.:The ambassador of Tripoli:.

In March 1786, Thomas Jefferson and and John Adams visited London in order to negotiate with Tripoli's ambassador, Sīdī Hajjī Ábd al-Rahmān.
Thomas Jefferson wrote a letter to John Jay, dated March 28th 1786, regarding this meeting, in which he wrote:

“We took the liberty to make some inquiries concerning the Grounds of their pretentions to make war upon Nations who had done them no Injury,
and observed that we considered all mankind as our friends who had done us no wrong, nor had given us any provocation.

The Ambassador answered us that it was founded on the Laws of their Prophet, that it was written in their Koran,
that all nations who should not have acknowledged their authority were sinners, that it was their right and duty to make war upon them wherever they could be found, and to make slaves of all they could take as Prisoners,
and that every Musselman who should be slain in battle was sure to go to Paradise.”

We see here that the Ambassador of Tripoli was educated in the rulings of offensive jihād, and he did not hold it to be only defensive, this would be because no such view existed at that point.
At that point in time there was still agreement of all Muslims, that offensive jihād was also mentioned and obligatory when conditions were met.

He did not say that offensive warfare was for political reasons, but rather for rejection of RasūlAllāh ﷺ.
Whereas if we compare the American principle as mentioned by Thomas Jefferson, then this is the mindset and belief of many Muslims today, including the hypocrites who call themselves scholars.

We observe that peace and defensive warfare was the way of the Americans,
whereas offensive warfare and then enslavement of the infidels after victory was the way of the Muslims.

The modern-day preachers can attempt to conceal and lie as much as they like, but the truth cannot be erased and history cannot be denied.
For more regarding offensive jihād which the ambassador was referring to:

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More from @IbneKhan01

31 May
You forgot to mention that Sharh al-Sudūr was authored by Imām Suyūtī.

I suppose, according to you, he too was a follower of, "distortion, lies and folklore religion".
The first quote can be found on page 141:

In the Tārīkh of Ibn Najjār with his chain, from Abu'l Qāsim ibn Hibatullāh ibn Salām, the Mufassir [exegete], he said:

“We had a Shaykh whom we would recite to. One of his companions passed away, and the Shaykh saw him in his dream.
He asked him, ‘What did Allāh do with you?’

He replied, ‘He forgave me’

He asked, ‘How was your state with Munkar and Nakīr?’

He said, ‘O Ustād, when they made me sit and asked me, Who is your Lord and who is your Nabī?’

Allāh gave me ilhām [inspiration], that I say to them,
Read 23 tweets
31 May
“Nikāĥ is that contract [áqd] which has been established so that intercourse etc., may become permissible for the man with the woman.”

— Şadru’sh Sharīáh Mawlānā Amjad Álī al-Ĥanafī al-Aáżamī [d. 1367 AH / 1948 CE], Bahār e Sharīát, 7/20.
Imām Kamāluddin Ibn al-Humām al-Ĥanafī [790-861 AH / 1388-1457 CE] writes in Fat’ĥ al-Qadīr, 3/177:

“It is a contract which has been established so that ownership of enjoyment be gained over the woman.”
Állāmah Ábd al-Raĥmān ibn Muĥammad Shaykhī Zādah al-Ĥanafī [d. 1078 AH / 1667 CE] writes in Majmá al-Anhur, 1/316:

“{It is a contract which returns to ownership of enjoyment} that is, it makes permissible for the man enjoyment of the woman.”
Read 4 tweets
28 May
Alahazrat was asked:

From Bareilly, Mohallah Kanghī Tolah, asked by Nabī Bakhsh.

11 Şafar 1339 AH [~ 24 October 1920 CE]

“What do the scholars of the religion state in this issue, that most women, after having called the bangle-seller, reveal their hand from behind the veil,
and have bangles put on them by placing their hands in the hands of the bangle-seller, is this permissible or not?

Some women have bangles put on by the bangle-seller in front of their menfolk, and some individuals themselves, whilst being present,
have bangles put on their womenfolk, without veiling.

Is it permissible or not for them to put their hands into the hands of a non-maĥram man, whether from behind a veil or without a veil?”

He replied:

“Ĥarām, Ĥarām, Ĥarām. It is Ĥarām to present her hand to a non-maĥram man.
Read 4 tweets
26 May
.:Ĥakīm al-Samarqandī and Sawād al-Aáżam:.

As mentioned in this thread, there are many points of creed affirmed by Ĥakīm al-Samarqandī in his book Sawād al-Aáżam which contradict the Salafī creed.

This text gives us an insight into the Ĥanafī theology of Transoxiana. Image
The reason as to why this text was written was due to the request of the Samanid ruler Ismayīl ibn Aĥmad [234-295 AH / 849-907 AH]. He gathered the scholars of Transoxiana and requested them to compile a creed which contains the orthodox belief, due to the spread of heresies.
It was Ĥakīm Abu’l Qāsim Is’hāq ibn Ibrāhīm al-Samarqandī, a Ĥanafī scholar who was also a Sufi, who was chosen for this task.

The text was well-received and became an official catechism in the lands under Samanid rule, it was also translated into Persian.
Read 26 tweets
26 May
.:Creed of Imām Abū Hanīfah regarding Allāh:.

1. Imām al-Aáżam Abū Ĥanīfah al-Númān ibn al-Thābit al-Kūfī [70-150 AH / 689-767 CE] states in Fiqh al-Akbar:

“Allāh táālā shall be seen in the Hereafter, and the believers shall see Him while they are in Paradise, Image
with the eyes of their heads, without similitude or modality, and there shall not be any distance between Him and His creation.”
Commenting on this, Abu’l Muntahā Shihābuddīn Aĥmad ibn Muĥammad al-Maghnīsāwī [d. 1000 AH / 1592 CE] writes:

“Musāfah in the language means distance, and the intention of it here is direction and place.”

Thus we see he negated place and direction for Allāh. ImageImage
Read 22 tweets
22 Apr
.:Thread on basic books:.

I was requested to make a thread with basic books for those who wish to seek knowledge. This list will probably be updated as I remember more books, but it should suffice for now.
1. Áqīdah:

a. 50 Essential Beliefs
ridawipress.org/wp-content/upl…

b. Áqīdah al-Tahawiyyah with commentary

web.archive.org/web/2017010307…

c. Beginner’s Guide to Islamic Creed – Translation of Kitab al-Aqa’id

ridawipress.org/wp-content/upl…
d. Aqidat al-Awam – Translation of a Classical Text on Islamic Beliefs

ridawipress.org/wp-content/upl…

e. Bad’ al-Amali – Translation of a Classical Text on Islamic Aqidah

ridawipress.org/wp-content/upl…

f. Bahār e Sharīát, Vol. One:

noori.org/resources/view…
Read 7 tweets

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