Explaining the reason for the misguidance of all sects due to their abandonment of the third pillar, which is understanding the Book and the Sunnah according to the methodology of the righteous Salaf

The Shaykh : The point is that the reason for the misguidance of all sects, both past and present, is their failure to adhere to this third pillar; that we understand the Book and the Sunnah according to the methodology of the righteous Salaf.
The Mu'tazilah, the Murji'ah, the Qadariyyah, the Asha'irah, and the Maturidiyyah, and all the deviations in these groups, are caused by their failure to adhere to what the righteous Salaf were upon. Therefore, the verifying scholars said:
"And all good is in following those who came before, and all evil is in innovating what those who came after have introduced."
This is not poetry; this is a statement taken from the Book and the Sunnah. Why did He say: ? Our Lord could have said: "And whoever opposes the Messenger after the clear proof has come to him, We will turn him to what he has turned to and cast him into Hell, and evil it is as a destination." So why did He say: ?
So that he does not act arrogantly and say, "I understood the Qur'an this way, and I understood the Sunnah this way." It is said to him: You must understand the Qur'an and the Sunnah according to the way of the first, earliest believing Salaf. This text from the Qur'an is supported by texts from the hadiths of the Messenger (peace and blessings be upon him), such as the hadith of the sects, in which he said: . They said: "Who are they, O Messenger of Allah?" In one narration: . In another: . Why did he describe the saved sect as being upon what the community was upon, and that community is the community of the Messenger (peace be upon him)? To block the path for those who engage in figurative interpretation and those who manipulate the texts. is an explicit text in the Qur'an that Allah (Mighty and Majestic) bestows a favor upon His believing servants on the Day of Resurrection, where they will see His noble face, as the Salafi jurist-poet said:
"The believers see Him without any 'how,' *** without likening or any example."
The Mu'tazilah said: No, it is not possible for the servant to see his Lord, neither in this world nor in the Hereafter. Well then; what do you do with the verse? He said: The meaning of the verse is: to the pleasure of her Lord .
Well then; the figurative interpretation of "to the pleasure of her Lord." Our Lord said: . Where did you get this from? He said: This is a metaphor by omission. From here, Ibn Taymiyyah rejected metaphor in the Qur'an; because it was one of the greatest and strongest tools for demolishing Islamic creed. This text establishes for Allah (Mighty and Majestic) a favor from Him upon His servants that He will let them see Him on the Day of Resurrection. These people say: It is not possible!!
No; He is not All-Hearing, All-Seeing; why? Because if we say All-Hearing, All-Seeing, we have likened Him to ourselves. So what does All-Hearing, All-Seeing mean? It means All-Knowing. All-Hearing and All-Seeing are two Arabic words; for them, All-Hearing and All-Seeing equals All-Knowing, that's all!
Well then; have we solved the problem? And today, "All-Knowing" is said of a doctor in the Arabic language; it is an acceptable expression, and it is permissible to say of a person that he is All-Knowing; it means an exaggeration in description. Is it permissible to say: So-and-so is All-Knowing? Yes. So what do we say: Allah is All-Knowing; because it has become a likening of Allah to a servant of Allah. And thus they negated the attributes of Allah (Mighty and Majestic), and it reached the point where they denied the existence of Allah; whether they admitted it or not; that is what necessitates it for them. May Allah have mercy on Ibn al-Qayyim when he says: "The one who ascribes a body to Allah worships an idol, and the one who negates the attributes—meaning the one who interprets them figuratively—worships non-existence." And therefore they say—these people who interpret figuratively and did not adhere to the methodology of the righteous Salaf in the verses of the attributes and the hadiths of the attributes—they say: Allah is not above. Do you find in the Qur'an: Allah is not above? We find in the Qur'an describing His servants: They say: Not above!!
Do you find in the Qur'an: , , , and so on.
Allah is not above. Then where? Below? No, not below. So right? No, not right, not left, not in front, not behind, not inside the universe, not outside it. What is left? What is left for the existence of Allah? Non-existence.
This is the knowledge in which all scholars of kalam became entangled, without exception, except for those who were upon the methodology of the righteous Salaf. All scholars of kalam, I do not exclude the Asha'irah or the Maturidiyyah, except for individuals among them who believed in what the righteous Salaf were upon, as the author of the poem "Bid' al-Amali" said:
"And the Lord of the Throne is above the Throne, *** but without the description of occupying a place or connection."
Meaning , Allah described Himself as having risen above the Throne.
"And the Lord of the Throne is above the Throne, *** but without the description of occupying a place or connection."