A discussion took place regarding the hadith of the girl: is it muddarab (conflicting) or not?
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The questioner : I just want to take one point from our brother. You told me that if I asked, "Where is Allah?" as the Prophet (peace and blessings be upon him) did, what would I answer? I would say that this does not establish that this was the Prophet's question. Why? Because according to the rules of hadith terminology, the hadith of the girl is muddarab (conflicting), so it is not established that the Prophet asked this question.
The Shaykh: Okay
The questioner : So we need to examine the hadith now to establish for you whether it is muddarab (conflicting) or not.
The Shaykh: Okay
The questioner : But we also hope that, if Allah wills, with Allah's permission, we will be sincere in our seeking and our research. It is not our intention, and if Allah wills, it is not our intention, except to reach the truth and to reach Allah (Mighty and Majestic).
The Shaykh : By Allah, my brother, this is a statement that no one in this place would not say.
The questioner : With Allah's permission...
The Shaykh : But ..
onAl-Halabi : Our Shaykh, our brother who called a few days ago, and we were present when he discussed it on the phone.
The Shaykh : Who is he?
Ali: Our brother... when the research started, when our brother Iyad, about more than ten days ago...
The questioner : I was telling him about the issue of the lights, and the lights, and the responses, and the responses.
Ali: Yes.
The questioner : Yes.
The Shaykh : No, it is not important, my brother. This investigation is what is important. Did you call or not?
The questioner : Yes, I called.
The Shaykh : Okay, that is settled.
The questioner : Look, my master, I want to tell you something so that, if Allah wills, we are students of knowledge and we have read books and read from several sides. We have read from your books and read from here and there, and we have also read from one person.The Shaykh : Al-Saqaf, you certainly know him too, we have read from him. So we are convinced in certain matters, and now we have certain convictions that we want to present to you. So whichever side it comes from, you want us to address them for you.
The Shaykh : You have done very well, but I am asking you a question, my brother.
The questioner : Please go ahead.
The Shaykh : When you said earlier that the hadith is muddarab (conflicting), do you personally know what a muddarab (conflicting) hadith is?
The questioner : Yes.
The Shaykh : What is it?
The questioner : A muddarab (conflicting) hadith is a hadith that is reported in several texts that are equal in strength and appear to contradict each other.
The Shaykh : Very good, equal in strength.
The questioner : For example, if a weak hadith is reported...
Abu Layla : Please repeat the statement, our Shaykh, one more time.
The Shaykh : Do you want to record it? Is there any objection to recording the definition?
The questioner : By Allah, please, we are students of knowledge and you are a Shaykh.
The Shaykh : No, no, we are asking you a question, my brother.
The questioner : Please, it is being recorded.
The Shaykh : We do not want to impose an opinion on any Muslim at all.
The questioner : May Allah bless you
The Shaykh : And therefore we are not recording, but this question, do you have no objection?
Ali: Shaykh, our brother, record from the beginning.
Abu Layla : Record, my Shaykh, but I said I might not record.
The questioner : Repeat, please.
Abu Layla : Yes.
The questioner : It is far away, or don't worry about it. My master, a muddarab (conflicting) hadith is a hadith that is reported in several texts whose chains are equal in strength and whose apparent meaning is contradiction. But this excludes the case where a weak hadith contradicts an authentic hadith; then we must discard the weak one...
The Shaykh : You have done very well. Who knows the equality of strength of these paths or these texts? Who knows?
The questioner : The one who knows that is the person who has looked into their chains and verified their narrators.
The Shaykh : Do you want to say, and without instruction, that they are the scholars of knowledge?
The questioner : Yes.
The Shaykh : Because the one who knows this means it is not a very precise condition. So do you agree with me that those who know are the scholars of knowledge?
The questioner : And the students of knowledge who are proficient in this matter, yes.
The Shaykh : Okay, now, regarding the hadith "Where is Allah," what is the wording that contradicts it?
The questioner : Yes, I will answer you, Shaykh Nasser. The hadith was reported in several wordings. The first wording...
The Shaykh : My brother, the best speech is what is brief and effective. My question is: what is the wording that contradicts it? You are telling me it came in several wordings. Allow me to clarify for you so that you do not think that we are only following the easiest path to reach the knowledge of the truth in which people differ.
The questioner : If Allah wills.
The Shaykh : You defined the muddarab (conflicting) hadith with a correct definition. You directed the question: who knows these paths are equal in strength or different in strength? You said the scholars of knowledge, good. Now the question is: what is the wording that contradicts the known wording, which is? What is the other wording?
The questioner : The wording is the Prophet's question to the girl: "Who is your Lord?"
The Shaykh : "Who is your Lord?"
The questioner : And in another narration: "Do you testify that there is no god but Allah?"
The Shaykh: Okay
The questioner : So I want to clarify a point now.
The Shaykh : Allow me, my brother. No, no, do not clarify, my brother. Allow me, may Allah bless you.
The questioner : Ah, but there is a point...
The Shaykh : Allow me, my brother. Allow me, may Allah bless you.
The questioner : Please go ahead.
The Shaykh : When does a person need a clarification? When the person who is asking you a question needs clarification. But if he does not need clarification, does he need clarification?
The questioner : Regarding my opinion, it needs clarification. My opinion has exceptions, meaning my statement is not absolute.
The Shaykh : My brother, it will become clear later whether you need clarification or not.
The questioner : The intention, my master, is that my statement is not absolute. It has some restrictions, and I would like to tell you about them.
The Shaykh : Fine, go ahead.
The questioner : As for my statement, the hadith can be reconciled between its wordings if we interpret the wording "in the sky" as elevation, elevation of rank, and so on.
The Shaykh : Stop, stop, stop. You have now deviated from the topic. The topic is not the research into the sky. The topic is the question directed by the Messenger. Do not rush, please, and do not let the infection spread to you. The hadith is the hadith of the girl, a question and an answer, correct?
The questioner : Yes.
The Shaykh : The question was about the question, not about the answer. So now you have made a leap like a gazelle from the question to the answer, from the Prophet's question to the girl's answer. The question now, I repeat it in your hearing for a second or third time: what is the wording that contradicts the Prophet's question to the girl, "Where is Allah"? What is the question?
The questioner : Two wordings: Muwatta Malik 38:10
The Shaykh : Okay, is there a contradiction here, a contradiction that makes it impossible to reconcile all these wordings?
The questioner : I want to answer. Yes, regarding the possibility of reconciliation, first, before I reconcile, I want to clarify what the points of contradiction are. The point of contradiction is that the wording "Where is Allah," the question "Where is Allah," does not establish faith nor does it negate shirk (associating partners with Allah), because the disbelievers themselves used to say that Allah is in the sky.
The Shaykh : Allahu Akbar.
The questioner : This is the point, whereas the other hadith establishes faith and negates shirk (associating partners with Allah).
The Shaykh : Allahu Akbar.
The questioner : This is the aspect of the conflict.
The Shaykh : This is the aspect.
The questioner : Yes.
The Shaykh : Now you are taking us to a topic that might be more dangerous, but let us make an interjection: must every statement made by disbelievers be misguidance?
The questioner : No.
The Shaykh : So what is the benefit of your statement?
The questioner : It might be...
The Shaykh : Listen, my brother, may Allah guide you.
The questioner : Yes, please.
The Shaykh : Since you finally said the word of truth that not every statement made by disbelievers is false, then where do you get the idea that the word "in the sky" is something we should not say because the disbelievers say it?
The questioner : No, I did not say that.
The Shaykh : That is your answer.
The questioner : No.
The Shaykh : Okay, how so?
The questioner : I am saying that...
The Shaykh : Did you not say earlier that the polytheists in the pre-Islamic age of ignorance believed that Allah is in the sky?
The questioner : Yes.
The Shaykh : How do you say "No" then?
The questioner : Correct, but my perspective on this matter, I want to clarify it to you. I want to clarify to you now that the belief that Allah (Mighty and Majestic) is in the sky does not distinguish between the believer and the disbeliever. And this distinction is what was required from the question...
The Shaykh : This is your perspective.
The questioner : This is what is required from the Prophet's question. The intent of the Prophet's question is to know...
The Shaykh : Excuse me, excuse me.
The questioner : Whether she is a believer or not a believer.
The Shaykh : My brother, you are saying this from your perspective. There might be another perspective. Now.
The questioner : Excellent, but there is a point: the intent of the Prophet's question.
The Shaykh : What is the point now? May Allah guide you.
The questioner : Ah, please, I am sorry.
The Shaykh : Glory be to Allah.
The questioner : May Allah reward you with good. If Allah wills, Allah teaches us proper conduct from you.
The Shaykh : O Allah, amen. Do you know that there is a group or groups of Muslims who say that Allah is everywhere?
The questioner : And I declare them disbelievers for that.
The Shaykh : My brother, may Allah guide you.
The questioner : I know, I know, I know that.
The Shaykh : We are not in the position of declaring someone a disbeliever.
The questioner : Yes, I know that there is a group that says that Allah is everywhere.
The Shaykh : Very good. As for those who say that Allah is everywhere, then regarding these people, it is fitting that if we know or feel, or whatever, that there is a group of Muslims who testify with us to the two testimonies, but they may say, or certainly say, that Allah is everywhere, then we ask them the question of the Messenger of Allah (peace and blessings be upon him). We say to them, "Where is Allah?" to find out whether they are, as you stated, disbelievers or Muslims. As for you, when you do not adopt this question and say, "This question does not reveal faith and does not reveal disbelief," we say to you, "No, this is an error. This is according to your point of view. But according to the point of view of others, and we have now brought you an example: if we meet a person who is afflicted by saying that Allah is everywhere..."
The questioner : May Allah grant us safety.
The Shaykh : So we ask him this Prophetic question. And then, if he answers with the same answer, "Allah is everywhere," we are certain that what we heard from him is correct, and that he is in error, or rather, in disbelief itself. But now, if we ask this person or others, "Where is Allah?" and he answers with, do we accept this answer from him or reject it? Have you understood my question?
The questioner : I understood your question. You asked me: if we ask a person, "Where is Allah?" and he answers by saying, "In the sky," then we need to look at the person. It is possible that the person is a layman and does not realize that the word "in the sky" has other meanings. He may intend that Allah (Mighty and Majestic) is in the sky, meaning in the height, and so on, in terms of rank. If he says that, we accept from him that he is a man... But if he intends that Allah (Mighty and Majestic) is in the sky, meaning that he answers that Allah is in a place, then we reject it from him.
The Shaykh : You...
The questioner : There is a point.
The Shaykh : Look, my brother, may Allah bless you.
The questioner : But there is a point, may Allah reward you with good, that I would like to mention.
The Shaykh : Please go ahead.
The questioner : Which is that you told me we might ask someone, "Where is Allah?" on the basis of knowing if he will say "Allah is everywhere" or not, in order to test his faith.
The Shaykh : Yes, exactly.
The questioner : I say no. There is a criterion in the hadith. What you need in the hadith is to argue that Allah (Mighty and Majestic) is in the sky, and that the Prophet (peace and blessings be upon him) asked her to know whether she was a believer or not. There is a criterion in the hadith that when the Prophet (peace and blessings be upon him) asked her, he wanted to see if she said "in the sky." If she said "in the sky," the answer was that she was a believer, and if she said otherwise, she was not a believer. So there is a criterion showing that he asked her to know that [Allah is] in the sky. And based on this matter, we do not argue with the question of the Prophet (peace and blessings be upon him). We do not argue with this wording, so this wording would be contrary to the other wordings.
The Shaykh : I did not understand how you do not argue with the wording of the Messenger (peace and blessings be upon him).
The questioner : So, from the perspective that this wording is contrary to the other wordings, and we need to look at the point of contradiction... the disturbance.
The Shaykh : That the wording... that the wording "Where"?
The questioner : Yes.
The Shaykh : Where?
The questioner : Yes.
The Shaykh : We have not yet finished from the hadithical perspective, may Allah guide you. From the hadithical perspective, we are in the process of performing an operation, which we might call preferring one wording over another, or combining all the wordings.
The questioner : Yes, you are correct.
The Shaykh : So you do not anticipate the result and make it a premise. We have not yet finished from the hadithical perspective, but what we have reached at this point is that you said that the question "Where is Allah?" does not reveal the belief of the one asked. I prove to you practically that this is the case in your point of view. But if we come to a person who believes, or may believe, that Allah is everywhere, this question reveals his true nature: whether it is in accordance with the Shari'ah or contrary to it. When we asked, "Where is Allah?" he answered, and we know this, we touch it with our hands in this time, and perhaps you have known this from the many who direct this Prophetic question in our creed. We hear the answer from people: "Allah is everywhere." And this is to confirm my opinion which I am speaking of now. I want to know what is your ruling on the masses of Muslims today if they are asked this traditional question, within the limits of what is authentic from the Messenger (peace and blessings be upon him), "Where is Allah?" What will their answer be? Is their answer the answer of the Mu'tazilah, or is it your answer? Can I get an answer?
The questioner : The answer of the Mu'tazilah?
The Shaykh : Ah
The questioner : By Allah, I do not know. Where did the Mu'tazilah come from for us? I do not know at all what the Mu'tazilah say.
The Shaykh : Let us leave the Mu'tazilah, because it appears that you do not have knowledge of the opinions of the sects. I say, what is the answer of the masses of Muslims, from the general and the specific, if they are asked, "Where is Allah?" Will their answer be this answer that you rushed to say, "Whoever says that Allah is everywhere, we declare him a disbeliever"? What is the opinion of the masses of Muslims today, from the specific and the general, if they are asked, "Where is Allah?" and they say, "Allah is everywhere"? What is your opinion? Will they answer with this answer, or with your answer?
The questioner : And that Allah (Mighty and Majestic) exists without a place. And by Allah, my master, regarding what we want from the truth, we do not commit to the saying of people. We commit to the truth, meaning...
The Shaykh : I did not ask you about this.
The questioner : If all the world...
The Shaykh : I did not ask you about this, may Allah guide you.
The questioner : If all the Muslims, if all the world, as for me, if all the world answered with an answer and I believe that it is contrary to the Qur'an, I would not accept it from them.
The Shaykh : This is a deviation, may Allah guide you. This is a deviation. Do you not believe in his saying (peace be upon him)Sunan an-Nasa'i 5017Sahih (Darussalam)
The questioner : You are correct.
The Shaykh : Well, why did you deviate and say, "If all the Muslims agreed on this error and I remained alone"? Was this not the question? May Allah guide you.
The questioner : It is impossible for the Muslims to agree on this. I said, if all those in this world said...
The Shaykh : My brother, what did you say? You turned away from caring about the state of the Muslims to saying that if the masses of Muslims said this saying, and there is a correct saying, you take it. Is this a place for questioning? Is this a place for discussion? This is not a place for questioning or discussion. Therefore, I ask you not to waste our time.
The questioner : Let me understand the question. I did not understand the question, perhaps.
The Shaykh : Tell me, "I did not understand," my brother, may Allah guide you. It is a shame to say, "I did not understand."
The questioner : No, it is possible that I answered based on a wrong understanding. Let me understand, may Allah reward you with good.
The Shaykh : I am saying today that a person lives in a society where he must know its good from its evil, right?
The questioner : Yes.
The Shaykh : In order to guide people to good and forbid them from evil.
The questioner : Yes.
The Shaykh : Now, from the perspective of experience, if you ask, or rather you have not asked, because you have not yet agreed with us, if we ask, "Where is Allah?" does an answer come or not?
The questioner : An answer comes.
The Shaykh : An answer comes, may Allah bless you. Now, I ask you, to your knowledge, what will be the answer of the masses of Muslims, whether they are from the specific or the general? Is it "Allah exists in every place," or is it your answer?
The questioner : By Allah, the general public, perhaps in their ignorance, say "Allah is everywhere" without realizing the danger of this matter.
The Shaykh: Okay
The questioner : As for the specific, perhaps they are aware of this matter.
The Shaykh : Perhaps, perhaps.
The questioner : And studying the creed...
The Shaykh : Look, now you are using the words of politicians, "perhaps" and "perhaps." May Allah guide you.
The questioner : We...
The Shaykh : My brother, we are talking about reality, may Allah bless you.
The questioner : The reality is not fixed. There are people who will tell you "Allah is in the sky," there are people who say "in every place," there are people who say "Allah exists without a place."
The Shaykh : Allah is the Greatest, Allah is the Greatest
The questioner : Ah, the general public say "in every place," and unfortunately this matter is wrong.
The Shaykh : Well, and the other phrase, "Allah exists in every existence," what is your opinion of it?
The questioner: Is Allah present in all existence?
The Shaykh : ...
The questioner : This is hulul (incarnation), this is...
The Shaykh : Hulul?
The questioner : Yes.
The Shaykh : But, thank God, you did not say it is disbelief.
The questioner : Hulul is nothing but the disbelief of hulul.
The Shaykh : Well, so it is disbelief, meaning this is your sister, guide her.
The questioner : Yes.
The Shaykh : Ha, now I ask you, what is your creed?
The questioner : My creed is that Allah (Mighty and Majestic) exists without a place.
The Shaykh : Without a place. Who said this creed?
The questioner : The Book and the Sunnah.
The Shaykh : What Allah willed, what Allah willed. I am asking you now about the Book and the Sunnah? You cannot climb above the Book and the Sunnah to tell me about the Book and the Sunnah. You are like a woman who just asked me about the hijab and the khimar, and so on. She said, "By Allah, and you did well." I said to her, "Are you a scholar?" She said, "No, I am a student, a student." This answer really clarified things for me. So you, may Allah bless you, are directly from the Book and the Sunnah. I am asking you, who said this from the people of knowledge?
Ali: It is not that the evidence is from... the people of knowledge in this issue.
The Shaykh : Who said this statement?
The questioner : I swear by Allah, in my creed, and as far as I am concerned, I do not cite the statement of any person as evidence, nor is it a condition for me to prove my creed by bringing the statements of people.
The Shaykh : Allah is the Greatest, the statements of people, the words of people.
The questioner : The statements of scholars or such, it is not a condition that I cite them as evidence.
The Shaykh : So you do not follow the scholars?
The questioner : It is not a condition. I am not worshipping by following the scholars; I am worshipping by following the Book and the Sunnah.
The Shaykh : And the Book and the Sunnah, where do you obtain them from? Is it not through the path of the scholars?
The questioner : Yes.
The Shaykh : May Allah guide you. Well, so you cannot do without the scholars. First, you cannot do without the scholars. Now the previous premise and its danger and importance become clear to you. Now you have truly revealed that the previous speech has no value with you when you directed the question to the Mu'tazilah: do they take the statements of the Salaf? What a good answer, and you also do not give a good answer. Rather, you answered from where you did not intend to answer, so you stated that you do not take the statements of the scholars without exception. You did not say, for example, I take the statements of the Companions and not those after them, or I take the statements of the Companions and those who came after them from the Tabi'un, or I take the statements of these and those, the Imams and the Mujtahids.
The questioner : I am...
The Shaykh : Listen, my brother.
The questioner : My speech is not on this basis. I am saying...
The Shaykh : You said a general word.
The questioner : Yes, I said that I...
The Shaykh : A general word.
The questioner : It is not a decisive proof.
The Shaykh : You said a general word: I do not take the statements of people.
The questioner : Yes, meaning it is not a proof for me.
The Shaykh : A general word.
The questioner : Meaning it is not a proof for me. This means it is not a proof for me.
The Shaykh : This is a mistake.
The questioner : The proof lies in the Book and the Sunnah.
The Shaykh : This is a mistake. The proof lies in the Book and the Sunnah. Teaching is forbidden among the people of Hadith. It is fine if he is now giving you a turn to speak, especially since you have rested, praise be to Allah, for a good period. It is fine, it is fine, but I do not want it like this and like this. Do you want to continue to understand your mistake in your previous answer?
The questioner : I wish, by Allah.
The Shaykh: Okay
The questioner : If I find something, I will switch it.
The Shaykh : It is fine, it is fine, and I have no objection, but I do not want it like this and like this.
The questioner : Yes.
The Shaykh : Now, my brother, may Allah bless you.
The questioner : May Allah preserve you
The Shaykh : It is a mistake in every way for a scholar, let alone a student of knowledge, not to give weight to the speech of the scholars. I am ruling now, since I have not seen your prayer or your wudu, that you do not know how to perform wudu according to the Sunnah of the Messenger of Allah, nor how to perform the prayer of the Messenger of Allah, except within the limits of what you have heard from the speech of the scholars. How can you come and say, "I do not take the speech of the scholars"? May Allah forgive you. This is the first point.
The questioner : Excellent ...
The Shaykh : This is first.
The questioner : Clarify this point. We do not want to move on to what comes after it.
The Shaykh : This is the first point. Second...
Ali: ...
The questioner : No, no, it is not a problem.
The Shaykh : This is the first point. Second, if I asked you, you would give me a very clear answer. My brother, can you take from the Book and the Sunnah without the assistance of the people of knowledge?
The questioner : No.
The Shaykh : Ha, this is what I assumed, and it is true, meaning "the truth of the news is the news." So how can you come and say, "I do not care about the scholars"? How can you not care? You are the method of the scholars.
The questioner : That is not the meaning of the speech. My speech, I have clarified to you now, it is permissible that you did not hear my speech. The meaning is as follows: I told you that the speech of people is not in the position of...
The Shaykh : Do not say "the speech of people," Professor. May Allah guide you.
The questioner : Or the speech of the scholars.
The Shaykh : Say "the speech of the scholars." We are not talking about people; we are talking about scholars.
The questioner : The speech of the scholars for me...
The Shaykh : ...
The questioner : ...does not reach the rank of proof if it contradicts...
The Shaykh : I asked you about the rank.
The questioner : Meaning it is not a proof.
The Shaykh : I asked you about the rank. It is not yet your turn; the man did not allow it.
Another questioner : Well, okay.
The Shaykh : The man did not allow it. I did not ask you about proof and the lack of proof. I told you: can you now understand the creed from the Book of Allah and the Hadith of the Messenger of Allah without seeking the assistance of the scholars?
The questioner : No.
The Shaykh : So what is the meaning of your previous speech? So I am returning now, may Allah pardon what has passed. I am returning now to the question you mentioned in the answer of the mistake. So I say to you: who among the scholars says according to your saying? Do you know now how the whole matter is? Okay.
The questioner : Yes.
The Shaykh : A chain, some of them taking the necks of others. While you are imagining, no. Now...
The questioner : I want to answer.
The Shaykh : Yes?
The questioner : Please go ahead.
The Shaykh : Now I say: who among the scholars you give weight to says that Allah, Mighty and Majestic, exists without a place? Who are those who say this?
The questioner : I want to switch the answer to the brother Abd al-Rahman. Do you allow me?
The Shaykh : Yes, I allow you. Why not?
The questioner : Because he insisted on me... the answer.
The Shaykh : It is fine, it makes no difference to me, because the whole intention is that you should be as Allah the Exalted said:[Yusuf 12:108] Bring it so we can see. Which question do you want to answer?
The questioner : By Allah, the one you direct to us, if Allah wills.
The Shaykh : Yes?
The questioner : The last question I answer?
The Shaykh : Yes, and it is: what is the question?
The questioner : It is: who says according to our saying in our issue regarding the place of Allah, Mighty and Majestic?
The Shaykh : Who says what you say?
The questioner : According to my saying...
The Shaykh : Repeat your phrase. No, no.
The questioner : What is my phrase...
The Shaykh : No, may Allah guide you.
Ali: ... I repeat the phrase.The Shaykh : And your phrase,The Shaykh : He said: who says according to your answer where you gave an answer to the question "Where is Allah?" Allah exists without a place. You said...
The questioner : It is fine, okay.
Ali: Finished.
The questioner : Finished.
Ali: Praise be to Allah.
The Shaykh : Who says that Allah exists without a place?
The questioner : Yes, it is fine, the answer...
The Shaykh : It is fine, it is fine, it is fine.
The questioner : Do you want the answer to this question, or the answer to who says according to our saying with the Messenger of Allah? Meaning, when you ask me, like when the Messenger of Allah asked the maidservant "Where is Allah?"
The Shaykh : He has deviated.
The questioner : Or do you want the question?
The Shaykh : Sharp, sharp.
The questioner : No one has spoken yet. No, no one has spoken yet.
The Shaykh : This is an answer. Do you allow him to give an answer like this?
The questioner : Well, it is fine, I wish you would repeat your question to me.
The Shaykh : Again, it is fine, again, it is fine.
The questioner : No, repeat your question clearly. The brother Ali spoke something other than what I meant, in other words, other than what I said, so I need to know who I am answering.
The Shaykh : Fear Allah, fear Allah.
The questioner : There is no god but Allah
The Shaykh : Lying is not permissible. Lying is not permissible.
The questioner : I did not lie.
The Shaykh : The man is still lying until he is recorded by Allah as a liar, and in front of us you are changing the words.
The questioner : I did not change...
The Shaykh : I am coming to ask you: who says according to your saying?
The questioner : Yes, according to our saying about what? That Allah exists without a place.
The Shaykh : ... How many times do we need to repeat this word?
The questioner : ... The speech I spoke, the brother Ali said...
The Shaykh : What do you want with Ali? Stay with Nasser. Stay with Nasser. Answer: who says according to your saying?
The questioner : I want to list for you several scholars. Imam al-Ghazali.
The Shaykh : Imam al-Ghazali.
The questioner : (May Allah have mercy on him).
The Shaykh : May Allah have mercy on him. And before Imam al-Ghazali.
The questioner : Before Imam al-Ghazali, al-Bayhaqi.
The Shaykh : Al-Bayhaqi. Where does he say that Allah exists without a place, in a place other than a place?
The questioner : In his book al-Asma' wa al-Shu'ab, I think.
The Shaykh : You think.
The questioner : Yes.
The Shaykh : Does al-Bayhaqi not say that Allah, Mighty and Majestic, is in the sky, meaning above?
The questioner : ... In our phrase now, this is an issue until now.
The Shaykh : ... You are citing al-Bayhaqi. May Allah guide you.
The questioner : Yes, exactly.
The Shaykh : You are citing al-Bayhaqi.
The questioner : I am citing al-Bayhaqi alone. Al-Bayhaqi and others. I will list them for you again.
The Shaykh : ... Others. Oh, people, you brought others.
The Shaykh : We are talking about al-Bayhaqi.
The questioner : Yes, yes, yes, that is right.
Ali: ... Al-Ghazali told you before him.
The questioner : A minute, let him be. Yes.
The Shaykh : Al-Bayhaqi says in your word that Allah, Mighty and Majestic, exists in a place other than a place.
The questioner : Without a place.
The Shaykh: Okay
The questioner : Yes.
The Shaykh : You take the speech if this is correct, and I do not want to delve into it now. Al-Bayhaqi says in his interpretation of the word of Allah the Exalted:[Al-Mulk 67:16] meaning above the sky. This is what al-Bayhaqi says. But I am asking you now: where is the evidence that Allah, Mighty and Majestic, exists without a place? The word "without a place" is explicitly stated. Listen, my brother, may Allah guide you.
The questioner : Yes, yes.
The Shaykh : This exception "without a place" in a text in the Qur'an or in the Sunnah. I hope the answer is yes or no, and then explain until the break of dawn. Did you understand my question? Did you understand my question? And it is:
The questioner : Is the word "place," negating place for Allah, mentioned in the Book and the Sunnah or not?
The Shaykh : Yes, no, that is not all. Complete my question.
The questioner : Others.
The Shaykh : I hope the answer is yes or no, and then, listen, may Allah guide you.
The questioner : The answer may not be yes or no...
The Shaykh : There is no power nor strength except by Allah. May Allah guide you, may Allah guide you.
The questioner : Ah, okay, okay, a minute, it is fine.
The Shaykh : May Allah guide you, may Allah guide you. It is fine, it is fine.
The questioner : There are questions... on which the answer is yes or no.
The Shaykh : It is fine.
The questioner : I have questions I want to ask.
The Shaykh : No, there is nothing. Ask whatever you want, and I will tell you yes or no. Ask whatever you want. This statement is not correct at all.
The questioner : No, it is correct.
The Shaykh : What is the issue?
The questioner : It is not an issue. I am bringing you examples of my point.
The Shaykh : I am asking you. Ask whatever you want, and I will tell you yes or no.
Another questioner : I want to ask.
The questioner : Is there a question?
The Shaykh : Yes.
Another questioner : There are questions that do not have a yes or no answer. For example, when I ask...The Shaykh : on
The Shaykh : Ask about the Shari'ah. About the Shari'ah. Leave me and the other humans alone. Ask about me, and I will answer you about everything. Ask about the Shari'ah.
Another questioner : For example, if we asked a man, we would say, for instance, "Are you still smoking, or have you quit smoking?" For example, if we asked a man...
The Shaykh : There is no power nor strength except with Allah.
Another questioner : This one will not answer...
The Shaykh : May Allah guide you. May Allah guide you.
The questioner: No, in the Shari'ah, there is a question in the Shari'ah.
The Shaykh : I tell you, my brothers, by Allah, I am sorry for you. You do not know the principles of knowledge. You want to go up to the sky and say, "Is Allah in the sky or not?" Learn the principles of knowledge. There is no question that does not have an answer of yes or no.
Another questioner : There are questions that require detail.
The Shaykh : The important thing, the important thing...
The questioner : If we asked, for example, "What are the pillars of faith?" What do I do if he answers "yes, yes"? He wants to explain. He wants to say, "The pillars of faith are one, two, three, four."
The Shaykh : Like this. Now, hehehe. Allahu Akbar. Allahu Akbar.
Ali: It rose in the east and set in the west.
The Shaykh : Okay, good, if Allah wills. Yes, what is the evidence for... or shall we say, "Is your statement that He has no place upon it?"
The questioner : That is the correct view. There is a point, Shaykh Nasser. We did not originally come to discuss this issue. We came for one issue, and the question branched out for us. We do not want this branching out.
The Shaykh : Why? Whatever issue you came for, you have in your mind that this is not a creedal issue.
The questioner : No, we are specific. We have a specific topic, and we do not want to go outside of it. And up to now, unfortunately, you are telling us preliminaries, preliminaries. You have entered another topic, and still...
The Shaykh : No, we are not in the preliminaries.
The questioner : We want the original topic...
The Shaykh : No, this is a mistake. This is a mistake. Where are the preliminaries? We are done with them. We are now in the creed. Where is Allah? You deny where Allah is and deny that Allah is in the sky.
The questioner : Let me speak. Let me finish.
The Shaykh : Yes.
The questioner : I told you, ask, and I will answer you. Is it in the Book of Allah?
The Shaykh : This is a question. May Allah guide you.
The questioner : You have not even asked yet. How is this a question? Or...
The Shaykh : Listen, I...The questioner : It is not you.
The questioner : We want... We came to discuss a topic and reach the truth. You ask us, and we ask you.
The Shaykh : ... I did not ask you. I said, "What is your answer?" Then ask whatever you want.
The questioner : Yes. I wish you would repeat the question, because now we need...
The Shaykh : Allahu Akbar.
The questioner : I wish, no problem.
The Shaykh : Allahu Akbar, hehe. Did the text in the Qur'an and the Sunnah come that Allah exists without a place?
The questioner : It did not come in that exact wording.
The Shaykh : Good. In that meaning?
The questioner : In that meaning, it came from several verses.
The Shaykh : From several verses.
The questioner : Yes.
The Shaykh : We are satisfied with one verse.
The questioner : No, we want to bring them all, because...
The Shaykh : Look, look, look. Allahu Akbar. Allahu Akbar. Allahu Akbar over this argument.
Ali: Know his methodology...The Shaykh : in research.
The questioner : No, no problem. His methodology is different from our methodology.
Ali: No, the methodology...The Shaykh : in research is the pinnacle of scientific research. Eighty years. If you are asked to add more, add.
The questioner : This methodology is the summary of eighty years.
Ali: Well, he wants to give it to you in eighty minutes, I suppose. Amazing.
The Shaykh : There is no power nor strength except with Allah.
The questioner : Allah the Exalted said in His Book:[An-Nahl 16:26] This is a clear verse. The meaning of the verse is that the one who hears it at first glance believes that Allah the Exalted brought the buildings of the people of Thamud down from the foundations of their houses.
The Shaykh : May Allah guide you.
The questioner : This is a verse.
The Shaykh : May Allah guide you.
The questioner : And that is all.
The Shaykh : What did the verse indicate? And that is all, hehe.
The questioner : I told you several verses...
The Shaykh : Let us finish with this verse. Where is the denial of place in the verse? May Allah guide you.
The questioner : Let me finish my speech. The denial of place will come.
The Shaykh : You are saying "and that is all." May Allah guide you.
The questioner : You told me to bring one verse.
The Shaykh : Okay, and we are done. We are done. You brought the verse.
The questioner : Shall we bring more?
The Shaykh : No, I am telling you, where is the evidence? May Allah guide you. In the verse.
The questioner : The argument is with another verse.
Ali: Well, why did you bring it?
The Shaykh : Allahu Akbar.
The questioner : No problem. I want to bring it. I want you to see.
The Shaykh : Allahu Akbar. Your answers, and we are not following you.
The questioner : One minute. I want to bring the...
The Shaykh : May Allah guide you.
The questioner : I am not sure.
The Shaykh : May Allah guide you.
Ali: I will make it clear for you.
The questioner : No, here, okay. We want... I want to present my full viewpoint to you, and we will see the argument for it.
The Shaykh : No, no. I understood your full viewpoint from your argument with this verse. From your argument with the verse. Where is the denial of place in the verse?
The questioner : The denial of place is in this verse. Allah the Exalted, here in this verse... We want to argue up to now. I have proven that it comes in the foundations of the people of 'Ad and the people of Thamud. There is another verse. There is another verse.
The Shaykh : Yes. Another verse.
The questioner: And I want to bring you all the verses.
The Shaykh : This, Abu al-Harith, this is not the way out, except for the story of that Azhari.
The questioner : No, the story of that Azhari is not useful.
The Shaykh : No, you are following their line.
The questioner : Either you listen to our full speech, or we leave the topic.
The Shaykh : As you please. You want to leave, and although you have left repeatedly, but we[Al-Ghashiyah 88:22] You are free, but I am showing you that the first verse does not mention place. Listen, it does not mention place, neither negatively nor positively.
The questioner : Your statement is correct.
The Shaykh : Correct.
The questioner : Your statement is sound.
The Shaykh : Then withdraw your statement.
The questioner : I did not withdraw the verse.
The Shaykh : My statement is sound, and I will not withdraw it, hehe.
Ali: What do you think, Abd al-Rahman? Should you switch to Iyad for a bit?
The questioner : No, no.
The Shaykh: Hehehehe
The questioner : .. The Shaykh : He claimed that he knew my viewpoint, but he did not know it, unfortunately.
The Shaykh : Hehe. There is no power or strength except in Allah. Allahu Akbar. Allahu Akbar. "Understand before you are appointed." Allahu Akbar.
The questioner : Let me complete my theory.
The Shaykh : No, do not complete it. Prove to me where the place is in this verse, negatively or positively.
Another questioner : From your line, my friend.
The questioner : I told him several verses. He said, "Okay, bring me a verse." I brought him a verse.
Another questioner : ... There is no evidence in it.
The questioner : I told him several verses. I did not tell him one verse. Unfortunately, he asked for one verse.
Another questioner : There is no evidence in this verse.
The Shaykh : And I am bringing you verses now. I am bringing you verses.
The questioner : And I want to bring you all the verses.
The Shaykh : I am bringing you verses in proving the place, and that Allah has no place. I will bring him verses.
The questioner : Yes.
Ali: What do you think?
The Shaykh : Listen, just... I will bring you verses in proving the place for Allah, and that Allah has no place.
The questioner : Yes.
The Shaykh :[Al-Ikhlas 112:1-3]
The questioner :[Al-Ikhlas 112:4]
The Shaykh : Hehe, finish it. Do you have it memorized? Hehe. Okay.[Al-Kawthar 108:1] Finish it so we can see.
The questioner : I do not have it memorized.
The Shaykh : Yes. Here, I brought you two surahs with several verses in proving the place.
The Shaykh: Okay
The questioner : So we need to examine the hadith now to establish for you whether it is muddarab (conflicting) or not.
The Shaykh: Okay
The questioner : But we also hope that, if Allah wills, with Allah's permission, we will be sincere in our seeking and our research. It is not our intention, and if Allah wills, it is not our intention, except to reach the truth and to reach Allah (Mighty and Majestic).
The Shaykh : By Allah, my brother, this is a statement that no one in this place would not say.
The questioner : With Allah's permission...
The Shaykh : But ..
onAl-Halabi : Our Shaykh, our brother who called a few days ago, and we were present when he discussed it on the phone.
The Shaykh : Who is he?
Ali: Our brother... when the research started, when our brother Iyad, about more than ten days ago...
The questioner : I was telling him about the issue of the lights, and the lights, and the responses, and the responses.
Ali: Yes.
The questioner : Yes.
The Shaykh : No, it is not important, my brother. This investigation is what is important. Did you call or not?
The questioner : Yes, I called.
The Shaykh : Okay, that is settled.
The questioner : Look, my master, I want to tell you something so that, if Allah wills, we are students of knowledge and we have read books and read from several sides. We have read from your books and read from here and there, and we have also read from one person.The Shaykh : Al-Saqaf, you certainly know him too, we have read from him. So we are convinced in certain matters, and now we have certain convictions that we want to present to you. So whichever side it comes from, you want us to address them for you.
The Shaykh : You have done very well, but I am asking you a question, my brother.
The questioner : Please go ahead.
The Shaykh : When you said earlier that the hadith is muddarab (conflicting), do you personally know what a muddarab (conflicting) hadith is?
The questioner : Yes.
The Shaykh : What is it?
The questioner : A muddarab (conflicting) hadith is a hadith that is reported in several texts that are equal in strength and appear to contradict each other.
The Shaykh : Very good, equal in strength.
The questioner : For example, if a weak hadith is reported...
Abu Layla : Please repeat the statement, our Shaykh, one more time.
The Shaykh : Do you want to record it? Is there any objection to recording the definition?
The questioner : By Allah, please, we are students of knowledge and you are a Shaykh.
The Shaykh : No, no, we are asking you a question, my brother.
The questioner : Please, it is being recorded.
The Shaykh : We do not want to impose an opinion on any Muslim at all.
The questioner : May Allah bless you
The Shaykh : And therefore we are not recording, but this question, do you have no objection?
Ali: Shaykh, our brother, record from the beginning.
Abu Layla : Record, my Shaykh, but I said I might not record.
The questioner : Repeat, please.
Abu Layla : Yes.
The questioner : It is far away, or don't worry about it. My master, a muddarab (conflicting) hadith is a hadith that is reported in several texts whose chains are equal in strength and whose apparent meaning is contradiction. But this excludes the case where a weak hadith contradicts an authentic hadith; then we must discard the weak one...
The Shaykh : You have done very well. Who knows the equality of strength of these paths or these texts? Who knows?
The questioner : The one who knows that is the person who has looked into their chains and verified their narrators.
The Shaykh : Do you want to say, and without instruction, that they are the scholars of knowledge?
The questioner : Yes.
The Shaykh : Because the one who knows this means it is not a very precise condition. So do you agree with me that those who know are the scholars of knowledge?
The questioner : And the students of knowledge who are proficient in this matter, yes.
The Shaykh : Okay, now, regarding the hadith "Where is Allah," what is the wording that contradicts it?
The questioner : Yes, I will answer you, Shaykh Nasser. The hadith was reported in several wordings. The first wording...
The Shaykh : My brother, the best speech is what is brief and effective. My question is: what is the wording that contradicts it? You are telling me it came in several wordings. Allow me to clarify for you so that you do not think that we are only following the easiest path to reach the knowledge of the truth in which people differ.
The questioner : If Allah wills.
The Shaykh : You defined the muddarab (conflicting) hadith with a correct definition. You directed the question: who knows these paths are equal in strength or different in strength? You said the scholars of knowledge, good. Now the question is: what is the wording that contradicts the known wording, which is
Where is Allah
أين اللهThe questioner : The wording is the Prophet's question to the girl: "Who is your Lord?"
The Shaykh : "Who is your Lord?"
The questioner : And in another narration: "Do you testify that there is no god but Allah?"
The Shaykh: Okay
The questioner : So I want to clarify a point now.
The Shaykh : Allow me, my brother. No, no, do not clarify, my brother. Allow me, may Allah bless you.
The questioner : Ah, but there is a point...
The Shaykh : Allow me, my brother. Allow me, may Allah bless you.
The questioner : Please go ahead.
The Shaykh : When does a person need a clarification? When the person who is asking you a question needs clarification. But if he does not need clarification, does he need clarification?
The questioner : Regarding my opinion, it needs clarification. My opinion has exceptions, meaning my statement is not absolute.
The Shaykh : My brother, it will become clear later whether you need clarification or not.
The questioner : The intention, my master, is that my statement is not absolute. It has some restrictions, and I would like to tell you about them.
The Shaykh : Fine, go ahead.
The questioner : As for my statement, the hadith can be reconciled between its wordings if we interpret the wording "in the sky" as elevation, elevation of rank, and so on.
The Shaykh : Stop, stop, stop. You have now deviated from the topic. The topic is not the research into the sky. The topic is the question directed by the Messenger. Do not rush, please, and do not let the infection spread to you. The hadith is the hadith of the girl, a question and an answer, correct?
The questioner : Yes.
The Shaykh : The question was about the question, not about the answer. So now you have made a leap like a gazelle from the question to the answer, from the Prophet's question to the girl's answer. The question now, I repeat it in your hearing for a second or third time: what is the wording that contradicts the Prophet's question to the girl, "Where is Allah"? What is the question?
The questioner : Two wordings:
From your Lord
من ربكDo you testify that there is no god but Allah?
أتشهدين أن لا إله إلا اللهThe Shaykh : Okay, is there a contradiction here, a contradiction that makes it impossible to reconcile all these wordings?
The questioner : I want to answer. Yes, regarding the possibility of reconciliation, first, before I reconcile, I want to clarify what the points of contradiction are. The point of contradiction is that the wording "Where is Allah," the question "Where is Allah," does not establish faith nor does it negate shirk (associating partners with Allah), because the disbelievers themselves used to say that Allah is in the sky.
The Shaykh : Allahu Akbar.
The questioner : This is the point, whereas the other hadith establishes faith and negates shirk (associating partners with Allah).
The Shaykh : Allahu Akbar.
The questioner : This is the aspect of the conflict.
The Shaykh : This is the aspect.
The questioner : Yes.
The Shaykh : Now you are taking us to a topic that might be more dangerous, but let us make an interjection: must every statement made by disbelievers be misguidance?
The questioner : No.
The Shaykh : So what is the benefit of your statement?
The questioner : It might be...
The Shaykh : Listen, my brother, may Allah guide you.
The questioner : Yes, please.
The Shaykh : Since you finally said the word of truth that not every statement made by disbelievers is false, then where do you get the idea that the word "in the sky" is something we should not say because the disbelievers say it?
The questioner : No, I did not say that.
The Shaykh : That is your answer.
The questioner : No.
The Shaykh : Okay, how so?
The questioner : I am saying that...
The Shaykh : Did you not say earlier that the polytheists in the pre-Islamic age of ignorance believed that Allah is in the sky?
The questioner : Yes.
The Shaykh : How do you say "No" then?
The questioner : Correct, but my perspective on this matter, I want to clarify it to you. I want to clarify to you now that the belief that Allah (Mighty and Majestic) is in the sky does not distinguish between the believer and the disbeliever. And this distinction is what was required from the question...
The Shaykh : This is your perspective.
The questioner : This is what is required from the Prophet's question. The intent of the Prophet's question is to know...
The Shaykh : Excuse me, excuse me.
The questioner : Whether she is a believer or not a believer.
The Shaykh : My brother, you are saying this from your perspective. There might be another perspective. Now.
The questioner : Excellent, but there is a point: the intent of the Prophet's question.
The Shaykh : What is the point now? May Allah guide you.
The questioner : Ah, please, I am sorry.
The Shaykh : Glory be to Allah.
The questioner : May Allah reward you with good. If Allah wills, Allah teaches us proper conduct from you.
The Shaykh : O Allah, amen. Do you know that there is a group or groups of Muslims who say that Allah is everywhere?
The questioner : And I declare them disbelievers for that.
The Shaykh : My brother, may Allah guide you.
The questioner : I know, I know, I know that.
The Shaykh : We are not in the position of declaring someone a disbeliever.
The questioner : Yes, I know that there is a group that says that Allah is everywhere.
The Shaykh : Very good. As for those who say that Allah is everywhere, then regarding these people, it is fitting that if we know or feel, or whatever, that there is a group of Muslims who testify with us to the two testimonies, but they may say, or certainly say, that Allah is everywhere, then we ask them the question of the Messenger of Allah (peace and blessings be upon him). We say to them, "Where is Allah?" to find out whether they are, as you stated, disbelievers or Muslims. As for you, when you do not adopt this question and say, "This question does not reveal faith and does not reveal disbelief," we say to you, "No, this is an error. This is according to your point of view. But according to the point of view of others, and we have now brought you an example: if we meet a person who is afflicted by saying that Allah is everywhere..."
The questioner : May Allah grant us safety.
The Shaykh : So we ask him this Prophetic question. And then, if he answers with the same answer, "Allah is everywhere," we are certain that what we heard from him is correct, and that he is in error, or rather, in disbelief itself. But now, if we ask this person or others, "Where is Allah?" and he answers with
In the sky
في السماءThe questioner : I understood your question. You asked me: if we ask a person, "Where is Allah?" and he answers by saying, "In the sky," then we need to look at the person. It is possible that the person is a layman and does not realize that the word "in the sky" has other meanings. He may intend that Allah (Mighty and Majestic) is in the sky, meaning in the height, and so on, in terms of rank. If he says that, we accept from him that he is a man... But if he intends that Allah (Mighty and Majestic) is in the sky, meaning that he answers that Allah is in a place, then we reject it from him.
The Shaykh : You...
The questioner : There is a point.
The Shaykh : Look, my brother, may Allah bless you.
The questioner : But there is a point, may Allah reward you with good, that I would like to mention.
The Shaykh : Please go ahead.
The questioner : Which is that you told me we might ask someone, "Where is Allah?" on the basis of knowing if he will say "Allah is everywhere" or not, in order to test his faith.
The Shaykh : Yes, exactly.
The questioner : I say no. There is a criterion in the hadith. What you need in the hadith is to argue that Allah (Mighty and Majestic) is in the sky, and that the Prophet (peace and blessings be upon him) asked her to know whether she was a believer or not. There is a criterion in the hadith that when the Prophet (peace and blessings be upon him) asked her, he wanted to see if she said "in the sky." If she said "in the sky," the answer was that she was a believer, and if she said otherwise, she was not a believer. So there is a criterion showing that he asked her to know that [Allah is] in the sky. And based on this matter, we do not argue with the question of the Prophet (peace and blessings be upon him). We do not argue with this wording, so this wording would be contrary to the other wordings.
The Shaykh : I did not understand how you do not argue with the wording of the Messenger (peace and blessings be upon him).
The questioner : So, from the perspective that this wording is contrary to the other wordings, and we need to look at the point of contradiction... the disturbance.
The Shaykh : That the wording... that the wording "Where"?
The questioner : Yes.
The Shaykh : Where?
The questioner : Yes.
The Shaykh : We have not yet finished from the hadithical perspective, may Allah guide you. From the hadithical perspective, we are in the process of performing an operation, which we might call preferring one wording over another, or combining all the wordings.
The questioner : Yes, you are correct.
The Shaykh : So you do not anticipate the result and make it a premise. We have not yet finished from the hadithical perspective, but what we have reached at this point is that you said that the question "Where is Allah?" does not reveal the belief of the one asked. I prove to you practically that this is the case in your point of view. But if we come to a person who believes, or may believe, that Allah is everywhere, this question reveals his true nature: whether it is in accordance with the Shari'ah or contrary to it. When we asked, "Where is Allah?" he answered, and we know this, we touch it with our hands in this time, and perhaps you have known this from the many who direct this Prophetic question in our creed. We hear the answer from people: "Allah is everywhere." And this is to confirm my opinion which I am speaking of now. I want to know what is your ruling on the masses of Muslims today if they are asked this traditional question, within the limits of what is authentic from the Messenger (peace and blessings be upon him), "Where is Allah?" What will their answer be? Is their answer the answer of the Mu'tazilah, or is it your answer? Can I get an answer?
The questioner : The answer of the Mu'tazilah?
The Shaykh : Ah
The questioner : By Allah, I do not know. Where did the Mu'tazilah come from for us? I do not know at all what the Mu'tazilah say.
The Shaykh : Let us leave the Mu'tazilah, because it appears that you do not have knowledge of the opinions of the sects. I say, what is the answer of the masses of Muslims, from the general and the specific, if they are asked, "Where is Allah?" Will their answer be this answer that you rushed to say, "Whoever says that Allah is everywhere, we declare him a disbeliever"? What is the opinion of the masses of Muslims today, from the specific and the general, if they are asked, "Where is Allah?" and they say, "Allah is everywhere"? What is your opinion? Will they answer with this answer, or with your answer?
The questioner : And that Allah (Mighty and Majestic) exists without a place. And by Allah, my master, regarding what we want from the truth, we do not commit to the saying of people. We commit to the truth, meaning...
The Shaykh : I did not ask you about this.
The questioner : If all the world...
The Shaykh : I did not ask you about this, may Allah guide you.
The questioner : If all the Muslims, if all the world, as for me, if all the world answered with an answer and I believe that it is contrary to the Qur'an, I would not accept it from them.
The Shaykh : This is a deviation, may Allah guide you. This is a deviation. Do you not believe in his saying (peace be upon him)
none of you has believed until he loves for his brother what he loves for himself of goodness.
لا يؤمن أحدكم حتى يحب لأخيه ما يحب لنفسه من الخيرThe questioner : You are correct.
The Shaykh : Well, why did you deviate and say, "If all the Muslims agreed on this error and I remained alone"? Was this not the question? May Allah guide you.
The questioner : It is impossible for the Muslims to agree on this. I said, if all those in this world said...
The Shaykh : My brother, what did you say? You turned away from caring about the state of the Muslims to saying that if the masses of Muslims said this saying, and there is a correct saying, you take it. Is this a place for questioning? Is this a place for discussion? This is not a place for questioning or discussion. Therefore, I ask you not to waste our time.
The questioner : Let me understand the question. I did not understand the question, perhaps.
The Shaykh : Tell me, "I did not understand," my brother, may Allah guide you. It is a shame to say, "I did not understand."
The questioner : No, it is possible that I answered based on a wrong understanding. Let me understand, may Allah reward you with good.
The Shaykh : I am saying today that a person lives in a society where he must know its good from its evil, right?
The questioner : Yes.
The Shaykh : In order to guide people to good and forbid them from evil.
The questioner : Yes.
The Shaykh : Now, from the perspective of experience, if you ask, or rather you have not asked, because you have not yet agreed with us, if we ask, "Where is Allah?" does an answer come or not?
The questioner : An answer comes.
The Shaykh : An answer comes, may Allah bless you. Now, I ask you, to your knowledge, what will be the answer of the masses of Muslims, whether they are from the specific or the general? Is it "Allah exists in every place," or is it your answer?
The questioner : By Allah, the general public, perhaps in their ignorance, say "Allah is everywhere" without realizing the danger of this matter.
The Shaykh: Okay
The questioner : As for the specific, perhaps they are aware of this matter.
The Shaykh : Perhaps, perhaps.
The questioner : And studying the creed...
The Shaykh : Look, now you are using the words of politicians, "perhaps" and "perhaps." May Allah guide you.
The questioner : We...
The Shaykh : My brother, we are talking about reality, may Allah bless you.
The questioner : The reality is not fixed. There are people who will tell you "Allah is in the sky," there are people who say "in every place," there are people who say "Allah exists without a place."
The Shaykh : Allah is the Greatest, Allah is the Greatest
The questioner : Ah, the general public say "in every place," and unfortunately this matter is wrong.
The Shaykh : Well, and the other phrase, "Allah exists in every existence," what is your opinion of it?
The questioner: Is Allah present in all existence?
The Shaykh : ...
The questioner : This is hulul (incarnation), this is...
The Shaykh : Hulul?
The questioner : Yes.
The Shaykh : But, thank God, you did not say it is disbelief.
The questioner : Hulul is nothing but the disbelief of hulul.
The Shaykh : Well, so it is disbelief, meaning this is your sister, guide her.
The questioner : Yes.
The Shaykh : Ha, now I ask you, what is your creed?
The questioner : My creed is that Allah (Mighty and Majestic) exists without a place.
The Shaykh : Without a place. Who said this creed?
The questioner : The Book and the Sunnah.
The Shaykh : What Allah willed, what Allah willed. I am asking you now about the Book and the Sunnah? You cannot climb above the Book and the Sunnah to tell me about the Book and the Sunnah. You are like a woman who just asked me about the hijab and the khimar, and so on. She said, "By Allah, and you did well." I said to her, "Are you a scholar?" She said, "No, I am a student, a student." This answer really clarified things for me. So you, may Allah bless you, are directly from the Book and the Sunnah. I am asking you, who said this from the people of knowledge?
Ali: It is not that the evidence is from... the people of knowledge in this issue.
The Shaykh : Who said this statement?
The questioner : I swear by Allah, in my creed, and as far as I am concerned, I do not cite the statement of any person as evidence, nor is it a condition for me to prove my creed by bringing the statements of people.
The Shaykh : Allah is the Greatest, the statements of people, the words of people.
The questioner : The statements of scholars or such, it is not a condition that I cite them as evidence.
The Shaykh : So you do not follow the scholars?
The questioner : It is not a condition. I am not worshipping by following the scholars; I am worshipping by following the Book and the Sunnah.
The Shaykh : And the Book and the Sunnah, where do you obtain them from? Is it not through the path of the scholars?
The questioner : Yes.
The Shaykh : May Allah guide you. Well, so you cannot do without the scholars. First, you cannot do without the scholars. Now the previous premise and its danger and importance become clear to you. Now you have truly revealed that the previous speech has no value with you when you directed the question to the Mu'tazilah: do they take the statements of the Salaf? What a good answer, and you also do not give a good answer. Rather, you answered from where you did not intend to answer, so you stated that you do not take the statements of the scholars without exception. You did not say, for example, I take the statements of the Companions and not those after them, or I take the statements of the Companions and those who came after them from the Tabi'un, or I take the statements of these and those, the Imams and the Mujtahids.
The questioner : I am...
The Shaykh : Listen, my brother.
The questioner : My speech is not on this basis. I am saying...
The Shaykh : You said a general word.
The questioner : Yes, I said that I...
The Shaykh : A general word.
The questioner : It is not a decisive proof.
The Shaykh : You said a general word: I do not take the statements of people.
The questioner : Yes, meaning it is not a proof for me.
The Shaykh : A general word.
The questioner : Meaning it is not a proof for me. This means it is not a proof for me.
The Shaykh : This is a mistake.
The questioner : The proof lies in the Book and the Sunnah.
The Shaykh : This is a mistake. The proof lies in the Book and the Sunnah. Teaching is forbidden among the people of Hadith. It is fine if he is now giving you a turn to speak, especially since you have rested, praise be to Allah, for a good period. It is fine, it is fine, but I do not want it like this and like this. Do you want to continue to understand your mistake in your previous answer?
The questioner : I wish, by Allah.
The Shaykh: Okay
The questioner : If I find something, I will switch it.
The Shaykh : It is fine, it is fine, and I have no objection, but I do not want it like this and like this.
The questioner : Yes.
The Shaykh : Now, my brother, may Allah bless you.
The questioner : May Allah preserve you
The Shaykh : It is a mistake in every way for a scholar, let alone a student of knowledge, not to give weight to the speech of the scholars. I am ruling now, since I have not seen your prayer or your wudu, that you do not know how to perform wudu according to the Sunnah of the Messenger of Allah, nor how to perform the prayer of the Messenger of Allah, except within the limits of what you have heard from the speech of the scholars. How can you come and say, "I do not take the speech of the scholars"? May Allah forgive you. This is the first point.
The questioner : Excellent ...
The Shaykh : This is first.
The questioner : Clarify this point. We do not want to move on to what comes after it.
The Shaykh : This is the first point. Second...
Ali: ...
The questioner : No, no, it is not a problem.
The Shaykh : This is the first point. Second, if I asked you, you would give me a very clear answer. My brother, can you take from the Book and the Sunnah without the assistance of the people of knowledge?
The questioner : No.
The Shaykh : Ha, this is what I assumed, and it is true, meaning "the truth of the news is the news." So how can you come and say, "I do not care about the scholars"? How can you not care? You are the method of the scholars.
The questioner : That is not the meaning of the speech. My speech, I have clarified to you now, it is permissible that you did not hear my speech. The meaning is as follows: I told you that the speech of people is not in the position of...
The Shaykh : Do not say "the speech of people," Professor. May Allah guide you.
The questioner : Or the speech of the scholars.
The Shaykh : Say "the speech of the scholars." We are not talking about people; we are talking about scholars.
The questioner : The speech of the scholars for me...
The Shaykh : ...
The questioner : ...does not reach the rank of proof if it contradicts...
The Shaykh : I asked you about the rank.
The questioner : Meaning it is not a proof.
The Shaykh : I asked you about the rank. It is not yet your turn; the man did not allow it.
Another questioner : Well, okay.
The Shaykh : The man did not allow it. I did not ask you about proof and the lack of proof. I told you: can you now understand the creed from the Book of Allah and the Hadith of the Messenger of Allah without seeking the assistance of the scholars?
The questioner : No.
The Shaykh : So what is the meaning of your previous speech? So I am returning now, may Allah pardon what has passed. I am returning now to the question you mentioned in the answer of the mistake. So I say to you: who among the scholars says according to your saying? Do you know now how the whole matter is? Okay.
The questioner : Yes.
The Shaykh : A chain, some of them taking the necks of others. While you are imagining, no. Now...
The questioner : I want to answer.
The Shaykh : Yes?
The questioner : Please go ahead.
The Shaykh : Now I say: who among the scholars you give weight to says that Allah, Mighty and Majestic, exists without a place? Who are those who say this?
The questioner : I want to switch the answer to the brother Abd al-Rahman. Do you allow me?
The Shaykh : Yes, I allow you. Why not?
The questioner : Because he insisted on me... the answer.
The Shaykh : It is fine, it makes no difference to me, because the whole intention is that you should be as Allah the Exalted said:
This is my way; I invite to Allah with insight, I and those who follow me
قل هذه سبيلي أدعو إلى الله على بصيرة أنا ومن اتبعنيThe questioner : By Allah, the one you direct to us, if Allah wills.
The Shaykh : Yes?
The questioner : The last question I answer?
The Shaykh : Yes, and it is: what is the question?
The questioner : It is: who says according to our saying in our issue regarding the place of Allah, Mighty and Majestic?
The Shaykh : Who says what you say?
The questioner : According to my saying...
The Shaykh : Repeat your phrase. No, no.
The questioner : What is my phrase...
The Shaykh : No, may Allah guide you.
Ali: ... I repeat the phrase.The Shaykh : And your phrase,The Shaykh : He said: who says according to your answer where you gave an answer to the question "Where is Allah?" Allah exists without a place. You said...
The questioner : It is fine, okay.
Ali: Finished.
The questioner : Finished.
Ali: Praise be to Allah.
The Shaykh : Who says that Allah exists without a place?
The questioner : Yes, it is fine, the answer...
The Shaykh : It is fine, it is fine, it is fine.
The questioner : Do you want the answer to this question, or the answer to who says according to our saying with the Messenger of Allah? Meaning, when you ask me, like when the Messenger of Allah asked the maidservant "Where is Allah?"
The Shaykh : He has deviated.
The questioner : Or do you want the question?
The Shaykh : Sharp, sharp.
The questioner : No one has spoken yet. No, no one has spoken yet.
The Shaykh : This is an answer. Do you allow him to give an answer like this?
The questioner : Well, it is fine, I wish you would repeat your question to me.
The Shaykh : Again, it is fine, again, it is fine.
The questioner : No, repeat your question clearly. The brother Ali spoke something other than what I meant, in other words, other than what I said, so I need to know who I am answering.
The Shaykh : Fear Allah, fear Allah.
The questioner : There is no god but Allah
The Shaykh : Lying is not permissible. Lying is not permissible.
The questioner : I did not lie.
The Shaykh : The man is still lying until he is recorded by Allah as a liar, and in front of us you are changing the words.
The questioner : I did not change...
The Shaykh : I am coming to ask you: who says according to your saying?
The questioner : Yes, according to our saying about what? That Allah exists without a place.
The Shaykh : ... How many times do we need to repeat this word?
The questioner : ... The speech I spoke, the brother Ali said...
The Shaykh : What do you want with Ali? Stay with Nasser. Stay with Nasser. Answer: who says according to your saying?
The questioner : I want to list for you several scholars. Imam al-Ghazali.
The Shaykh : Imam al-Ghazali.
The questioner : (May Allah have mercy on him).
The Shaykh : May Allah have mercy on him. And before Imam al-Ghazali.
The questioner : Before Imam al-Ghazali, al-Bayhaqi.
The Shaykh : Al-Bayhaqi. Where does he say that Allah exists without a place, in a place other than a place?
The questioner : In his book al-Asma' wa al-Shu'ab, I think.
The Shaykh : You think.
The questioner : Yes.
The Shaykh : Does al-Bayhaqi not say that Allah, Mighty and Majestic, is in the sky, meaning above?
The questioner : ... In our phrase now, this is an issue until now.
The Shaykh : ... You are citing al-Bayhaqi. May Allah guide you.
The questioner : Yes, exactly.
The Shaykh : You are citing al-Bayhaqi.
The questioner : I am citing al-Bayhaqi alone. Al-Bayhaqi and others. I will list them for you again.
The Shaykh : ... Others. Oh, people, you brought others.
The Shaykh : We are talking about al-Bayhaqi.
The questioner : Yes, yes, yes, that is right.
Ali: ... Al-Ghazali told you before him.
The questioner : A minute, let him be. Yes.
The Shaykh : Al-Bayhaqi says in your word that Allah, Mighty and Majestic, exists in a place other than a place.
The questioner : Without a place.
The Shaykh: Okay
The questioner : Yes.
The Shaykh : You take the speech if this is correct, and I do not want to delve into it now. Al-Bayhaqi says in his interpretation of the word of Allah the Exalted:
Do you feel secure that He who [holds authority] in the heaven
أأمنتم من في السماءThe questioner : Yes, yes.
The Shaykh : This exception "without a place" in a text in the Qur'an or in the Sunnah. I hope the answer is yes or no, and then explain until the break of dawn. Did you understand my question? Did you understand my question? And it is:
The questioner : Is the word "place," negating place for Allah, mentioned in the Book and the Sunnah or not?
The Shaykh : Yes, no, that is not all. Complete my question.
The questioner : Others.
The Shaykh : I hope the answer is yes or no, and then, listen, may Allah guide you.
The questioner : The answer may not be yes or no...
The Shaykh : There is no power nor strength except by Allah. May Allah guide you, may Allah guide you.
The questioner : Ah, okay, okay, a minute, it is fine.
The Shaykh : May Allah guide you, may Allah guide you. It is fine, it is fine.
The questioner : There are questions... on which the answer is yes or no.
The Shaykh : It is fine.
The questioner : I have questions I want to ask.
The Shaykh : No, there is nothing. Ask whatever you want, and I will tell you yes or no. Ask whatever you want. This statement is not correct at all.
The questioner : No, it is correct.
The Shaykh : What is the issue?
The questioner : It is not an issue. I am bringing you examples of my point.
The Shaykh : I am asking you. Ask whatever you want, and I will tell you yes or no.
Another questioner : I want to ask.
The questioner : Is there a question?
The Shaykh : Yes.
Another questioner : There are questions that do not have a yes or no answer. For example, when I ask...The Shaykh : on
The Shaykh : Ask about the Shari'ah. About the Shari'ah. Leave me and the other humans alone. Ask about me, and I will answer you about everything. Ask about the Shari'ah.
Another questioner : For example, if we asked a man, we would say, for instance, "Are you still smoking, or have you quit smoking?" For example, if we asked a man...
The Shaykh : There is no power nor strength except with Allah.
Another questioner : This one will not answer...
The Shaykh : May Allah guide you. May Allah guide you.
The questioner: No, in the Shari'ah, there is a question in the Shari'ah.
The Shaykh : I tell you, my brothers, by Allah, I am sorry for you. You do not know the principles of knowledge. You want to go up to the sky and say, "Is Allah in the sky or not?" Learn the principles of knowledge. There is no question that does not have an answer of yes or no.
Another questioner : There are questions that require detail.
The Shaykh : The important thing, the important thing...
The questioner : If we asked, for example, "What are the pillars of faith?" What do I do if he answers "yes, yes"? He wants to explain. He wants to say, "The pillars of faith are one, two, three, four."
The Shaykh : Like this. Now, hehehe. Allahu Akbar. Allahu Akbar.
Ali: It rose in the east and set in the west.
The Shaykh : Okay, good, if Allah wills. Yes, what is the evidence for... or shall we say, "Is your statement that He has no place upon it?"
The questioner : That is the correct view. There is a point, Shaykh Nasser. We did not originally come to discuss this issue. We came for one issue, and the question branched out for us. We do not want this branching out.
The Shaykh : Why? Whatever issue you came for, you have in your mind that this is not a creedal issue.
The questioner : No, we are specific. We have a specific topic, and we do not want to go outside of it. And up to now, unfortunately, you are telling us preliminaries, preliminaries. You have entered another topic, and still...
The Shaykh : No, we are not in the preliminaries.
The questioner : We want the original topic...
The Shaykh : No, this is a mistake. This is a mistake. Where are the preliminaries? We are done with them. We are now in the creed. Where is Allah? You deny where Allah is and deny that Allah is in the sky.
The questioner : Let me speak. Let me finish.
The Shaykh : Yes.
The questioner : I told you, ask, and I will answer you. Is it in the Book of Allah?
The Shaykh : This is a question. May Allah guide you.
The questioner : You have not even asked yet. How is this a question? Or...
The Shaykh : Listen, I...The questioner : It is not you.
The questioner : We want... We came to discuss a topic and reach the truth. You ask us, and we ask you.
The Shaykh : ... I did not ask you. I said, "What is your answer?" Then ask whatever you want.
The questioner : Yes. I wish you would repeat the question, because now we need...
The Shaykh : Allahu Akbar.
The questioner : I wish, no problem.
The Shaykh : Allahu Akbar, hehe. Did the text in the Qur'an and the Sunnah come that Allah exists without a place?
The questioner : It did not come in that exact wording.
The Shaykh : Good. In that meaning?
The questioner : In that meaning, it came from several verses.
The Shaykh : From several verses.
The questioner : Yes.
The Shaykh : We are satisfied with one verse.
The questioner : No, we want to bring them all, because...
The Shaykh : Look, look, look. Allahu Akbar. Allahu Akbar. Allahu Akbar over this argument.
Ali: Know his methodology...The Shaykh : in research.
The questioner : No, no problem. His methodology is different from our methodology.
Ali: No, the methodology...The Shaykh : in research is the pinnacle of scientific research. Eighty years. If you are asked to add more, add.
The questioner : This methodology is the summary of eighty years.
Ali: Well, he wants to give it to you in eighty minutes, I suppose. Amazing.
The Shaykh : There is no power nor strength except with Allah.
The questioner : Allah the Exalted said in His Book:
but Allah came at their building from the foundations
فأتى الله بنيانهم من القواعدThe Shaykh : May Allah guide you.
The questioner : This is a verse.
The Shaykh : May Allah guide you.
The questioner : And that is all.
The Shaykh : What did the verse indicate? And that is all, hehe.
The questioner : I told you several verses...
The Shaykh : Let us finish with this verse. Where is the denial of place in the verse? May Allah guide you.
The questioner : Let me finish my speech. The denial of place will come.
The Shaykh : You are saying "and that is all." May Allah guide you.
The questioner : You told me to bring one verse.
The Shaykh : Okay, and we are done. We are done. You brought the verse.
The questioner : Shall we bring more?
The Shaykh : No, I am telling you, where is the evidence? May Allah guide you. In the verse.
The questioner : The argument is with another verse.
Ali: Well, why did you bring it?
The Shaykh : Allahu Akbar.
The questioner : No problem. I want to bring it. I want you to see.
The Shaykh : Allahu Akbar. Your answers, and we are not following you.
The questioner : One minute. I want to bring the...
The Shaykh : May Allah guide you.
The questioner : I am not sure.
The Shaykh : May Allah guide you.
Ali: I will make it clear for you.
The questioner : No, here, okay. We want... I want to present my full viewpoint to you, and we will see the argument for it.
The Shaykh : No, no. I understood your full viewpoint from your argument with this verse. From your argument with the verse. Where is the denial of place in the verse?
The questioner : The denial of place is in this verse. Allah the Exalted, here in this verse... We want to argue up to now. I have proven that it comes in the foundations of the people of 'Ad and the people of Thamud. There is another verse. There is another verse.
The Shaykh : Yes. Another verse.
The questioner: And I want to bring you all the verses.
The Shaykh : This, Abu al-Harith, this is not the way out, except for the story of that Azhari.
The questioner : No, the story of that Azhari is not useful.
The Shaykh : No, you are following their line.
The questioner : Either you listen to our full speech, or we leave the topic.
The Shaykh : As you please. You want to leave, and although you have left repeatedly, but we
You are not over them a controller.
لست عليهم بمصيطرThe questioner : Your statement is correct.
The Shaykh : Correct.
The questioner : Your statement is sound.
The Shaykh : Then withdraw your statement.
The questioner : I did not withdraw the verse.
The Shaykh : My statement is sound, and I will not withdraw it, hehe.
Ali: What do you think, Abd al-Rahman? Should you switch to Iyad for a bit?
The questioner : No, no.
The Shaykh: Hehehehe
The questioner : .. The Shaykh : He claimed that he knew my viewpoint, but he did not know it, unfortunately.
The Shaykh : Hehe. There is no power or strength except in Allah. Allahu Akbar. Allahu Akbar. "Understand before you are appointed." Allahu Akbar.
The questioner : Let me complete my theory.
The Shaykh : No, do not complete it. Prove to me where the place is in this verse, negatively or positively.
Another questioner : From your line, my friend.
The questioner : I told him several verses. He said, "Okay, bring me a verse." I brought him a verse.
Another questioner : ... There is no evidence in it.
The questioner : I told him several verses. I did not tell him one verse. Unfortunately, he asked for one verse.
Another questioner : There is no evidence in this verse.
The Shaykh : And I am bringing you verses now. I am bringing you verses.
The questioner : And I want to bring you all the verses.
The Shaykh : I am bringing you verses in proving the place, and that Allah has no place. I will bring him verses.
The questioner : Yes.
Ali: What do you think?
The Shaykh : Listen, just... I will bring you verses in proving the place for Allah, and that Allah has no place.
The questioner : Yes.
The Shaykh :
(1) Say, "He is Allah, [who is] One, (2) Allah, the Eternal Refuge. (3) He neither begets nor is born,
قل هو الله أحد الله الصمد لم يلد ولم يولدThe questioner :
Nor is there to Him any equivalent."
ولم يكن له كفوا أحدThe Shaykh : Hehe, finish it. Do you have it memorized? Hehe. Okay.
Indeed, We have granted you, [O Muhammad], al-Kawthar.
إنا أعطيناك الكوثرThe questioner : I do not have it memorized.
The Shaykh : Yes. Here, I brought you two surahs with several verses in proving the place.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.