IMPORTANT: Mistakes in the field of knowledge are NOT to be confused with hatred or ill feelings on a personal level. A mistake in the Islamic sciences will always be called out, whether you are my best friend or my worst enemy. We love our brother Abdulrahman Hassan for the sake of Allah, and we recognize the effort he’s made to studying, his dedication to what he feels is correct in the religion, DESPITE our differences in our methodology with him and our belief that he is incorrect in different aspects, we do NOT hate or hold anything in our hearts against an individual, and we ask Allah to grant us all sincerity and to guide us all continuously to the truth, to recognize and take on our mistakes when we make them, and to continue to be able to learn that which we do not know.
Mashallah you have a amazing way of explaining things . . Please go through the aqeedah of imam ashari please. I think you would benefit the common folk
One thing i dont understand abdur rahman is always seen as someone who reads sooo many books. How does he miss these information you provide. Its either he purpousley ignores them and doesnt want to make any husnus zan for asharis or hes unaware that such information which you provided exist. Either way he gets quite alot of things wrong on asharis whenever you refute his vids. Mashallah
I genuinely and wholeheartedly believe that the books of the Asha’irah especially the more in depth bigger books in Aqeedah written by the Ash’ari/Maturidi scholars are books that can NOT be studied on one’s own without a teacher or at bare minimum the foundational knowledge of the Aqeedah of these two schools of thought. Our brother Abdulrahman Hassan has not studied the foundations nor has he studied any of the books he quotes from with any teacher, let alone a specialized-in-Ash’ari-aqeedah teacher. If he had done so, not a single point in his very lengthy videos would have remained, but these heavy misunderstandings and incorrect assertions demonstrate his lack of knowledge of the madhab itself. That’s the only reason these videos will be made one by one slowly, to correct these and clarify to the people, so that they realize that the Ash’ari madhab is much much deeper than anyone has ever thought, and full of wisdom and knowledge from the Quran and Sunnah despite what they claim.
@@UmarElhashmi appreciate ur effort akhi.. bt abdurrahman n his pseudo salafi fan boys seems to b ‘shielded’ frm watever explanations we give.. they’re hardheaded in their belief that only their so called athari aqeedah is one n only one… i once told one of them that a true hanbalites will not interpret an ayah like how they do (literal meaning).. i even asked regarding a hadith where Allah mentioned He will come running .. n asked the pseudo salafi does that mean Allah is literally running… yet to rcv his response.. somehow i feel his comeback will b some pseudo answer eg albani said this or that n asha’ari misunderstood them… 🤷🏻♂️
You miss the whole point, abdurahman was talking in the context of aqidah. So I think it is wrong to generalize his statement that way. I hate it when you just cut 5sc of other people's videos and try to refute them, in the majority of the cases it just brings more confusion.
Go watch the long video he has. I did. I put time into hearing what he argues and what points he makes. He was critiquing the principle. You can’t criticize an entire princjple and then say it only applies to Aqeedah- even if that is what he was doing which it isn’t. Ash’aris certainly haven’t said that, that’s not what he said either. He was critiquing the principle of the Ash’ari madhab that we say it is Dhanni in Dilalah. Is there anything wrong with that principle? No. That’s what’s being demonstrated here. So now what follows is IN our aqeedah that a decisive intellectual law will be used to narrow that choice of possible meanings down. It’s not prioritizing the Aql over Naql, it’s recognizing that Naql has more than one way to be understood, so if the decisive law of the intellect (which you can only know by studying the laws of the intellect to begin with) says that meaning 3 is impossible, meaning 5 is too- then we know it’s either meaning 1,2,4, or 6. That’s how it’s applied in Aqeedah. If the Naql was qat’i in its dilalah then our principle is that there actually is no place for the intellect to try to judge, and Allah’s word does come first- however this has never and will never happen and can never happen as the Quran is a miracle which is free of contradiction as Allah said- and contradiction is only recognized through the intellect (and this very principle). It also serves to demonstrate how the madlool of “there is nothing similar to Him” is only 1, a negation of all similarity of creation to Allah, which also must be the case intellectually as well, so we use that verse as an explanation to every other verse that is Dhanni in dilalah. All of this as a principle is part of the breakdown of dilalah being qat’i and dhani. What is the issue with this breakdown? When it’s demonstrated in the Quran and so much of it is dhanni in dilalah- whether aqeedah or Fiqh as a principle what is the issue?? The truth is there is no issue. As a principle of correct or incorrect, it is not incorrect to say that some verses of the Quran can be understood in different ways, and that certainty beats uncertainty so if we know for sure 1+1≠8, then if one of those meaning seem to suggest that, we will know that meaning is not intended. Anyway. I don’t see why that’s so hard to accept, just accept that as a principle it’s good nothing wrong with it. But to say ‘the asharis believe the mutawatir is certain in authenticity but UNCERTAIN in dilalah’ like wow? The issue was his understanding of what dhanni means in this case. He thought speculative of whether it has a meaning or not just like for thuboot it’s speculative versus certain as to whether this was even said or not. When the real understanding which we’ve studied and went through these ibaraat and the books with our teachers- is that dhanni here means can be understood in more than one way. What makes you more certain that yours is right mine is wrong? This is all in matters where ijtihad is allowed, so if one says well the ijma of the Salaf says ____, then that’s not something that ijtihad can be done upon to begin with so this principle doesn’t apply! Anyhow. There’s no misrepresentation here. Just a clarification
@@UmarElhashmi if you want to refute his entire argument correctly come out and make a detailed podcast about the ashari aqeedah, if you believe that you can defend your argument but this one minute videos never are just to create more confusion.
Why should you guys put effort on Abdurahman hassan lol A misguided person, why dont you learn or even study the Ashaira creed through a proper ash’ari scholar or student of knowledge like bro umar. Watching the critics of Ashaira is like watching and learning Islam from the Islamophobe. I advise all of you read books and learn from a proper Ash’ari scholar for the sake of learning even though you will not adhere to it.
We are upon the creed of Majority of Classical scholars whose chain got merged with salafs. Imaam ibn `Asaakir رحمة الله عليه writes in Tabyeenu Kidhbil Muftari, p.410: “The majority of the `Ulamaa in all the lands were upon the Ash`ari (in `Aqeedah), and the A’immah of all the cities in all eras called towards it. Were there any of the Fuqahaa of the Hanafiyyah, the Maalikiyyah and the Shaafi`iyyah except that they were either in agreement with it, or attributed themselves to it, or were pleased with the praiseworthy effort he (Imaam al-Ash`ari) had made in the Deen of Allaah?” Imaam ibn as-Subki رحمة الله عليه writes in at-Tabaqaat: “Shaykhul Islaam Al-`Izz ibn `Abdis Salaam mentioned that the Shaafi`is, the Maalikis, the Hanafis and the great ones among the Hanbalis were all unanimous upon the `Aqeedah of (Imaam al-Ash`ari). His contemporary, the Shaykh of the Maalikis of that time, Imaam Abu `Amr ibn al-Haajib, agreed with him on this, as did another contemporary of his: the Shaykh of the Hanafis of that time, Imaam Jamaal-ud-Deen al-Haseeri.” Shaykh al-Islam Ahmad ibn Hajar al-Haytami (d. 974/1567; R.A.) Hafiz Ibn Hajar al-Haytami defined the Sunni Muslims as follows in his book Fath al-jawad: "A mubtadi (innovator) is the person who does not have the faith (aqid'ah) conveyed unanimously by the Ahl as-Sunnah. This unanimity was transmitted by the two great Imam's Abu'l Hasan al-Ashari (d.324/936; Rahimahullah) and Abu Mansur al-Maturidi (d.333/944; Rahimahullah) and the scholars who followed their path." Hafiz Ibn Hajar al-Haytami also said in his book al-Fatawa al-Hadithiyya (pg. 205): "Man of bid'ah means one whose beliefs are different from the Ahl as-Sunnah faith. The Ahl as-Sunnah faith, is the faith of Abu'l Hasan al-Ashari, Abu Mansur al-Maturidi and those who followed them. One who brings forth something which is not approved by Islam becomes a man of bid'ah."
Just because the scholars have agreed that it has more than one meaning it doesn't mean that ayah has more than one meaning rather people have several understandings but the meaning is one.
As I made clear in the video, ‘holds the possibility of meaning more than one thing’ It’s ’one true meaning’ can be this, or that, or that, we weren’t given every detail by the prophet ﷺ, so we have principles that help us derive what that one meaning is. No Hanafi (for the verse I mentioned) says the meaning includes what the Shafi’is think. Vice versa. Point is, to the scholars of ijtihad, the one true meaning is a speculative thing. The Hanafi cannot say he is 100% certain the verse means intercourse, and the Shafi’i cannot say he is 100% certain the verse means only a physical touch. As they’ve said previously: “we believe we are right with the possibility of being wrong, and we believe those who disagree are wrong with the possibility of being right.” Higher probability ≠ 100% certainty It’s simply ijtihad & ijtihad is dhanni not qat’i
Salam alaik brother...can you do a video or series on what could have been the cause of the confusion of the ealafi the led them to believe that the correct aqeedah is to make ithbat of the meaning
It was a bunch of things, 1st it goes back to MIAW, whose methodology was formulated through the works of Ibn Taymiyyah (some say he repented and became Ashari, others say he just repented, and others don't believe that he did repent) and he basically got misguided through 2 things: 1) He was influenced by Greek Philosophy even though he mastered the good Ilm ul kalam, but fell into misguidance 2) Following on from point 1, he defended the early anthromorphists mainly 2 groups, the Muqatilliyah (followers of Muqatil ibn Sulayman) and Karramiyya (followers of Muhammed ibn Karram). He also defended the 2nd generation of students from Imam Ahmed ibn Hanbal (he himself wasn't a mujassim), now these students such as Saeed Al Darimi, Harb al Kirmani and Al Barbahari all fell into misguidance and affirmed the apparent meanings just like the Muqatilliyah and the Karramiyyah. So it all goes back to these people and how they were misguided, you'd often hear salafi's quote the latter few scholars.
Beautiful point ! Islam always celebrate differences in opinion and scholars dont easily make Takfir to other muslims just because they hold on to another valid opinion (regardless the opinion is stronger or weaker as long they are valid). However, these "salafist" "wahabbist" extremist mindset of holier than thou is really nauseating. Their version of Islam is true while other muslims are considered as the candidate resident of Hell. 🙄😒
Assalamualaikum, I wanted to ask your permission if you would let me make clips of your videos and share on tiktok/instagram(credits given) for purpose of knowledge being shared? Jazakallah
this abdrurahman fella can b sensed trying to inject more anti asha’ari.. maturudi venom into pseudo salafis…. this abdurrahman fella i guess still trying to establish or show how we asha’aris anyhow try to interpret the sifat of Allah eg His yad etc… using this dirty tactics of trying to show how we hv denied the literal meaning of an ayat.. he’s cunningly trying to prove the accusations against asha’ari hv always been right… may Allah guide him n his club members… aammiiiiiinn..
May Allah bless you. I just want to add your title is misleading because most salafi scholars understand this. If you read sheikh uthaimeens usool books and sheikh fawzaans they both confirm what you are saying. It seems abdurahaman hassan is against even the present day salafi scholars. Can I ask what was the title of the video you are responding to.
Assalaam aleikum habibi. I request if i could ask some questions, i am a firm follower of the ashari aqeedah, id love to get the chance to ask you these questions i wanted more details on.
Another knockout of Salafi nonsense! Masha Allah. However, it is strange that such a rudimentary concept is not understood by Abdurrahman Hassan... he couldn't have referred to تواتر معنوي instead of ظني الدلالة trying to differentiate between تواتر لفظي from تواتر معنوي. I was initially thinking though if he is trying to say that all متواتر أحاديث are both تواتر لفظي and تواتر معنوي while we Ashari's say that متواتر أحاديث are only تواتر معنوي ... I am not sure how he could mess up such a fundamental matter wallahi
So if I understood you correctly, just because there are multiple opinions of certain verses/ahadith, once has to abstain from declaring takfeer on people? Therefore, if one believes that leaving off completely 5 prayers a day makes you a kjafir, he has no right to declare someone doing that a kjafir, because there is an opposite opinion on that matter? If so, then what is the point of ijtihaad if we can not follow one opinion as long as there is more than one. Please clarify.
Salam, The confusion here is within what is considered ijtihad and what isn’t. The 5 daily prayers has ijma’ on it, anyone who thinks you don’t have to pray 5 times a day is a kafir there’s no second opinions about it. Other things where ONLY ijtihad is used, such as something that has no ijma’, or no clear cut text from the Quran or sunnah, then the mujtahideen may have different opinions One cannot call someone a kafir because he disagrees with one mujtahid on an issue of ONLY ijtihad. The verse I mentioned, it can mean more than one thing because there is no consensus on its meaning. Some sahabah believed it to be just a touch Some didn’t believe it to be just a touch No consensus = resort to ijtihad, which means no declaring kufr on someone who disagrees Something like prayer though, it cannot mean more than one thing because we have the ijma of the sahabah and all those after them, that shows us the verse that says ‘establish the prayer’ means to make Wudu and pray the ritual way we learn. Therefore there is no room for ijtihad, and this is its one correct meaning, and the one who disagrees has disagreed with the consensus of the Muslims, and commits kufr. So the verse of prayer for example is not dhanni dilalah (explained in the video), it is qat’i dilalah, and has no room to be understood some other way And the verse of breaking Wudu when touching a woman is dhanni dilalah, and has room to be understood another way Hope this clarifies.
@@UmarElhashmi Thank you for answering. You have missunderstood my question, maybe because of my poor elaboration. I am not talking about the person who says you dont have to pray 5 times a day. I am taking about a person who for instance accepts that you are requested by Allah to pray 5 times a day, but does not do it out of lazinness or any other reason. Some salaf would still consider that person who does not pray a kaafir. And there is a difference of opinion on that matter. So there is ijtihaad. However, only because there is ijtihaad does not mean you are not allowed to firmly believe in one of the opinion, even if it involves matters of disbelief. And the example goes back to the hadith of Messenger of Allah where he stated that "a covenant between us and them is the prayer, so whoever abandonds it has committed unbelief". You must be familiar that there is more than one meaning of this hadith that different scholars have given, but still, those who claim that this means the one who does not offer prayers even if he believes they are obligatory, they follow a valid ijtihaad and still use it to declare kufr on people.
@@tarrasbulba4408 The misunderstanding here is in what the result of Ijtihad is versus the ijtihad itself. If one scholar says ‘xyz is kufr’ and another scholar says ‘xyz is not kufr’ Neither scholar can say to the other that they have committed kufr by not agreeing with their ijtihad. That’s what this video was addressing. However as to what action would constitute kufr and what doesn’t, then there may be a difference of opinion on it. Such as in this case, one may say not praying out of laziness is kufr. That’s his opinion, if someone disagrees with him, he cannot call that person a kafir for disagreeing now. Make sense?
@@UmarElhashmiI undersand now. But it is very ambigious. When you say a "scholar" chosing one meaning, and another one chosing another meaning, there is a lot of questions being raised. First of all, whether that scholar is a salaf or not. If it is a scholar after the salaf, and his meaning/interpretation goes against the ijmaa of the salaf, or against the meaning that is known among the salaf and supported without ambiguity by other verses and ahadith, then that ijtihaad can be rejected, and if that ijtihaad involves an opinion of kufr, it can also be applied to him.
@tarrasbulba4408 Part of ‘there is room for ijtihad’ is that it does not contradict the ijma of the salaf, which I think I mentioned in my first reply. It’s not called ijtihad at that point it’s called bid’ah. Regardless, for the prayer issue, it is far from close to say that the Salaf agreed upon the kufr of one that leaves it out of laziness. All 4 madhabs in Fiqh- which are all from the Salaf and none of them contradicted the ijma’- state that it is not kufr. Only the Hanbali madhab holds two opinions in this regard, but like I said it is far from consensus so no one can declare kufr on anyone else’s ijtihad here as there is room for it
Because they know we are on the haqq and can't take it, they have propaganda against us to deter people from the path of Ahlus Sunnah wal Jummah. They have books which are tampered and have sharh's of books of our scholars that deny what our scholars are actually saying. Abdur Rahman Hassan is a clear cut disingenuous person, he quotes from secondary sources, and these are the secondary sources of what our scholars of the Ashariah didn't say but rather the incorrect understanding of salafi scholars.
ASSALAMOUN ALEIKOUM, Just 1 question: why not follow the aqeedah of the 4 madhab imams. Imam Abu Haneefah, Imam shafi'i, Imam Hanbal, Imam Malik. They believe in the Athari Aqeedah. Read their books, all have the same conclusion when it comes to Aqeedah. I know their are a lot of brothers and sisters who are Hanafi in Fiqh and Maturidi or Ashari in Aqeedah. Or Shafi'i , Maliki in fiqh , but when it comes to Aqeedah not following the madhab imams. BTW, I don't call them kuffaar, eudhu billaah. WE HAVE GREAT IMAMS OF ASHARI AND MATURIDI AQEEDAH ( RAHMATOULLAHI A.). ❤
Wa alaykum assalam If you assume that we have been studying full time for 7+ years now and have not come across the aqeedah of our 4 imams, then I don’t know what to say Our aqeedah is in line with their aqeedah, and if you feel it is not, it’s because you haven’t properly studied the Ashari/Maturidi aqeedah or the imams aqeedah I’d suggest whichever one you haven’t studied WITH a teacher NOT by yourself, to go ahead and do so so that you learn the depths of what we believe and why The truth is that the mufawwid position of the Ashari/Maturidi madhabs are one and the same aqeedah as all 4 imams
@@UmarElhashmi Assalamoun aleikoum ustadh, the aqeedah is different from the ashari or maturidi aqeedah, so you even know that. Athari aqeedah but why do Allah say my yed in the Quran and you say no, it's qudrah. Why making the claim that nobody asked questions about the things you do taweel of, in the time of the 3 rightly guided generations. They hear and accept it. As u know , it's bidah to ask where Allah is, ustadh, according to the 4 madhab imams. And u even claim that you are answering in place of imam abu haneefah rahmatoullahi aleyh for example. How? He has his aqeedah. Why does imam maturidi ask where was Allah before he created the arsh? İt's bidah.
@@bittertruth6575 Because u go against the teachings of the madhab imams. And do what is not allowed by them, asking questions. I am sharing the knowledge. Don't br arrogant
IMPORTANT:
Mistakes in the field of knowledge are NOT to be confused with hatred or ill feelings on a personal level. A mistake in the Islamic sciences will always be called out, whether you are my best friend or my worst enemy.
We love our brother Abdulrahman Hassan for the sake of Allah, and we recognize the effort he’s made to studying, his dedication to what he feels is correct in the religion, DESPITE our differences in our methodology with him and our belief that he is incorrect in different aspects, we do NOT hate or hold anything in our hearts against an individual, and we ask Allah to grant us all sincerity and to guide us all continuously to the truth, to recognize and take on our mistakes when we make them, and to continue to be able to learn that which we do not know.
Pin this, so people can see it
Alhamdulillah. Let this channel grow. Please recommend this channel to others. The Salafi channels are loudest on social media.
and the most misguided
Mashallah you have a amazing way of explaining things . . Please go through the aqeedah of imam ashari please. I think you would benefit the common folk
One thing i dont understand abdur rahman is always seen as someone who reads sooo many books. How does he miss these information you provide. Its either he purpousley ignores them and doesnt want to make any husnus zan for asharis or hes unaware that such information which you provided exist. Either way he gets quite alot of things wrong on asharis whenever you refute his vids. Mashallah
I genuinely and wholeheartedly believe that the books of the Asha’irah especially the more in depth bigger books in Aqeedah written by the Ash’ari/Maturidi scholars are books that can NOT be studied on one’s own without a teacher or at bare minimum the foundational knowledge of the Aqeedah of these two schools of thought.
Our brother Abdulrahman Hassan has not studied the foundations nor has he studied any of the books he quotes from with any teacher, let alone a specialized-in-Ash’ari-aqeedah teacher.
If he had done so, not a single point in his very lengthy videos would have remained, but these heavy misunderstandings and incorrect assertions demonstrate his lack of knowledge of the madhab itself.
That’s the only reason these videos will be made one by one slowly, to correct these and clarify to the people, so that they realize that the Ash’ari madhab is much much deeper than anyone has ever thought, and full of wisdom and knowledge from the Quran and Sunnah despite what they claim.
@@UmarElhashmi appreciate ur effort akhi.. bt abdurrahman n his pseudo salafi fan boys seems to b ‘shielded’ frm watever explanations we give.. they’re hardheaded in their belief that only their so called athari aqeedah is one n only one… i once told one of them that a true hanbalites will not interpret an ayah like how they do (literal meaning).. i even asked regarding a hadith where Allah mentioned He will come running .. n asked the pseudo salafi does that mean Allah is literally running… yet to rcv his response.. somehow i feel his comeback will b some pseudo answer eg albani said this or that n asha’ari misunderstood them… 🤷🏻♂️
You miss the whole point, abdurahman was talking in the context of aqidah. So I think it is wrong to generalize his statement that way.
I hate it when you just cut 5sc of other people's videos and try to refute them, in the majority of the cases it just brings more confusion.
Go watch the long video he has. I did. I put time into hearing what he argues and what points he makes.
He was critiquing the principle. You can’t criticize an entire princjple and then say it only applies to Aqeedah- even if that is what he was doing which it isn’t.
Ash’aris certainly haven’t said that, that’s not what he said either.
He was critiquing the principle of the Ash’ari madhab that we say it is Dhanni in Dilalah. Is there anything wrong with that principle? No.
That’s what’s being demonstrated here.
So now what follows is IN our aqeedah that a decisive intellectual law will be used to narrow that choice of possible meanings down.
It’s not prioritizing the Aql over Naql, it’s recognizing that Naql has more than one way to be understood, so if the decisive law of the intellect (which you can only know by studying the laws of the intellect to begin with) says that meaning 3 is impossible, meaning 5 is too- then we know it’s either meaning 1,2,4, or 6.
That’s how it’s applied in Aqeedah.
If the Naql was qat’i in its dilalah then our principle is that there actually is no place for the intellect to try to judge, and Allah’s word does come first- however this has never and will never happen and can never happen as the Quran is a miracle which is free of contradiction as Allah said- and contradiction is only recognized through the intellect (and this very principle).
It also serves to demonstrate how the madlool of “there is nothing similar to Him” is only 1, a negation of all similarity of creation to Allah, which also must be the case intellectually as well, so we use that verse as an explanation to every other verse that is Dhanni in dilalah.
All of this as a principle is part of the breakdown of dilalah being qat’i and dhani. What is the issue with this breakdown? When it’s demonstrated in the Quran and so much of it is dhanni in dilalah- whether aqeedah or Fiqh as a principle what is the issue?? The truth is there is no issue. As a principle of correct or incorrect, it is not incorrect to say that some verses of the Quran can be understood in different ways, and that certainty beats uncertainty so if we know for sure 1+1≠8, then if one of those meaning seem to suggest that, we will know that meaning is not intended.
Anyway.
I don’t see why that’s so hard to accept, just accept that as a principle it’s good nothing wrong with it.
But to say ‘the asharis believe the mutawatir is certain in authenticity but UNCERTAIN in dilalah’ like wow? The issue was his understanding of what dhanni means in this case. He thought speculative of whether it has a meaning or not just like for thuboot it’s speculative versus certain as to whether this was even said or not.
When the real understanding which we’ve studied and went through these ibaraat and the books with our teachers- is that dhanni here means can be understood in more than one way. What makes you more certain that yours is right mine is wrong? This is all in matters where ijtihad is allowed, so if one says well the ijma of the Salaf says ____, then that’s not something that ijtihad can be done upon to begin with so this principle doesn’t apply!
Anyhow. There’s no misrepresentation here. Just a clarification
@@UmarElhashmi if you want to refute his entire argument correctly come out and make a detailed podcast about the ashari aqeedah, if you believe that you can defend your argument but this one minute videos never are just to create more confusion.
Mashallah so much noor on your face
السلام عليكم ورحمة الله
First time I got to watch a video from your channel. Keep the good work inshaallah
Jazakallahu kheir
Why should you guys put effort on Abdurahman hassan lol A misguided person, why dont you learn or even study the Ashaira creed through a proper ash’ari scholar or student of knowledge like bro umar.
Watching the critics of Ashaira is like watching and learning Islam from the Islamophobe.
I advise all of you read books and learn from a proper Ash’ari scholar for the sake of learning even though you will not adhere to it.
We are upon the creed of Majority of Classical scholars whose chain got merged with salafs.
Imaam ibn `Asaakir رحمة الله عليه writes in Tabyeenu Kidhbil Muftari, p.410:
“The majority of the `Ulamaa in all the lands were upon the Ash`ari (in `Aqeedah), and the A’immah of all the cities in all eras called towards it. Were there any of the Fuqahaa of the Hanafiyyah, the Maalikiyyah and the Shaafi`iyyah except that they were either in agreement with it, or attributed themselves to it, or were pleased with the praiseworthy effort he (Imaam al-Ash`ari) had made in the Deen of Allaah?”
Imaam ibn as-Subki رحمة الله عليه writes in at-Tabaqaat:
“Shaykhul Islaam Al-`Izz ibn `Abdis Salaam mentioned that the Shaafi`is, the Maalikis, the Hanafis and the great ones among the Hanbalis were all unanimous upon the `Aqeedah of (Imaam al-Ash`ari). His contemporary, the Shaykh of the Maalikis of that time, Imaam Abu `Amr ibn al-Haajib, agreed with him on this, as did another contemporary of his: the Shaykh of the Hanafis of that time, Imaam Jamaal-ud-Deen al-Haseeri.”
Shaykh al-Islam Ahmad ibn Hajar al-Haytami (d. 974/1567; R.A.)
Hafiz Ibn Hajar al-Haytami defined the Sunni Muslims as follows in his book Fath al-jawad:
"A mubtadi (innovator) is the person who does not have the faith (aqid'ah) conveyed unanimously by the Ahl as-Sunnah. This unanimity was transmitted by the two great Imam's Abu'l Hasan al-Ashari (d.324/936; Rahimahullah) and Abu Mansur al-Maturidi (d.333/944; Rahimahullah) and the scholars who followed their path." Hafiz Ibn Hajar al-Haytami also said in his book al-Fatawa al-Hadithiyya (pg. 205): "Man of bid'ah means one whose beliefs are different from the Ahl as-Sunnah faith. The Ahl as-Sunnah faith, is the faith of Abu'l Hasan al-Ashari, Abu Mansur al-Maturidi and those who followed them. One who brings forth something which is not approved by Islam becomes a man of bid'ah."
Truth is in the depth, most Salafi claims disperse once a person looks in details.
Just because the scholars have agreed that it has more than one meaning it doesn't mean that ayah has more than one meaning rather people have several understandings but the meaning is one.
As I made clear in the video, ‘holds the possibility of meaning more than one thing’
It’s ’one true meaning’ can be this, or that, or that, we weren’t given every detail by the prophet ﷺ, so we have principles that help us derive what that one meaning is.
No Hanafi (for the verse I mentioned) says the meaning includes what the Shafi’is think. Vice versa.
Point is, to the scholars of ijtihad, the one true meaning is a speculative thing. The Hanafi cannot say he is 100% certain the verse means intercourse, and the Shafi’i cannot say he is 100% certain the verse means only a physical touch.
As they’ve said previously: “we believe we are right with the possibility of being wrong, and we believe those who disagree are wrong with the possibility of being right.”
Higher probability ≠ 100% certainty
It’s simply ijtihad & ijtihad is dhanni not qat’i
thank you very much for explaining. May Allah bless u
Simple and to the point. Thank you
Look at the noor on your face my dear brother ❤
You're south Asian 100%
Its just the amazing lighting setup I have behind the camera ;)
لا فض فوك يا أخي بارك الله فيك و في المسلمين جميعا
Salam alaik brother...can you do a video or series on what could have been the cause of the confusion of the ealafi the led them to believe that the correct aqeedah is to make ithbat of the meaning
Wa alaykum assalam
InshaAllah
It was a bunch of things, 1st it goes back to MIAW, whose methodology was formulated through the works of Ibn Taymiyyah (some say he repented and became Ashari, others say he just repented, and others don't believe that he did repent) and he basically got misguided through 2 things:
1) He was influenced by Greek Philosophy even though he mastered the good Ilm ul kalam, but fell into misguidance
2) Following on from point 1, he defended the early anthromorphists mainly 2 groups, the Muqatilliyah (followers of Muqatil ibn Sulayman) and Karramiyya (followers of Muhammed ibn Karram).
He also defended the 2nd generation of students from Imam Ahmed ibn Hanbal (he himself wasn't a mujassim), now these students such as Saeed Al Darimi, Harb al Kirmani and Al Barbahari all fell into misguidance and affirmed the apparent meanings just like the Muqatilliyah and the Karramiyyah. So it all goes back to these people and how they were misguided, you'd often hear salafi's quote the latter few scholars.
SubhanAllah beautifully explained
This is very basic stuff. I'm surprised ARH made a such blunder.
Beautiful point ! Islam always celebrate differences in opinion and scholars dont easily make Takfir to other muslims just because they hold on to another valid opinion (regardless the opinion is stronger or weaker as long they are valid). However, these "salafist" "wahabbist" extremist mindset of holier than thou is really nauseating. Their version of Islam is true while other muslims are considered as the candidate resident of Hell. 🙄😒
بارك الله
Very well explained
Assalamualaikum, I wanted to ask your permission if you would let me make clips of your videos and share on tiktok/instagram(credits given) for purpose of knowledge being shared? Jazakallah
What’s the difference between all these groups within Sunni Islam ? Ashari, athari, salafi etc
Ashari, Maturidi, and Athari are Ahlu Sunnah wal jamaah. While Salafis are a deviated sect
@@skeso2k157it means modern day salafis are different from Athari?
@@farannezam7371 yes
احسن الله اليك
و إليك
this abdrurahman fella can b sensed trying to inject more anti asha’ari.. maturudi venom into pseudo salafis…. this abdurrahman fella i guess still trying to establish or show how we asha’aris anyhow try to interpret the sifat of Allah eg His yad etc… using this dirty tactics of trying to show how we hv denied the literal meaning of an ayat.. he’s cunningly trying to prove the accusations against asha’ari hv always been right… may Allah guide him n his club members… aammiiiiiinn..
May Allah bless you. I just want to add your title is misleading because most salafi scholars understand this. If you read sheikh uthaimeens usool books and sheikh fawzaans they both confirm what you are saying. It seems abdurahaman hassan is against even the present day salafi scholars. Can I ask what was the title of the video you are responding to.
Jazakallah Khair
Assalaam aleikum habibi. I request if i could ask some questions, i am a firm follower of the ashari aqeedah, id love to get the chance to ask you these questions i wanted more details on.
Beautiful example
Another knockout of Salafi nonsense! Masha Allah. However, it is strange that such a rudimentary concept is not understood by Abdurrahman Hassan... he couldn't have referred to تواتر معنوي instead of ظني الدلالة trying to differentiate between تواتر لفظي from تواتر معنوي. I was initially thinking though if he is trying to say that all متواتر أحاديث are both تواتر لفظي and تواتر معنوي while we Ashari's say that متواتر أحاديث are only تواتر معنوي ... I am not sure how he could mess up such a fundamental matter wallahi
What a great Ashari brother
How can we support you brother. Apart from liking your videos?
Sharing them and making Dua for me ❤️
@@UmarElhashmiAllah rise your level to the level of an great imam one day inshallah.
You doing good job mashallha
وكل نص أوهم التشبيها أوله أو فوض ورم تنزيها who said this
So if I understood you correctly, just because there are multiple opinions of certain verses/ahadith, once has to abstain from declaring takfeer on people? Therefore, if one believes that leaving off completely 5 prayers a day makes you a kjafir, he has no right to declare someone doing that a kjafir, because there is an opposite opinion on that matter?
If so, then what is the point of ijtihaad if we can not follow one opinion as long as there is more than one. Please clarify.
Salam,
The confusion here is within what is considered ijtihad and what isn’t.
The 5 daily prayers has ijma’ on it, anyone who thinks you don’t have to pray 5 times a day is a kafir there’s no second opinions about it.
Other things where ONLY ijtihad is used, such as something that has no ijma’, or no clear cut text from the Quran or sunnah, then the mujtahideen may have different opinions
One cannot call someone a kafir because he disagrees with one mujtahid on an issue of ONLY ijtihad.
The verse I mentioned, it can mean more than one thing because there is no consensus on its meaning.
Some sahabah believed it to be just a touch
Some didn’t believe it to be just a touch
No consensus = resort to ijtihad, which means no declaring kufr on someone who disagrees
Something like prayer though, it cannot mean more than one thing because we have the ijma of the sahabah and all those after them, that shows us the verse that says ‘establish the prayer’ means to make Wudu and pray the ritual way we learn.
Therefore there is no room for ijtihad, and this is its one correct meaning, and the one who disagrees has disagreed with the consensus of the Muslims, and commits kufr.
So the verse of prayer for example is not dhanni dilalah (explained in the video), it is qat’i dilalah, and has no room to be understood some other way
And the verse of breaking Wudu when touching a woman is dhanni dilalah, and has room to be understood another way
Hope this clarifies.
@@UmarElhashmi Thank you for answering. You have missunderstood my question, maybe because of my poor elaboration.
I am not talking about the person who says you dont have to pray 5 times a day. I am taking about a person who for instance accepts that you are requested by Allah to pray 5 times a day, but does not do it out of lazinness or any other reason. Some salaf would still consider that person who does not pray a kaafir. And there is a difference of opinion on that matter. So there is ijtihaad. However, only because there is ijtihaad does not mean you are not allowed to firmly believe in one of the opinion, even if it involves matters of disbelief.
And the example goes back to the hadith of Messenger of Allah where he stated that "a covenant between us and them is the prayer, so whoever abandonds it has committed unbelief".
You must be familiar that there is more than one meaning of this hadith that different scholars have given, but still, those who claim that this means the one who does not offer prayers even if he believes they are obligatory, they follow a valid ijtihaad and still use it to declare kufr on people.
@@tarrasbulba4408 The misunderstanding here is in what the result of Ijtihad is versus the ijtihad itself.
If one scholar says ‘xyz is kufr’ and another scholar says ‘xyz is not kufr’
Neither scholar can say to the other that they have committed kufr by not agreeing with their ijtihad. That’s what this video was addressing.
However as to what action would constitute kufr and what doesn’t, then there may be a difference of opinion on it.
Such as in this case, one may say not praying out of laziness is kufr. That’s his opinion, if someone disagrees with him, he cannot call that person a kafir for disagreeing now. Make sense?
@@UmarElhashmiI undersand now. But it is very ambigious. When you say a "scholar" chosing one meaning, and another one chosing another meaning, there is a lot of questions being raised. First of all, whether that scholar is a salaf or not. If it is a scholar after the salaf, and his meaning/interpretation goes against the ijmaa of the salaf, or against the meaning that is known among the salaf and supported without ambiguity by other verses and ahadith, then that ijtihaad can be rejected, and if that ijtihaad involves an opinion of kufr, it can also be applied to him.
@tarrasbulba4408 Part of ‘there is room for ijtihad’ is that it does not contradict the ijma of the salaf, which I think I mentioned in my first reply.
It’s not called ijtihad at that point it’s called bid’ah.
Regardless, for the prayer issue, it is far from close to say that the Salaf agreed upon the kufr of one that leaves it out of laziness. All 4 madhabs in Fiqh- which are all from the Salaf and none of them contradicted the ijma’- state that it is not kufr. Only the Hanbali madhab holds two opinions in this regard, but like I said it is far from consensus so no one can declare kufr on anyone else’s ijtihad here as there is room for it
Why do they always misrepresent Ashari school
Because they know we are on the haqq and can't take it, they have propaganda against us to deter people from the path of Ahlus Sunnah wal Jummah. They have books which are tampered and have sharh's of books of our scholars that deny what our scholars are actually saying. Abdur Rahman Hassan is a clear cut disingenuous person, he quotes from secondary sources, and these are the secondary sources of what our scholars of the Ashariah didn't say but rather the incorrect understanding of salafi scholars.
ASSALAMOUN ALEIKOUM, Just 1 question: why not follow the aqeedah of the 4 madhab imams. Imam Abu Haneefah, Imam shafi'i, Imam Hanbal, Imam Malik. They believe in the Athari Aqeedah. Read their books, all have the same conclusion when it comes to Aqeedah. I know their are a lot of brothers and sisters who are Hanafi in Fiqh and Maturidi or Ashari in Aqeedah. Or Shafi'i , Maliki in fiqh , but when it comes to Aqeedah not following the madhab imams. BTW, I don't call them kuffaar, eudhu billaah. WE HAVE GREAT IMAMS OF ASHARI AND MATURIDI AQEEDAH ( RAHMATOULLAHI A.). ❤
Wa alaykum assalam
If you assume that we have been studying full time for 7+ years now and have not come across the aqeedah of our 4 imams, then I don’t know what to say
Our aqeedah is in line with their aqeedah, and if you feel it is not, it’s because you haven’t properly studied the Ashari/Maturidi aqeedah or the imams aqeedah
I’d suggest whichever one you haven’t studied WITH a teacher NOT by yourself, to go ahead and do so so that you learn the depths of what we believe and why
The truth is that the mufawwid position of the Ashari/Maturidi madhabs are one and the same aqeedah as all 4 imams
How about you stop trying to tell us what we believe, and listen to what we actually say we believe instead.
@@UmarElhashmi Assalamoun aleikoum ustadh, the aqeedah is different from the ashari or maturidi aqeedah, so you even know that. Athari aqeedah but why do Allah say my yed in the Quran and you say no, it's qudrah. Why making the claim that nobody asked questions about the things you do taweel of, in the time of the 3 rightly guided generations. They hear and accept it. As u know , it's bidah to ask where Allah is, ustadh, according to the 4 madhab imams. And u even claim that you are answering in place of imam abu haneefah rahmatoullahi aleyh for example. How? He has his aqeedah. Why does imam maturidi ask where was Allah before he created the arsh? İt's bidah.
@@bittertruth6575 Because u go against the teachings of the madhab imams. And do what is not allowed by them, asking questions. I am sharing the knowledge. Don't br arrogant