Continuation on the one who says that Allah is in every place.
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The Shaykh : We learned in our country, "Whoever comes with you, come with him." Are you not satisfied, Professor, that you are answering a reasonable question? One person asks!
The questioner : Reasonable, reasonable.
The Shaykh : May Allah reward you with good. Just if this had been before that, we would be done now. Is it permissible in the Shari'ah for a Muslim to ask his Muslim brother, "Where is Allah?"
The questioner : It is permissible.
The Shaykh : It is permissible. And is it permissible to answer this question?
The questioner : It is permissible.
The Shaykh : Why did you stop? I am seeing something behind.
The questioner : No, no, my master, pardon me. I mean, if the Muslim... I mean, you are placing me in the position of the mufti. Is it reasonable that I proceed without evidence? Is it permissible for me to proceed without evidence? You are asking me if it is permissible or not. I am speaking about it in terms of the Shari'ah. It is permissible because I am recalling the evidence, no more and no less!
The Shaykh : This talk is good, but not good! You want to tell me why. If I asked you, "Is the light on?" Yes, he wants to answer with evidence.
Another questioner : It is clear.
The questioner : No, my master, this is a real issue. This is a discussion in the Shari'ah. It requires...
The Shaykh : In matters of the Shari'ah, there is something clearer than this reality. If he said to you, "Listen, may Allah be pleased with you," if someone said, "Is there any doubt about Allah?" Why are you thinking? And I am thinking. I want to answer with knowledge. Now, this knowledge, you have not studied it yet. Is there any doubt about Allah?
The questioner : You are asking me if it is permissible or not. If it is permissible, there must be a Shari'ah evidence. If it is not permissible, there must be a Shari'ah evidence!
The Shaykh : The Shari'ah evidence is the meaning of the talk. If it has not become clear to you until now that you have forgotten it because of how much you have studied it, may Allah bless you?
The questioner : Perhaps you did not recall it.
The Shaykh : Allah is the Greatest!
The questioner : Believe me, pardon me, many of our brothers are amazed by what I say, as if I am saying something astonishing.
The Shaykh : By Allah, among your brothers.
The questioner : Please, please, tell me what is amazing.
The Shaykh : The truth.
The questioner : It was said that you spoke a little about Imam Abu Hanifah (may Allah have mercy on him), may Allah be pleased with him, and you said he did not gather the knowledge, and after him came...
The Shaykh : No, I did not say he did not gather the knowledge.
The questioner : He did not gather all the hadith.
The Shaykh : Ah, there is a difference between knowledge and hadith. Pay attention, there is a difference between knowledge and hadith. Pay attention, there is a difference between knowledge and hadith.
The questioner : You are right. The knowledge of hadith, he did not gather all the knowledge of hadith, or all the hadith, and one person came who gathered more of it.
The Shaykh : Yes, exactly.
The questioner : So did this not make Imam Abu Hanifah (may Allah have mercy on him) issue fatwas until another hadith came that changed them?
The Shaykh : I mentioned it.
The questioner : This talk, and therefore when I tell you...
The Shaykh : What is the relation of this talk?
The questioner : We do not need...
The Shaykh : I mean, if Abu Hanifah were asked...
The questioner : This is the reality of the matter.
The Shaykh : Allow me. If Abu Hanifah were asked this question, he would do what you do!
The questioner : How? Of course not. Abu Hanifah is one thing and I am another, my master. If I do not overstep someone older than you in age, how could I do so with Abu Hanifah!
The Shaykh : If Abu Hanifah were asked this question, he would remain silent and think like you. Tell me, no.
The questioner : There is no power nor strength except in Allah. No, no.
The Shaykh : And against your will, I mean, no.
The questioner : It is not against my will. Tell me, no, no.
The Shaykh : No, tell me your opinion.
The questioner : My opinion is that I do not...
The Shaykh : I am saying no because it is clear. It is not imposed on you. You are...
The questioner : You are not, in truth.
The Shaykh : ... .
The questioner : You put... you did not leave anything in every matter.
The Shaykh: Allahu Akbar.
The questioner : The answer is better, just do not overdo it.
The Shaykh : May Allah reward you.
The questioner: Peace be upon you.
The Shaykh : Tell me your opinion. You are Abu Hanifah. If he were asked this question, would he think like you until he prepares the answer, or would he give the answer directly?
The questioner : I do not know.
The Shaykh : How do you not know?
The questioner : Why? Why?
The Shaykh : Allow me, am I going to answer you?
The questioner: Go ahead.
The Shaykh : Is this a fiqh issue or a creedal issue? A question. I hope the answer will be brief!
The questioner : The doctrine.
The Shaykh : It is creed. Do you think that Abu Hanifah's creed was not formed in his mind and fully digested, and he was ready to answer every question related to creed? It is not so regarding what relates to fiqh issues. Tell me?
The questioner : Is it necessary
The Shaykh : An answer to the question does not happen, Professor.
The questioner : Is it necessary that I be like him? The question is like this!
The Shaykh : May Allah guide you. That you ask me about Abu Hanifah!
The questioner : Abu Hanifah is a great scholar, a jurist. We have not reached his level!
The Shaykh : I am asking about such a person.
The questioner : And therefore...
The Shaykh : If Abu Hanifah were asked this question, he would remain silent like you, and his answer would be... for this question?
The questioner : My answer would be on the basis of...
The Shaykh : This is why?
The questioner : Because he is a scholar.
The Shaykh : Because his creed is complete. Because his creed is complete, not because he is a scholar. You say because he is a scholar in fiqh issues. But creed must be with all Muslims. Your faith in the existence of Allah, especially since we understood from you that your faith is like Abu Hanifah's faith, and like what is narrated from Abu Hanifah that he said: "His faith is like the faith of Jibril." And you may say with his words, this faith, which is your faith, is like the faith of Jibril. As long as the matter relates to creed, immediately he must give the answer. But fiqh issues, by Allah, they require patience, they require attention, they require thinking, lest we forbid what Allah has made lawful or make lawful what Allah has forbidden. They require attention, they require alertness, holding one's nerves, not rushing. But creed, why did you come to me? Is there any doubt about Allah!
The questioner : We say there is no doubt about Allah.
The Shaykh : No, there is no doubt about Allah. It is creed.
The questioner: Yes.
The Shaykh : So likewise, this Allah whom we worship, to whom we bow, to whom we prostrate, and so on. Where is Allah? The Muslim thinks how the answer should be. One of two answers: either Allah is in every place, or He is, as others say, in every existence, or Allah is above all creations, like our brother Abu Umar said just now, is that not so?
The questioner: Yes.
The Shaykh : Now, may Allah bless you, this is creed. A Muslim should not hesitate in it, whereas he may hesitate in what relates to the haram and the halal, especially if he is not a specialist. But creed, as you know, must be built on certainty. Until some of the known parties today said that creed is not built on the authentic hadith, because the authentic hadith indicates probability, and creed must be built on certainty. You mean the creed is built on probability, not on certainty, because it was not built on certainty, so he does not need to be cautious in the answer. Directly, his answer is from the start. But the one who builds it on probability, and this is not creed, especially for those people who say that creeds are not built except on certainties. In any case, therefore, the answer to that question, "Where is Allah?"[Taha 20:5] or is He above all creations? Is that so?
The questioner: Yes.
The Shaykh : Now, did the Muslims who call for correcting the creeds of the Muslims correct this creed in the creeds of the Muslims? Say it plainly?
The questioner : The question. By Allah, I repeat it. By Allah, I did not grasp it.
The Shaykh : Yes.
The questioner : I did not grasp the question.
The Shaykh : Now, I repeat the question.
The questioner : Reasonable, reasonable.
The Shaykh : May Allah reward you with good. Just if this had been before that, we would be done now. Is it permissible in the Shari'ah for a Muslim to ask his Muslim brother, "Where is Allah?"
The questioner : It is permissible.
The Shaykh : It is permissible. And is it permissible to answer this question?
The questioner : It is permissible.
The Shaykh : Why did you stop? I am seeing something behind.
The questioner : No, no, my master, pardon me. I mean, if the Muslim... I mean, you are placing me in the position of the mufti. Is it reasonable that I proceed without evidence? Is it permissible for me to proceed without evidence? You are asking me if it is permissible or not. I am speaking about it in terms of the Shari'ah. It is permissible because I am recalling the evidence, no more and no less!
The Shaykh : This talk is good, but not good! You want to tell me why. If I asked you, "Is the light on?" Yes, he wants to answer with evidence.
Another questioner : It is clear.
The questioner : No, my master, this is a real issue. This is a discussion in the Shari'ah. It requires...
The Shaykh : In matters of the Shari'ah, there is something clearer than this reality. If he said to you, "Listen, may Allah be pleased with you," if someone said, "Is there any doubt about Allah?" Why are you thinking? And I am thinking. I want to answer with knowledge. Now, this knowledge, you have not studied it yet. Is there any doubt about Allah?
The questioner : You are asking me if it is permissible or not. If it is permissible, there must be a Shari'ah evidence. If it is not permissible, there must be a Shari'ah evidence!
The Shaykh : The Shari'ah evidence is the meaning of the talk. If it has not become clear to you until now that you have forgotten it because of how much you have studied it, may Allah bless you?
The questioner : Perhaps you did not recall it.
The Shaykh : Allah is the Greatest!
The questioner : Believe me, pardon me, many of our brothers are amazed by what I say, as if I am saying something astonishing.
The Shaykh : By Allah, among your brothers.
The questioner : Please, please, tell me what is amazing.
The Shaykh : The truth.
The questioner : It was said that you spoke a little about Imam Abu Hanifah (may Allah have mercy on him), may Allah be pleased with him, and you said he did not gather the knowledge, and after him came...
The Shaykh : No, I did not say he did not gather the knowledge.
The questioner : He did not gather all the hadith.
The Shaykh : Ah, there is a difference between knowledge and hadith. Pay attention, there is a difference between knowledge and hadith. Pay attention, there is a difference between knowledge and hadith.
The questioner : You are right. The knowledge of hadith, he did not gather all the knowledge of hadith, or all the hadith, and one person came who gathered more of it.
The Shaykh : Yes, exactly.
The questioner : So did this not make Imam Abu Hanifah (may Allah have mercy on him) issue fatwas until another hadith came that changed them?
The Shaykh : I mentioned it.
The questioner : This talk, and therefore when I tell you...
The Shaykh : What is the relation of this talk?
The questioner : We do not need...
The Shaykh : I mean, if Abu Hanifah were asked...
The questioner : This is the reality of the matter.
The Shaykh : Allow me. If Abu Hanifah were asked this question, he would do what you do!
The questioner : How? Of course not. Abu Hanifah is one thing and I am another, my master. If I do not overstep someone older than you in age, how could I do so with Abu Hanifah!
The Shaykh : If Abu Hanifah were asked this question, he would remain silent and think like you. Tell me, no.
The questioner : There is no power nor strength except in Allah. No, no.
The Shaykh : And against your will, I mean, no.
The questioner : It is not against my will. Tell me, no, no.
The Shaykh : No, tell me your opinion.
The questioner : My opinion is that I do not...
The Shaykh : I am saying no because it is clear. It is not imposed on you. You are...
The questioner : You are not, in truth.
The Shaykh : ... .
The questioner : You put... you did not leave anything in every matter.
The Shaykh: Allahu Akbar.
The questioner : The answer is better, just do not overdo it.
The Shaykh : May Allah reward you.
The questioner: Peace be upon you.
The Shaykh : Tell me your opinion. You are Abu Hanifah. If he were asked this question, would he think like you until he prepares the answer, or would he give the answer directly?
The questioner : I do not know.
The Shaykh : How do you not know?
The questioner : Why? Why?
The Shaykh : Allow me, am I going to answer you?
The questioner: Go ahead.
The Shaykh : Is this a fiqh issue or a creedal issue? A question. I hope the answer will be brief!
The questioner : The doctrine.
The Shaykh : It is creed. Do you think that Abu Hanifah's creed was not formed in his mind and fully digested, and he was ready to answer every question related to creed? It is not so regarding what relates to fiqh issues. Tell me?
The questioner : Is it necessary
The Shaykh : An answer to the question does not happen, Professor.
The questioner : Is it necessary that I be like him? The question is like this!
The Shaykh : May Allah guide you. That you ask me about Abu Hanifah!
The questioner : Abu Hanifah is a great scholar, a jurist. We have not reached his level!
The Shaykh : I am asking about such a person.
The questioner : And therefore...
The Shaykh : If Abu Hanifah were asked this question, he would remain silent like you, and his answer would be... for this question?
The questioner : My answer would be on the basis of...
The Shaykh : This is why?
The questioner : Because he is a scholar.
The Shaykh : Because his creed is complete. Because his creed is complete, not because he is a scholar. You say because he is a scholar in fiqh issues. But creed must be with all Muslims. Your faith in the existence of Allah, especially since we understood from you that your faith is like Abu Hanifah's faith, and like what is narrated from Abu Hanifah that he said: "His faith is like the faith of Jibril." And you may say with his words, this faith, which is your faith, is like the faith of Jibril. As long as the matter relates to creed, immediately he must give the answer. But fiqh issues, by Allah, they require patience, they require attention, they require thinking, lest we forbid what Allah has made lawful or make lawful what Allah has forbidden. They require attention, they require alertness, holding one's nerves, not rushing. But creed, why did you come to me? Is there any doubt about Allah!
The questioner : We say there is no doubt about Allah.
The Shaykh : No, there is no doubt about Allah. It is creed.
The questioner: Yes.
The Shaykh : So likewise, this Allah whom we worship, to whom we bow, to whom we prostrate, and so on. Where is Allah? The Muslim thinks how the answer should be. One of two answers: either Allah is in every place, or He is, as others say, in every existence, or Allah is above all creations, like our brother Abu Umar said just now, is that not so?
The questioner: Yes.
The Shaykh : Now, may Allah bless you, this is creed. A Muslim should not hesitate in it, whereas he may hesitate in what relates to the haram and the halal, especially if he is not a specialist. But creed, as you know, must be built on certainty. Until some of the known parties today said that creed is not built on the authentic hadith, because the authentic hadith indicates probability, and creed must be built on certainty. You mean the creed is built on probability, not on certainty, because it was not built on certainty, so he does not need to be cautious in the answer. Directly, his answer is from the start. But the one who builds it on probability, and this is not creed, especially for those people who say that creeds are not built except on certainties. In any case, therefore, the answer to that question, "Where is Allah?"
The Most Merciful [who is] above the Throne established.
الرحمن على العرش استوىThe questioner: Yes.
The Shaykh : Now, did the Muslims who call for correcting the creeds of the Muslims correct this creed in the creeds of the Muslims? Say it plainly?
The questioner : The question. By Allah, I repeat it. By Allah, I did not grasp it.
The Shaykh : Yes.
The questioner : I did not grasp the question.
The Shaykh : Now, I repeat the question.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.