🧵 𝐓𝐡𝐫𝐞𝐚𝐝 𝐎𝐟 𝐌𝐲 𝐏𝐨𝐬𝐭𝐬

Fake quote from Imām al-Dārimī affirming a wing for Allāh. ~ Senior Bradford Deobandī, Muḥammad Yāsir al-Ḥanafī

Al-Sarmarī also defended Ibn Taymīyyah’s doctrine of Allāh’s speech in a poem defending his ʿaqīdah.

🧵 𝐉𝐚𝐦ā𝐥 𝐚𝐥-𝐃ī𝐧 𝐚𝐥-𝐒𝐚𝐫𝐦𝐚𝐫ī’𝐬 (𝟔𝟗𝟔-𝟕𝟕𝟔𝐇) 𝐏𝐫𝐚𝐢𝐬𝐞 𝐅𝐨𝐫 𝐈𝐛𝐧 𝐓𝐚𝐲𝐦ī𝐲𝐲𝐚𝐡

Daniel Haqiqatjou denies the mass apostasy rate in Irān and claims the Irānian people are not secular, laughably stating that their secularism is comparable with Saudi Arabia. Muḥammad Ḥijāb was having none of it, stating that it’s not even close.

Imām Ibn al-Qayyim: The sinning Muslim will eventually be removed from the fire after a certain time period once purified, whilst the disbeliever can never be purified by the fire and thus can never enter Jannah.  • Ibn al-Qayyim said: ❝On the Day of Judgment, he will meet Him with both good and evil deeds. His wisdom does not permit anyone to be close to him in his abode with their impurities, lest he enter the Fire, purified, refined, and sifted from them. When his faith is purified from impurities, he will be worthy of being close to and residing with the righteous among His servants. This type of people will be placed in the Fire according to the speed of their impurities disappearing from them, and the slower they disappear, the slower they will be released. {A just recompense}. [78:26] {And your Lord is not unjust to [His] servants}. [41:46]. As the polytheist is impure in his nature, the fire will not purify his impurities, and if he were to be removed from it, he would still be impure, like a dog that enters and exits the sea. Therefore, Allāh has forbidden Paradise to the polytheist.❞ 📚 (Zād al-Maʾād 1/50)

Daniel Haqiqatjou demands Muslims get over what the Rāfiḍah did in Syria, compares Sunnī opposition to Irānian crimes with the Pakistan-Bangladesh grudges as well pre-Islāmic Jāhilī tribalism among the Arabs. The reality is that Sunnīs oppose normalisation with Irān for the same reason Daniel Haqiqatjou opposes normalisation with Israel. It’s not simply because Sunnīs hold grudges about past crimes, but rather because much like Israel, Irān seeks to redraw the Middle East along political and religious lines; military domination as well as religious proselytisation to Twelver Shīʾīsm. Whilst Irān may not be as powerful as Israel, a simple look at ʿIrāq and Syria should clue you in as to what Irān would do should they gain a foothold in other Muslim lands: Ethnic cleansing of Sunnī areas as well as state-funded TV broadcasts spreading Twelver Shīʾīsm. It is for this reason that Sunnīs oppose Daniel’s ideas of normalisation with Irān, not just because it strengthens Irān and helps them in their mission of causing greater harm to Muslims in the long run, because Daniel himself is guilty of attempting to soften Muslims up to the Rāfiḍī creed as well as downplaying their crimes (similar to how normalisation with Israel involves softening Muslim opinions of Judaism and Jewish crimes). Daniel ignores these concerns even when they’re from Sunnīs from ʿIrāq and Syria who’ve experienced this first-hand, writes them off as tribalistic-like grudges, and lives in a pipe dream that Irān will drop its agenda overnight and suddenly help Sunnīs overcome Israel.

• Abū Bakr Ibn ʿAyyāsh (95-193H) said:  ❝The Jahmīyyah are trying to say that there is nothing above (fī al-samāʾ).❞ 📚 (Al-Sunnah 1776)

𝟭𝟮) 𝗔 𝗦𝗵ā𝗳𝗶ʾī 𝘀𝗰𝗵𝗼𝗹𝗮𝗿 𝘄𝗵𝗼 𝘄𝗮𝘀 𝗽𝗿𝗼𝘂𝗱 𝗼𝗳 𝗴𝗶𝘃𝗶𝗻𝗴 𝗜𝗯𝗻 𝗧𝗮𝘆𝗺ī𝘆𝘆𝗮𝗵 𝗮𝗻 𝗶𝗷ā𝘇𝗮𝗵 • Ibn Kathīr said: ❝Sharaf al-Din al-Maqdisī, the Honourable Scholar, Preacher, Educator, and Jurist: Al-Sharaf al-Dīn Abū al-ʿAbbās Aḥmad, the son of the Shaykh Kamāl al-Dīn Aḥmad Ibn Niʾmah Ibn Aḥmad Ibn Jaʾfar Ibn Ḥusayn Ibn Ḥammād al-Maqdisī al-Shāfiʾī was born in the year 622H. He was a keen listener, a proficient writer, and an accomplished scholar. He served as a judge in Damascus, taking on teaching and preaching responsibilities. He was a teacher in the Ghazālīyyah School and in the Nūr al-Din Madrasah alongside his preaching duties. He taught during a period in the Shāmīyyah Barrānīyyah, and he gave authorization for fatāwā to a group of scholars, including the Imām, the ʿAllāmah, Shaykh al-Islām Abū al-ʿAbbās Ibn Taymīyyah. He took pride in this authorization, rejoiced in it, and would say, “I granted the authorization for fatāwā to Ibn Taymīyyah.” He mastered various fields of knowledge, was skilled in poetry, and authored a book on uṣūl al-fiqh, in which he compiled numerous insights. This book is with me, in his beautiful handwriting.❞ 📚 (Al-Bidāyah wal-Nihāyah 17/678-679)