Answering Daniel Majazi-tjou (As he does not seem to accept the Attributes of Allāh upon their Haqiqah)
Daniel has been refuted for his views previously by our elder Mashayikh Shaykh Abu Khadeejah and Shaykh Abu Iyaad. See here:
This series of articles is a refutation of part of his recent debate with Sam Shamoun and Jay Dyer, wherein he was not able to answer simple claims made by the Christians (which were effectively additions to a Jahmee argument previously espoused centuries before), and also similarly allowed Ash'ari claims regarding Attributes of Allāh to be portrayed as being legitimate.
The third issue:
In multiple places the arguments of Sam Shamoun boiled down to the following (paraphrased): You claim that the Qur'ān is the Speech of Allāh uncreated; it is His Attribute. You also affirm that the Sūrahs of the Qur'ān will come on the Day of Ressurrection interceding between you and Allāh. So, how can they come, when they are Allāh's uncreated speech, and how will they argue with Allāh; is this Allāh arguing with himself? And if they come, and are separate and distinct from Him, then that means you worship mutiple separate distinct beings, effectively 115 different gods (114 Sūrahs coming as intercessors and Allāh) and so are polytheistic.
Now, this was never addressed by Daniel, and was glossed over. Also, with the general people viewing these debates, they will easily get confused regarding the simple Aqīdah of Ahl al-Sunnah.
He did not answer this because he is not well versed in the Books of the Salaf, nor the Sunnah to understand this is similar to the statements of the Jahmiyyah centuries ago, which were refuted by Imām Ahmed & Imām Ad-Dārimī:
a) Imām Ahmed, may Allāh have mercy upon him, said in 'al-Radd Ala al-Zanādiqah Wa al-Jahmiyyah', pg. 166:
"They said: A hadīth has come: "Indeed, the Qur'ān will come in the form of a pale young man, and it will approach its companion and say, 'Do you recognise me?' He will reply, 'Who are you?' It will say, 'I am the Qur'an; I caused you to become thirsty during the day and kept you awake at night.'"
It was mentioned that the Qur'ān will be brought by Allāh, and it will say: 'O Lord.'
They claimed that these narrations imply that the Qur'ān is created.
So we responded to them: The Qur'ān only comes in the sense that it is the recitation of the one who recites: {Say, He is Allāh, the One} (Al-Ikhlās 112:1), for which he will receive such and such reward. Do you not see that when one recites: {Say, He is Allāh, the One}, what comes to him is nothing but its reward? This is because we recite the Qur'ān, and it says: 'O Lord.' This is because the Speech of Allāh does not come, nor does it change from one state to another. Rather, the meaning of the Qur'ān 'coming' is that the reward of the Qur'ān comes." End of quote.
b) Imām Ad-Dārimī, may Allāh have mercy upon him, said in 'Naqd al-Imām Uthmān ibn Sa'īd Ala Bishr al-Marīsī al-Anīd' (1/570):
"We have explained this to the one who is deluded by his ignorance in this book of ours: That the Qur'ān is the Speech of Allāh. It has neither a form nor a body, nor does it ever transform into a form with a mouth and tongue that speaks and intercedes. All Muslims understand this.
Since this understanding is accepted among them, they know that this refers to the reward that Allāh makes appear to the believers as a recompense for the Qur'ān they recited and followed. This is to give glad tidings to the believers. The Qur'ān itself is speech, not something embodied in any of its states; it is only perceived when it is recited. When the recitation ceases, it does not have a body or form except when it is written down. This is understood and recognised by all except those who are utterly ignorant.
You know this, in sha' Allāh, but you continue to deceive, and the scholars are aware of your deceptions and refute your misguidance. For the intelligent person, what we have already clarified and explained regarding your views is sufficient. However, repeating the explanation is a cure for what is in the hearts." End of Quote.
c) Shaykh al-Hāfidh al-Hakamī, may Allāh have mercy upon him, said in Ma'ārij al-Qubūl (2/845-6):
"The discussion regarding what is placed in the scales on the Day of Judgment can be understood in three ways:
The first view is that the deeds themselves will be weighed, and that the actions of the servants will take on a tangible form and be placed in the scales. This is supported by the hadīth of Abu Hurayrah (may Allāh be pleased with him) in the authentic collections where the Messenger of Allāh (peace and blessings be upon him) said: "Two words that are beloved to the Most Merciful, light on the tongue but heavy on the scales: 'Subhan Allāh wa bihamdihi, Subhan Allāh al-Adhīm.'" [This is recorded by al-Bukhāri (6406, 6682, 563) and Muslim (2694)].
In another authentic narration from Abu Umāmah al-Bāhilī, he said: I heard the Messenger of Allāh (peace and blessings be upon him) say: "Recite the Qur'ān, for it will come as an intercessor for its companions on the Day of Judgment. Recite the two bright ones, Al-Baqarah and Surah Āl-Imrān, for they will come on the Day of Judgment as if they were two clouds, or two shades, or two flocks of birds in ranks, pleading on behalf of their companions. Recite Sūrah Al-Baqarah, for taking it is a blessing, leaving it is a cause of regret, and the Batala (magicians) cannot withstand it." [This is recorded by Muslim (804) and al-Tirmidhī (2883)].
Imām At-Tirmidhī (may Allāh have mercy on him) said: The meaning of this hadīth according to the scholars is that the reward for the recitation of the Qur'ān will come. In the hadīth of An-Nawwās ibn Sam'ān about the Prophet (peace and blessings be upon him), it indicates what they explained, as the Prophet (peace and blessings be upon him) said: "And its people who act upon it in this world." This indicates that it is the reward of the action that comes. End of At-Tirmidhī's statement.
I (al-Hāfidh al-Hakamī) say: There is no objection to the view that what comes is the deed itself, as this is apparent from the hadīth.
However, to claim that what comes is the actual Speech of Allāh is far from the truth—absolutely not, and Allāh forbid! This is because His Speech is His Attribute, and it is not created. What is placed in the scales is the deed of the slave and his action, as Allāh says: {And Allāh created you and what you do} (As-Saffat 37:96)." End of quote.
d) Abu Ismā'īl al-Harawī (d. 481 AH), may Allāh have mercy on him, said in 'Dham al-Kalām wa Ahlihī' (4/331) :
"Ishāq bin Rāhawayh (d. 238 AH) said:
'Indeed, the reward for his deeds will come in the form of an image, like a man, not as a created being. As it comes in a hadīth: "The black stone on the Day of Judgement will have two eyes and a tongue".
And it has been narrated by the Prophet, peace and blessings be upon him: "When a righteous man is buried, his righteous deeds will come to in the best of forms and will say to him: 'I am your righteous actions'." That which is coming to him is the reward of his actions as an image. So how can the intellect grasp the nature of this when we have been prohibited from the burden of this knowledge. Only that which is upon us is worship and submission.'" End of Quote.
This shows the level of these youtube and social media personalities that have masqueraded themselves as people of knowledge for too long, yet do not even understand the basics!
More to follow...
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