Discussion of some of the schools of thought today, such as the Rafidah, the Mu'tazilah, the Asha'irah, and the Maturidiyyah

The Shaykh : ... Indeed, some of the schools of thought existing on earth today are not from the people of the Sunnah, such as the Rafidah and their like; for they are those who deny the divine attributes (ta'til) in what concerns the divine attributes; that is, they follow the methodology of the Mu'tazilah of old. The Mu'tazilah interpreted (ta'wil) many of the verses in which some of the later generations (the Khalaf) from the Asha'irah and the Maturidiyyah contradicted them; that is, the Asha'irah and the Maturidiyyah meet with the Mu'tazilah in their interpretation of some of the verses; among them is the verse of rising above the Throne (istiwa'), for example; for they interpret it with the innovated meaning, which is in reality a misguidance into which they fell, in their claim, when they sought to escape from misguidance by interpreting His saying - the Exalted - : ; that is, they said: "He took control (istawala)." I do not wish to stop here; I may return to it if time permits, but I wish to draw attention to the fact that some of the sects of those who adhere to the methodology of the later generations (the Khalaf) regarding the verses of the attributes and the hadiths of the attributes meet with the Mu'tazilah in interpreting some of these verses, and contradict them in others. Among these verses is that when the Mu'tazilah stopped at the previous verse: , in the verse, as you see, there is a purification of Allah - Mighty and Majestic - and an affirmation for Him of the attributes of hearing and seeing; so what did the Mu'tazilah say about these two attributes? Did they say as the Lord of the Worlds said: ? No, rather they interpreted the attributes of hearing and seeing as knowledge, and this is the denial of the divine attributes (ta'til); so they said: purification, and here they agree with us in the purification, but they exaggerated in the purification as I mentioned earlier, so they said: ; that is, the All-Knowing, so they denied the attribute of hearing and seeing.
As for the Maturidiyyah and the Asha'irah, who, as I mentioned earlier, meet with the Mu'tazilah in interpreting some of the verses of the attributes and the hadiths of the attributes, they stopped here with the Salafi methodology and said: ; that is, Allah has the attribute of hearing and seeing. But what did they do when the Mu'tazilah said to them: "This is likening Allah to creation (tashbih); for the human being has hearing and seeing by the testimony of the Qur'an; where He - Mighty and Majestic - said regarding the first human, Adam - peace be upon him - : , so the Mu'tazilah said: "If we say that Allah has the attribute of hearing and seeing, we have likened Him to the created things." The Asha'irah and the Maturidiyyah answered here with the answer of the righteous predecessors (the Salaf); where they said: "We describe Allah - Mighty and Majestic - with what He has described Himself with, so we say: , but . So we say to these Maturidiyyah and Mu'tazilah: "Be with the righteous predecessors (the Salaf) in all the verses of the attributes and all the hadiths of the attributes. Affirm what the Lord has affirmed for Himself of the attributes with purification: ; so did they adhere to this methodology? They were led to deviate from it, which is the truth, that principle to which they went, deviating from the verses and the explicit evidence that the righteous predecessors (the Salaf) - may Allah be pleased with them and may they be pleased with Him - where they said: "The knowledge of the later generations (the Khalaf) is more knowledgeable and more wise, whereas the knowledge of the predecessors (the Salaf) is only safer." As if they made the knowledge of the predecessors (the Salaf) a kind of knowledge of dervishes who do not delve deep into understanding the texts, whereas the later generations (the Khalaf) are the most knowledgeable and the most wise!! So .
They are in reality extremely disturbed; for at times they are Salafi in some of the attributes, and the example is before you; they said: He has the attribute of hearing and seeing, but His hearing is not like our hearing, and His seeing is not like our seeing. We said: "This is true; so why did you not say: ; that is, He rose above in a manner befitting His perfection, and instead you interpreted the rising above (istiwaa') as taking control (istawala)? And would that you had not interpreted it with this interpretation, and had stopped at the position of some other people who did not stand with the creed of the predecessors (the Salaf) nor with the creed of the later generations (the Khalaf) from the Mu'tazilah and others; so they said: "We entrust it (tafwid)!!"