Zayn Al-Din
@ZaynAlD1n
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Sh. Shuwayir denounces the positions of Tafwidh and Ta'wil through the use of the Arabic language during a lesson on Usul Al Fiqh.
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Abu Isa al-Tirmidhi (d. 279 A.H) said:
“Allah’s knowledge, ability, and sovereignty is everywhere, and He is above the Throne as He described Himself in His Book (i.e. The Quran).”
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Imām Shāfiʿī mentions the belief of a few among the salaf, including Mālik, proceeding to say that their belief is that Allāh is above his throne, seperate but close to His creation, and He descends however He wills.
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Abu Bakr Aṭ-Ṭarṭūshī al-Mālikī (d. 520 AH) mentions the three categories of Tawheed
#ClassicalPureMalikiyyah
“I testify to his Ar-Rubūbiyyah and Waḥdāniyyah and whatever He has testified to for Himself from Beautiful Names, lofty Attributes and perfect Descriptions.”
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Shaykh Abdussalam al-Shuway’ir said in his Sharh of the Muwatta:
❝ In this hadith, there is permission to seek Tawassul with the supplication of the righteous. This explains the statement of the companions: 'We used to seek intercession with you through the Messenger of Allah,
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al-Maqrīzī al-Shafi'i said:
“No doubt that the pagans didn’t reject Tawhīd al-Rububiyyah, rather they affirmed that He is their creator, and the creator of the heavens and the earth, and the conductor of the world’s affairs, but they rejected Tawhīd al-Uluhiyyah…”
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Shaykh Sultan al-Umayri mentions how we as Muslims should deal with incorrect questions, such as “who created Allah”, and what is our methodology in answering them.
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Ibn Qutaybah (d. 276 A.H.) said:
“How can anyone say that Allah is everywhere when He said, "The Most Gracious has done Istiwaa on the Throne," meaning He settled... and when He said, "To Him ascends the good words and righteous deeds are raised up by Him."
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Imam Abu Umar At-Talamanki [d.429AH] said:
''And Ahlus Sunnah said regarding the verse: 'The Most Beneficent Istawa (rose over) the Throne' Indeed, the Istiwa' (rising over) of Allah over His Throne is in reality (by its Haqiqah) not metaphorically"
#ClassicalPureMalikiyyah
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Ibn Al-Qayyim (d.751 AH) quotes Imam Abu Ja'far Muhammad ibn Jarir al-Tabari (d.310 AH):
"It is sufficient for a person to know that his Lord is the One who rose above (istiwa) the Throne. Whoever goes beyond this has failed and lost."
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[🧵] Ibn Abi Zayd al-Qayrawani (d. 386 AH) and his praise of al-Ashari:
#ClassicalPureMalikiyyah
Ibn Abi Zayd said of al-Ash'ari when the Mu’tazilah attacked him: "He is a well-known man who refutes the heretics, the Qadariyyah, and the Jahmiyyah, adhering to the Sunnah"
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[🧵] The Biography of Imam Ahmad bin Ali bin Hussein bin Mushrif al-Wuhaibi al-Tamimi al-Maliki: A ''Wahhabi'' Maliki Imam who worked hard to maintain the Aqeedah of the Salaf and a student of the students of Shaykh Al Islaim Muhammad Ibn Abdil Wahhab.
#ClassicalPureMalikiyyah
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Imam Malik is asked about the hadith on nuzul, and he says to accept it as it has come.
#ClassicalPureMalikiyyah
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Abu Zakariya As-Sarsari al-Hanbali (d. 656 A.H) said in his Lamiyya, in which he composed the Aqidah of Imam Ash-Shafi’i:
#ClassicalPureMalikiyyah
(Short thread)
“And his belief (Madhab) in Istiwa is that of Malik, and righteous As-Salaf, the people of grace,
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[🧵 Short Thread] The differences between Tawheed al-Rububiyyah and Tawheed al-Uluhiyyah are that
Tawheed Ar-Rububiyyah:
1. It is the belief that the Creator of the universe and its controller is only Allah the Exalted.
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#ClassicalPureMalikiyyah
Shaykh Ibn Mushrif al-Maliki (d.1285 AH) said regarding Tawheed (short thread):
''And know, may Allah show you the ways of Tawhid:
The Tawhid of the Lord among people in possession and in creation:
[🧵] The Biography of Imam Ahmad bin Ali bin Hussein bin Mushrif al-Wuhaibi al-Tamimi al-Maliki: A ''Wahhabi'' Maliki Imam who worked hard to maintain the Aqeedah of the Salaf and a student of the students of Shaykh Al Islaim Muhammad Ibn Abdil Wahhab.
#ClassicalPureMalikiyyah
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al-Qurtubi explaining how Imam al-Tabari affirmed temporal instances of Speech.
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Shaykh Ibn Mushrif said
#ClassicalPureMalikiyyah
''And indeed His Kursi and the Throne encompass | all the heavens and the earth when they expanded.
[🧵] The Biography of Imam Ahmad bin Ali bin Hussein bin Mushrif al-Wuhaibi al-Tamimi al-Maliki: A ''Wahhabi'' Maliki Imam who worked hard to maintain the Aqeedah of the Salaf and a student of the students of Shaykh Al Islaim Muhammad Ibn Abdil Wahhab.
#ClassicalPureMalikiyyah
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This is a brief overview and roadmap on the topics studied in the science of Nahw based off the book al-Nahw al-Saghīr by Shaykh Sulayman al-Uyuni.
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Al-Darimi said:
“So Allah is the Living, the All-Sustainer, the Withholder and the Extender. He moves when He wants, descends when He wants and He does what He wants, different from the dead statues that do not move before they are moved (by others).”
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Ibn al-Qallas al-Maliki (d. 442) makes dua to Allah in which he refers to Allah’s elevation above the heavens
#ClassicalPureMalikiyyah
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Shaykh Abdul-Rahman al-Mu’allimi in his book regarding Ibadah
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Muhammad ibn Ahmad al-Misnawi al-Dila'i al-Maliki (d. 1136 AH) said:
"The science of creed is the most intricate and difficult science, especially the denial of direction in relation to Allah, for it is extremely difficult to comprehend.
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Yahya bin ‘Awn al-Khuza’i al-Maliki (d. 298 AH) talks about how Allah is above the throne and everywhere in his knowledge and uses the Hadith of the slave girl and the ayah in the Qur’an, “O Isa, indeed I will take you and raise you to Myself” to prove this belief from the salaf.
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Shaykh Abdul-Rahman al-Mu'allimi on the difference between the hypocrite and the one who said and committed to the Shahada out of fear for example when in battle they profess the Shahada hoping to be spared
Shaykh Abdul-Rahman al-Mu’allimi in his book regarding Ibadah
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Imam Ahmad states:
"Rather, we say: Indeed, Allah has always been speaking whenever He wills, and we do not say: He existed without speaking until He created speech."
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And I’d add:
- Productivity
- Adaptability
- Problem solving
- Critical thinking
- Independence
If you study in school the right way/take it serious, you’re practically set up for success.
school actually gives you the foundations to success if you take it seriously.
It forces on you:
- structure & routine hence discipline
- the real work actually start outside school (homework & revision)
- social skills
- time management
- objective goal setting
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When he excelled in understanding the principles of the Mu’tazili Aqeedah, he came to despise it and renounced it. He then preached to the people, repented to Allah from it, and began to refute the Mu’tazilah and expose their flaws.”
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He praised al-Ash’ari because al-Ash’ari was refuting deviated groups and he credited him for this. al-Dhahabi (d. 748 AH) comments on al-Ash’aris refutations:
“He (al-Ash’ari) was remarkable for his intelligence and sharp understanding.
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He was the Shaykh, the great poet, Ahmad bin Ali bin Hussein bin Musharraf al-Tamimi al-Maliki al-Athari al-Salafi of the Aal Mushrif family, being from the descendants of Mushrif bin Umar bin Mu'dad bin Rees bin Zakher bin Muhammad bin Alawi bin Wahib.
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Imam Yahya Ibn Sallam al-Qayrawani (d. 200) speaks about how the Qur'an uses the word "qada" to refer to both Allah's actions and Allah's creating something. He makes clear that the actions of Allah are temporal, but since he has a separates
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How can anything that ascends unto Him be with Him? Or righteous deeds ascend to Him when they are with Him? And how can the angels and the Spirit ascend unto Him on the Day of Judgment?”
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[🧵] To wear a Ring, Twine,
or anything similar to them for prevention or lifting of Harm or Affliction, is an act of Shirk: An explanation.
The thread will be two parts:
A: The definition of amulets
B: The ruling
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Abu Al-Baqa Al-Kafawi (d.1094 AH) explains what Azali means and how it is different from Qadīm
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Shaykh Abdul-Aziz al-Turayfi says:
“Some of the imams praised certain theorists among the Mutakallimun on the Ashʿari way, because most of this praise occurred during a time of intense conflict between the Muʿtazilah and the Asha’irah.
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Wahib is the ancestor of the Al-Wahiba branch of the Hanthala tribe from the renowned Banu Tamim tribe. He was the distinguished scholar, Faqeeh, Muhaddith, an eloquent speaker and a master in poetry.
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And this was not uncommon among the scholars of the past, for example Abu Uthman al-Sabuni praised and honored Abu Mansur al-Baghdadi for his stance against the Mu’tazilah, even though he was from the people of Kalam.
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al-Dhahabi, the student of Ibn Taymiyyah, says of prominent Ash’ari scholar al-Baqillani,
"He was a trustworthy and skilled imam, who authored works in refutation of the Rafidah, the Mu'tazilah, the Kharijis, the Jahmiyyah, and the Karramiyyah."
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And say He rose with His Essence above His Throne, And do not say (that it means) Istawla (conquered) for saying that is not the truth [...]
And His creation are separate from Him, and He’s separate from the creation and He knows the secret and the apparent,
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And take the armation of the faith of the slave girl as a complete transmitted evidence, not an incomplete one.”
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The Asha’irah were credited with repelling the aggression of the Muʿtazilah. Ibn Abī Zayd, for example, praised al-Ashʿarī, despite not being from the people of kalām nor engaging in it, and in fact, he often warned against it.”
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As we know, al-Sabuni was clearly upon the aqeedah of the Salaf, as we can see here where he transmits the understanding of the salaf on the ayat about the Istiwa of Allah
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This period was a time of flourishing knowledge across the Arabian Peninsula, with the rise of the sun of Tawhid through the call of Sheikh al-Islam Muhammad bin Abdul Wahhab, may Allah have mercy on him, and the aid of the Aal Saud family.
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Al-Tarqi, one of the primary narrators of the manuscript of Sahih Muslim, defends al-Ash'ari against the view later Ash'aris held since al-Ibanah has lots of ithbat but later Ash'aris denied 'uluww, etc.
Abū al-Qāsim Ibn Dirbās al-Shāfi‘ī (d. 605), in his book on defending al-Ash‘arī, narrates that he heard Abū al-Abbās al-Ṭarqī (d. 520) speak regarding “Jahmiyyah” present at his time [I think he’s referring to the latter-day Ashā‘irah] misrepresenting al-Ash‘arī… ⏬
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And these are the treatise on fiqh by Abu Muhammad Ibn Abi Zayd and the treatise on Aqeedah by Abu al-Hasan al-Qabisi, and they are available.”
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accepted as authoritative. Or, it is acknowledged that they differed with him in Aqeedah, so their statement that he is an imam does not have any significant impact.
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They demonstrated the corruption of the Mu'tazilah's claim that the Qur'an is created, among other issues. This contributed to breaking the influence of the Mu'tazilah and the Jahmiyyah, leading to the prominence of the banner of the Sunnah”
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He reached the level of mastery, teaching in Al-Ahsa, benefiting others, educating, refining, advising, and more.
Thus, Shaykh Ahmad bin Mushrif was propelled by the vigour of this noble renaissance to eagerly seek beneficial knowledge.
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He was born in the town of Al-Zubara, where he grew up and received his education. He was born in 1203 Hijri. He completed his studies with the scholars of Al-Ahsa, most of whom were of the Maliki Madhab. He studied their books and thus became Maliki in Fiqh.
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and part of preserving it is recognizing the ranks and conditions of the opponents. There is a difference between an opponent whose orientation is towards fighting a greater bid'ah than his own, and an opponent whose orientation is towards fighting the Sunnah,
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And to describe Him with what befits His majesty.
Among His attributes are eternity and continuance. He is the First without a beginning and the Last without an end. Glory to Him, no consort, and no offspring for the Exalted.
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And he also says,
“This reflects the understanding and insight of Ibn Abī Zayd; that when someone among the opponents rises to repel the aggression of the zanādiqah and those who are even more deviant, it is not wise to counter him directly.
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al-Sijzi states,
“Some of the people from the Maghreb hold against us that Abu Muhammad Ibn Abi Zayd and Abu al-Hasan al-Qabisi said: 'Al-Ashʿarī is an imam.'
If it is proven that they accurately narrated this from these two scholars, then their position does not escape
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Another reason why some Athari scholars defended al-Ash'ari is that he did lots of Ithbat
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through them. They could have sufficed by clarifying the Sunnah from bid'ah, without breaking down a door of bid'ah that would lead to an even greater bid'ah entering into Islam.
This is the approach of the imams in dealing with opponents: they preserve the Sunnah from Bid'ah,
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He learned from the scholars of the Aal-Mubarak and Aal-Abdul Qadir families, as well as other scholars, until he himself became a knowledgeable scholar and Faqih. He studied under many scholars in Ahsa including Shaykh Hussayn bin Abi Bakr bin Ghannam.
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Imam Faisal appointed him as the judge of Al-Ahsa, and Imam Abdullah Faisal reaffirmed this appointment after his father. He also had significant contributions in the field of writing. He authored and compiled works on the fundamentals of religion, strongly defending the Aqeedah.
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Among his works are:
Jawharat Al-Tawhid, which follows the Salafi creed, is a melodious composition, imitating and versifying the Aqeedah of Shaykh Al Islam Ibn Abi Zayd Al-Qayrawani from the Muqaddimah of his Risalah.
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The first: To believe that the Lord is the owner and controller of all creation.
And He is the Lord of all creation.
The second: To single out Allah alone in what He has described Himself with
and what His exalted Messenger has described Him with.
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Ibn Taymiyyah also said,
“In fact, these individuals have authored works refuting the Jahmiyyah and the Mu'tazilah and exposing the misguidance of those who negate the attributes.”
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one of two possibilities: either it is claimed that they followed his madhab, in which case their statement about his imamate does not establish his imamate, despite their esteemed status, just as the statements of Ibn al-Baqillani and those similar to him are not
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Ibn Taymiyyah said,
“And these [scholars] began refuting the Mu'tazilah using the arguments presented against them by Ibn Kullab, Al-Qalanisi, Al-Ash'ari, and others among the affirmers of the attributes.
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This is because if such a door were broken, a greater evil would befall the Sunnah that no one else could withstand. Some adherents of the Sunnah and Athar treat every opponent by solely focusing on their disagreement without considering the greater evils that are being repelled
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Demand for the diwan increased, and students of knowledge were keen to obtain it. Shaykh Ibrahim bin Muhammad al-Dhubi’i and Sheikh Muhammad al-Abdullah al-Hawas, printed the latest print of it at their own expense.
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Sources used for this thread: al-Maghribiyyah by Shaykh Turayfi
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even if the opposition of the latter is lighter. They might, therefore, be harsher on the latter and more lenient with the former.”
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He was blind from childhood and developed a keen interest in reading literature, such as Al-Aghani, Al-'Iqd Al-Farid, and the collections of poetry by major poets from the times of Jahiliyyah, Islamic, Umayyad, and Abbasid periods.
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The third with no addition: His attributes in worship and in servitude:
He alone is worthy of worship with no partner. Their provider and caretaker of all sustenance. His names and high attributes He named Himself with on the tongue of the chosen (Prophet).''
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And “We are nearer to him than his jugular vein” [Quran 50:16] is interpreted to be by knowledge, and what has a similar meaning, so understand, Allah rose over the Heavens above His slaves. The proof is in the Quran, not broken
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This nurtured a strong poetic talent in him, leading him to compose long poems on various occasions, composing poems on Aqeedah, Fiqh excellent elegies for scholars and more. His poetic inclination was predominant, making him a scholar among poets and a poet among scholars.
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Shaykh Abdul Rahman bin Qasim was the first to print this diwan at the Um al-Qura newspaper press in Makkah.
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His Mukhtasar of Sahih Muslim, Shaykh Ibn Dahish possessed a copy of the Mukhtasar by Shaykh Ibn Mushrif which he read and admired, leading to it being transferred to the scientific library established in bustling Riyadh.
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This demonstrates Shaykh Ibn Mushrif’s expertise in hadith and his significant scholarly stature in his time.
His poetry was collected in a large anthology named Diwan Ibn Mushrif, which was initially printed in India.
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However, all copies were quickly exhausted because the late King Abdul Aziz Al Saud, graciously ordered that the diwan be distributed to those seeking it at his personal expense.
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2. It is solely a matter of inner belief (conviction of the heart).
3. It necessitates Tawheed Al-Uluhiyyah, as it is a cause, and the evidence for it.
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5. It is the core of Islam, and it liberates the individual from servitude to anyone other than Allah and establishes equality among people. It is the reason for success in this world and salvation in the Hereafter.
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Later, additional material was included, and it was reprinted by the Ahl al-Sunnah al-Muhammadiyah press in 1370 AH. This anthology comprises his compositions on Aqeedah and other subjects.
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5. Admitting it does not suffice for entering into Islam unless it is combined with Tawheed Al-Uluhiyyah. The polytheists affirmed it but did not enter Islam because they denied Tawheed Al-Uluhiyyah and worshiped others besides Allah.
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And our Creator has always been above that Throne by His Dhāt, | so ask the two revelations (Qur'an and Sunnah) and natural disposition.
Verily, the reports have come with the 'Uluw | through him (the Prophet), so follow the one who narrated and recited.
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Al-Shuhub Al-Marmiya 'ala Al-Mu'attila wa Al-Jahmiyya, a poem made to refute sects like the Asha'irah in issues of Aqeedah such as Sifat.
Naghmat Al-Aghani fi 'Ashrat Al-Ikhwan wa Adab Dhalik, a poem encompassing Adab,Akhlaq and more
A poem on Tawheed which is not named
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4. It is evident and firmly established in contemplation, and most people affirm it; then the messengers relied on this when inviting people to Tawheed Al-Uluhiyyah.
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The great Shaykh, Al-Allamah, the Faqih and Muhaddith Shaykh Ibn Mushrif passed away in his hometown of Al-Ahsa in one of the months of the year 1285 AH. May Allah have mercy on him and forgive us and him.
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4. Many people have gone astray in this matter, and it was the first thing that the messengers focused on when calling people to it.
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3. It is a necessary result of Tawheed Ar-Rububiyyah, and its outcome is that no one deserves to be worshiped or obeyed except the Creator of the universe and it’s manager.
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He excelled in it and then Allah unleashed his tongue with eloquent poetry, crafting exquisite meanings into captivating poems, versea that captures hearts, nourishes souls, humiliates enemies, and delights believers.
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Tawheed Al-Uluhiyyah:
1. It is the singling out of the Creator in worship, obedience, desire, and reverence, etc.
2. It is a belief, action, orientation, and conduct that follow what is settled in the heart.
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This is because a person, throughout their life, does not see or perceive anything that exists except that it is in a direction."
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So truly Allah has encompassed the dominion | and has performed Istiwa upon the Throne, and be cautious about asking how.''
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Taken from al-Muntaqa, the Mukhtasar of Maslak al-Rashid by Shaykh Sultan al-Umayri
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between the actions of Allah and His creation, this shows he believed Allah does sequential yet uncreated actions which are His attributes
“but since he separates between the actions of Allah and His creation”
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This view was supported by Imām Mālik, a narration from Imām Ahmad, and scholars such as Ibn ‘Abd al-Barr, Al-Dāwūdī, and Al-Mu‘allimī.
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Third Type: Amulets made from inanimate objects, such as beads, stones, etc., that have no spiritual incantations. Many scholars classify these as minor shirk based on the evidence related to tamā’im.
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1. Major shirk if the person believes the amulet can independently cause harm or benefit, or if it includes incantations that invoke beings other than Allah.
2. Minor shirk if the heart is attached to the amulet while neglecting reliance on Allah and His power.
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