Ashari Claim Refuted | Imam al-Tabari On Where Allah Is | Evidence
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- čas přidán 11. 09. 2024
- Imam al-Mufassireen Ibn Jarir al-Tabari regarding where Allah is:
al-Tabari comments on Surah 57:4 saying:
“He is the one who created the seven heavens and earths, he ordained them and whatever is in them, then he ascended over his throne, so he rose above it and is high.”
وقَوْلُهُ: ﴿هُوَ الَّذِي خَلَقَ السَّمَواتِ والأرْضَ فِي سِتَّةِ أيّامٍ﴾ يَقُولُ تَعالى ذِكْرُهُ: هُوَ الَّذِي أنْشَأ السَّماواتِ السَّبْعَ والأرَضِينَ، فَدَبَّرَهُنَّ وما فِيهِنَّ، ثُمَّ اسْتَوى عَلى عَرْشِهِ، فارْتَفَعَ عَلَيْهِ وعَلا
al-Tabari comments on the same aya:
“And he is witnessing you all, O mankind, wherever you are. He knows you, and he knows your actions, and your movements and your abodes, and he is over his throne above his seven heavens.”
﴿وهُوَ مَعَكُمْ أيْنَ ما كُنْتُمْ﴾ [الحديد ٤] يَقُولُ: وهُوَ شاهِدٌ لَكُمْ أيُّها النّاسُ أيْنَما كُنْتُمْ يَعْلَمُكُمْ، ويَعْلَمُ أعْمالَكُمْ، ومُتَقَلَّبَكُمْ ومَثْواكُمْ، وهُوَ عَلى عَرْشِهِ فَوْقَ سَماواتِهِ السَّبْعِ
"Or do you feel secure that he who is above the heaven.” (Surah 67:16)
al-Tabari comments:
“And it is Allah.”
﴿أمْ أمِنتُمْ مَن فِي السَّماءِ﴾ [الملك ١٧] وهُوَ اللَّهُ
"Then he (Allah) did istiwa over the throne.” (Surah 13:2)
al-Tabari comments:
“Meaning he (Allah) ascended over it.”
وأمّا قَوْلُهُ: ﴿ثُمَّ اسْتَوى عَلى العَرْشِ﴾ [الأعراف ٥٤] فَإنَّهُ يَعْنِي: عَلا عَلَيْهِ.
"The Most Merciful did istiwa over the throne.” (Surah 20:5)
al-Tabari comments:
“The Most Merciful (Allah) rose is above is throne and is high.”
وقَوْلُهُ: ﴿الرَّحْمَنُ عَلى العَرْشِ اسْتَوى﴾ [طه ٥] يَقُولُ تَعالى ذِكْرُهُ: الرَّحْمَنُ عَلى عَرْشِهِ ارْتَفَعَ وعَلا
"And there is not a third from them except that he is the fourth of them." (Surah 58:7)
al-Tabari comments:
“That he witnesses them with His knowledge and he (Allah) is above his throne.”
وعَنى بِقَوْلِهِ: ﴿هُوَ رابِعُهُمْ﴾ [المجادلة ٧] بِمَعْنى أنَّهُ مُشاهِدُهُمْ بِعِلْمِهِ، وهُوَ عَلى عَرْشِهِ
“The angels and the spirit ascend up to him.” (Surah 70:4)
al-Tabari comments:
“The angels and the spirit jibril ascend up to him, meaning to Allah, they ascend from where his command ends from the bottom of the earth to where his command ends from above the 7 heavens.”
وقَوْلُهُ: ﴿تَعْرُجُ المَلائِكَةُ والرُّوحُ إلَيْهِ فِي يَوْمٍ كانَ مِقْدارُهُ خَمْسِينَ ألْفَ سَنَةٍ﴾ [المعارج ٤] يَقُولُ تَعالى ذِكْرُهُ: تَصْعَدُ المَلائِكَةُ والرُّوحُ، وهُوَ جِبْرِيلُ عَلَيْهِ السَّلامُ إلَيْهِ، يَعْنِي إلى اللَّهِ جَلَّ وعَزَّ؛ والهاءُ فِي قَوْلِهِ: ﴿إلَيْهِ﴾ [البقرة ٢٨] عائِدَةٌ عَلى اسْمِ اللَّهِ. ﴿فِي يَوْمٍ كانَ مِقْدارُهُ خَمْسِينَ ألْفَ سَنَةٍ﴾ [المعارج ٤] يَقُولُ: كانَ مِقْدارُ صُعُودِهِمْ ذَلِكَ فِي يَوْمٍ لِغَيْرِهِمْ مِنَ الخَلْقِ خَمْسِينَ ألْفَ سَنَةٍ، وذَلِكَ أنَّها تَصْعَدُ مِن مُنْتَهى أمْرِهِ مِن أسْفَلِ الأرْضِ السّابِعَةِ إلى مُنْتَهى أمْرِهِ مِن فَوْقِ السَّمَواتِ السَّبْعِ.
“Pharaoh ordered, ‘O Hamân! Build me a high tower so I may reach the pathways leading up to the heavens and look for the God of Moses, although I am sure he is a liar.’” (Surah 40:37)
al-Tabari comments:
“Pharaoh said: ‘I think Musa is a liar in that which he says and claims that he has a Lord above the heavens that sent him to us.’”
وقَوْلُهُ: ﴿وإنِّي لَأظُنُّهُ كاذِبًا﴾ [غافر ٣٧] يَقُولُ: وإنِّي لَأظُنُّ مُوسى كاذِبًا فِيما يَقُولُ ويَدَّعِي مِن أنَّ لَهُ فِي السَّماءِ رَبًّا أرْسَلَهُ إلَيْنا
#salafi
#athari
#ashari
#aqeeda
#creed
Imam al-Mufassireen Ibn Jarir al-Tabari regarding where Allah is:
al-Tabari comments on Surah 57:4 saying:
*“He is the one who created the seven heavens and earths, he ordained them and whatever is in them, then he ascended over his throne, so he rose above it and is high.”*
وقَوْلُهُ: ﴿هُوَ الَّذِي خَلَقَ السَّمَواتِ والأرْضَ فِي سِتَّةِ أيّامٍ﴾ يَقُولُ تَعالى ذِكْرُهُ: هُوَ الَّذِي أنْشَأ السَّماواتِ السَّبْعَ والأرَضِينَ، فَدَبَّرَهُنَّ وما فِيهِنَّ، ثُمَّ اسْتَوى عَلى عَرْشِهِ، فارْتَفَعَ عَلَيْهِ وعَلا
al-Tabari comments on the same aya:
*“And he is witnessing you all, O mankind, wherever you are. He knows you, and he knows your actions, and your movements and your abodes, and he is over his throne above his seven heavens.”*
﴿وهُوَ مَعَكُمْ أيْنَ ما كُنْتُمْ﴾ [الحديد ٤] يَقُولُ: وهُوَ شاهِدٌ لَكُمْ أيُّها النّاسُ أيْنَما كُنْتُمْ يَعْلَمُكُمْ، ويَعْلَمُ أعْمالَكُمْ، ومُتَقَلَّبَكُمْ ومَثْواكُمْ، وهُوَ عَلى عَرْشِهِ فَوْقَ سَماواتِهِ السَّبْعِ
"Or do you feel secure that he who is above the heaven.” (Surah 67:16)
al-Tabari comments:
*“And it is Allah.”*
﴿أمْ أمِنتُمْ مَن فِي السَّماءِ﴾ [الملك ١٧] وهُوَ اللَّهُ
"Then he (Allah) did istiwa over the throne.” (Surah 13:2)
al-Tabari comments:
*“Meaning he (Allah) ascended over it.”*
وأمّا قَوْلُهُ: ﴿ثُمَّ اسْتَوى عَلى العَرْشِ﴾ [الأعراف ٥٤] فَإنَّهُ يَعْنِي: عَلا عَلَيْهِ.
"The Most Merciful did istiwa over the throne.” (Surah 20:5)
al-Tabari comments:
*“The Most Merciful (Allah) rose is above is throne and is high.”*
وقَوْلُهُ: ﴿الرَّحْمَنُ عَلى العَرْشِ اسْتَوى﴾ [طه ٥] يَقُولُ تَعالى ذِكْرُهُ: الرَّحْمَنُ عَلى عَرْشِهِ ارْتَفَعَ وعَلا
"And there is not a third from them except that he is the fourth of them." (Surah 58:7)
al-Tabari comments:
*“That he witnesses them with His knowledge and he (Allah) is above his throne.”*
وعَنى بِقَوْلِهِ: ﴿هُوَ رابِعُهُمْ﴾ [المجادلة ٧] بِمَعْنى أنَّهُ مُشاهِدُهُمْ بِعِلْمِهِ، وهُوَ عَلى عَرْشِهِ
“The angels and the spirit ascend up to him.” (Surah 70:4)
al-Tabari comments:
*“The angels and the spirit jibril ascend up to him, meaning to Allah, they ascend from where his command ends from the bottom of the earth to where his command ends from above the 7 heavens.”*
وقَوْلُهُ: ﴿تَعْرُجُ المَلائِكَةُ والرُّوحُ إلَيْهِ فِي يَوْمٍ كانَ مِقْدارُهُ خَمْسِينَ ألْفَ سَنَةٍ﴾ [المعارج ٤] يَقُولُ تَعالى ذِكْرُهُ: تَصْعَدُ المَلائِكَةُ والرُّوحُ، وهُوَ جِبْرِيلُ عَلَيْهِ السَّلامُ إلَيْهِ، يَعْنِي إلى اللَّهِ جَلَّ وعَزَّ؛ والهاءُ فِي قَوْلِهِ: ﴿إلَيْهِ﴾ [البقرة ٢٨] عائِدَةٌ عَلى اسْمِ اللَّهِ. ﴿فِي يَوْمٍ كانَ مِقْدارُهُ خَمْسِينَ ألْفَ سَنَةٍ﴾ [المعارج ٤] يَقُولُ: كانَ مِقْدارُ صُعُودِهِمْ ذَلِكَ فِي يَوْمٍ لِغَيْرِهِمْ مِنَ الخَلْقِ خَمْسِينَ ألْفَ سَنَةٍ، وذَلِكَ أنَّها تَصْعَدُ مِن مُنْتَهى أمْرِهِ مِن أسْفَلِ الأرْضِ السّابِعَةِ إلى مُنْتَهى أمْرِهِ مِن فَوْقِ السَّمَواتِ السَّبْعِ.
“Pharaoh ordered, ‘O Hamân! Build me a high tower so I may reach the pathways leading up to the heavens and look for the God of Moses, although I am sure he is a liar.’” (Surah 40:37)
al-Tabari comments:
*“Pharaoh said: ‘I think Musa is a liar in that which he says and claims that he has a Lord above the heavens that sent him to us.’”*
وقَوْلُهُ: ﴿وإنِّي لَأظُنُّهُ كاذِبًا﴾ [غافر ٣٧] يَقُولُ: وإنِّي لَأظُنُّ مُوسى كاذِبًا فِيما يَقُولُ ويَدَّعِي مِن أنَّ لَهُ فِي السَّماءِ رَبًّا أرْسَلَهُ إلَيْنا
Mic Drop analysis. This shows that the clear biased nature of the Ashriyyah.
@Triple A His* & yes you are right.
Also see Quran 20 :46 or 7 :7!
@@babo5646 Read the above narration. And stop misrepresenting the great Athari Imam, we know your tactics.
@@babo5646 What does Al-Wahabi means?
@@babo5646 Whabai, it is not a name we Salafis ascribes to. Call us Atharis. It is you guys who is delving into the Kaffiyyah of Allah The Most High Attributes, it is you who have a problem not us. You guys are calling the pure fitrah, not thinking? You people are truly weird in your delusions.
Subhanallah... Just the simple thought that Allah(swt) is above the throne which encompasses the creation is sufficient to increase our imaan and bring sukoon to the hearts.
The very fact that he descends to the lowest heaven during the last 3rd of night is sufficient for humans with sound heart to experience the divine, to believe that our lord is a living lord, and his transcendence does not affect his immanence in knowledge and support.
Watch out they will call this anthropomorphism akhi
If the Asharis say that Allah swt is not above the 'arsh bidhatihi in a manner befitting his majesty, then the only two options they have left is to say that Allah swt is literally everywhere (like the Christians think) or he is nowhere (like the athiest think).
koro roko two
That is the crux of the matter, but we have thousands literally thousands of narration from the Salaf, saying that Allah is above his throne. Because it is the will of Allah.
Abdullah ibn Al-Mubarak said those Jahmiyyah who say Allah is on the earth and not above his throne are Kuffar.
It is reported in Khaliq ul-Affal lil-Ibad that Abdullah Ibn Mubarak said to a Jahmi is he (Allah) in your stomach, and the man (Jahmi), was shocked.
@@MuhammadAli-mz4pq yes not just narration literal ayah in the quran
@@huzafah Ta ha ayah 5.
What is the shubha they're using? What is imam al-Tabari saying in those statements that they're using?
Akhi what is the nasheed at the end, please send me the link for it. I can’t find it anywhere
Good video. Sound at the end 🔇
Relaxing.
clear cut.
Did my comment get deleted?
what the hell is this? We all know Allah is above throne, but the problem is?did Imam tabari affirm that HE is above the throne bi dhatihi or did he says Allah is above the throne bi qudratihi? can you show me where did he says bi dhatih?your refutation is useless. As An Ashari we believe that Allah made istiwa above his throne with his power not with his essence and Imam tabari is with us, He Imam Ibn Jarir Tabari explicitly says that Allah is exalted above his creation with his power not with the displacement as you guys karramiya do. None of the salaf affirm jiha to Allah. All I can see is they affirm transcendance and tanzih pointing above. the fact that the salaf never even made statement like Allah’s below are his throne and creation and everyone of them affirmed Allah elevated above the throne meaning with his power and status, Imam tahawi refuted all of you with the six direction statement. Allah is being above us with his rank and power not with his dhattt. as per the statement of the salaf Allah made istiwa with his essence, I affirm this with the understanding of Allah personally made istiwa and he didnt ordered any angel to do it.
It depends on which Ash’arī group you’re referring to. The early Ash’arīs held that Allāh is above the throne but is not a body that touches the throne, which was a response to the Karrāmī Mujassimah who claimed such.
• Abū Bakr al-Bayhaqī said:
*❝And Abū al-Ḥasan ‘Alī Ibn Muḥammad Ibn Mahdī al-Ṭabarī (an early Ash’arī that died in 380H), from the others amongst the people of inspection, has gone to [the view] that Allāh the Most High is above the heaven, above everything, ascended over His Throne, with the meaning that He is elevated over it. And the meaning of al-istiwā, is al-i’tilā’ (elevation), as one says: “ascended upon the back of the beast,” and “istawaytu over the roof,” meaning highness (‘alawtuhu), and “the sun rose over my head,” and “the bird rose over the crown of my head,” with the meaning that it rose in the air and so it was above my head. And al-Qadīm (the Eternal, meaning Allāh), the Mighty and Majestic, is lofty above His Throne, not sitting (qā’id), nor standing (qā’im) and nor touching (mumās), nor distant (mubāyin) from the Throne.❞*
وذَهَبَ أبُو الحَسَنِ عَلِيُّ بْنُ مُحَمَّدِ بْنِ مَهْدِيٍّ الطَّبَرِيُّ فِي آخَرِينَ مِن أهْلِ النَّظَرِ إلى أنَّ اللَّهَ تَعالى فِي السَّماءِ فَوْقَ كُلِّ شَيْءٍ مُسْتَوٍ عَلى عَرْشِهِ بِمَعْنى أنَّهُ عالٍ عَلَيْهِ، ومَعْنى الِاسْتِواءِ: الِاعْتِلاءُ، كَما يَقُولُ: اسْتَوَيْتُ عَلى ظَهْرِ الدّابَّةِ، واسْتَوَيْتُ عَلى السَّطْحِ. بِمَعْنى عَلَوْتُهُ، واسْتَوَتِ الشَّمْسُ عَلى رَأْسِي، واسْتَوى الطَّيْرُ عَلى قِمَّةِ رَأْسِي، بِمَعْنى عَلا فِي الجَوِّ، فَوُجِدَ فَوْقَ رَأسِي. والقَدِيمُ سُبْحانَهُ عالٍ عَلى عَرْشِهِ لا قاعِدٌ ولا قائِمٌ ولا مُماسٌّ ولا مُبايَنٌ عَنِ العَرْشِ
📚 (Al-Asmā’ wal-Ṣifāt 2/307)
As for the later Ash’arīs, their rejection of this is ma’rūf jiddan (very well known). They subscribe to the belief that “𝘈𝘭𝘭ā𝘩 𝘪𝘴 𝘯𝘦𝘪𝘵𝘩𝘦𝘳 𝘢𝘣𝘰𝘷𝘦 𝘯𝘰𝘳 𝘣𝘦𝘭𝘰𝘸, 𝘯𝘰𝘵 𝘪𝘯𝘴𝘪𝘥𝘦 𝘰𝘳 𝘰𝘶𝘵𝘴𝘪𝘥𝘦 𝘰𝘧 𝘤𝘳𝘦𝘢𝘵𝘪𝘰𝘯, 𝘯𝘰𝘵 𝘤𝘰𝘯𝘯𝘦𝘤𝘵𝘦𝘥 𝘰𝘳 𝘴𝘦𝘱𝘢𝘳𝘢𝘵𝘦 𝘧𝘳𝘰𝘮 𝘪𝘵” which was popularised by Ibn Sīnā, was adopted by the later Ash’arīs to remain consistent with their ‘ilm al-kalām and originated from the likes of Jahm Ibn Ṣafwān who claimed that Allāh can’t be perceived by the 5 senses.
Stop lying ya Ibrahim. Tabari isn't answering 'where is Allah', he's answering what 'istawa' means and istawa is a divine action. Stop conflating the two and lying to your audience. Furthermore tabaris says:
Imam Tabari also says in his Tafsir under the Surah al-A’raf Ayah 127:
{وإنا فوقهم قاهرون}
يقول: وإنا عالون عليهم بالقهر، يعني بقهر الملك والسلطان. وقد بينا أن كل شىء عال بقهر وغلبة على شيء، فإن العرب تقول: هو فوقه.انتهى
‘‘We are subjugators over them.’’ He said: We are above them with subjugation. This refers to subjugation with dominion and power. And we have already shown that everything with subjugation over something else, that the arabs says about it: HE IS ABOVE HIM.
In the tafseer of Aayatul Kursi (2:255):
The explanation Al Imam At Tabari gave in his tafseer for the Highness of Allah :
والعلـيّ: ذو العلوّ والارتفـاع علـى خـلقه بقدرته.
And Al ‘Alee: The One possessing Highness and Exaltedness over His creation through His Omnipotence (bi qudratih).
And he also said in his explanation of the name The Exalted or Elevated (Al Muta’aali) {13:9} :
الـمتعال: الـمستعلـي علـى كلّ شيء بقدرته
The Elevated (Al Mutal’aali) He who is elevated over everything in His Omnipotence (bi qudratih)
I also believe Allah has power and dominance over his creation, your quotes don’t refute me. The jahmiyya and mu’tazila also believed istiwa is an action related to throne, so what? Imam al-Mufassireen Ibn Jarir al-Tabari uses the ayat of istiwa to prove Allah is above the seven heavens and over his throne, that’s the difference.
*Shaykh Abdul Qadir al-Jilani says that Allah is attributed with the direction (جهة) of highness, elevated over the throne. Quoting the following aya:*
“To him ascend the good words, and righteous deeds are raised up by him.” (Surah 35:10)
وهو بجهة العلو مستو على العرش، محتو على الملك، محيط علمه بالاشياء، «إليه يصعد الكلم الطيب والعمل الصالح يرفعه ﴾ [فاطر : ۱۰]
(al-Ghunya p. 121)
Imam al-Mufassireen Ibn Jarir al-Tabari affirms this same literal aboveness of Allah in his tafseer of the same aya, quoting the senior Sahaba.
Ibn Abbas said:
*“The good word is the remembrance of Allah, may He be exalted, which is taken up to Allah, and the righteous deed is the performance of obligatory duties. Whoever remembers Allah when doing an obligatory duty, his deed carries his remembrance of Allah and takes it up to Allah, may He be exalted. Whoever remembers Allah and does not perform the obligatory duties, his words will be rejected, as will his deed.”*
حَدَّثَنِي عَلِيٌّ، ثنا أبُو صالِحٍ، قالَ: ثني مُعاوِيَةُ، عَنْ عَلِيٍّ، عَنِ ابْنِ عَبّاسٍ، قَوْلُهُ: ﴿إلَيْهِ يَصْعَدُ الكَلِمُ الطَّيِّبُ والعَمَلُ الصّالِحُ يَرْفَعُهُ﴾ [فاطر ١٠] قالَ: «الكَلامُ الطَّيِّبُ: ذِكْرُ اللَّهِ، والعَمَلُ الصّالِحُ: أداءُ فَرائِضِهِ؛ فَمَن ذَكَرَ اللَّهَ سُبْحانَهُ فِي أداءِ فَرائِضِهِ، حُمِلَ عَلَيْهِ ذِكْرُ اللَّهِ فَصَعِدَ بِهِ إلى اللَّهِ، ومَن ذَكَرَ اللَّهَ، ولَمْ يُؤَدِّ فَرائِضَهُ، رَدَّ كَلامَهُ عَلى عَمَلِهِ، فَكانَ أوْلى بِهِ»
Abdullah Ibn Massoud explains the same aya saying:
*“When the Muslim servants says, Glory and praise be to Allah, there is no god worthy of worship except Allah, Allah is Most Great and blessed be Allah,’ an angel takes these words and puts them under his wing, then he ascends with them to the heaven. He does not take them past any group of angels but they seek forgiveness for the one who said them, until he brings them before Allah, may He be glorified.”*
حَدَّثَنِي مُحَمَّدُ بْنُ إسْماعِيلَ الأحْمَسِيُّ، قالَ: أخْبَرَنِي جَعْفَرُ بْنُ عَوْنٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ اللَّهِ المَسْعُودِيِّ، عَنْ عَبْدِ اللَّهِ بْنِ المُخارِقِ، عَنْ أبِيهِ المُخارِقِ بْنِ سُلَيْمٍ، قالَ: قالَ لَنا عَبْدُ اللَّهِ: " إذا حَدَّثْناكُمْ بِحَدِيثٍ أتَيْناكُمْ بِتَصْدِيقِ ذَلِكَ مِن كِتابِ اللَّهِ. إنَّ العَبْدَ المُسْلِمَ إذا قالَ: سُبْحانَ اللَّهِ وبِحَمْدِهِ، الحَمْدُ لِلَّهِ لا إلَهَ إلّا اللَّهَ، واللَّهُ أكْبَرُ، تَبارَكَ اللَّهُ، أخَذَهُنَّ مَلَكٌ، فَجَعَلَهُنَّ تَحْتَ جَناحَيْهِ، ثُمَّ صَعِدَ بِهِنَّ إلى السَّماءِ، فَلا يَمُرُّ بِهِنَّ عَلى جَمْعٍ مِنَ المَلائِكَةِ إلّا اسْتَغْفَرُوا لِقائِلِهِنَّ حَتّى يُحَيِّيَ بِهِنَّ وجْهَ الرَّحْمَنِ، ثُمَّ قَرَأ عَبْدُ اللَّهِ: ﴿إلَيْهِ يَصْعَدُ الكَلِمُ الطَّيِّبُ والعَمَلُ الصّالِحُ يَرْفَعُهُ﴾ [فاطر ١٠]
Imam al-Tabari affirms the literal highness the of Allah above creation in another aya.
“The angels and the spirit ascend up to him.” (Surah 70:4)
al-Tabari comments:
*“The angels and the spirit jibril ascend up towards him, meaning towards Allah, they ascend from where his command ends from the bottom of the earth to where his command ends from above the 7 heavens.”*
وقَوْلُهُ: ﴿تَعْرُجُ المَلائِكَةُ والرُّوحُ إلَيْهِ فِي يَوْمٍ كانَ مِقْدارُهُ خَمْسِينَ ألْفَ سَنَةٍ﴾ [المعارج ٤] يَقُولُ تَعالى ذِكْرُهُ: تَصْعَدُ المَلائِكَةُ والرُّوحُ، وهُوَ جِبْرِيلُ عَلَيْهِ السَّلامُ إلَيْهِ، يَعْنِي إلى اللَّهِ جَلَّ وعَزَّ؛ والهاءُ فِي قَوْلِهِ: ﴿إلَيْهِ﴾ [البقرة ٢٨] عائِدَةٌ عَلى اسْمِ اللَّهِ. ﴿فِي يَوْمٍ كانَ مِقْدارُهُ خَمْسِينَ ألْفَ سَنَةٍ﴾ [المعارج ٤] يَقُولُ: كانَ مِقْدارُ صُعُودِهِمْ ذَلِكَ فِي يَوْمٍ لِغَيْرِهِمْ مِنَ الخَلْقِ خَمْسِينَ ألْفَ سَنَةٍ، وذَلِكَ أنَّها تَصْعَدُ مِن مُنْتَهى أمْرِهِ مِن أسْفَلِ الأرْضِ السّابِعَةِ إلى مُنْتَهى أمْرِهِ مِن فَوْقِ السَّمَواتِ السَّبْعِ.
@@ibmsulaymani you don't believe what I quoted you. Tabari literally says it is uluw by Allah's qudrah, yet you made a video of istawa and conflated it with 'where is Allah' lol. The deceit.
you quoting abdulqadir jilani proves nothing liar - there is doubts about the authenticity of contents of the book al ghunya as the manuscripts vary greatly; even your salafi friends will admit to this. Secondly you even admitted that Ibn Taymiyyah sad the word jiha is an innovated term lol. And you also admitted that ibn Taymiyyah said if what is meant by direction is creation, then Allah isn't in creation, which is what you are trying to affirm that Allah is literally in a location above the Throne. Ibn taymiyyah then said by jiha he means Allah is beyond creation - why do you keep on contradicting yourself?
The salaf said Allah is ba'inu min khalqih. They said Allah is above His Throne, ba'inu min khalqih - meaning He is BEYOND creation, SEPERATE and DISTINCT not in a place as that is created and our minds cannot comprehend this in opposition to Jahmiyyah who said Allah was in every place mixed with creation. It is apparent that you are a hulooli Jahmi who wants to affirm what they affirmed that Allah is limited.
And lastly tabari statement don't prove he believes Allah is located in a place above the Throne as this is understood in context with what he said in the quotes I gave above; same way Ibrahim (as) said he is going 'to His Lord' which is meant Ibrahim (as) emigrated for his Lord to where Allah commanded. Tabari already believes Allah isn't contained in a place as do the salaf who said Allah is ba'inu min khalqih and tabari already says as shown bove that Allah is Al Alee bi Qudratih not a created direction and place:
Tārīkh al-Umam wa l-Mulūk” (1/3):
لا تحيط به الأوهام، ولا تحويه الأقطار
The mind can not comprehend him and locations do not contain him
So it means the good deeds are taken to the pure dominion of Allah in Heaven or before His Throne, same way the Isa (as) was taken to heaven. it doesn't mean Allah is contained above the Throne audhubillah
@A H There’s no doubt about the quote of Shaykh Abdul Qadir al-Jilani, Imam al-Mujaddid Ibn Rajab al-Hanbali documents it in the official Tabaqat al-Hanabila 200 years before Ibn Hajr al-Makki claimed is was falsely attributed.
Ibn Rajab says:
*“He said in ‘al-Ghunya’: ‘He is attributed with the direction (جهة) of highness, elevated over the throne.’* Quoting the following aya:
“To him ascend the good words, and righteous deeds are raised up by him.” (Surah 35:10)
قال في كتابه» الغنية «المشهور: وهو بجهة اِلعلو مستو على العرش، محتو علىِ الملك محيط علمه بالأشياء» إلَيْهِ يَصْعَدُ الكَلِمُ الطَّيِّبُ والعَمَلُ الصّالِحُ يَرْفَعُهُ
(Tabaqat al-Hanabila 2/199 by Ibn Rajab)
@@AH-ip7ms Sahih Al Bukhari has a chapter in Kitab al-Tawheed called: *‘The angels and the Ruh ascend towards Him.’* (Surah 70:4)
Under this chapter Mujahid gives tafseer saying: *“A good deed raises the good speech, the angels ascend up to Allah.”*
بابُ قَوْلِ اللَّهِ تَعالى: ﴿تَعْرُجُ المَلاَئِكَةُ والرُّوحُ إلَيْهِ﴾ [المعارج ٤]
قالَ مُجاهِدٌ: «العَمَلُ الصّالِحُ يَرْفَعُ الكَلِمَ الطَّيِّبَ» يُقالُ: ﴿ذِي المَعارِجِ﴾ [المعارج ٣]: «المَلاَئِكَةُ تَعْرُجُ إلى اللَّهِ»
Under this chapter Bukhari brings a hadith as further proof:
The prophet ﷺ said: *"(A group of) angels stay with you at night and (another group of) angels by daytime, and both groups gather at the time of the 'Asr and Fajr prayers. Then those angels who have stayed with you overnight, ascend (to Heaven) and Allah asks them (about you), and He knows everything about you. "In what state did you leave My slaves?' The angels reply, 'When we left them, they were praying, and when we reached them they were praying.'”*
أنَّ رَسُولَ اللَّهِ ﷺ، قالَ: «يَتَعاقَبُونَ فِيكُمْ: مَلاَئِكَةٌ بِاللَّيْلِ ومَلاَئِكَةٌ بِالنَّهارِ، ويَجْتَمِعُونَ فِي صَلاَةِ العَصْرِ وصَلاَةِ الفَجْرِ، ثُمَّ يَعْرُجُ الَّذِينَ باتُوا فِيكُمْ فَيَسْألُهُمْ وهُوَ أعْلَمُ بِكُمْ، فَيَقُولُ: كَيْفَ تَرَكْتُمْ عِبادِي؟ فَيَقُولُونَ: تَرَكْناهُمْ وهُمْ يُصَلُّونَ، وأتَيْناهُمْ وهُمْ يُصَلُّونَ»
The next hadith under the chapter affirms the deeds ascending up towards Allah:
Allah's Messenger (ﷺ) said: *"If somebody gives in charity something equal to a date from his honestly earned money for nothing ascends to Allah except good then Allah will take it in His Right (Hand) and bring it up for its owner as anyone of you brings up a baby horse, till it becomes like a mountain."* Abu Huraira said: The Prophet ﷺ said: *"Nothing ascends to Allah except good.“*
قالَ رَسُولُ اللَّهِ ﷺ: «مَن تَصَدَّقَ بِعَدْلِ تَمْرَةٍ مِن كَسْبٍ طَيِّبٍ، ولاَ يَصْعَدُ إلى اللَّهِ إلّا الطَّيِّبُ، فَإنَّ اللَّهَ يَتَقَبَّلُها بِيَمِينِهِ، ثُمَّ يُرَبِّيها لِصاحِبِهِ، كَما يُرَبِّي أحَدُكُمْ فُلُوَّهُ، حَتّى تَكُونَ مِثْلَ الجَبَلِ» ورَواهُ ورْقاءُ، عَنْ عَبْدِ اللَّهِ بْنِ دِينارٍ، عَنْ سَعِيدِ بْنِ يَسارٍ، عَنْ أبِي هُرَيْرَةَ، عَنِ النَّبِيِّ ﷺ: «ولاَ يَصْعَدُ إلى اللَّهِ إلّا الطَّيِّبُ»
Abu Musa said:
"The Messenger of Allah ﷺ stood up among us and said five things. He said: *'Allah does not sleep, and it is not befitting that He should sleep. He lowers the Scales and raises them. The deed done during the day is taken up to Him before the deed done during the night, and the deed done during the night before the deed done during the day. His Veil is Light, and if He were to remove it, the glory of his Face would burn everything of His creation, as far as His gaze reaches.'"*
Sunan Ibn Majah 194 under the chapter: *What The Jahmiyya Denied*
Ibn Abbas said:
*“The good word is the remembrance of Allah, may He be exalted, which is taken up to Allah, and the righteous deed is the performance of obligatory duties. Whoever remembers Allah when doing an obligatory duty, his deed carries his remembrance of Allah and takes it up to Allah, may He be exalted. Whoever remembers Allah and does not perform the obligatory duties, his words will be rejected, as will his deed.”*
حَدَّثَنِي عَلِيٌّ، ثنا أبُو صالِحٍ، قالَ: ثني مُعاوِيَةُ، عَنْ عَلِيٍّ، عَنِ ابْنِ عَبّاسٍ، قَوْلُهُ: ﴿إلَيْهِ يَصْعَدُ الكَلِمُ الطَّيِّبُ والعَمَلُ الصّالِحُ يَرْفَعُهُ﴾ [فاطر ١٠] قالَ: «الكَلامُ الطَّيِّبُ: ذِكْرُ اللَّهِ، والعَمَلُ الصّالِحُ: أداءُ فَرائِضِهِ؛ فَمَن ذَكَرَ اللَّهَ سُبْحانَهُ فِي أداءِ فَرائِضِهِ، حُمِلَ عَلَيْهِ ذِكْرُ اللَّهِ فَصَعِدَ بِهِ إلى اللَّهِ، ومَن ذَكَرَ اللَّهَ، ولَمْ يُؤَدِّ فَرائِضَهُ، رَدَّ كَلامَهُ عَلى عَمَلِهِ، فَكانَ أوْلى بِهِ»
Abdullah Ibn Massoud explains the same aya saying:
*“When the Muslim servants says, Glory and praise be to Allah, there is no god worthy of worship except Allah, Allah is Most Great and blessed be Allah,’ an angel takes these words and puts them under his wing, then he ascends with them to the heaven. He does not take them past any group of angels but they seek forgiveness for the one who said them, until he brings them before Allah, may He be glorified.”*
حَدَّثَنِي مُحَمَّدُ بْنُ إسْماعِيلَ الأحْمَسِيُّ، قالَ: أخْبَرَنِي جَعْفَرُ بْنُ عَوْنٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ اللَّهِ المَسْعُودِيِّ، عَنْ عَبْدِ اللَّهِ بْنِ المُخارِقِ، عَنْ أبِيهِ المُخارِقِ بْنِ سُلَيْمٍ، قالَ: قالَ لَنا عَبْدُ اللَّهِ: " إذا حَدَّثْناكُمْ بِحَدِيثٍ أتَيْناكُمْ بِتَصْدِيقِ ذَلِكَ مِن كِتابِ اللَّهِ. إنَّ العَبْدَ المُسْلِمَ إذا قالَ: سُبْحانَ اللَّهِ وبِحَمْدِهِ، الحَمْدُ لِلَّهِ لا إلَهَ إلّا اللَّهَ، واللَّهُ أكْبَرُ، تَبارَكَ اللَّهُ، أخَذَهُنَّ مَلَكٌ، فَجَعَلَهُنَّ تَحْتَ جَناحَيْهِ، ثُمَّ صَعِدَ بِهِنَّ إلى السَّماءِ، فَلا يَمُرُّ بِهِنَّ عَلى جَمْعٍ مِنَ المَلائِكَةِ إلّا اسْتَغْفَرُوا لِقائِلِهِنَّ حَتّى يُحَيِّيَ بِهِنَّ وجْهَ الرَّحْمَنِ، ثُمَّ قَرَأ عَبْدُ اللَّهِ: ﴿إلَيْهِ يَصْعَدُ الكَلِمُ الطَّيِّبُ والعَمَلُ الصّالِحُ يَرْفَعُهُ﴾ [فاطر ١٠]
“The angels and the spirit ascend up towards him.” (Surah 70:4)
Imam al-Tabari comments:
*“The angels and the spirit jibril ascend up towards him, meaning towards Allah, they ascend from where his command ends from the bottom of the earth to where his command ends from above the 7 heavens.”*
وقَوْلُهُ: ﴿تَعْرُجُ المَلائِكَةُ والرُّوحُ إلَيْهِ فِي يَوْمٍ كانَ مِقْدارُهُ خَمْسِينَ ألْفَ سَنَةٍ﴾ [المعارج ٤] يَقُولُ تَعالى ذِكْرُهُ: تَصْعَدُ المَلائِكَةُ والرُّوحُ، وهُوَ جِبْرِيلُ عَلَيْهِ السَّلامُ إلَيْهِ، يَعْنِي إلى اللَّهِ جَلَّ وعَزَّ؛ والهاءُ فِي قَوْلِهِ: ﴿إلَيْهِ﴾ [البقرة ٢٨] عائِدَةٌ عَلى اسْمِ اللَّهِ. ﴿فِي يَوْمٍ كانَ مِقْدارُهُ خَمْسِينَ ألْفَ سَنَةٍ﴾ [المعارج ٤] يَقُولُ: كانَ مِقْدارُ صُعُودِهِمْ ذَلِكَ فِي يَوْمٍ لِغَيْرِهِمْ مِنَ الخَلْقِ خَمْسِينَ ألْفَ سَنَةٍ، وذَلِكَ أنَّها تَصْعَدُ مِن مُنْتَهى أمْرِهِ مِن أسْفَلِ الأرْضِ السّابِعَةِ إلى مُنْتَهى أمْرِهِ مِن فَوْقِ السَّمَواتِ السَّبْعِ
@@ibmsulaymani can you not read? I said it doesn't matter what Abdul Qadir jilani said as he has nothing to do with tabaris view; the contents of ghunya is doubtful which salafis will admit, but this is a side point and we are talking about a seperate scholar here not Abdul Qadir jilani.
It's clear you lack comprehension and are just a copy paste merchant who doesn't even know what he believes. You just glossed over the context of tabari and what he's saying elsewhere and what the salaf affirmed in general. Stop contradicting yourself and trying to limit Allah in a location. Tabari does not believe Allah is contained in a place and his other statements provided give context and the points raised were not answered. You also completely ignored your own imam Ibn taymiyyahs statement because it's evident you have hulooli Jahmi tendencies.
The Jahmiyyah said was Allah was in every place, mixed with creation - they misused ayats and negated Allah 'above the Throne', seperate and beyond His creation. Stop misusing hadiths and using machine gun tactics to make a point. None of those hadiths prove what your trying to say as the deeds ascending go to where Allah intends and signifies Allah is beyond creation - as has been shown to you for months, what the salaf said; NOT that Allah is limited in a location as what you believe. You also simply glossed over Ibrahim (as) and his hijrah 'to Allah' - does this mean Allah is located in a place on earth according to your Jahmi hulooli beliefs?
Akhi are those instruments?
السلام عليكم ورحمة الله وبركاته
No, Ustadh Abdurrahman Hassan حفظه الله used similar backgrounds in his videos.
@@ibmsulaymani و عليكم السلام و رحمة الله و بركاته
طيب أخي، جزاك الله خيرا
@@ibmsulaymani وعليكم السلام ورحمة الله وبركاته
I think he doesn’t edit the videos. Not to mention it’s clear that the views don’t appreciate this sound so إن شاء الله my beloved brother I’d appreciate it if you don’t add those sounds anymore.
@@user-dx8eh2vc5r I agree with Al Aqeeli, it gave me weird vibes lol. I prefer not to have it in the background. JazakAllahu khayrun akhi Ibrahim, you are doing great work alhamdulillah.
If you really don’t want to hear it, you can just mute the sound and look at the evidences inshallah.
Why do most of these Asharis have these small non sunnah beards?
Well if you aren’t gonna follow the Aqeedah of the Prophet (peace and blessings of Allah be upon him), then you aren’t gonna care about following the other parts of the Sunnah.
Faiz Sajjad For real, well said akh.
Most Ashariyyah are secularist. That can be observed were the government has Ashari tendency.
Look more into the matter before commenting this please.
@@MuhammadAli-mz4pqalso please look into the matter before commenting blanketed nonsense
upload something of benefit and seeking knowledge, not just refuting people we get it you hate these guys
This is of great benefit
@@alhomsiyyah ok go learn your deen
@@huzafah May Allah increase us all in knowledge of aqeedah like this video
This is of benefit...why dont you upload something instead of posting negative comments?
What a waste of time to discuss this topic in the first place
@ahmad hanbal We should ask for guidance for him, right?
@@mahmudibnabidin yh we should