What all of these quotes did is just prove their ignorance of the Aqidah of the Jahmiyyah. It was quite clear as stated in their own books that the Jahmiyah
1. Believed Allah is in a place 2. Allah is below the heavens 3. There is not a place free of him
It is then only fascinating that people start using quotes of scholars that say the Jahmiyyah believed that Allah is not above the heavens. Yeah read about their creed again!! They believed he is below the seven heavens. It's pretty obvious why they said so
As you can see the brother in the third picture is denying the negation of limits for Allah, as he quotes away the book of the Mushabbih As Dashti, in which he affirms Allah has limits.
This book calls scholars such as Al Khattabi, Qadhi Iyyaad and Abu Bakr Al Bayhaqis deviants. Not to forget it also lists Imam Tahawi in the list of deviants who denied limits for Allah.
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Once again you've proven yourself not to be able to answer the question, we are not even talking about the word استوى here. Moreover, we are talking about the word ارتفاع for which you are not providing the meaning.
Does it mean moving from a lower place to a higher or not?!
Bringing quotes where the Dhahir Ma'naa but not Muraad us discussed won't bring you anywhere. It's a simple question, what do you mean by rising, you can't answer with the same word and say, "oh rising means rising" then you are literally doing Tafwidh because you have تجهيل of
Prime example of you again not being able to stick to the point.
Just finished listening to the discussion of brother @Alminhaji and what I can deduct from the discussion is the following, especially for those who say 'He got destroyed he didn't even bring evidence in regards to Tabari'.
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At minute 45 he mentions clearly, Imam At Tabaris mere statement of ارتفع is yet kot enough to give us what he himself means by this. I have mentioned this in a thread earlier, the point at Tabari is making by this still remains vague.
He negates that which I understood in the
language and he brings forward the argument against the Mu'attil and thereby says 'why don't you say it's it's Irtifaa' of Mulk and Sultan'. So both the Majazi and the Lughawiyy meaning have been stirred by Imam Tabari.
The reality of Allah's hearing and seeing and how they differ from what we know [Part 2]
[A 🧵]
Today we carry on about unveiling the reality of the understanding, about the the hearing and seeing of Allah according to the Maturidiyah.
We will start with Imām Al-Maghnīsāwī and his explanation of Al-Fiqh Al-Akbar:
„And he sees, not like our seeing – because we see shapes/forms and colours with organs and restrictions, Allah sees shapes/forms and colours with His seeing, that is His attribute in eternity, not
„Actions are other than the belief, and the belief js other than actions, the evidence for this is at many times an action is uplifted from a believer, and it is not allowed to say, 'Iman was uplifted from Him.'
So an example would be, Allah ﷻ has lifted the prayer from her (the woman on menstruation), but it I not allowed to say, 'Iman was lifted from her and [she] was commanded with leaving Iman.