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[Thread 🧵]
We have a new ʼAshʻarī player asking to be refuted.
I’ll be providing proofs to show that the salaf did in fact affirm the apparent meaning through explicit quotes.
A challenge to the Salafis:
Show me CLEAR CUT textual evidence that the aqeedah of the Salaf was to AFFIRM the APPARENT MEANING. I don’t want a vague statement followed by your projection. I want a CLEAR CUT STATEMENT from the Salaf.
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Is it permissible to wipe over cotton socks?
- Taken from Shaykh ʼAḥmad al-Quʻaymī’s explanation of دليل الطالب
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Ibn Taymiyyah mentioned, “Backbiting a blatant perpetrator of forbidden deeds is unanimously permitted by scholars.”
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[Thread 🧵]
I’ve seen this image and tweet repeatedly brought up, and I thought I’d respond to it.
Ibn Katheer killing Salafiyyah Aqeedah:
*talking about the verse that says Allah rose above His throne*:
“The apparent/literal meanings which comes to the mind of the mushabbiheen (those who say Allah literally rose above his throne), is negated for Allah.”
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[Response Thread 🧵]
[1] What exactly was ʼAḥmad's request?
[2] Would Muḥammad ibn ʻAbd al-Wahhāb make takfīr of ʼAḥmad?
[3] Commentaries from the Shaykh's followers
Muhammad ibn Abd al-Wahhab:
Imam Ahmad called upon angels and committed shirk🔻
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[Thread 🧵]
I’ll be proving the authenticity of this ʼathar attributed to Ḥammād ibn Zayd in which makān is affirmed for Allah.
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What is the ruling on partaking in Mother’s Day, wedding anniversaries, and the likes of them from the holidays which have their origins from the kuffār?
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[Response Thread 🧵]
[1] What is Taʼwīl?
[2] A Response to these Quotes
[3] Doctor…?
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[Thread 🧵]
This ʼAshʻarī used the same argument as the Jahmiyyah, and I will present proof of this as well as ʼImām ʼAḥmad’s refutation.
The official Ash’ari position of the Quran being created or not is that the word Qur’an is a لفظ مشترك which means when used in reference to the Sifah of Kalam, it is uncreated. Nobody says Allah’s Speech is created.
When you see an Ash’ari saying the Quran is created, it is in
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[Thread 🧵]
Did ibn Taymiyyah consider asking the dead for duʻāʼ to be shirk?
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[Thread 🧵]
[1] What is the Maḏhab of the Salaf?
[2] Its Misusage
[3] Refuting this Misusage
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The Scholars’ Stance on the Silence of the “Scholars”
If you search, you will find that most of these “scholars,” they hear and see what is happening in Palestine, Tripoli, Tunisia, Algeria, Morocco, and Hadhramaut,
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O Allah, I seek refuge in You from the tribulations of travelling, from finding melancholy upon return, from tyranny after obedience, from the supplications of the oppressed, and from the sight of an affliction befalling my family and my wealth.
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[Response Thread 🧵]
[1] A Response to this Quote
[2] Ibn Qudāmah’s Stance on ʻUluww
[3] Ibn Qudāmah’s Stance on Allah’s Attributes
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[Fil 🧵]
Énormément de mensonges sur Muḥammad ibn ʻAbd al-Wahhāb ont été mis de l’avant dans le fil ci-dessous.
Je vais simplement répondre aux arguments sans trop m’attarder à ses articles mal traduits qui font 46 pages de long.
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What books should I study to learn the sciences of ḥadīth?
- Taken from Shaykh Sālim al-Qaḥṭānī’s explanation of التذكرة في علوم الحديث
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The criticisms against Shaykh al-ʼIslām ibn Taymiyyah increased due to what is attributed to him regarding the eternality of the universe (qidam al-ʻālam) and his alleged alignment with philosophers such as ibn Sīnā, al-Farābī, and ibn Rushd al-Ḥafīd,
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[Thread 🧵]
This will just be a short thread refuting this claim. There is a lot that proves that ibn Taymiyyah never became an ʼAshʻarī, but I’ll keep this brief.
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Ibn al-Mibrad (d. 909 AH) said:
These are general evidences [proving] that there is no prophet after the Prophet ﷺ like his statement to ʻAlī, “You are to me as Hārūn was to Mūsā except that there is no prophet after me.”
What [further] indicates this is Allah’s Statement:
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Ibn Taymiyyah said, “Tawassul by [a person’s] faith in him, obedience to him, and love for him, blessings and peace be upon him ﷺ, in [the person’s] duʻāʼ and shafāʻah from the action or actions of the servants which are enjoyed upon in his right are legislated by consensus.”
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ʼImām aḏ-Ḏahabī said, “Groups from ʼAhl ul-Kalām wal-Fiqh wal-Ḥadīth said [this], it was attributed to the Sālimiyyah, and ash-Shahrastānī related it from the Ḥanābilah and the salaf that [His speech] is of letters or of letters and sounds which are eternal in their
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Ibn Khuzaymah says, “Whoever cannot differentiate between اليد and الأيد in the language of the Arabs should be enrolled in education rather than partaking in theological debates.”
From this quote, we learn that you are in need of education, and أيد isn’t the plural of يد.
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Ibn Kathīr mentions an interesting report in which ibn al-Mubārak condemns al-Fuḍayl ibn ʻĪyāḍ when explaining Allah's statement: ﴾O believers! Patiently endure, persevere, stand on guard, and be mindful of Allah, so you may be successful.﴿ [3:200]
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[Fil 🧵]
Je vais diviser ma réponse en trois parties.
[1] Est-ce qu’il faut vraiment mettre le récit d’ibn Baṭṭah de l’avant selon toi?
[2] Les manuscrits d’al-ʼIbānah
[3] L’état d’ʼAḥmad ibn Muḥammad al-Muqaddamī
I’ll have a summary at the end in English.
Réponse :
Nous avons déjà traité des athârs de l'Imâm Ibn al-Mubârak et de l'Imâm Fudhayl b. 'Iyâdh dans lesquels ils auraient employé le terme « makân » et avons démontré que ces athârs n'étaient 1) pas authentiques et 2) que d'autres versions existaient sans le terme «makân».
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[Thread 🧵]
Who is greater in tanzīh according to Fakhr ud-Dīn ar-Rāzī? The Karrāmiyyah or the Ḥanābilah. If you answered the latter, you would be wrong!
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Perhaps you should rebuke al-Qāḍī ʼAbū Bakr al-Bāqillānī عفا الله عنه for comparing Allah to the munāfiqīn in his attempt to prove that Allah’s speech is not in sounds and letters.
Here IT compares Allah "withness" like that of the moon. Audhubillah. And then they have the audacity to say we don't compare with creation (tashbeeh).
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Taqī al-Dīn Ibn Mufli�� a dit : « Sachez que chaque doute ou objection soulevé contre la révélation a été réfuté par de nombreux arguments selon les savants de la sunnah, tout comme l’imam ʼAḥmad dans al-Radd ʻalā al-Jahmiyyah, ʻUthmān ibn Saʻīd al-Dārimī,
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@ZouhairsMurid
So when it comes to reports that suit your nonsense where literal fabricators are reporting it & its matn makes no sense whatsoever, you toss all these standards out
When it’s a report that you guys don’t agree with, you guys become top tier muhadditheen mutashaddideen.
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[Fil 🧵]
Il y a plusieurs erreurs dans ce fil-ci puisque l’auteur ne s’y connait pas dans les livres des Ḥanābilah.
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Now for additional proofs. ʼAbū Manṣūr al-ʼAzharī, a great linguist, explains what the salaf meant when they said, “Pass it on as it came.” He writes, “Leaving it upon its apparent meaning as it came.”
Do note that he says this both about seeing Allah and His Descent.
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Knowledge of the sharīʻah is a part of revelation; it should be a cause for mercy and affinity, since revelation is a cause for such.
If knowledge of the sharīʻah is a cause for torment and division, then it is a sign that something besides revelation is affecting him.
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Allah has commanded us to avoid the kuffār from ʼAhl al-Kitāb, to distinguish ourselves from them in many matters, and abstain from imitating them as the Prophet ﷺ said, “Whoever imitates a people is from them.”
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[1] ʻAbdullah ibn ʼAḥmad reported that his father lost his way when going for ḥajj, so he said, “O servants of Allah, show me the way.” He said this until he found his way.
There are a number of reports regarding this issue attributed to the Prophet ﷺ—all of which being weak.
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Love for one's own nation is innate to human instinct, and it doesn't need substantiation because it is intuitive, just like you don't need to convince people of the necessity of loving their children and wealth.
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[1] Let’s start with what the word ẓāhir actually means in the language.
ʼImām al-Mardāwī said, “The [word] ẓāhir in the language is the opposite of what is hidden. It is clear, exposed, and from it is the appearance of a matter if it became clear and revealed.
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Shaykh ʼAḥmad ibn Nāṣir al-Quʻaymī’s Foreword of Shaykh ʻĀmir Bahjat’s Taṣḥīḥ al-Furūʻ
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When someone who is praying adds an action from the genus of ṣalāh such as standing when he should be sitting or sitting when he should be standing, even for a short period of time like jalsat ul-istirāḥah (sitting in the first and third rakʻah after sujūd, before standing up),
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To sum it up, it is to divert a word’s meaning from its apparent, making something that is understood literally to be metaphorical or making something that is understood metaphorically to be literal.
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[1] It’s very clear that the maḏhab of the salaf is to pass on Allah’s attributes as they came without modality. We have numerous scholars affirming this for example ʼImām az-Zuhrī, ʼImām ʼAḥmad, ʼAbū Dawūd as-Sijistānī, ibn Kathīr, amongst many others.
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he didn’t declare so simply for committing major sins, as is the maḏhab of the khawārij. Rather, he considered someone a kāfir for invoking others besides Allah in a way that seeks from them that of which solely Allah is capable.
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Ibn Mufliḥ linked this latter ḥadīth to ʼAḥmad’s riwāyah.
What we understand is that ʼAḥmad sought pointers to find his way from the angels who were present, hence a request which is within the capabilities of creation.
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Another argument that I had made there was that the salaf made it explicit that they understood these in the Arabic language, this itself shows that they affirmed a meaning.
Read the thread for more details and sources.
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[1] Let’s start with what is actually considered to be taʼwīl.
Normally, it’s synonymous with tafsīr.
Although, when ʼAshāʻirah tend to use it, it refers to taḥrīf.
Ibn Qudāmah explains below what they mean by taʼwīl.
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[2] Muhammad al-Sahsawānī, one of the most knowledgeable scholars regarding the Shaykh’s daʻwah said, “Shaykh Muḥammad ibn ʻAbd al-Wahhāb did not declare the majority of Muslims to be kuffār, and whomever he declared so,
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Shaykh Sālim al-Qaḥṭānī mentions that Shaykh ʻAbd al-Rashīd al-Rūsī said to a Frenchman, "Your French people treat the Muslims of Algeria like animals, they insult their religion, and trample on their human rights.
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الجهل ليل ليس فيه نور
قال الإمام عبد العزيز بن محمد بن سعود: (الناس أحدثوا بعد نبيهم والسلف الصالح محدثات زعموا أنها من البدع الحسنة فأقبح ذلك وأشده: دعوة غير الله والاستغاثة بالصالحين من الأحياء والأموات في جلب الفوائد
@raed_arn
أجداد السعوديين هم من بنى بغداد ودمشق والأندلس وشمال إفريقيا بلاد المغرب وغيرها من البلدان والمدن والأقطار
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As ibn Taymiyyah mentions, making a request within the capabilities of creation can be permissible in some cases and in other cases it may be prohibited. I’ve elaborated more on this subject in the past.
[Thread 🧵]
Did ibn Taymiyyah consider asking the dead for duʻāʼ to be shirk?
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This isn’t our proof for Allah having Eyes. Notice how the word is in its plural form. Our actual proof is Allah’s saying: ﴾ولتصنع على عيني﴿. The word “eye” is singular here.
ʼAbū ʻAmrū ad-Dānī said, “Allah said: ﴾So that you would be brought up under My ˹watchful˺ Eye.﴿
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[2] I’ll go with the assumption that all of the reports he cited are authentic. Regardless of their authenticity, it really doesn’t affect our beliefs.
Let’s start with the eyes.
Allah says: ﴾فأوحينا إليه أن اصنع الفلك بأعيننا﴿
This is the ʼāyah you quoted.
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[3] Last point to mention, why does this guy have “Dr.” in his name.
ʼImām aḏ-Ḏahabī in his own biography, which is tiny, takes some jabs at himself saying that he lacked knowledge and actions. If he couldn’t even call himself Shaykh, who do you think you are?
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Now, the objection is that the word ẓāhir doesn’t mean “apparent meaning” but rather the “apparent wording.”
This argument is completely illogical, and it is quite easy to refute. I’ll refute this through three different angles.
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It was also narrated that he said, “If one of your camels slips away, let him call out, ‘O servants of Allah, restrain it. O servants of Allah, restrain it,’ for Allah has a presence on earth who will restrain it.”
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@Yusuff492
@Ahmed45670
@bujanginam_2420
@AMoalim05
The Hanafi opinion is that Dar al-Islam doesn’t become Dar al-Kufr except when three conditions are met.
1. The rulings of kufr being present.
2. The country is landlocked by other countries considered Dar al-Kufr.
3. The loss of safety for the Muslims.
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He said, “The maḏhab of the salaf—[such as] Mālik, al-Awzāʻī, ath-Thawrī, al-Layth ibn Saʻd, ash-Shafiʻī, ʼAḥmad, ʼIsḥāq ibn Rāhawayh, and other than them from the past and present ʼaʼimmah of the Muslims—is to pass them on as they came without takyīf, tashbīh, and taʻṭīl.”
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My main argument there was that they also used this statement about seeing Allah and the Quran. Nobody denies the meaning of “seeing Allah.” Likewise, nobody denies the meaning of the Quran being uncreated. We apply this same logic to the attributes.
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A few examples, it’s narrated that he said, “Allah has angels on earth—other than the recording angels—record every fallen leaf from a tree. If one of you faces a difficulty on earth, let him call out, ‘O servants of Allah, help.’”
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I recommend reading this chapter compiled by ʼImām al-Lālakāʼī on our proofs for affirming that Allah has two hands.
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A holiday (ʻīd)—as Shaykh al-ʼIslām ibn Taymiyyah defined it in al-Iqtiḍāʼ—is, “a word which describes what reoccurs from a public gathering in a usual way regardless of it reoccurring annually, weekly, monthly, or something like that.”
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ʼImām ʼAḥmad and ʼAbū Dawūd narrated it with an authentic chain of transmission.
Amongst what is forbidden for us is witnessing their festivals, partaking in them, and congratulating them for their holidays.
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Who are the past ʼaʼimmah that ibn Kathīr believes are upon the maḏhab of the salaf?
He said, “Our Shaykh ʼAbū ʻAbdillāh aḏ-Ḏahabī said, ‘And ad-Dārimī has a book refuting the Jahmiyyah, which we have learnt, and a book refuting Bishr al-Marīsī, which we have learnt.’”
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Our brother
@RaadTheShepherd
has already clarified this person’s distortion of ibn Kathīr’s intent, but I will elaborate on ibn Kathīr’s own view briefly.
You’re a liar, that’s not what he said.
He simply negated that which comes to the mind of the Mushabihīn. Your own scan not only exposed your lies but it also refutes your aqīdah.
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Ibn Kathīr comments afterwards, “I also learnt both [of these books], and to Allah belongs all praises and grace.”
Meanwhile, our theological opponents either believe these books are fabricated or they simply believe ad-Dārimī is a mujassim.
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[2] The definition agrees with what ʼImām aḏ-Ḏahabī said about the maḏhab of the salaf.
He writes, “This is what taught me that the maḏhab of the salaf is that the intended meaning is the apparent and not the hidden meanings of the words in the Kitāb and Sunnah.”
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If it’s raining hard, someone may say, “It’s raining cats and dogs.”
In English, this is understood metaphorically. It would be taʼwīl (upon the meaning of taḥrīf) to understand it literally.
When would a sentence like this be understood literally? It would require an evidence.
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These two quotes from ibn Kathīr show that he viewed the present ʼaʼimmah upon the maḏhab of the salaf to be ibn Taymiyyah and his two brothers, and their ʻaqīdah is well known.
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[3] If it meant, “the apparent wording,” why do we find scholars saying that the ẓāhir of Allah’s Attributes is anthropomorphism. They are negating the apparent meaning of the word, not the wording itself.
Take ʼImām an-Nawawī for example:
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Ibn Muṣʻab said, “Whoever claims that You are not spoken to and You will not be seen in the hereafter, then he is a disbeliever in Your Face, and he does not know You! I bear witness that You are above the throne, above the seven heavens unlike what Your enemies, the zanādiqah.”
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However, we have the authentic ḥadīth which says ساقه, this shows that the shin is actually being attributed to Allah. The two views don’t contradict. It can be a severe affliction when we see Allah’s shin.
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ʼImām at-Tirmiḏī when speaking about seeing Allah, he said that the people of knowledge said that we pass these reports on as they came.
ʼImām ʼAḥmad confirms that Allah speaks with a sound and says that we pass these reports on as they came.
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To sum it up, I’ve established that the principle of the salaf is to affirm the attributes as they came upon their apparent meanings, I’ve addressed how there is no such thing as an apparent wording, and I’ve provided examples of the salaf implementing the established principle.
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His Eye does not resemble a limb or an [eye] of a species as He said: ﴾There is nothing like Him, for He ˹alone˺ is the All-Hearing, All-Seeing﴿. And he ﷺ said when the Dajjāl was mentioned, ‘He is one-eyed,’
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yet they do not lift a finger as if it has nothing to do with Islam and that it does not concern them in any way.
If it were said to them, “You are opposing the Prophet ﷺ and his successors, wayfarers opposing their path.
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Regarding this book which ʼImām aḏ-Ḏahabī authored, he says, “This is a selection of benefits and gems from [Minhāj us-Sunnah] authored by our Shaykh al-ʼImam al-ʻĀlim ʼAbū al-ʻAbbās ʼAḥmad ibn Taymiyyah, may Allah have mercy upon him.”
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or, ‘Pass on the wording with the belief that Allah hasn’t described Himself in a real sense.’ Then it wouldn’t have been passed on as it came. Moreover, ‘without modality,’ wouldn’t have been said, since the negation of modality would’ve been established in vain.”
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[2] Ibn Qudāmah reports that someone asked ibn al-ʼAʻrābī what ﴾الرحمن على العرش استوى﴿ means. He answers that it means Allah is above His throne.
Notice the difference between asking what the meaning is and asking how. When ʼImām Mālik was asked how, he rebuked the man.
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Ibn Taymiyyah explains how we understand this, “Their saying, ‘Pass it on as it came,’ necessitates keeping its meaning as these words indicate meanings. If its meaning were denied, it would’ve been said, ‘Pass on the wording with the belief that its understanding is unwanted,’
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Ibn Taymiyyah said, “What can my enemies do to me? My paradise and my garden are in my heart wherever I go. They are with me and never leave me. If I am incarcerated, it is seclusion for my worship. If I am killed, it is martyrdom. If they exile me from my land, it is tourism.”
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The last point about Allah having a side, we don’t affirm this. If we did, I mean ibn ʻUthaymīn would be an ʼAshʻarī.
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This form of tawassul is distinct from tawassul by the status (jāh) or the right (ḥaqq) of the Prophet ﷺ which ibn Taymiyyah opposes.
Some people conflate these two forms and make ambiguous statements like, “Ibn Taymiyyah permitted tawassul” or, “He said tawassul is a bidʻah.”
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ʼImām ʼAḥmad said, “[The Jahmī uses] Allah’s Statement: ﴾Certainly, We have made it a Quran in Arabic.﴿ He claimed that [the words] ‘He made’ mean ‘He created,’ so everything that is made is created. He used a word from the mutashābih words to rebuttal [as a way] of wanting
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ʼImām aḏ-Ḏahabī mentions that Khalīl ibn ʼAḥmad, the great linguist, said that istiwāʼ means rose over.
ʼImām al-Lālakāʼī mentions that az-Zahrānī said that he heard many mufassirīn saying that istiwāʼ means rose over.
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and he said, ‘whereas your Lord is not one-eyed.’ Therefore, I affirm that He has two Eyes.”
Do note that the word أعور in Arabic means having two eyes, but one of them is defective, hence you will also find ʼAshāʻirah affirming two Eyes for Allah.
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It is said about something that is elevated, and the apparent of individuals. Likewise, the ẓāhir of the people is what is elevated, that which is seen. [The same applies] with meanings.”
He clearly says that it’s the meaning that first comes to mind.
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He answered just as ʼImām Mālik answered about istiwāʼ [saying that] the descent is comprehensible, its modality is unknown, faith in it is obligatory, and asking about it is an innovation.’”
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He continues, “Then the meeting ended upon [the Shaykh] accepting al-ʻAqīdah [al-Wāsiṭiyyah]. The Shaykh returned to his house in great veneration and respect. It has also reached me that the common folk carried candles
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and a heart filled with awe and glory [for Allah], rather it came from desires and yourself. You claimed that a group from ʼAhl us-Sunnah wal-ʼAkhiyār passed [the attributes] on without understanding them. Rather, they are free of this.”
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[1] Firstly, it should be noted that he’s just reiterating what al-Ghazālī said. Moreover, if you read it in context, he’s speaking about the ʼāyah of istiwāʼ amongst other ʼāyāt.
Let’s see what ibn Qudāmah has to say about istiwāʼ and ʻuluww in general.
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I conclude with the statement of ʼImām ʼIshāq ibn Aḥmad al-ʻIlthī in his letter to ibn al-Jawzī. He writes, “Then you spoke about the attributes of the Creator with speech that doesn’t come from a person whose chest is filled with fear of the Most High, the Greatest,
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Regarding ʼAḥmad’s action, it only proves that you can call a creation that Allah has assigned to serve his righteous servants.
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Ibn Kathīr said, “A group of the jurists were jealous of Shaykh Taqī ud-Dīn [ibn Taymiyyah] because of his status in the eyes of the state, because he alone enjoins the good and forbids the evil, because the people listen to him and love him,
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ʼAbū Saʻīd ad-Dārimī elaborates on this as well.
Do see this article by
@Aal_Moalim
for more details:
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[2] However, some people nowadays try to misuse the salaf’s statement to mean that it only applies to a few attributes which they find problematic. They say that these attributes are passed on as they came without any understanding.
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Al-Barbahārī said, “Is [the Jahmī] not rejecting the report when he says, ‘We exalt Allah of moving from place to place.’”
These two quotes show that they understand what Allah’s Descent entails.
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[in veneration of ibn Taymiyyah’s victory] from Bāb al-Naṣr to al-Qaṣṣāʻīn, as they commonly did on such occasions.”
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Al-Fuḍayl ibn ʻIyāḍ said, “If a Jahmī were to tell you, ‘I disbelieve in a Lord that moves from a place,’ then tell him, ‘I believe in a Lord that does what He wills.’”
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I conclude with ibn Qudāmah defending ʼAbū ʼIsmāʻīl al-Harawī from the charges of anthropomorphism of ibn al-Jawzī.
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