five obligatory prayers what is واجب what is مستحب you study in صول فق أنفق but it's also a fundamental issue it's a fundamental issue you know somebody comes and says I don't believe ذور is واجب I don't believe أصول is واجب I don't believe أصول is واجب I don't believe أصول is واجب it's disbelief okay it's disbelief the same with issues of عكيدة you can't go against because these are issues which have been unanimously agreed upon there's no difference in these issues that's what ذهبي is trying to say here that أحمد شافع is saying هذا دال على أن مدهبة أبي عبد الله أن الخطأ في الأصول a mistaken أصول ليس كالخطأ في اجتهادي في فرور and I like how ذهبي is precise in what he said he said ليس كالخطأ في اجتهادي في الفرور الاجتهادي في الفرور so there's اجتهاد and there's خلاف these two things and we have دفعين with Christians we have دفعين with Jews we have دفعين with Buddhists we have دفعين with the جهمية we have دفعين with دمعو تزيلة these are دفعين اجتهاد is what it's a طيب of دفعين it's the اكسبتي طيب of دفعين it's اختلاف anything there is قرآن سنة and there's اجمع on it so the قرآن and the سنة and the افهم of these two have been restricted by consenses and then you can't go against that if the قرآن say something and the سنة say something and the امه have unanimously agreed on this is one interpretation of this issue no one is allowed to come and give it this is now you have to start in the سنة ونسله جهنه مساعد الصحيحة Anyone who goes وما يشاك لخير رسولة Anyone who goes goes a guest a prophet وما يشاكي الرسولة من بعد ما تبين له الهوة after clique her evidence has come to them وما يشاكي الرسولة وما يتبين له الهوة و هو نتبع غير سبي للمؤمنين other than the the believers وراء يعني اللاع سيج نوليه ما تولى وهذا يمكن أن تكون لديك موضوع جيد لك. الله يتكلم أن نوليه ما تولى ونصله جهنم و جهنم يمكن أن يكون لديك فائن و بوت وسائط مصيرة إذا كتب عقيدة التي تفتح ماذا تكلم هو إجماع؟ عندما يقول مذهب سلف أي أجمع سلف سلف يتكلم على هذه الأشياء look at the Kitab عقيدة الرازيين يقول أنه عقيدة أهل أمصار لنذهب إلى الأشياء الأشياء بين أشعارة والأثيرية أو الأسلافية أو أيضاً يريد أن نقولها هل يمكنني أن أدفع هو أهل سنة؟ لذلك لدينا مستاني من ذلك حسناً، يمكنك لكن قبل أن أقوم بعمل ذلك أنك يقول أن أهل سنة ليست أشعارة لأن الأشعارة يقول أنهم أهل سنة أيضاً قبل أننا نتكلم أريد أن أكون أخبار هنا ليست أردت أن أخبار هنا لنأتشي إلى أشعارة أو أيضاً لنذهب إلى أشعارة أسرح، دعنا نرى أهل السنة نحن نرى أشعارة يمكننا أن نتكلم بها أهل السنة أهل السنة أهل السنة كتب أقوام السنة هو أمام الإيمامة السلف أمام السنة و القاسم أن تيميو الأصبهاني و يهزى كتاب كول الحجة في إباني المحجة بأيضا و إذا كتاب جانز عقيدة بك و يتحدث عن المفتاحات يتحدث عن مجرد حنابلا يؤمنون هذا أو مجرد شافعي يؤمنون هذا أو مجرد مالكي يؤمنون هذا أو حرفية هذا هو إمام الذي يخبره ببقية جهازه من إمامه و يتحدث عنه يبدو أنه يبدو بك شرحوا سنة لإمام و قاسم هبط الله لك و صوله اتقده لسنة الجمعة يمكنك أن تفعله و أصحاب الحديث بيصابوني يمكنك أن تفعله و أعتقده إمام الحديث بي أو و أكل السماعيني يمكنك أن تفعله في كتاب يعني الواصطية بشيخو السامتيني و كل هذه المقابلين أنني أقول هل أنت بسبب مجرد مجرد شافعي ليس مجرد أفكار و مجرد شافعي يؤمنون هذا لأنك تفهم أن الشاعر will also bring ألماء and bring names and they talk about this person it's like your scholar against his scholar و مالكي يؤمنون هذا و مالكي يؤمنون هذا هذه تفرش لن أخبره والله الحمد والمنا لن يتفهم معه حسناً ولكن عند نزول الميدان كما يقول السكولي عندما يأتي إلى الموضوع و نرى على كل موضوع لقد نجد صارت مشرقة و سرطة مغربي فشتان بين مشرق و مغربي يأتي في المجرد و المجرد يؤمنون و المجرد يؤمنون و المجرد يؤمنون من نفسه قوام السنة أبقاسم التايمي و يقول في الكتاب الحجة في بيان المحجة يقول قولهم و نزكول السي فلانون على السنة و من أهل السنة عندما يقول ذلك يعني موافق للتنزيل يقومون مع الموضوع والأثر و حديث في الفعلي والقولي في الموضوع و في الموضوع لأن السنة لا تكون مع مخالفة الله و مخالفة رسوله لا يمكن أن يكون من الناس من السنة حتى يؤمنون الله و ممتعه هل هذا شيئ أحد يجب أن يقومون لا ابن راجب الحمبي أولاً أحد يجب أن يقومون يحبون يجب أن يدمعه و يتكلم في الكتاب جامع العلوم والحكم يقول و السنة يعني الطريق المسلوك السنة يعني لتنزيل السنة يعني لتنزيل فيشمل و ذلك التمسك بما كان عليه وهو لذا السنة تقومون السنة لتنزيل هذا الذي يقومون لتنزيل و خولفاء و الراشدون و هو خولفاء أبو بكر أمر أثمان و العلي من الإعتقاداتي و their beliefs و الأعمالي و their actions و الأقوالي و their statements و هذه هي السنة كاملة This is the complete reality of the sunnah and the sunnah is the prophet and the four rightly guided خولفاء in their speech in their belief and in their actions is that something a person can deny? لا That's perfectly fair That's fair to say that this is it الله says in the Qur'an إتبعوا ما أنزل إليكم من ربكم follow that which has come to you from your Lord ولا تتبعوا and do not follow me do not follow me anyone besides Allah قليلا ما تذكرون يعلي 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 صح ألمان مقرطو he said something very powerful in the تفصيل of this verse he said anyone who is pleased with him a methodology a school of thought فأهلوا ذلك المدهب أولياؤ you are the amadhab is your ouliah you've chosen others if it's in line with Allah it's fine no problem إبن كثيرا لحمل الله ونكيمت دا إتبعوا ما أنزل إليكم من ربكم ودريسي إقتافوا آثار النبي الأمي الذي جاءكم بكتاب ونزل إليكم من ربكم من رب كل شيء وماليك he said إتبعوا ما أنزل إليكم من ربكم and follow the prophet صلى الله عليه وسلم The literature one that one that came to you with the book that you have The Quran إلا أن يصبحوا السبق من الأول ومن المهاجرين والنصاري والذين إعتبعوا به إحسان رضي الله عنه ورضوه عنه We have a final point when I mention that We have the Hadith of the Prophet صلى الله عليه وسلم or one specific hadith which is called حديثة الافتراك which many people know the Hadith of the Division حديث معايت بلا ميسوفيان أبوداو تخصم أحمين تخصم إبن حجر authenticated it الشيخ ناصر رحمه الله وثنته كتري where the Prophet ﷺ mentioned ألا إن من كان قبلكم من أهل الكتاب يفتركوا the people of the scripture that came before you divided على تنتيني وسبعين أمي الله they broke into how many? 72 groups وإن هذه الملاة this group ستفترك على ثلاثة وسبعين they're gonna break into and divide into 73 تنتاني وسبعين في الناري 72 are in the house fire يجب أن يكون هناك أشعر فيقنا how can all of them go to the house fire if it's an issue of a 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 side as you quote doesn't mean that أشعر and I haven't yet gone to whether أشعر but that group could be big with small difference of opinion in there it could be but do you think this is the point I want even the people watching to read to ask themselves this question the Prophet is saying 72 are gonna be in the house fire by the way the 72 are not disbelievers they're Muslims so it's not like when the Prophet is saying وإن هذه الملاة وإن أمتي my umma my umma he means أمتي the ones who accepted his message as a Prophet so they're Muslims so 72 of those groups are gonna be in the house fire so they're not 72 people who differed with the Prophet in an issue of فق because an issue of فق you don't go to the house fire for it this is a fundamental issue something that is not tolerated then the Messenger of God I mentioned the 73 groups 72 of them are gonna be in the house fire and only one group is gonna go to Jannah he then gave us who this group is he didn't say عبد الرحمن it's you all the Somalis that one group he didn't say that he didn't say oh the people from subcontinent you guys are that one group he didn't say Arabs you guys are that one group that's gonna be saved he didn't say Europeans you are that one safe group he didn't he gave a description if you come with it wherever in the world you are شاء الله تعالى 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 ما أنا عليه وأصحابي where ever me and my companions are upon إذن قواموا السنة the statement that I mentioned أنا من رجب الحمبلي is in line with those verses and the Hadith that I just mentioned now that أهل السنة أهو they are the ones who take the Quran and the sunnah and they also take what الصحابي the Prophet said that right so we wanna be from that one safe group now let's look at the أشاعر is it fair to first now look at the أشاعر what they believe when it comes to following the Quran and the sunnah I don't wanna quote you know other people I'm gonna quote them it's fine I'm gonna allow you to do that but I want you to understand one thing like we spoke about last time that the مذاهب فيق and I understand your point that it's different in فيق and أقيد no problem the مذاهب فيق they were humans who were attempting to understand the Quran the sunnah and the companions in أقيد these are also human attempts to try and understand the Quran the 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 that's my point and what I'm saying to you is that these issues have unanimously been agreed upon okay let me speak about one of these issues okay so that's what I wanna 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 Sahabahs is the way forward أشاعر I don't agree with that they do okay let me quote the imams okay go on I don't understand they come out openly and say that they do they do they don't listen to this they're gonna talk I'm gonna bring their references and their statements I'm gonna bring those four horsemen I mentioned and I'm gonna mention other people anyone I mentioned from أشاعر is not someone they're gonna 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 gonna prove today the أشاعر today the أشاعر that we know today are not أشاعر of the early way of أبل حسن أشعري the أشاعر of today are جهمية محب they are جهمية they are the جهمية that أحمد من أحمد spoke against that أليمام شايف spoke against and the great scholars of al-Islam spoke against and I'm not gonna prove it from what Ibn Taymi said about them or what Ibn Qayyim said about them I'm gonna prove them what they said about themselves and what they mentioned in their creedal books I'll be surprised if today you can prove that because everybody knows their شاعر for example they go against those three things they go against the companions for example very very clearly an opening but their شاعر and the mainstream Sunni Islam or they all agree with those things so how are you gonna prove it out? look I'm I'm I want everybody to open their mind if you're listening write this down if you think I'm go to it yourself check it out he has a there's a book called تأسيس التقليل I mentioned that before it's the It's the It's the It's the It's the IBM It's the IBM it's the IBM IBM IBM IBM IBM IBM IBM IBM IBM IBM IBM IBM IBM IBM IBM إذا قامت على ثبوتي شيء، إذا يجب أن تطلق حقيقة شيء، ويجب أن تطلق حقيقة شيء وإذا كان عقل يقول هذا ما هذا، again he refer to the عقل أزوات القطعية العقلية الدلائيل القطعية العقلية، the عقل is number one قطعية كليخات، and it's also if it proves the reality of something and it affirms something, the عقل affirms something ثم وجدنا then we find a deal of naqulia and then we find a textual evidences يشعر بخلاف ذلك that opposes that logic دلائيل القطعية العقلية he says فهاهنا لا يقول الحاله من أحد أمورين أربعة four situations we have to deal with this issue شايد please listen he's gonna tell us he's saying that the عقل and the naqul are contradicting one another the عقل is said yes and the naqul is said no he's saying what do we do here four steps the first step is إما أن نصدق مقتضل عقلي ونقلي فيلزم تصديق النقيرين وهو محالون we take both of them and he says two opposes cannot be taken that's an illogical absurdity okay number one number two وإما أن نبطلهم the second one is that we reject both of them we say we don't take the عقل or the naqul he says فيلزم تقريبا نقير ضيني that means we would reject the two opposites which also is an illogical absurdity because we're gonna be forced to do one in reality that's also get rid of that how many options are we left with two more the third option he says is وإما أن نصدق الضواهر النقلي that we take the clear cut textual evidences ونكذب الضواهر العقلية and we disbelieve in our logic وذلك با طيلون okay what's the issue here I'm gonna mention the fourth option that he brings repeat it again the عقل and the naqul are contradicting one another فقردين 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 and he said it's also a illogical absurdity the third option is we take the textual evidences and we ignore the logical arguments and he said وذلك با طيلون that's با طيل 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 عقل we take the what the عقل and the دلة العقلية we take it over the naqulia and he said we take the دلة العقلية over the naqulia how do we do that the text is still starting in front of us so we took the عقل we're gonna take the عقل he said and we're gonna dismiss the naqul but what we're gonna do with the naqul he said what we do with the naqul is the following here we say إنها غيرو صحيحة it's weak and if we still can't it's really one of those ones بخاري or مسلم narrated it وإن كانت صحيحة but it's صحيحة there's no way to disprove it's صحيح what do we do we refer back to by saying إلا أن المراد منها غيرو ظاهرها the intent is not the apparent meaning ثم إن جوزنا تأويلة we're going to distort the meaning we play around with the meaning we can't وإلا ميو جيزو تأويلة تأويلة doesn't seem to be working for us فوضنا العلمة بها إلى الله we do tough with which another mess like we say Allah knows where he means بخانته شايد what is it that they did فخرو دينا الرازيو gave precedence to that logic over the text and with that premise he comes to the Quran and the sunnah he's going to believe what the Aqal has affirmed when he looks at the Quran and the sunnah the Aqal won't move for anyone the Aqal is going to stand still the Aqal is going to be the رئيس these texts they're going to be distorted and they're going to be either ignored and said الله 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 Quran and the sunnah to be a source of legislation let's go back a step because what part of that in your mind goes against the Quran the Quran takes precedence over our Aqal the Quran tells you to use your Aqal that's for the bit you are misunderstanding the argument شايد is not whether we use our Aqal or not it's the concept that the Aqal first of all the Quran and the sunnah do not go against the sound mind that's for 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 this beautiful obviously there are some things ibn Taymiyyah said show us but the thing with these people I want you to understand is that the Aqal to them has no restriction again we believe that Aqal has restriction just like your eyesight has restriction if I switch off the light in this room you can't actually see so I give you an example you believe that Allah descends to the lowest heaven is that correct the last third night it's not you believe that Allah has mentioned ينزل ربط في ثلاثة ليلة خير and the last third night the prophet said that Allah descends the last third of the night it is the last third night everywhere in the world at some point in the time agreed you see what happened right now is the minute you heard these characteristics you started to 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 Arab say رمتني بداعيها وانسلت you accuse me of what you have they're the ones that when they saw these characteristics in their mind straight away تشبي came to their mind and then they want to fight with what's come to their mind and by fighting that what did they do they go to distort the meaning and then they go back to تشبي by the way again and we're going to go into this a lot more detail next week we're going to go into their names and attributes 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 talk to and debate with their Shahid prove them wrong I just want them to understand one thing a Shahid is not an they've just happened to misunderstand it they've interpreted it in that way it's not the textual evidences is not a proof to these people let me give you another statement I'm sorry I don't want you to move on this because I want you to understand something because you're looking it from your perspective and I can understand the way 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 do you do it you say we don't you have just done what فخردين الرازي is exactly same what did I say the akal doesn't unsize we make tough weed we say you say the same thing no but we no your akal can't understand the kafia the hawness so you make tough weed you say Allah told us in the Quran again I'm not choosing to what I want to believe and what I want to do tough weed they don't say the choosing yes they are that's your claim on them no Shahid a Sha'ira they came to the Allah's name and attributes as a يعني there was something else they were discussing and this is where it led to after that in other words a Sha'ira were trying to they were trying to they were trying to prove Allah's existence originally the discussion with these people they were these people originally they were trying to they were trying to they were trying to they were trying to they were trying to prove Allah's existence وجود الله and they fell it to an issue they called to prove Allah's existence we have to prove Allah is قديم meaning that Allah always has existed okay from that moment onwards to prove Allah's existence trickle 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 to maybe if we go to the issue of the podcast we might talk about it there Insha'Allah 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 no no in the way they proved it 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 the متكلم when they fell into this they said that these characteristics are these characteristics if we affirm them through Allah and they're happening that means الله تعالى didn't exist necessarily which is again I don't want to really go into it just be detailed once they believed an argument they said they got these verses الرحمن وعلى العرش يستوأ ويبقى وجاء ربك وصفن ويبقى وجوه يومئة الناظر إلى ربها النظر يعني these آيات الصفات came up scratched the head and they said وكل نصن أوها متشبه أوه أوه أوه أوه أوه وكل نصن أوها متشبه أوه أوه أوه ورمتنزيها any characteristic that comes to you you do don't know it's not just a run off situation where they misunderstood or they held on to a a hadith which was weak This is an idea that comes from the logic is the asal Do you not think Do you not think that they're actually holding on to an ayah They say commit to his shade No that's not And that's what makes them do this No It's just the way that they talk about it And in your way it's not And it's the same as the Medan Let me give you more Sunousi Sunousi is one of the great books they study He's a great book He mentions he says Anyone who claims the path to know the truth Is the الكتاب والسنة Anyone who claims the path to know the truth is the كتاب and the السنة ويحروم وانهل is حرام ما سواهما any other ways 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 والسنة He said that And it's not allowed for you to look at any other thing Like شافي عيس 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 asal So he's saying here Anyone who claims that the way to know the truth Is the كتاب والسنة The refutation on this person is the following حر جول شايد شايد if imagine I said this to you They believe it's من أصول الكفري Is this belief of Allah To say I'm gonna hold onto the Qur'an and the Sunnah They don't mean it like that That's شايد How do you know the truth from the Qur'an and the Sunnah Let me read these people's statements to you And insha'Allah تعالى Let a lot of people understand This issue between us and them It's not just an ayah that's been misunderstood wrong Or an interpretation that happened to be misunderstood Or it's not سنوسي who died in 885 It's their Imam In جامعة الأسر His Kitab are taught like his reference for these people Any أشعار who is watching today Will not dispute the Imam And the Jalal of these people In إن شرح الكبره he mentioned It's taught in our country as well It's been عقائد سبعة they call it He says The foundation of kufra is 7 Okay 6 Yeah 6 He says the foundation What did I say You said 7 7 Sorry He says The foundation of this belief is 6 He mentioned 5 And then look what he said after that He said Is what By holding on to the Kitab And the Sunnah of إنشرز عقيدة من غير بصيرة Without having any insight and knowledge of عقل 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 تشبي شاهد He's saying We fell into تشبي By holding on to the apparent verses of the Qur'an شاهد This is an issue I want So in other words In other words The Qur'an is a form of disbelief By holding on to the Qur'an If you take it in a certain way Which we would all say right If you take the Qur'an in a certain way You can When you say to someone Holding on to the apparent Wording of the Qur'an Is disbelief So what I'm trying to say Do you want to say an ayah It's like that though right What It's like what Say an حديث Put like بخاري 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 it's going to be كفر What do you mean like holding on to what Holding on to the ظاهل Meaning the apparent meaning Of literally my eyes Are going to be the eyes of Allah That I'm seeing The حديث doesn't say that But What does حديث say You can understand where they're coming from No no no They're not talking about the whole Could answer it like you're making out They're talking about a certain Ayat Cannot be interpreted this way شاهد Let's slowly Let's look at it slowly I think this is the point you can't even Mean No one can argue for this And I'd like to hear that شاهد or respond to this point To be honest أصول الكفري To say holding on to ظاهل What he's saying is holding on to the apparent Meaning of the Qur'an and the sunnah يعني he's saying واتبسك في أصول العقائي Not in issues عقيدة To hold on to the Qur'an And the sunnah And he didn't say If you don't go to the Understand of the Salaf And maybe he got a point here Even to say كفر is too strong You could have said بداع But he said من غير بصيرة في الحقلي We're having Studying basically علم القرام and logic He's saying this is why these guys are falling into What they fell into Is that all he says شايد In our books of عقيدة When إبن عبد الوهاب Other scholars they say They mention what إعلام أرشادك الله ليطاعتي أن الحنيفية أمي الله تعبراهين And then he would dailyl قوله تعالى The things like that, right? سنوسي has a method called أمو البراهين And it's also referred to as سنوسية الصغرة He says بسم الله الرحمن الرحيم He started the book يسأل الحمد لله وصلاة وصلاة وعلى رسول الله إعلام نو أن الحكم العقلي ينحصر في ثلاثة أقسام الوجوب والاستحالة والجوازي He says إعلام نو أن الحكم العقلي وستدن عقيدة بك by the way This is عقيدة بك توتن أزهر أشاعر أستريد this book It's one of the moutouns that They study He started by saying إعلام نو أن الحكم العقلي First line The حكم عقلي ينحصر ينحصر في ثلاثة أقسام الوجوب ينحصر في ثلاثة أقسام وستحالة ينحصر في ثلاثة أقسام وينحصر في ثلاثة أقسام بيجوري ينحصر في ذلك يبراهيم البيجوري ويوجد شلحة في ذلك Look what he says He says The author here يعني صلوسي He restricted himself على الحكم العقلي He restricted himself In this book of عقيدة He restricted himself To the حكم العقلي دون أخوي And he left the other two brothers of his One of the two brothers وهوما الحكم العادي والشرعي He didn't mention the rule of the عادي And he didn't also mention the rule of the الشرعي He only restricted himself To the حكم عقلي In this book لأنه هو ها المحتاج إليه في هذا الفني دونهما That's what's needed In this science of عقيدة حكم الشرعي is not needed And حكم العادي is not needed In the science of عقيدة شاهد These people don't believe The Quran and the Sunnah Is an evidence They don't believe that And we're talking about No issues of فقن We're talking about issues Of fundamental beliefs There's a Kitab called Are they talking about the فترة here That's all Like No, no, no He didn't say فترة No, but that is The عقلي is like Part of the فترة That Allah gives us Right He gives us the عقل As well The فترة gives us Again It's a good point That you brought that up The فترة Proves the general Points of عقيدة Okay But lacking Detailed issues Of عقيدة If فترة is enough Why would Allah send Prophets and messengers To explain to us Allah سبحانه و تعاله For فقن How to worship him So the Prophet صلى الله عليه وسلم Telling us Allah's name That attribute We could have known All of that through the فترة That's how you make The out of us Part of worship That's part of worship Again The فترة Can bring you to the truth The فترة Proves Allah's existence But you know الله تبارك وتعالى بالتفصيل Allah says وكذلك أوحينا إليك روح من أمرنا ما كنت تدري ما الكتاب ولا الإيمان ولكن جعلناه نورا نهدي بهما نشاو من أبادنا وإنك لا تهدي إلى سراط المستقيم الله سيطه محمد أميه أميه أميه لتحوله في هذه الأرض الله تبارك وكذلك أوحينا إليك روح روح وكذلك أوحينا إليك روح من أمرنا ما كنت تدري من الكتاب ولا الإيمان لن أعرف هذه الأشياء محمد يعني الإيمان هو المحاول كما قلت كما قلت إنه تفاصيل الإيمان أشياء الأشياء من الإيمان لن أعرف ذلك لذا وعول الله سيناه القرآن روصولا مباشيين ومديرين لأن لا يكون للناس على الله حجتهم بعد الروصول لذلك وعول الله أخبره كما قلت وكذلك وكذلك وكذلك أعرف أن الناس لا يجب أن يحاول حياتهم حياتهم حياتهم يعني الله يتكلم نفسنا خلال المسجد من المسجد صلى الله عليه وسلم لذا فداملك الله الله يتكلم خلال عقل لذا كتاب كتاب القريدة البهية هو هو حدث أبو البركات أحمد ابن أحمد ابن أحمد الدردير قلت وكذلك وكذلك صعقيدة بوك صعقيدة بوك ماذا يتكلم وكذلك يقول أقسام وحكم العقل لا محالة هي الوجوب وثم الاستحالة فما الجواز وثالث الأقسام ففهموا نحتل لدت الأفامي يقول صعقيدة بوك هو بقر ينتهي بسملة ومحمدل وكذلك أقسام وحكم العقل لا محالة فقط ما سنويس يتكلم ثم أذهب إلى الشرح of أحمد الصاوي أحمد صاوي يوجد حاشي على جلالين جلالين بجلالودينا المحلية جلالودينا الصيوضي عندما يأتي إلى صورة الكف هذا هو فرصة أريد أن أتكلم أحمد الصاوي عندما يأتي إلى صورة الكف يقول من أصول الكفر يتكلم إلى الظواهر والنصوص لم أتكلم يعني يعني لتكلم لذلك ولكن انظر مجدداً يتكلم على أحمد الدردير يقول أحمد صاوي يقول إنما اختصر المصنف لسبب ما المصنف هنا يتكلم احكام العقل كغيره من المتكلمين مثل المتكلمين في وصودان هو لأن مباحة هذا لأن هذا السبجك عكيدة لا تخرج عنه لا تركع عقل هذا هو المتكلم حسناً مجدداً أعتقد أن الناس يجب أن تفهم who we are dealing with ولكن جولي يوجد رسالة يوجد علم with توحيد بالنسبة هؤلاءً هؤلاءً هؤلاءً هؤلاءً هؤلاءً هؤلاءً هؤلاءً هناك فقط one contention أسرع أسرع أسرع هناك فقط one contention أريد أن أخبره في هذا الوقت الكثير من الناس يقول أن إبلاهيم عليه السلام يستخدم تسيير هؤلاءً يوجد رسالة علم with توحيد يقول فا يجب في حقيه تعالى لا يقدم يقوم بفقه خلص علم with توحيد يقوم بفقه يتحدث with توحيد أنت أش عالي هذا هو مجد أنت تتعلم إبراهيم المجدود يشاهد الشيخ هذا يقول الشيخ الإسلام إبراهيم المجدود هؤلاءً يقول أنه يقوم بفقه يقول فا يجب في حقيه تعالى أردت رسالة، أعتقد أنه هناك only two verses he brought, but 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 long time ago. Was it two evidences or maximum three evidences he brought? In how big are we talking? How many pages is that? We're talking about like 30 أصول something like small as that. Look at it, look at how it talks. Just what people understand, what أقيد for them is ابل عبدلُه حالت رسالة، اوليبنو تايميا، ابل تايم where you have red is واصطية ما وستعلن واصطية وبدليل قولو تاجسة, there are three four pages it's just تليل. ابل عبدلو حبابينا فبدليل وقولو وعاله. وبدليلوك صح؟ that's very common in it, look what it does. He said فيدب في حقه تعالى الو ضد فالله تباركه تعالى existence is a must وضده العدمة, the opposite to existence is not to exist. وبدليلو you're waiting for I and the Qur'an right? Yeah. So he says وعلى ذلك وجودوا المخلوقات المكتب لذلك is the existence of the creation شايت والله يارضي بالله it's something to be shocked with a people studies as a form of Tawheed he says ويجيبوا في حقيقة على القدم إلا الله تباركوا إتعالى he's always existed ومعناه that means أنه لا أول له that there's no one before him he's a fast وضده الحدود the opposite to القدم is what حدود something that comes about ودليل you wait in front of an ayah and a hadith right he says ودليل على ذلك أنه لو كان حادثا لحتاج إلى محدث وهو محال ويجيبوا في حقيقة على البقاء ومعناه أنه تعالى لا أخير له ودليل you wait in front of an ayah ودليل على ذلك أنه لو كان فانيا لكان حادث وهو محال ويجيب في حقيقة على المقالفة للحوادث ومعناه أنه تعالى ليس مماثل للحوادث فليس له يدن ولا عين ولا أذن ولا غير ذلك وهو أسوء اكبر من السفات الحوادثي للضمها للمماتلة ودليل you wait in front of an ayah ودليل على ذلك أنه لو كان مماتلة للحوادث لكان حادثا وهو محال he negates Allah's names and attributes with not one ayah or a hadith علي يستطيع أن يحضر شيء وهو السمع البصير is just a just to يعنى عامة للناس the general mass نحن نستطيع أن نستطيع أن نستخدم القرآن. والله هؤلاء those people who are sympathizers of the أشاعراء. And are also the sympathizers of the متكلمين. You just take one point for me. Look at their lectures and their reminders and their works. The قرآن and the سنة are very little because they don't see it as a proof. You hear a guy who says I'm studied. I know Aqيد. That's my field of expertise. He does a whole entire podcast. They won't use one. He won't use a حديث. He would give a whole entire lecture. The why are you like this? The reason is because the evidence. 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 dismissed the قرآن like that, who have they opened the door for? If you say عقل to the people, you are now letting ISIS exist. You're breeding an ideology of ISIS. Of course you are. You're telling everybody عقل. Your mind. ISIS called the قرآن حديث. No, but I'm weak. We have nothing against ISIS. If we say everybody use your عقل. They can be like, whoa, isn't I'm using my عقل. That's why I bomb these people. My عقل told me that these people are not innocent. I should kill them. You open. You know what I mean? Like you open the door to قلهم ونهب ودب. 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 Eman. Before I don't think that contention was answered properly. You just said that it requires تفسيل. But you know, I've heard multiple people use this. إبراهيم عليسلام did use the عقل 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. إبراهيم عليسلام said that Allah's words are not evidences. Did إبراهيم عليسلام say Allah's words should not be taken into consideration? Did إبراهيم عليسلام say if the عقل and the words of Allah they come together, we give precedence to our logic over the statements of Allah. We should know that where evidence we use it shouldn't be like the man who said مولد is permissible and he was asked what's your evidence is أفرم ينظرون أفرم ينظرون إلي بلي كيف أقولي قدم. Anyone can mock the religion like that. You got it? Okay. What are you using it for? I can't just pull a verse out of some way. By the way, we're not saying عقل cannot be used for عقيدة. Okay. We're not saying that. Again, I did say it before. I said that sound mind will not contradict the authentic evidences. And أسكول إسفة لسنة do prove that. When he refuted دارو تعارض العقل والنقل, he debunked him on these issues from a rational perspective as well. And showed him that قرآن and السنة don't contradict each other. I'm sorry, the قرآن and the سنة don't contradict the عقل. Rather they complement one another. إبراهيم it did use logic. And we do use that to them. We prove it to them logically. That the قرآن and the سنة 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 عقل is restricted. It's قاصر. And the one that's superior is the قرآن and the سنة. 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 عقل also needs evidence like that. The light for the عقل is the revelation. How do you interpret the revelation without عقل? I just said that to you before. The قرآن and the سنة. There are issues which are fundamental also. Which the Islam and the Muslims all agreed upon. There are issues in the religion that are fundamental. We've agreed on these issues. قرآن بعد قرآن. Let me just give you something. Sorry, I'm sorry to stick on it. But this thing that you just gave an example. My eyesight you said is like the عقل. It's limited. And the lights are the نصوص الوحيين. The قرآن and the سنة. If my عقل is limited and I can't see past a certain distance, it doesn't matter what lights are on. I'm still not going to be able to see it. Like my عقل is limited. This is where it comes down to. I get when I don't understand it. And I will never understand it. I cannot understand it because my عقل 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 نصوص الوحيين. What I'm trying to say شاهد here right now. And I'm really trying to drive this point home. These people. The عقل 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 make sense to me. Give me an example. مسألة الإيمان. I have to show this as an example. It was narrated from ألمام البخاري أثنتيك. إذا مخاري سألقيتوا أكترة من ألف رجل من العلماء. I met more than a thousand people. موذنة. Who is this? ألمام البخاري. I met him. لقيتوا أكترة من ألف رجل من العلماء بالأمصار. I met them in all different places. Not one restricted area. This is the أمصار. Look what he said. فما رأيتوا أحد منهم. I did not see one of them. يختلفوا differing في أن الإيمان قولون وعمل. That the iman is speech and action. ويزيدوا وينقصوا. That the iman increases and decreases. This consensus has also been transmitted. للكاء ينتهي منه. He transmitted it from who? الإيمام الشافعي. الإيمام أحمد بنحمل. إيمام إسحاق من راوية. أبو عبيد. The Quran proves that there is a jma'a. There is no difference of opinion on this issue. There is an jma'a. Allah mentions in the Quran. Allah says That the believers are the ones when the Quran is recited their hearts tremble. وإذا توليت عليهم آيات وزاعدتهم إيمان. When the Quran is recited on them it increases their iman. وعلى ربهم يتوكلون. They rely on who they load. Allah says الذين are the ones. The believers. يقيمون الصلاة that they established a prayer. إذن الصلاة has been mentioned with iman. Which is an action. ومن ما رزقناهم ينفقون. And they give from the money and the wealth Allah gave them. Allah then says These are the true believers. لهم درجات عند ربيهم. ومغفرة ورزق كريم. أشاعروا. What do they believe about iman? أشاعراء. What do they believe about iman? What's their view regarding iman? الإمام الباقلاني الإسكتاب الإنصاف He says أن الإيمانة بالله believing in الله تبارك وتعالى هو التصديق بالقلب. It's just to believe in your heart. شاهد. No actions. You don't even have to say رشد ولا إله إلا الله. رشد أنه محمد الرسولات أنت إسلام. أقول it to the شاعراء. All you have to just do is believe in your heart. جويني يقول The same in his إرشاد إلى قوات إلا دلة في أصول إلا تقات. He says What is pleasing to us is أن حقيقة الإيمان التصديق بالله تعالى. فالمؤمن بالله من صدقه. 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. بس خلص. هذا هو. أبل حسن أشعر الإنصاف الإنصاف اللوم عبدالي يقول It's an الإيمان التصديق بالله. شاهد. I just brought you what? الإمام البقاري وسين لاقيت أكثر من ألف رجل من العلماء بالأمصار. It's a مسألة إجمع. The Qur'an I just mentioned to you Allah mentioned صلاة. Allah تبارك وتعالى mentions the zakat which is an صدقة given your wealth. And Allah تبارك وتعالى mentioned the recitation of the Qur'an. All of that which are actions they say الإيمان It's not because أخي The Qur'an is they believe something. The heads have got something convinced. The Qur'an does if you bring it to أشعر يسقى الله تعالى He'll say to you How do you know أبل حسن نبسول this verse How it's all of that is a smoke screen. The Prophet ﷺ يسألنا حليث الإيمان وبيضعون وسبعون الشعبة إيمان is 70 an odd I'm a Oh بيضعون وستون or 60 odd not the branches The حديث says أعلاها قول لا إله إلا الله The highest level is what? لا إله إلا الله وأدناها and the lowest of it is what? إماططة الأذة عن الطريق to remove harm from the path It's part of الإيمان بخاري المسلم بغطة نريطة إنه صحيح وذي أضطرتي وأبو هوريلا The Prophet ﷺ here is saying إيمان is actions لا إله إلا الله is إيمان To them it's not Yeah, okay So what you're saying in summary is that we defined the أهل السنة the people of the السنة as being people who take the القرآن the السنة and understand the companions and we all affirm that and you bought many evidences to prove that's the point and that's something that the الشعب on the apparent won't disagree with either that definition or others So let me just mention one more quote on this particular point There's a man who they look up to his name is البرحان و الدين إبراهيم بيبنهارون اللقاني براهيم اللقاني is known is gonna is gonna met him in توحيد it's called جوهره التوحيد That Kitab is taught in our country it's from the عقائد السبعة they call it and it's one of those books you have to study as الأشعري this is where they تدرج you know how you have مستوى الأولد مستوى الأولد This is مستوى الأولد مستوى الثاني ثاني جوهره التوحيد has an explanation which is the one I keep referencing from بيجوري's تحفة المريد Now I'm gonna mention إبراهيم اللقاني said and then I'm gonna the explanation I'm not gonna take it from anybody else except them بيجوري's explanation Okay fine He said وفو السير الإيمان وبيت تصديقي ونطق فيه الخلفو بتحقيقيقي إيمان has been explained يعني كوني توصى شعيرة بتتصديقي just to believe in Allah ونطقو فيه الخلفو بتحقيقي 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 جمهور of them believe what it's not look what بيجوري said تحفة المريد when he explained the word he said فمن صدق بيقلبه anyone who believes in his heart ولم يقر بيليسانه but does not stated on his tongue لا لي عذري مناعه شاهد there's no reason that's preventing him from it and he does not like his يعني he can't speak his mute is none of that مناع ولا لي إبائن but and it's not also out of arrogance why he doesn't want to say it but اتفق له ذلك it just happened to be the case فهو مؤمنه اند الله he's a believer غير مؤمن في الاحكاب الدنياوية but in this world we want cinema to believe believe it when we look at him we don't want to say believe it but really in reality he's a believer when the messenger said معادم جابل I said إنك ستأتي قوم أهل كتاب فليكن أولا فليكن أولا ما تدعوم إليه شاعدة الله إله إلا الله let the first thing that you call them بلا إله إلا الله also the prophet صلى الله عليه وسلم say قولوا قولوا لا إله إلا الله تفلحوا say لا إله إلا الله you'll find success when he came to his uncle أبو طالب and Abu Talib was on his deathbed you don't think Abu Talib believed in the prophet's prophecy? he said أول قد علمت بيان دينا محمد خير البرية دينا لو للملامة أو حدارة مسببتنا وجدتني بذاك سمحم مبينة he's establishing the prophet's prophecy yeah but it's not the same as Iman is it like in the heart he thought Iman is the heart he believed in the prophet Iman is wider than that he believed in his heart the prophet saw us in the prophecy he believed in the message of Nabila Muhammad he said if it wasn't وردالك that's why they believe أبو طالب تبليفه that's another discussion أبو طالب زا مسلم تده 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 the that ayat they say Allah is علي مبذاتي صدور for example that 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 interrupting these ayat and taking it as part of their belief I'm just saying that you're looking at the نسوص وخيين one way they're looking at another way can't we just be fair and say that you're both trying each Tihad إِنَّا لِلَّهُ إِنَّا I just mentioned the Qur'an refer to يعني to them صلاة is not it it's not part of Iman and I only really want you to understand it Iman is only أتستق this is not just only the belief of the the misguided group it's غولات المرجع these guys are the the extremist form of the مرجع the extremist that's the أشاعر's belief شاهد if there would be any way to يعني look at these people and say you know what there is a chance for them to be يعني I would say it I wouldn't I wouldn't I know people are going to watch this I know thousands of people are going to watch this and you've been and I know and I know every single statement I've said it will be looked at it will be tell us يعني I know when they watch this they're going to try to look through it but anyone who's موسف who's just who knows that يوم القيام is going to stand in front of الله يوم القيام and it's going to be question and interrogated and if he lies الله تعالكو تعاله will make his body part speak he would question his he would question all of this he would question all of this and you've been quoted from their scholars not your scholars that's one thing I I made sure everything I've brought you أبو بكر أبو بكر أبو بكر باقي اللاني منشن فقرو دينا رازي سد أبو حامد الغزان أبي معالي الجويني إبراهيمة البيجوري إبراهيمة اللقاني what they سنوسي what they said I'm not going to say ابنو تايمة سد about them this لا okay they've testified to this okay do you know which increases the issue in in problems do you believe or do you know that أشعر I believe that the Qur'an is created that's definitely not what they say أشعر I believe the Qur'an we have today is مخلوق everything أحمد ابنو حمبل was fighting against we got when it came to the مرتزلة and the reason why he was imprisoned and the whole entire reason when أحمد الخزاعي was killed and بويطي the student of أمام الشهف he was killed and يعني أحمد was lashed and beaten and the whole reason على ابن أبي دؤاد and بشر المريسي and all these guys the whole entire خلاف that you saw that happened أشعر today adopted the ideology that the Qur'an is مخلوق what do I mean Allah told us that the Qur'an is the speech of Allah أمه Allah says in the Qur'an ورصنا قد قصصناهم عليك من قبل ورصنا لم نقصصهم عليك وكلام الله موسى تقليمه الله tells that he spoke to نبي الله موسى we know Allah has a characteristics which he firms for himself كلام أشاعر one of the things they do and they're very good at this is they deceive the عامة they deceive the people hence why the ideology spread and I'm insha'Allah I'm gonna mention that as we speak further Insha'Allah I forget 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 advanced class 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 عامة to NASA they just know and they calm down and when it comes to circles of knowledge we really tell them what we really believe how do you know their intentions I'll come to it I'll quote what if it's just an issue of advance and begin everything I will mention what they said الشاعرة they say to the people there are seven characteristics we affirm from those seven characteristics is calam when you see that you think Allah is مبارك they actually affirm Allah's speech what they affirm is that the calam that they affirm is the calam which is قائم مبيدات الله 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 same person ever said speeches was inside you that doesn't come out but to them somehow it does why the ability to speak not the ability I've got give me a second I just thought about something to them that speech I was there was a speech just calam they're saying وليله المتلونة الله has a great example and there's nothing I can compare him to سبحانه وتعالى 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 a speech of Allah the Quran that we have today that is we were reading we're making our children memorize who we read in weddings we 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 مخلوق yeah and they're talking about the papers the most half شاهد the Quran that we're reading this whole entire Quran is مخلوق to the أشعر let me festival so that happened to us know what the Quran is before I bring the shubha to them and we mentioned the verses to prove that the Quran is a speech of Allah and مخلوق means for that and I'll explain what مخلوق means first of all Allah tells us in the Quran وكلّم الله موسى تكليم الله spoke to نبي الله موسى also الله تبارك إتعالى he says ولما جاء موسى لمقاتنا وكلّمه ربه الله spoke to him قال ربي أريني أنظروا إليك قال الانتراني ولكن أنظروا إلي الجبري فإن استقرروا مكانه وفصوفة راني الله منشد وكلّمه ربه الله spoke to نبي الله موسى by the way to be fair اللورد أشعر I believe what happened between نبي الله موسى الله سبحانه وتعالى a large number of them believed that was speech they believed that so a large number of them I've found that see we mentioned what they say and what they we won't take it away from them أصول الله تباركه تعالى he says in the Qur'an وإن أحد من المشركين استجالك فأجروا حتى يسمع كلام الله ثم أبلغوا مأمنة ذلك بأنه مقوم الله يعلمون look what Allah says he says وإن أحد من المشركين if one of the disbelievers come to you and say to you give me shelter الله said فأجروا give him shelter protection حتى يسمع كلام الله until he hears the speech of Allah and then the speech of Allah is something that is heard ثم أبلغوا مأمنة and then make him reach a safe place ذلك بأنه مقوم الله يعلمون the reason to this is because they are people who don't know أصول الله تباركه تعالى he says سيقول لك المخلق أما سيقول المخلفولة إذا انطلقتم إلى مغانمة لتأخذواها درونة نتبيعكم يريدون أن يبدلوا كلام الله by the way this came it's a story of Fatah it's talking about the conquest of Makkah الله تباركه تعالى he said about them يريدون that they want and you بدلوا كلام الله they want to change the speech of Allah إذن this Qur'an which is the كلام of Allah is what they are trying to change أشاعرة don't consider this to be the كلام of Allah which is which is they believe this one is مخلوق كلام الله is the one which is قائمه بداته I'm going to come to this إن شاء الله also الله تباركه تعالى he says فلما أتاها نوديا من شاطئ الوادي الأيمن في البقعة المباركة من الشجرة أيا موسى إني أنا الله رب العالمين الله يلد to Mousa according to no language does and needa become something that's not coming out of you needa means to call someone out so الله also says قال ربي جعاللي آية this is one of the strongest evidence in the Qur'an to prove that الله هو تباركه تعالى speaks with two things حرفون وصوتون sound and words الله sound yes and words نبي الله is a kariyah when he wanted to have a child قول الله تباركه تعالى شري when Allah تباركه تعالى I told him he's going to have a child he said to Allah قال ربي جعاللي آية I want to sign up my wife is pregnant and I want to have 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 قال ربي جعاللي آية Oh Allah make me a sign الله said to him قال آية اللي تكلم الناس ثلاثة أياب إلا رمزة the sign that you're going to be given is that you will not be able to speak to the people إلا رمزة إلا with إشارة and then الله says وذكر ربك كثيرا وسبح بالعشي والإبكار شاهد پندهيها الله says قال آية تكلم الناس the sign the علامة that's given to you ذكرية is that you will not be able to speak if speech is something that's within you ذكرية was speaking inside because he was doing إشارة he was telling them إلا رمزة means إشارة he was telling them to do this be quiet he was talking to them like this أقول لك شعالة ده لس كلام so what's the benefit قال آية اللي تكلم الناس you not speak to the people the speech that's been negated here is حرف وصوت ذكرية will not be able to utter anything وذلك بلك كثيرا and he said إشارة اللي تستطيع النطقة الله will give you الرمز رمزة means what الله will give you إشارة you can point things but you're not going to be able to pronounce anything مع أنك سويون صحيح even though you are healthy there's no illness with you you're mute you can't talk what is the كلام اللي is negating here the كلام اللي is negating here is what the vote to vocalize it to utter things you understand why they call you المشبهة right 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 we're sold we're sound and words same way you speak we're sound and words you're just saying Allah speaks we're sound and words no but I'm saying الله تبارك وتعالى say I speak and speak is only in any in the Arabic language because Allah is too good to say in the Arabic language وإنه اللي تنزيل رب العالمين نزل به الروح الأمين على قلبي كالي تكون من المدينين بليسارين عربيين مبين the Quran is in the Arabic language Arabs know the word كلام to mean حرفون وصوط that's all they know as number one number one you have to know that okay okay that's important Arabs are humans right Allah tells He said the Quran in the language of these people it makes no sense that the Arabs unanimously unanimously understand كلام to me حرفون وصوط and Allah means something else when Allah is saying the Quran يريد الله ليوبينا لكم ويهديكم سنو لدينا من قبلكم الله wants to clarify things to you Allah wants to guide you هل خيسي الله ستفتح it just can't 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 وإن الله تبارك وتعالى He says وإن أحد من المشيكين استجارك فاديل حتى يسمع كلام الله وكلام الله موسى تكليمه فلما جاء موسى لميقاتنا وكلامه ربه شاهد we're talking about verse where Allah says كلام كلام these people only understand بإجمع I'm going to bring in the إجمع later إن شاء الله تعالى that the word كلام only means this but to make it even more clear if they still are stubborn and again I'm telling you شاهد they are not rejecting all of this because the evidence is not clear or they're using another حديث they don't believe the Quran and the Sunnah is evidence كلام نفسي actually affirms both you actually reconciles between this committee and كلامة والله that he's affirming you've done it both now where are they going to take this حديث مقاريه من حديثه أبي سعيد الخطريه يقول الله الله سياء آدم وآدم فيقول للبيك وسعديك يقول يا الله I'm here to obey you and listen to you الله سياء فا يوناد حديث سيد فا يونادي الله call out بصوته الله will call out بصوته فا يونادي بصوته two things they can't take out of this place يقول الله is the beginning of the حديث الله will say فا يونادي بصوته أبقى اسمه تيميه يقول النداء to the Arabs is النداء has no other meaning except with sound also the Quran is حرف the prophet صلى الله عليه وسلم told us his words we know the Quran is حرفه right من قارأ حرفا من كتاب الله فله به حسنة now كلام is by unanimous agreement according to the people of the Arabic language and according to العلماء الإسلام أبو نصر سجزي who died here 444 أبو نصر سجزي ذهب سلباهم الإيمام العالم الحافظ المجود الشيخ السنة I need him for later إن شاء الله تعالى when I mention 16 or 15 I had actually more than that if the time allows me later who stated أشاعر على نقم من أهل السنة دياء من أهل الظلال إن شاء الله تعالى I mentioned them later أبو نصر سجزي who died here 444 يجريان he said الكلام ولا يكونوا إلا حرفاً وصوتاً speech cannot be except with sound words ذا كأليف واتساق وقالت العرب ذا عرب زيسي الكلام اسم وفعل وحرف جاء اللي معنى إس وقيتك هنا جرميان كلامنا لفت المفيد وسكس تقلم واسم وفعل ثم حرفني الكلام واحده كلمة و القول وكلمة بها كلام قد يؤمن بالجر والتنوين والندى وقال ويستدن إن جراما أن فيه تمارف منجزة الجرميان منجزة حان اسم وفعل وحرف جاء اللي معنى تحسوك كلاميس كلاميس اسم هل يقول قولاتيس يساعدك اسم يجب علي أرى اسم عرف لقد يتنسيس فالاسم مثل زيدن وحامدن والفعل مثل جاءة ودهبة وقامة وقعدة لقد يتنسيس فالإجماع الانسانسيس مناقيدون بين العقل فقال فقط العلمة بالإسلام فقال الانسان بين الناس يكون على كوني الكلام و god every sane person will say to you speakers,k what's heard but what you were saying you were pointing is not speech it's not لا so when Allah said ان لا رمزه He will put it with speech out of sight trust not with formulateلعونه ان لا ستحقيه that's part of speech لا لا، لا. رمزان is ishara is to point out to what things. الله is saying it's you, Mohamed. اسرع, you is a career will not be able to speak. Except. But except Allah will allow you to give ishara. 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. It's like everybody leave the room except. No, not every time. You're in the room. جاء القومو إلا الحمارة عرب سيسيدة. That's famous. عرب سيسيدة doesn't have to be the same genes. But the point is that الإجماعة جسبوت الحديثة of the professor أسمان ساحل بقاري من حديث أبي هوريرا. Where he said فينادي بصوت. أبو قاموا صنابوا قسمت تايمي إليس كتاب الحجة في بيان المحجة. He says وقاد آج مع آهل العربية The people of the Arabic language أولا جرية أبو نوات. أنما عاد الحروفة والأصوات ليس بكلاب الحقيقة. 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 not it is not a speech. Now I've mentioned that this is what these people even أبو حمد للفرايين 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 الإجماعة أهل السنة and I mentioned the Qur'an and what it said about me. What do أشعالة believe regarding the Qur'an? I just said to you that أشعالة believe the Qur'an is created. Listen to this. First of all, بيجوري says in his حاشية or his explanation on جوهر تتوحيد. He says إنه صفةٌ أزاليةٌ قائمةٌ بذات الله. The speech speech is a characteristic that's أزالي and it always been there and it's present in Allah and it always going to be there. He said ليس تبسوطين ولا حرفين. It is not sound or a harf. Shayla gave you حديث صحي البقر من هذه where the Prophet said فا ينادي بسوطين. Also I just mentioned to you حديث ما نقارأ حرفاً من كتاب الله. حرف and sound were mentioned by the Messenger عليه الصلاة والسلام. بيجوري goes against what نبي الله محمد said. You think this is just again مخالف of just one حديث. No, there are no evidences to him. القادي أبو بكر الباقلاني. Look what he said. ولا يجوز باقلاني. Again, the reason I mentioned بيجوري is because he's متأخرين عن البقر الباقلاني is from the متقدينين. Look what he said. ولا يجوز أن يطلق على كلامي شيء من أمرات الحدث من حرف ولا صوت. We can not refer to the speech of Allah with حرف and sound. غزال سيس الدسايمة وإنس كتاب الإقتصاد بالاعتقاد. He said السفة أزالية قديمة قائمة بداة الله غير منفصلة عنه ليست بحرف ولا صوت. شهر الثاني إنزميلاً والنحل. He mentions from أبي الحسن الأشعري that he said وكلام هو أحد هو أمر ونهي وخبر واستخبار والعبارات والألفاظ المنزلت على لسان الملائكة إلى الأنبياء عليه الصلاة والسلام دلالات على الكلم الأزلي والدلالات مخلوقة محدثة والمدلول قديم الأزلي. شاهد. Please listen to this. هي الشهرستاني mentions that أبي الحسن الأشعري He said إِنَّا لِلَّهِ وَإِنَّا لَا الْرَاجِعُونَ He said The speech of Allah is one. It's a command, prohibition. It is also a khabar. News of Allah. God bless you and Allah. Which Allah is telling us about. And then after that he said He said والعبارات والألفاظ والمنزلت these wordings that we have in the Mus'haf which was put to us على لسان الملائكة from the tongues of the angels إلى الأنبياء to the prophets. عليه مصلاة والدلالات على الكلم الأزلي they are an indication on the other كلام of Allah. If there's another كلام there's a which is present in Allah and there's also the كلام that we have which is the عبارات and the ألفاظ that we have that the angels come down with. He says this one that we have that the angels come down with والدلالات ومخلوقة المحدثة This one He's saying شهرسان is taking the statement of الحسنة عالي that the speech of Allah تعالى he categorized into two he said the speech which is present in Allah تعالى 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's not created when they say that they're referring to the one that's present within الله تعالى the one they call the كلام which is يعريقائمة بذات الله that's present in Allah تعالى that was not مخلوق which we don't believe in exists it's not كلام كلام is what بحرفي no salt so the كلام we refer to is this one this is what we talk about okay the Quran when he talks about كلام of the Quran being the كلام of Allah is talking about this this one that we have is he saying والدلالات مخلوقة المحدثة this one is created that we have والمدلول قديم الأزلي the one with الله تعالى that's always been there and it's not an issue they do read you say something very shocking in جهارة التوحيد when he explains he's sorry تحفة المريد to explanation of جهارة التوحيد he says وعلم no أن كلام الله يطلق على الكلام النفسي القديم بمعنى أن وصفة قائمة بذات الله تعالى وعلى الكلام النفطي بمعنى أنه خالقه انتا كلامه انتا كلامه إِنَّا لِلَّهِ وَإِنَّا لَا رَجُونَ إِنَّا لِلَّهِ وَإِنَّا لَا رَجُونَ he says know that the speech of Allah is referred to two things the first one is الكلام النفسي القديم the speech which is نفسي that's present within Allah the speech that is within Allah that's one that one he said بمعنى وصفة القائمة بذات الله that's a characteristic that's present within Allah that's one كلام also كلام is referred to as وعلى الكلام اللفضي which is the Quran that we have أنه بمعنى أنه خالقه that means Allah created this one they truly say that also he says ومدهب أهل السنة أن القرآن بمعنى الكلام النفسي ليس بمخلوق وأن القرآن بمعنى اللفضي الذي نقرأه فهو مخلوق the Quran 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 أشاعر أشاعر are very deceptive people there is a مدهب for the people and there's a مدهب for the students of knowledge that they tell he said he already told us right now that there's two كلام there's a كلام which is they call it كلام نفسي that's within Allah تعالى and then this one which he called it the كلام which is the one we have right now the Quran that we have right now and he said this one's created right then he said لكن يمتلع عن يقاله لكن يمتلع لكن يمتلع عن يقاله he said it what is prohibited is to say القرآن المخلوق do you used to say like that القرآن is created we withhold from that ويراد به لفضل الذي نقره when you really intend the one that's been recited you shouldn't say like that إلا في مقام التعليم except when you're educated the students of knowledge that's when you bring it out and you tell them يعني the word is مخلوق why? لأنه ربما أهم أن القرآن بما على كلامه تعالى مخلوق the person might think that the one within Allah is مخلوق so avoid that confusion don't say it شاهد بوصيري his برده is one of the books that's read in the Maulid they love it they read it in the Maulid بوصيري said something he said he says if نبي الله he said الله تباركه تعالى لم يكن لديه نبي الله محمد الله تباركه تعالى لم يكن لديه نبي الله محمد ذلك الذي يفهمه القرآن الله أعطيه كمعجزة ليس يفهمه من المعجزة إذا الله كنت أعطيه صلى الله عليه وسلم شيء يفهمه يجب أن يكون لديه إذا يسمعه صلى الله عليه وسلم ماذا يحدث؟ حين يدعى داريس الرمامي يدعى سوى وما يحدث يحلوم الإجتماع إذا الله أبقى بيجودي عندما يخبر برده. يقول أنه لأنه لأنك تعتقد أنه كيف يمكننا القرآن أن نحصل علىه؟ ليس كذلك. ليس كذلك لأفضل المرحبين. فالتصميم قال أنه جاء النبيون بالأيات في الصرم. وجئت لأبي حكيم الغير من الصرم. أيات كل مطال المدى يبينون جمال العثق والقيد. كل مرحب يأتي مع مرحب لأخباره. موسى يأتي مع السمج. موسى يأتي مع أخباره. كل مرحب يأتي مع مرحب لأخباره. والنبي الله محمد يأتي مع مرحب أنه لم يوت when he passed away. المرحب still stands. it's still it's a miracle that stands right. so the poet he said you've come you know Allah has sent onto you محمد with this everlasting miracle. يعني this is something that نبي الله محمد came with and it will never come to it. but what's the reason why they believe what has been given to the prophet صلى الله عليه وسلم this Quran is not worthy of him. what's the reason? the reason to that is because the reason for this is because نبي الله محمد is created and the Quran that we have is created. so if they both created the prophet is the best of creation. he says that the prophet is greater than the ayat of Allah حتى من القرآن المتلوي even the Quran that we recite بخلاف القرآن غير المتلوي but not the Quran that's not recited and there's two Quran's there's a Quran that's not recited and there's a Quran which is recited where did this come from? where? على كل حال that's what they believe. he said that the Quran which is متلو the Quran that is recited نبي الله محمد بردنه يعني بقرف أقول this where we're reading نبي الله محمد بردنه أسفض القرآن which is غير متلو that he's better than the prophet which is the Quran present in Allah فإنه أعظم منه لأن القديم أفضل من الحديث وبان شاعر للسنة that's what he says. so الشاعرة where they believe the Quran is مخلو شاهد I just wanna say something what is the difference between أشاعر and معتزلة this is what the mu'atezila believe why have they got issue with the mu'atezila the reason why they do is because the أشاعرة have two Qurans and the mu'atezila own half one Quran and they refer to that one Quran is مخلوق أشاعرة I like يا معتزلة when you say the Quran 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 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 we already proved there's no such a thing as a calam that within you that doesn't come out that doesn't exist based on evidence that I mentioned if you wanna 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 the scholar who passed away his name is as a كتاب which is a book he wants to prove Allah's existence and he divided the book into four where he talks about and he mentions it there the difference between him and the mu'atezila in this issue because he has to explain it to the people also if you go to the كتاب which is authored by سعد الدينة of تزاني or كتاب الإنصاف by باقلاني you find them speaking about this issue in great details where the difference between them and the mu'atezila is go there look at these people what they believe أشاعرة today أجه مية they are not أشاعرة like the early أشاعرة that was the time or what happened أشاعر when you believed no no أشاعرة today أجه مية محض I swear 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 you back to a foundational level now for the layman Muslim who's watching it what is the issue with saying the Qur'an is created what is the issue with that say the Qur'an is created is saying Allah's characteristic is created سبحانه وتعالى Allah's characteristic speech صفة من صفات الله how can it be created how can it be created Allah has not created سبحانه وتعالى it's dangerous و لذلك السلف وهذه الأمة like أحمد شافع لوزاع great scholars of Islam what did they say من قال anyone who says the Qur'an is مخلوق هو كافر if you don't if you want to see more statements like that go to the Kitab خلق أفعال اللعبات أبنو ألمام البخاري رحم الله رحم الله the first part he speaks about رحم البخاري رحم الله the statement of the jameel where they said the Qur'an is politem رحم البخاري رحم الله okay and he proves that the statement is كفر بالله العلي العظيم then the second part he speaks about the issue of the actions of the creation is created he goes and speaks about that شاهد we have to understand the most important reason why we are in this world today الله brought us into this world is to know towheed it's the purpose why here these things that we are talking about is our reason of existence الله تعالى he says وَلَقَدِ بَعَتْنَا بِيْ كُلِّ أُمَّةِ الْرَسُولَةِ وَالِعَبُدُ اللَّهَ وَجْتَرِبُ الطَّاوُوتِ all of the prophets that were said to their nations and every prophet that was said to these people he was told to say to them وَالِعَبُدُ اللَّهَ وَجْتَرِبُ الطَّاوُوتِ stay away from associating partners with Allah الله تعالى also told us لأنوح عليه السلام when he came to these people الله says وَلَقَدْ أَرَسَنَا نُوحَنْ إِلَا قَوْبِ فَقَالَ يَعْقُمْ يَعْبُدُ اللَّهَ مَا لَكُمْ مِنْ إِلَهِنْ غَيْرِهِ he said يَعْقُمْ مِنْ إِلَهِنْ غَيْرِهُ you have no other إله other than الله عز و جل don't worship him الله also told us عاد when he went to these people he said to the same thing قال يَعْقُمْ يَعْبُدُ اللَّهَ مَا لَكُمْ إِلَهِنْ غَيْرُهِ same thing شعب صالح موسع وما أرسلنا من قبلك من رسول إِلَا نُوحِ إِلَهِنْ نَهُلَا إِلَا إِلَا أَنَا فَعْبُدُونَ that's our reason in this world because of this we fight إسأل أمرت أن قاتل الناس حتى يشدوا لا إله إلا الله وأن محمد رسول الله ويقيموا الصلاة ويقتوا الزكات فإذا فعلوا ذلك عصموا مني دباءهم وأموالهم إلا بحق الإسلام وحسابهم على الله تعالى بقال المسلم يقول I was commanded to fight with the people until they bear witness that there is none worthy of worship except Allah and then Muhammad is his messenger and they establish the 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 he said to Mu'ad when you come to these people فليكون أول ما تدعوم إليهم شادوث الله إلا إلهي لله لده فاستين you call them to be what لا إلهي لله if they obey that from me then it's Allah وهاكذا one day the prophet صلى الله عليه وسلم he came to the noble صحابي أبي منك عبن and Imam Muslim narrated this أبي is a Qari a reciter of the Qur'an the prophet said to him one day يا أب المندر لسه كنيا he said أتدري أيواية من كتاب الله do you know what verse إنه بقض الله تبارك وتعالى معك عظم do you know the greatest verse of the Qur'an that you have with you he said يا أب المندر أتدري أيواية من كتاب الله معك عظم the prophet said do you know the greatest verse of the Qur'an that's great he then said الله لا إلهي لله والحي القي آية الكرسي فضارب في صدري المندر أبي منك عبن he said والله والله لا يهنيك العلم أبا المندر الله is going to make knowledge present for you مندر شايد you have to understand this آية it talks about الله's characteristics more than 10 parts in that verse it goes back to ضمائر that goes back to الله تبارك وتعالى pronouns that go back to الله we were commanded to know الله's names and attributes الله said in the Qur'an وعلموا أن الله سميع وعلي know that Allah is and it's got knowledge وعلموا أن الله يعلموا ما في أنفسكم فحذروا وعلموا أن الله غفور ورحيم واتقوا الله وعلموا أن الله معلم التقين فعلموا أن الله عزيز وحكيم who had been told multiple times know that الله can hear all things know that الله is سبحانه وتعالى with the pious people know that الله is عزيز whoever he wants will happen the way he wants it حكيم is wise سبحانه وتعالى وعلموا أن الله غفور وحليم that Allah is forgiving rather الله تعالى told us in the Qur'an the reason why he brought us into this world he says الله ومن الأرض يتنزلوا الأمر بينهنا ليتعلموا أن الله على كل شيء قدير وأن الله قد أحاط بكل شيء العلم الله is saying I created seven heavens I created seven earths and everything that's within it الله سبحانه وتعالى ليتعلموا سيكون know أن الله على كل شيء قد أحاط بكل شيء العلم and Allah's names and attributes الله سبحانه وتعالى جعل الله الكعبة البيت الحرام قيام للناس والشهر الحرام والهدي والقلائد ذلك لتعلموا أن الله يعلم ما في سماوات وما في الأرض وأن الله بكل شيء العلم so you know that Allah knows everything that's in the seven heavens الله knows everything that's in the seven earths وأن الله بكل شيء العلم and that Allah قمت you into this world for this reason the one thing 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 وما خلقوا جنة والإنساء إلا لعبدون those are the two things that Allah I mentioned in the Quran he created for الشاعرة have forsaken those I haven't spoken about their concept of إبادة and the shirk that they have fallen into the major shirk that they have never gone into that volumes have been of 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 مقام التعليم is different they teach something different in the circles of knowledge and what they teach is different so if you call yourself an أشعري today let it be the last day you refer to yourself and say I am free from this group repent to Allah سبحانه وتعالى ask Allah for forgiveness and rectify your situation that's what I can say 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 whether they're أشعري they don't really fully understand this for many reasons they've never 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 and that he's 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 عامة to ناس don't know these issues they shouldn't attribute themselves to an ideology they don't really know its reality you shouldn't call yourself an أشعري if you don't know the أشعر of belief now that الحمد لله I'm hoping a lot of them I've now come to know about it free yourself from this group so I've got nothing to do with it I don't want to study I'm not an أشعري 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 شيخو الإسلام التايمية مع عجلالته ومكانته we love him we admire him we know he defended this religion with his blood and sweat رحمه الله تعالى he did and with his pen but Ibn Taymiyyah 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 Ibn Taymiyyah as the ultimate evidence for us we don't believe that إبنو تايمية يصيب ويخطي you 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 إبنو تايمية did something it doesn't necessarily mean the case but that said with that being said what شيخو الإسلام إبنو تايمية approved 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 Quran 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 Quran and the Sunnah as a proof the مسألة هي شاهد and the argument here is always beenness and I've said this to you before it is a مسألة that they've passed one on to the other let me read a statement to you that الإمام السمعاني أبو مضفر السمعاني who died in 489 he said it then he said in the كتاب الانتصار لصحاب الحديث أبو مضفر السمعاني الإمام الدهبي وسربا من سير علامن بلاهي الإمام العلامة مفتخ راسان شيخ الشافرية شيخ الشافرية he said وعلمنو النفصل ما بيننا وبين المبتدعة هو مسألة العقل the dispute argumentation the issue between us and the innovators is the issue of logic rationality فإنهم أسسوا دينهم على المعقولي they base their religion on logic وجعلوا للتباع والمأثورة تعالي المعقولي that they made the Quran follow their logic وأما أهل السنة the people of the sunnah قالوا they said الأصل للتباع الأصل استفلون والقولوا تباعون and the logic needs to follow the Quran and the sunnah ولو كان أساس الدين على المعقولي he said if the religion was based on rationality and all only just use your mind لاستغن الخلق عن الوحي the people will not need revelation وعن الانبياء the people will not need a prophet صلوات الله عليهم and peace and salutation وعنهم ولا بطالة معنى الأمر والنهي and the commands and the prohibitions that are coming to us from Allah and his messenger but they have no weight وَلَقَالَ مَنْ شَاءَ مَنْ شَاءَ and everybody would claim whatever they wanted شاهد if you look at that one statement of Abu Mu'taf al-Sab'ani all of the groups that's what we have you come to a feminist hardcore يعني whether she's a progressive she's a feminist or this what do you call it feminist whatever she calls herself the issue is الإضحان والخوضو اللي نصو سبحيين سميت القرآن السنة what are you looking for sister حرية freedom the حرية 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 وما إلى ذلك the battle is مسألة الحقل مسألة الهواء ذوق I feel this I like this I enjoy this it goes politics before the Qur'an and the Sunnah يعني what you feel and you put it before the Qur'an and the Sunnah عقل before the Qur'an and the Sunnah يعني this is has been the battle and it seems to be still the battle we've been saying from there until now may Allah make us from the Sunnah say amen الأديم قال الله قال رسول قال الصحابة أول العرفاني العلم نصبك للخلاف في سفهاتا بين الرسول فلان our religion إن شاء الله is to say قال الله قال الرسول الله said in his messenger and the companion said that's what our religion has been we don't mention anything from ourselves we know our statements has no value no meaning has nothing okay let me turn your argument back onto yourself then if you are saying and you're sitting here claiming that may Allah do not even put the Qur'an in Sunnah at the forefront they put their عقل over it they reject the Qur'an in Sunnah openly then if they reject the massage why don't you make take fear of them بلا إقابة الهجة without without establishing the proof they rejected the why do you still say the Muslims the miscali Muslims why don't you make take fear of them because again that's another thing قضية تكفير it needs us to have another podcast on it how to what to take fear do you know generally take fear specific specific take fear I think it's I think we've kind of touched on that on one of the previous okay, briefly that's another issue لكن about the feelings and the group that they are today when the feelings they went through their stages I told you before Abu Bakr babies it's not necessary Abu Muhali Abu Hamd and not what فخردين أراضي بليف لذا بسبب الكثير من الناس لا تعرف أشعاري بليف لا تعرف it لم أتعلم it يقومون بعمل هذه المجموعة أعلم إن شاء الله الكثير من الناس after hearing this who are passionate about the religion who might attribute themselves to أشعاري after watching this إن شاء الله و تعالى لورا دمه سنسير I know the Lord who is sincere when they watch this it will be a Sadma it will be shocked and it will be taken back and they will be إذن الله الكريم change their ways نعم Do you think you tend to over complicate عكيدة for example when the when Munkah and Nakir are asking the people in the grave مر ربوك the أشعاري 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 إس دي وع what does it mean of يد it's not going to what is the Qur'an created it's not even going to ask you these things Do you think you tend to over complicate عشرة عكيدة The scholars already mentioned this before العلم before knowledge used to be a نقطة it was a dot كثرها الجوهال they ignore 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 يعني these arguments like that they would just say قال الله they would read in the best آيات الصفات and they were fine أبو بكر أمر أثنان groups popped up and they said like what happened the hadith of جيبريل when the قدرية came out and مع عبد الجوهاني for example and he said لا قدر there's no qadr وأن الأمر أونف I mean that wasn't there before no one ever said that before and then مع عبد الجوهاني just said it like that but then غيلانا دمشق took it from him and he played around with it more thought about this issue and then brought arguments forward and then أهل السنة responded and then the 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 more to clarify this and more to clarify this it's not my point as they add on more and more and they're not developing the عقيدة to a level that the companions didn't understand it because there was no need to answer it for example the qadr like you brought up we now say that there's four pillars of the qadr the knowledge the writing the word the creation the companions didn't understand it like this no but that's my point but it doesn't mean a concept that the Sahabas would be wrong like when they look at it like when they look at it Sahabas would agree that الله تبارك وتعالى for example the qadr Allah's knowledge that Allah knows everything وعنده وما فاتحوا لغيب لا يعلمها إلا هو ويعلم ما في البرر وما تسقطوا من ورقة إلا يعلمها ولا حبت في ظلمات ولا راطب ولا يابس إلا في كتاب موبي they know that knowledge okay good everything is written oh yeah they the Sahabas I am not a grammarian I am an arab okay I don't need to say مبدأ مرفوع excuse me for example قام for example محمد مجتهد I don't have to see مبدأ محمد مبدأ وعلا وعلا وعلا وعلا وعلا وعلا وعلا وعلا وعلا وعلا أنه لا يجب أن يقول ذلك ، إنه أعمل نحوي ، أعمل غرماريون ، لست بإنحويا ، يلو الكوليسانه لا يجب أن أبحث عنه ، أنا أقول أنه صحيحًا ، إنه صحيحًا أول من أول من ألفة في الكتب محمد من الشافع المطلب وغيره كان له سريقة مثل الذي العرب يلومي القليقة وصول الفق عام خاص مطلق مقيت بجمال مبين لكن صحابات لا يجب أن تحتاجون ذلك ، لقد أعرف ذلك ، لقد أعرف ذلك لم تحتاجون ذلك ، لم أن يضعوا نعنين ، they were saying it without giving those titles to it لذا ، قتل العقيدة أهل السنة فقط أخبرها أكثر لأن العلم من المجرد يساعد ومثلًا لأن الإنومترات لأنها تصبح قدر أكثر لا يعني أنها تتبع جديد جديد جديد new concepts هذا هو الخطب ، لم يأخذوا ، يثبديهم على ما لذلك وذلك هناك كتاب قد فضلوا إلم الثالث على إلم الخلف عندما يتحدث عن المعلمة من المعلمات الأولى يعني صحابة رسول الله و تابعه و تابعه كيف يتحدث عنها قليلاً و now when we get that we have to unpack it for so much why are we going to have to why is it going to take us 2-3 volume و الشعري who says that for example that the companions didn't need الملكلام because they understood it easily but the معتزل I came and they put another dot in there for we have to come with الملكلام to refute them الملكلام it's something mustorah 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 fundament و عقيدة on I have to understand this is important أصول الفق is taken from شافي أيمان من أيمة السلنة يعني where did he take it from يعني يعني when we study the Mabadi of every subject when scholars they say إن مبادي أكل فنين عشرة الحد و الموضوع ثم ثمرة و نسمة و نسبة و الحد إن مبادي أكل فنين عشرة الحد و الموضوع ثم ثمرة و نسبة و و نسبة و الواضع و حكم و الاستمداد و حكم الشارع مسائن و المسائل و البعض اكتفى و من در الجميع حالز الشرفة يعني where is the the science taken from is one of the things that you study in what is known as the Mabadi of every science علمو الكلام that is taken from Greek logians يعني people who يعني were atheists or يعني people who are non-Muslims that's where these people take their religion from for example الرحمن و على العرش يستوى which I think insha'Allah we should make a podcast for صفات الله تبارك و تبارك we speak about it we really break down the concept of تأويل و تفوض and all these arguments that they bring forward لكن when you come to الرحمن و على العرش يستوى you have two great imams of Islam you have first of all you have a best of this 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 Bukhari chose both Mujahid and Abu Ali's قول على و ارتفع he broke them together إليs تفسير okay الرحمن و على العرش يستوى على و ارتفع على و ارتفع مجاهد سده مجاهد سمانه سفيلة توريسة إذا جاءك تفسير و مجاهد إذا جاءك تفسير مجاهد فعسبك به وهب أبو عالية who says also a comment on this fact they abandoned that they leave مجاهد they leave أبو عالية they leave the تفسير of these great imams and who did they go to they go to a man who is a Muslim غياتي بن غيوت الصلت who said he said استوى بشر على العراق من غير سيف ولا دم المهراق he says استوى بشر على العراق بشر on took over Iraq من غير سيف without any sword ولا دم المهراق and no blood was built so they said استوى he means استولة هاية where did you get it from غياتي بن غيوت الصلت he said this who is this guy he said he doesn't believe in Allah but the point is that he said it شاكل سامة he refuted that like we've got اي معايمة جهلي a poetry for example at the time it is a proof first of all it is not one of the people's language is taking this proof second is that no one's ever said الراحمان وعلى العرش على العرش استوى على in the context of استوى no Arab any Arab ان شاء الله I'm gonna bring the calam if we get a session for it ان شاء الله العربي and others said I'll bring the Ijma'a of Abu Amr al-Talmaki who said that by unanimous agreement اهل السنة who unanimously agree but Allah is above his throne they're gonna leave the Ijma'a they're gonna leave اي معايمة ومى في السماء الراحمان وعلى العرش استوى اي معايمة ومى في السماء اعتقها فأي معايمة ومؤمنة يعني اهل those احديث they're gonna twist it break it push it ignore it all of these I really want people to understand it's not just there's a تفسير problem here and there's a odd disagreement here and it's just generally they like the Quran generally they love the احديث let's really call out the situation as it is I'm not sugar coated الشاعرة today اه جاهمية anyone ذاقة طعم العلم who tasted the sweetness of knowledge اما شمرا ايحة العلم even if he didn't taste it but he smelt it from far he will know الشاعرة today اه جاهمية لكن when you don't know and you don't have understanding whenever somebody says these statements like I'm saying right now the جاهمية the شاعرة اه جاهمية you start to hate that person as the poet said من جاهل الشاعرة عادة عالمنا بطالب من جاهل الشاعرة عادة عادة أهله 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 Diobandia community in the UK for example who adopt these ideologies a lot of them I've sat with I've sat with these a lot of these people I said look اخي دي you believe these issues right but first I said do you believe in these books براهيد الدين براهيم اللقاني do you believe in it yes I do okay do you believe in سنوسي's كتب yes I do okay do you believe in this do you believe in it ياخي these are the things that I've written it والله بالله all these books I'm telling you والله I never read it from other references I started and I finished it just for this podcast just for this podcast I read it before شاهد والله والبلاح majority of them I agree they don't know it why are you tributing yourself to a group you don't know they 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 were excused at the beginning you didn't know okay no problem now you know why are you still arguing for it why are you debating for it are you with me yeah so that's the problem والله so to take you back to the layman on the street besides from the people you know you're speaking to the people of knowledge the layman on the street if for example he is upon the fifth right in terms of names and attributes والله he believes والله has mercy he doesn't really go further than that he doesn't look he doesn't ask about the speech of Allah too much but he attributes himself to the أشعاري مدهب if he knows the أشعار or what they are and what they believe he's in trouble he's in trouble if he doesn't know then why are you tributing himself to a group he doesn't know it's like me saying I'm a Jew but you know I only I gave how are you going to tribut yourself to a group by the way I'm not saying that 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 okay why do they not say the same thing about ISIS and those people they have خوارج tendencies خوارج was actually the first group that ever came out and the man was a discussion I think that what the claim is that these issues are historically like the controversies in the past that are dead and buried why do you have to resurrect it we agree that most of the Sha'a Allah don't know these things so why do you have to teach them this to raise a controversy and then refute them just leave them I believe majority of those people who say it they are حلالوا على بلا بيره الدور حلالوا الطير من كل جنسي they have double standards الكيلوا بمكيالين والوزروا بمكيالين 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 say to the Salafis put your weapons down cause we're fighting and we're not wearing a jihad it's a jihad يجعبون كفر ومنافق وغلوظ علي ومبتسل مصير we're fighting جهادوا لصيان جهادوا سينات you're wearing a jihad so they say put the weapons down stop calm down and they go to the Sha'a Allah they say spread what you wanna spread what you wanna spread you wanna do it now you're gonna leave it من رأى منكم منكراً فليغيروا بيدي فا يلم يستطع فا بلساني فا يلم يستطع فا بقلبي وذلك أضعف الإيمان one of the things that was mentioned is أبو باكل الباقي اللاني who was من المتكلمين from the شاعرة أبو حامد الإسفرائيين whenever he was they lived in the same place he used to wear niqab I want you to understand أبو باكل الباقي اللاني this أبو باكل الباقي was very smart, clever if you look at his debates with the Christians and everything they when he went to call of nature outside he would hide from أبو حامد الإسفرائيين because he called him out he shamed him he literally exposed his ideology he didn't personally attack him but he exposed his ideology where he couldn't live he was hiding he was in the hiding so self he should be like that with أبو باكل الباقي they should never stop from putting pressure on them the second thing أخي is that they themselves are hunting down the Salafis they go and they open the works of محمد عبد الوحاب and they bring it out if they brought something out we would be the first person to condemn محمد عبد الوحاب if he came with something wrong what about the man in the middle who says شاعرة you should stop going at the Salafis and a Salafi you should stop going at the شاعرة put your weapons down we're happy we say it in the open to everyone who's listening anything go look into our books أحمد لله we're happy go into our books without lying without deception go to the علمات that we consider to be scholars and bring out half of what I mentioned today in this podcast don't be a kiddie but افتراءات that was made against شيخ رسام إبنوطيمي a kiddie إبنوطوطة for example I lied about شيخ رسام إبنوطيمي in issues that he claimed إبنوطيمي when he never even met إبنوطيمي so don't bring me a calam that is very deep and 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 لا يهدي الله بك رجل واحد الخير لك من حمر النع for Allah to guide one person on your hand is better than you than a red camel as long as there's 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 they should be and not to mention in the UK we have the biggest organizations biggest messages how are we going to be silent about that we've got Drewsbury where they teach this and these ideologies to the people we have that we have it in the UK colleges here and there can I just mention the names of great scholars of Islam who consider the أشاعر to be from أهل البدع okay fine the first one is in Imam أحمد من حبل some of you might say about أحمد من حبل لأن أبل حسن الأشاعر how أحمد من حبل he made a deal of the kullabia and he was very harsh on the kullabia and the أشاعرات الأوائل the early أشاعر are what أبل حسن himself direct benefited from يعني from ابن كلاب he benefited from him و لذلك أحمد من حبل as it was mentioned by إمام أبو بكر من خزيمة as it's a series on him من أبل he mentions that علي أبو العلي الثقف يسد من الذي أنقرت أيها الإستاري من من مذهبنا حتى نرجع عنه يسد ميلكم إلى مذهب الكلابية فقد كان أحمد من حبل أشد الناس على عبدالله ابن السعيد من كلاب و على أصعاب مثل حارث وغيره أحمد was very harsh on الحارث المحاسبي بل 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 أحمد من حبل the كلابية is the يعني عقيدة شاعرة took on عشاعرة just became famous for it الإمام أبو نصر السجزي who I mentioned before that he'd be praised he يعني spoke against the أشاعرة in his kitab أرد على من أنكر الصوت على من أنكر الحرف و الصوت page 100 and 101 and look at it he mentions that about the شاعرة they are misguided people الإمام محمد أحمد أخويز من داد المسري المالكي ابن عبد البر mentions this in his kitab جامع العلم و صضلي and I'm going to read this statement it's very powerful that he said أنه قال في كتاب الشهاداتي في تقويل القولي مالكن الإمام مالكت لا تجوز شهادة أهل البداعي وأهل الأهواء and the witnessing of the people of innovation is not accepting now الإمام محمد إبن أحمد ابن أخويز من داد المسري he wants to explain who are these people that أحمد مالكي is talking about he said أهل الأهواء عند مالكن the people of innovation to مالكي وسائل أصحابنا أص مالكية which is another refutation of those who claim that the majority of the people are what شاعرة شاعرة he is saying ابن عبد البر transmitted this in his جامع بيان العلم وفضلي he is saying us أن المالكية إبن عبد البر is a maliki من قيمة المالكية is one of the greatest explanation of the who ابن عبد البر إلنه لله وإلنه راجعون الله أكبر من قيمة السنة من عبد البر has a nice refutation on them he is quoting look the statement how is he going to be شعري he is bringing the statement of another he is saying the statement of the Imam وهي said لا تجوز شعادة أهل البدع the testimony of the people of innovation is not accepted وأهل الأهواء he is saying ابن أخويز من داد المصري say المالكي أهل الأهواء عند مالك أكونت ألمام مالك the people of innovation وسائر أصحابنا وصو أصمالكية is whom أهل الكلام is the people of أهل الكلام فكل متكلم in every person of the people of أهواء والبدع he is from the people of innovation أشعريا كان whether he is an أشعري أو غير أشعري or whether he is not أشعري ولا تقبل له شهادة في الإسلام he is testimony he should never be accepted ويهجر he should be boycotted ويعدب he should be disciplined على بداعتي in his innovation فإنتماد if he is stubborn and he is still hard headed on that issue is to keep him in her he is requested to repent from this شاهل look at this point he is saying here that we Malikia this is what we believe the Malik statement is referring to the شاعر that's what he is saying ابن قداما رحمة الله what he said ابن قداما in his كتاب المناظرة في القرآن page 35 he says ولا نعرف في أهل البداع شاي this is very shocking he said we don't know in the people of innovation طائفة a group يكتمون مقالتهم who hide their statements who conceal their views ولا يتجاسرون who don't come out in the public and who don't come out in the open to tell the people about it إلا الزناديقة إلا الزناديقة ولا شعرية except the زناديقة the heretics and the الشاعرة are the people who hide their statements from you ابن قداما is saying this إنه لله وإنه راجع also he said in the كتاب تحريم النظر في كتب الكلاب وقال أحمد أهل الأهواء والبداع عند أصحابنا again they claim that the most number ابن قداما is saying that أحمد بنصحق الماليكي said أهل الأهواء people of innovation والبداع عند أصحابنا أصحابنا عند الحلابنا عند الماليكي again sorry is whom أهل الكلام is the people of كل متكلم من أهل الأهواء every single person who is from أهل الكلام is what every person who is أشعريا كان whether he is أشعري or whether he is not لا تقبل له شهادة شهادة his testimony should never be accepted he should be boy cutting the same he should be disciplined for his innovation and if he is stubborn and he is hard headed he is told to repent from that أح أبو fifth person أبو حامد الإسفرائيين who is أبو حامد الإسفرائيين he is من أئمة and he is considered to be from أصحاب الوجو يعني if he is his خلاف أبو حامد الإسفرائيين أبو حامد الإسفرائيين who was very harsh with باقلاني and those who were with him and he really gave them a hard time that it was mentioned أبو حامد الإسفرائيين was so harsh أبو باقل الباقلاني that he will go out with a نقاب خوفا من الشيخ أبي حامد الإسفرائيين all of this because he is kind of who أبو حامد الإسفرائيين also أبو إسماعيل عبدالله last one then I'm gonna have to stop you is 16 but I'll stop there إن شاء الله أبو إسماعيل عبدالله من محمد الأنصاري he mentions in his كتاب سبكي mentions this by the way سبكي who they look up to mentions in his طبقات that he said when he spoke about it that he used to أنه كان يلعنوا أبل حسنة أشعاري he used to curse أبل حسنة أشعاري وأنه ترك الرواية عن شيخي القادي أبي باقل الحيري and أبو إسماعيل الحراوي left of narrating from his teacher القادي أبي باقل الحيري because he was an أشعاري لذلك there's a story ابن قدامة أبو عمر who both of whom used to study with a man by the name of القادي ابن عسرون القادي ابن عسرون was the قادي القضات for نور الدين محمود زينكي رحمه الله he was the قادي القضات so what happened ابن قدامة أبو عمر أبو عمر sorry أبو عمر both of them who are brothers who are the children of أحمد محمد مقدام المقدسي both of them used to study with him and so news reached them that this man like they study with ابن عسرون قادي ابن عسرون is an أشعاري so they left him so he told them one day he saw أبو عمر specifically and he said to him I heard why did you stop coming to my classes because I heard because I heard that you're an أشعاري I heard that he was an أشعاري and then he said والله أعمل أشعاري but if you stay with me for one year and you seek knowledge of fiqh from me والله you're going to be a scholar in fiqh and he sought knowledge of fiqh from him a point شاهد to you is that والله I'm just going to mention the names I'm going to quote them محمد ابن عبد الملك ابن محمد ابن عمر ابن محمد الكرجي أبو الحسن الشافعي he considered them to be from the أهل البداع القاحطاني in his noonia he says لأبغيذكم وأبغيذوا حزبكم بغضا أقل قليله أضغاني لو كنت أعمل مقلتيني لسرني كي لا يرى إنسانكم إنساني الإبن وطيم رحمه الله تعالى he considered them to be from the innovators in أهل البداع also الإمام ابن القي رحمه الله تعالى أأمة دعوة النجدية like سليماري من سحمان 11 also أبو أبو طين بزمن أأمة دعوة نصر دين الألباني رحمه الله تعالى he considered them to be from أهل البداع also الإمام الفقيه محمد من صالح العثيمين who considered them to be from أهل البداع and number 15 is الشيخ صالح الفوزان الفوزان when he was asked عادي أشعر أنما تريد يأذي from أهل السنة and he said لا يعدون لا يعدون من أهل السنة ليس من أهل السنة حسنًا حسنًا أعتقد أن لقد كانت جميلة جميلة من أهل العلم إلى نهاية أعتقد أن أحد يمكن أن يقول أن these are scholars on your side we have scholars on our side but the most impressive I think was the quotes you bought from their scholars which was the main part of the podcast I want to talk but I think you've comprehensively proved that I want to take it back to the origin of this and I just want to 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 عكيدة and you're talking about the time of Ibn Qulab like you said you took it from Ibn Qulab al-Muqasibi you're talking about like this third century after Hijri the same time of Imam Ahmed Ibn Khambal these kind of deviations that are started from the very these are Sunni Islam as well they both attribute to themselves 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 in account of either one of them because it happened at the time of the quote unquote شاهد the names of the attributes of Allah for example is what you're referring to أحمد محمل and all these imams the issue they had was this I want you to understand something that it kind of it really does go before أحمد محمل the issue really goes back to جهم من صفوان before him was جعدي من درهم جعدي من درهم he took from أباني من سمعان أباني من سمعان took from Talut and Talut took from لبيد من أعصم the man who did magic on the prophet صلى الله عليه وسلم لبيد من أعصم gave it Talut Talut gave it to أباني من سمعان أباني من سمعان gave it to جعدي من درهم جعدي من درهم gave it to who جهم من صفوان and that's how it trickled into the متكلمين that we see when we say متكلمين we mean three ما تريدية أشاعرة أنا معتزلة أشاعرة they got it from that at the beginning you have to understand جهمية went under excessive heat so everybody was trying to avoid being connected to the أشاعرة to the jahmia the jahmia were not as educated and as scholastic as the معتزلة was the معتزلة was learned they were studied they were grounded in knowledge and especially the Arabic language one on one and other sciences so واصل العطة عمر بن عبيد and the likes of these people and then بشل المريسي came out and then they took power شاهد they took power at the time of اليمام أحمد رحمه الله تعالى which معمون was been forced into by his qadr القضاء وندؤد made this whole issue become a test testing on the people the point is that I'm trying to say to you is that أحمد بن حنبل was still consistent upon the prophet's way أنا أبو بقر أنا عمر النورث من العري anyone who's still on that path he's not the one who's cutting away from the jama'a he's not the one eating something يعني أحمد سند goes back to who he goes to شافعي to مالك نافع ابن عمر رسول الله صلى الله عليه وسلم that's the senate of اليمام أحمد أحمد took from شافعي شافعي took from who إمامو مالك مالك took from who نافع نافع took from who ابن عمر the messenger that's the chain of أحمد بن حنبل بشل المريسي and these guys are the judge do you understand my point so أحمد's consistent upon that path and till today the people like this consistent on that path I ask Allah I ask Allah I ask Allah I ask Allah I ask Allah we're 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 أحمد سند is تخذيل the prophet can't count the prophet said ستفتريقوا ستفتريقوا أمتي على ثلاثين وسبين كلها في النار إلا وحدة the prophet said I'm not saying there's more than one Ahlussan I'm saying Ahlussan itself there is differences of Aqidah within Ahlussan the company is different from Aqidah look what the prophet said I'll just say to you the prophet said there are 73 groups in my umma صحيح 72 of them are going to be in Hellfire and one group is going to be then the prophet described that one group he gave a description to the one group what was the description he gave I said من كان على ميطن مان علي anyone who's upon that which I and my company are upon today آذي أشاعر after this whole podcast of life's proving آذي أشاعر upon that which the prophet and his companions are upon did the prophet صلى الله عليه وسلم say الرحمن وعلى العرش ستوا is istola did the prophet صلى الله عليه وسلم say يبقى يبقى واجو ربك دل جلال والإكرام did he say ذات الله did he say وقولت وجاء أمر ربك يعني did he say ولاة باطلة that they came the prophet said if he did show it to us والله will take it will take it this is the point did the prophet صلى الله عليه وسلم say that if the evidence and the evidence of the Quran go against each other give precedence did the prophet say this to the people but he also didn't say the other way around he said opposite عليه كم بسنة وسنة الخلافة الرشدين المهديين if they if they are going to say no to the Quran and if they're going to say no to the sunnah of course they're going to say no to Abu Bakr they're not saying no but they're 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 there was an example was it واصم العطا was it واصم العطا or أمر معبيد one of them he said if something like this I I think it was أمر معبيد واصم العطا one of the two and if it's not insha'Allah somebody will correct me Insha'Allah 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 I would say to Allah you did not worship me so you did not enslave me to believe in this and he statement like that if Abu Bakr said this I would not accept it from him he said if سليمان المهران said this to me I would not accept it from him he goes through the chain 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 did you get my point yeah issue is not شهد again and I keep pointing this point out the issue is not these and people one issue flipped it's a rare situation it's a slight confusion here it's no problem it's not يعتكدون ثم يستدلون they believe they look for evidences 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 my advantage so you think oh he brought an ayah okay the premise and the ways coming from it's totally different أشاعرة today the people who those who are أشاعرة and those who champion for them I don't like to mention the name but those who champion for them look at them today are they people when they talk قال الله تعالى قال الله تعالى قال رسول الله قال رسول الله are they like that do they teach دواء وين السنة they teach رياضة صالحين بلول مرام عبدت الحكام مخاري مسلم when I went to India and I met people from Dioband and it's one of the biggest representation on the Shari side right if I'll tell you this imagine when I went to الحديث and شاعة سلافية بلارس I went there يا أخي بخاري the current بخاري they're teaching أبي داوو تلميدي بالمجر كتب الحديث on their eyes these people it was added later the thing is the truth is you can't use this the sunnah is not that big to them and that if you're like that in عقيدة how are you going to be الحديث و الحرج just go on 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 عقيدة and a lot of people use this to prove that is okay for us also to have differences in عقيدة about that few points to stand over number one can someone say for example the Sahabas 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 looks like they differed on the whole of fiqh exactly okay that's important they didn't differ on the whole of عقيدة so they didn't differ when you say that it seems like you can differ in any issues of عقيدة عقيدة has أصول and it has issues of فروع there are very small issues in عقيدة which are فروع they are not fundamental issues yes they differ on those issues so it's better to say فروع شريع and then أصول so the أصول they differed upon sorry the فروع they differed upon and the أصول they never differed upon the أصول can be issues of fiqh and it can be issues of عقيدة that's an important point that you understand and those issues of فروع that they differed upon itself can be discussed and looked into وما إلى ذلك بس you can look into it إن شاء الله تعالى what about later on like the four Imam that we discussed last week and you you affirm them all to be from أهل السنة do they not differ like for example one of them in particular in terms of their definition of إيمان is that not an actually issue that they differed in with the other أليمام أبو حنيف رحم الله مخطي is from the مرجقة فقار so why does it make to him for example an innovator أليمام أبو حنيف رحم الله the thing with his يعني his reality is that the scholars الله has been transmitted from him which has no basis these issues one of the issues are click that he had that belief and the scholars because of that they categorized them as مرجقة الفقه for that belief of إيمان 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 حتى 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 إيمان is in Islam you have to understand when they did mistakes it wasn't a look to do mistakes I want you to understand they didn't look for those mistakes it sometimes happened from them you come and he was just if the evidence reached he would have taken it that's the reality of those إيمان you come which happens in the مدهب especially in the مدهب الحلفي that's very common they make a قاعدة for that mistake of his they make a قاعدة 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 maybe he saw the deal some of them went extreme by saying anything that أبو حنيفة did which is opposite to the evidence we do نسخ of it we abrogate it not extreme the إيمام is a human being you can get it right or wrong أبو حنيفة these are from the few issues that he has been critigo مسألت اليمان and he went against إجباع و his issue and many many people don't know أر Шفا衛 as a refutation on أر والجم which و لذلك الأولي حلفية لم تكن أحبت ألباب البخاري. لقد كان هناك شيء معهم. لأنه يجب أن يسالع على الأشياء التي تبقى لك when you're praying و الأحنفية لا تعتقد أن هذا الأشياء. يتكلم عن أفضل ملاء في الصلاة التي ألباب البخاري كتابلت. و كان هناك رفتاة معهم. و لذلك حتى قريباً أنهم really were يعني أنتي ألباب البخاري. الأولي حلفية. أيضا على كل حال إنه أحد من هذه الأشياء. يجب أن يكون لديها أهلو سنين. حسناً. سأذهب إلى سؤال الأسئلة. و سأعطيك أن أعطيك أنك سأتكلم ما نتحدث عنه اليوم. أول سؤال الأسئلة هي هل هي أركيدة رجلية؟ بعض الناس يقولون أن ساودي أو رابع يوجد أحد أركيدة. و هذا أخر أسئلة. هل أنت أركيدة؟ لا. أركيدة. أمام أبو مضفرا سمعاني و أمام شيخ الخرسان. الشيخ الشافعية و الشافعي السكوليس. حتى when he was about 30 years old he was a harafi and then he left the harafi madhab and he became a shafi for 20 years. هو تكتاب كل قواط علا ديلا. And there's another كتاب called 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 of the salafi and the sunnah and the hadith and I met them and I was taken back. I was like, you go to the UK and you meet them and they're the same. You go to America and they're the same. You go to Africa and you meet them and they're the same. You go to Somalia and they're the same. So if you're sincere and you're honest you would realize they are the same wherever they are. Okay, 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 theasha'ala? By that statement theasha'ala are the majority of the people through the podcast the statement of Abdel Barai the brothers from the dead and the mystery he brought that the Malikia he says You said through the podcast I've proven it you mean through the podcast you've disproven it that theasha'ala are the majority Yeah, I've proven that theasha'ala are not the majority Yeah, yeah or disprove their argument So theasha'ala are this statement by the way that theasha'ala are the majority and they've been the majority is a claim Subki came with is a Kitab called it's called معيد النعم ومبيد النقم something like that Okay I mean 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 Abel Hassan I was a what Sheffield right he's a Sheffield right I'm just going to mention within the Sheffield I won't go to the Malikia I can do that in the Malikia I go to Ibn Abdel Bar I go to Ibn Zaid Al Qairawani I can go to خويز ميمداد and what do you call it other imams of I mean the Malikia just stick to the Sheffield the Sheffield just the Sheffield the Sheffield to show you within the Sheffield the Sheffield that there is more Sunnah than there are theasha'ala So I'm going to mention 22 names from the Sheffield the Sheffield alone who had a big significant I mean role in this madhab of the Imam Sheffield who أئمة السنة within the Sheffield madhab who either studied with the Imam Sheffield or who studied with the students of the students of Sheffield and so on the first one is Imam Abu Bakr Abdullah Ibn Zubair القرشي الحمايدي المكي who died at 219 he has a Kitab where he talks about the Haqeed of the people of Sunnah he studied from the Imam Sheffield طبقة الأولى the first students of the Imam Sheffield who even traveled with him to Egypt and he studied with him there so he has a Kitab called أصول السنة many people study it I've taught it and it's online the second Kitab the second Imam is أبو يا عقوب يوسف ابنية القرشي البويطي who died at 231 and he's كنسل من خواص الطلاب the Imam Sheffield و لذلك Sheffield about him who تساعد أن أخذ my seat Sheffield other than أبو يا عقوب البويطي and he said و ليس أحد من أصحابي أعلم منه and Sheffield he said there's no one more knowledgeable than him than him and he's عقيدة and his position regarding the issue of خلق القرآن is well known and he was killed for this issue he died in prison the third one is اسمعيل بيحال مزني it's the second student the third student I'm going to mention I mentioned أبو باكل حمايدي أبداي مزوير I mentioned أبو يا عقوب البويطي I mentioned اسمعيل بيحال مزني و دادي 264 هجرية he authored the كتاب شرح السنة that we we talking دورة he's a student of شافعي the fourth one is الإمام أحمد ابن عمر he's also a virtuous person he's عقيدة in سنة is well known ابن القيب brought it all in his اجتماع الجيوش الإسلامية the fifth one is الإمام و محمد يصحق يصحق يصحق يصحق يصحق يصحق يصحق يصحق يصحق يصحق يصحق يصحق يصحق يصحق يصحق يصحق يصحق يصحق يصحق يصحق يصحق يصحق يصحق يصحق يصحق يصحق يصحق يصحق يصحق يصحق يصحق يصحق يصحق يصحق يصحق يصحق يصحق يصحق يصحق يصحق يصحق يصحق يصحق يصحق و أخبرته أنه هو الشافعي الثاني و أخبرته كثيرا و أخبرتك أنه من أصحاب الوجوه هو من أصحاب الوجوه نبن ناين هو الإمام العالم الشهير أبو القاسم هي بطلله ابن الحسن بلو منصور الرازي هو جميعا لا لكائي إذا كتابه شرحه أصورة اعتقاديها لسنة والجماعة أنه يعتقد مني أئمة الشافعية إبن القيم سلباهم أحد وأئمة أصحاب الشافعي الإمام أبو القاسم ساعد ابن علي الزنجاني أزخر رائية عقيدة عبدالزاق البدر قصيدة الرائية عقيدة is documented إنه is shocking because he took the name of the attributes نبن 11 الإمام أبو مضفر محمن صور ابن محمد السمعاني و دادي 489 هجرية سبكي سلباهم أحد وأئمة الدنيا الرفيع القدري العظيم المحمل المشهور والذكر أحد من طبق الأرض ذكره و طبيق القون و نشره إذا هبي سلباهم تعصب لأهل الحديث والسنة والجماعة was very strong his passion was for the people of Hadith and Sunnah و كان شوقا في أعيون المخالفين و حجته لأهل السنة إذا هبي سلباهم he was a thorn in the necks of the people of innovation and he was a proof for the people of Hadith he's got a كتاب قوات العهدلة and he's got a كتاب قول الإنتصار لأصحاب الحديث worth reading number 12 الإمام أبو محمد الحسين بالمسعود الباغوي 560 هجرية ابن القيم ستتفسيره الشجا في حلوك المعطلة والجهمية he's تفسير بوك معالم التنزيل والله يسلطون in the necks of the innovators هذا كتاب كوشر حسنة it's worth reading number 13 إذا الإمام أبو نوعيم عبيد الله ابن الحسن ابن أحمد أصبهاني 570 okay he's real well-known as ابن حدد okay ابن القيم number 14 الإمام أبو الحسن محمد ابن عبد الملك الكرجي 532 هجرية ابن ذهبي he's عقيدة الإمام number 15 الإمام قوام السن إسمعين ابن محمد الشافعي he's the author of the كتاب الترغيب الترهيب الكتاب الكتاب الكتاب الكتاب الكتاب الكتاب الكتاب الكتاب الكتاب الكتاب الكتاب الكتاب الكتاب الكتاب الكتاب الكتاب الكتاب الكتاب الكتاب الكتاب الكتاب الكتاب الكتاب الكتاب الكتاب الكتاب الكتاب الكتاب الكتاب الكتاب الكتاب الكتاب الكتاب الكتاب الكتاب 18. مجد الدين أبو الفضائل يوسف ابن محمد الدمشقي 19. الشيخ عبد القاهير ابن عبد الواحد ابن محمد التبريزي 740 هجرية 18. الشيخ الحافي الدهبي 19. عقيدة 20. الإمام وشمس الدين محمد ابن أحمد عثمان 20. العقيدة 20. العقيدة 20. أط��를 إعادة 20. لشهير הכتاب 20. مصنع 20. فaru Need to know 20. فارع 20. ثم أنتالي 21. so 21. JACpack 18. اللJacب 18. فك당 18. أنا الشيخ justice 19. قرأ30 19. أتى분 الشيخ محمد spatula 19. شيت 20. إذن إنه كتاب كولتجرير الترحيد المفيد كل هذه المجموعة التي أخبرتهم كانوا أمه هل سنرى الشاعراء كذلك المجموعة التي أخبرتهم كانوا أخرين منها بقية لن أخبر لكن لن أخبر بيجوري ولاقاني لن أخبر هل أنت المجورتي؟ إنه مجموعة التي هو من يتلقى الحقيقة إلى مقاومات لن يمكننا أن نقول المسلمين بسيارة المسلمين لن أخبرنا أنكم أخبرون الحقيقة نحن أخبرون المسلمين المسلمين are literally number يعني أنه أغيماً الله يقول في القرآن وإنطلت أكثر من في الأرض يضلوك عن سبيل الله إذا أخبرت المجورتي من المجموعة لن أخبرتكم من السبب وصول الله تعالى يقول ولكن أكثر الناس لا يعلمون المجورتي من المجموعة لا أعرف وقليل من عبادية الشكور لذا المجموعة ليست مجموعة مجموعة مجموعة أنكم يمكنون أن أخبرون من المجموعة هذا يقول يمكنني أن أخبركم يذهب إلى سبكي الذي أخبره وسبكي is أشعري himself so he's of course he's going to claim and everyone took that on board after him especially Muhammad Zahid al-Khoi 30 he loves this he's a very fanatic person just for defending an Imam Abu Hanifa he insulted 300 Imam of Islam Anis bin Malik there Imam Malik Imam Shafi'a he slandered Imam Shafi'a his honor by saying Shafi'a is not a Muttalibi he insulted he belittled and he ridiculed Shafi'a is Arabic Shafi'a is an Imam in Arabic now in his Uhudja just for one and he just if you narrate one hadith that goes against Abu Hanifa he will slander you okay so despite them not being the majority as your claim is and this is a claim by Subki there is still a large number of them if the truth is so clear so black and white how did all these Imams get misguided like this why do they always call themselves Shafi'a and then أشعري and he's أنا شافi'a أشعري في العتقاد he's أنا شافi'a شرح أنا شافi'a أنا شافi'a الشرح أشعري في العتقاد أنا شافي'a في الفروع شافي'a في الفروع أشعري في العتقاد زير أحفظ أمام شافي'a في العتقاد why don't you say أنا شافي'a خلاص أخيد شافي'a do you see my point أنا أحبلي'a في الفروع معتزلي'a في الأصول do you say that and that shows that these Imams were not that hence before what I told you أمام أبو الحسن أشعري one of the reasons why he left the belief of the معتزل it was what couldn't come I'm a Shafi'a and I'm going against my Imam in issues of he never made sense to him he never made sense to him so then how do you end up with someone like Imam An-Nawwi for example who was Shafi'a but then also asha'ari as they claim say أمام أبو الحجر and an Imam An-Nawwi أشعري is a kidding it's a lie because what I just mentioned to you is asha'ar I believe the Quran is مخلوق now he didn't believe that ولا أبو الحجر never believed that one of the fundamental beliefs of the asha'ara today is مسألة التقليد في الاعتقاد تقليد في التوحيد you can't do تقليد in توحيد right so what do you do in توحيد we believe that but we don't believe in the same way they believe that تقليد in توحيد means the person has to come with another الاعتبار 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 if Allah gives me another chance الشاعر I believe عامة الناس I mean the people are all كفار they take fear only in that issue you have to remember that نعم but due to time I can't I don't like just say something like that and not give them my proofs for it but anyways we look at بيجوري شرح يعني the bait of اللقاني they believe that عامة الناس because they're مقلدة they just take the belief they don't do this النظر الاعتبار they look around themselves upwards they do that so to them if you don't do that you're not a Muslim you're not one you're not a Muslim it's غريب استناقضات and an iman to them is تستيق as well it's contradicting the point I'm trying to come to is and the point I'm trying to come to is the شاعرا they have this belief called النظر و الاعتبار they hold onto it it's one of their fundamental beliefs نووي in his شرح السحر المسلم refuse that when it comes he goes the first thing in Islam ابن حجر he's an أشعري if he goes to ابن حجر what did he do ابن حجر what he did was he came to فخردين الرازي he says أوصى بوصية تدل على أنه حسنا اعتقاده he said he gave a وصية farewell ابن حجر gave a وصية I'm sorry فخردين الرازي gave a وصية ابن حجر he said فخردين الرازي gave a وصية farewell this farewell is what يعني that he repented which is well known that he's repentant إن شاء الله if we get another series on the issue of Allah's name that attributes I will go into details in there إن شاء الله and a reference and exactly where it's written written in ابن حجر ابن حجر gave a وصية where he perfected his عقيدة and I just mentioned فخردين الرازي is one of the horsemen and he's one of the forefront imams أشعرية and he's saying that he perfected his عقيدة ابن حجر he's an ash'aree according to them he wouldn't say that but he's an imam and last ash'aree عقيدة to ابن حجر is not what he by the way when you say someone is an ash'aree did ابن حجر ever claim it? bring us I dare them when ابن حجر said I am an ash'aree or when we said I am an ash'aree prove it to me did they say I am an a'aree? did they say the opposite? the asal 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 ابن حجر and when we both came to some of Allah's name and attributes and they did they did do we love it there's a difference I told you this before a person who doesn't believe never a proof we ever and it comes to Allah's name and attributes with the belief before that and that courtroom is not a proof in and within itself which I mentioned by all of the time I mentioned this the sunousia when he said The the the the는데 print art التي بال게 of libraryfinder Does ويشهد الشهرات المعالجة من العنية السكي ويشهد الشهرات المعالجة من العنية السكي ولم يفهموا بها كنت أمي معال الجويني ولم يفهموا بك أمي معال الجويني في خلال غزالي باقلاني ساعددينة هفتازاني وفورك هو الناس يدمط لكنه هو ويو أخطأ فهي فعلت مشاكل فهي فعلت تقويل بعض الصفات هو مجاهد المجابلين عندما يأتي في آية صورة القيامة وجوه يوم إذن ناظرة إلى ربها ناظرة هو فعلت تقويل المعتزلة مجاهد المجابلين فقال هل يوجد أي شخص مجاهد المجابلين في المعتزلة أي شخص مجاهد فمجرد أمي فعلت تقويل الصفة من العنية لا يعني بأنهم أنهم معتزلي أو أنهم أشعري لا يوجد أي شخص يبدو أن يقول هل تقول أن تقوم بأننا تقوم بأننا نردون بأننا نقوم بأننا نفعل بأننا نردون أي أنه يقول إن أمي لم نفعله بمعيطين فهذا يجب أن يكون لديه حتى إذا ليست إفراد هناك ورصاعة مثل الله ونفعل لكن كما أعرف إنه كرسالة أنا لم أقدر فقط ومن هذا أنا أردت أصالح لديه لذا لا أعرف اعتقدت بعملها ديبلي احتيت في خطأة الشغصالى ابن عبدالله ابن حمد العصيم يمتلك ان now we repented from the belief of the شاعره and he what and he also uh he repented from that and is a كتاب he wrote in his عقيدة 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 والذي هو أبن عطار who is a noble student of Norway. He was not an Ashari and he is the card carrier of Norway. He was called a small Norway, spread the works of Norway. Why he never became an Ashari, that was always on my mind. And as for Ibn Hajar you are saying that you repented from his belief towards the end of his life. And even Hajar said look to that repentance and as he said now he's perfected his Akida. Yeah Anis when you look at them they look they speak about Ashara as an entity that stand وقال الأشاعرة. That's what they say. But they don't refer to themselves as Ashara when they have the opportunity. Okay. My next question is and I'll make this the final question. Insha'Allah. When I think the final question was هل الأشاعرة من أهل السنة but I think we will pass that point. So I think I will leave it to you to summarize what we discussed today. Insha'Allah. And then we'll close it there. Well it is so much to say. I don't think we'll summarize. I'll go back to the podcast. Watch it detailed. Take your notes. That's my advice to the brothers and sisters. This is a Dean. And so take your time. Look at it. أشاعرة didn't spread because of يعالي دي the hack and every أهل السنة or the batil. No. They spread because of political reasons as well. There were political reasons why they spread. Like for example محمد نور الدين الزنكي رحمه الله تعالى It was a fair and just ruler. He placed ابنه عساكر and gave him دار الحديث in دمشق and said teach. And he's the author of the كتاب تبيون الكديب المستري في مانوسبة إلى الإمامي أبي الحسنة شعري. There are also يعني external other factors that help them and supported them in becoming you know in power and get becoming seen as the يعني أهل السنة not necessarily because they are again what helped them was that in fact they concealed their belief. I told you what ابنه قداما said about them so Allah's names there's like we already say this in private circles when we're teaching students. Also the fact that they came out to refuse the معتزيلة and at that moment no one was out there to be refuted other than the معتزيلة the whole heat was on the معتزيلة. So when they came out and they refuted the معتزيلة everybody saw them to be يعني من أهل السنة and that's why they deceived the ummah and for a long time it was silence and they 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 شيخه الإسلام أهم الأحمد من عبد الحليم ببنه تيمية الحراني and he destroyed them their foundations shake them they imprisoned him they tried to silence him but he really refuted them deeply and إبنه القيم came and never left nothing for him يعني when إبنه تيمية wrote his دروه تعارض العقل والنقل and that book came out يعني that was it فخردين was they إينام إمام الأعظم and now he got refuted إبنه حجر إبنه القيم summarized that book in his سواع أقول المرسلة it's a summary سواع أقول المرسلة is a summary of دروه تعارض عقل والنقل الطالب علمو قارب دروه تعارض عقل والنقل should read it سواع أقول المرسلة بايد سواع أقول المرسلة is a summary of دروه تعارض عقل والنقل it's not complete so it's better to just read مختصر سواع أقول المرسلة شلو إن شاء الله تعالى I think it's been a very eye-opening discussion for many people إن شاء الله تعالى بارقة فيك and join me سبحانك اللهم وبحمدك أشدو الله إلا أنت أستغفوا لك وأتوبوا إليك