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أبو يوسف Profile picture
@truthunveilled
Jun 18, 2021 • 4 tweets • 1 min read • Read on X
ALLAH CAN SETTLE ON A FLY?

Uthmān bin Sa'īd ad-Dārimī (d. 280) mentions in his 'Radd 'alā al Marīsī':

ولو قدشاء لاستقر على ظهر بعوضة فاستقلتْ به بقدرته ولطفه ربوبيته، فكيف على عرش عظيم؟
„If he [Allah] willed, he would have settled upon the back of a mosquito, thereafter it [mosquito] could take a hold of him [meaning fly him away] by His power and kindness of lordship. So how would [it be with Allah] on the throne?“
ImageImage
It is also known that Hāfid Ibn Taimiyyah رحمه الله has recommended the books of Uthmān bin Sa'īd ad-Dārimī. Let's take a closer look at the works of his.

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More from @truthunveilled

أبو يوسف Profile picture
Feb 19, 2023
Why did Allāh create evil?

1. To express the perfection of his power, for perfect and complete power expressed all types of things, the moral, the immoral, good, bad, benefit and harm. If it was restricted to only a [few] types in opposition to other types, then it is deficient.
Therefore, in the creation of different types, there is an expression of His complete and perfect power, and also the subjugation of His will.

2. To express independence from His creation and He exalts any need in sense of their worship and obedience.
3. To express the beauty/goodness of Imān and all types of worship to match it with the ugliness of Kufr and sins.

Since the beauty of Imān can be acknowledged by the intellect, we must also he able to acknowledge the ugliness of Kufr and sin. By that, the servant appreciates
Read 5 tweets
أبو يوسف Profile picture
Jan 31, 2023
What is worship ('Ibādah) according to Imām Abū Hanīfah?

He was asked: "Tell me about worship, what is it?"

He replied: "the term worship combines obedience with desire, fearfulness and affirmation of Lordship.

This is due to the fact that when the slave obeys Allāh in faith,
then hope and fear from Allāh enters his heart, so when these three qualities enter his heart, then indeed he has worshipped him.

(Note how he includes Rububiyyah in worship)
And a person cannot be a believer without hope and fear in Allāh, but there are believers with lesser or more hope than others. A person who obeys anyone in fear of punishment from him, or hope of his reward without Allāh [giving him initially], has indeed worshipped him.
Read 6 tweets
أبو يوسف Profile picture
Jan 2, 2023
Massive L for this Qadiyani clown, completely misses out the Istidlal before which mentions the Hadith that "Allah did not make Shifā in that which has been made Haram for you"...contrasting with khamr becoming Halal for the thirsty one in a necessary state, likewise when
one is in absolute need and has certainty that the act mentioned by Ibn 'Ābidīn will bring Shifā, then it absolutely necessity it will be permissible. But ofc, this Kafir doesn't want to mention istidlal and context because he is half brained and also doesn't know basic Fiqh.
Also hilarious how he doesn't even translate ضرورة and makes it general 🤣
Read 4 tweets
أبو يوسف Profile picture
Dec 2, 2022
This does not really matter, their point in this is to keep laymen away from falling into speculative matters.

Anyways here are the views of pioneers of the Deobandi school

Shaykh Tayyib who was the head of Kalam in Darul Uloom Deoband writes that the creator and the creation
cannot be together in one state, nor can he be limited and unlimited in one stated due to the meeting of two opposites, and that is all impossible.

He also states, Allah isn't encompassed by the six directions, rather he encompasses them and limits them. He also mentions Allah
is described of fawq mutlaq - complete aboveness which Allah already had before he created creation, thereby negating that Allah literally enters his creation or becomes above it after it starts existing.

Sharh 'Aqīdah at-Tahawī
Read 8 tweets
أبو يوسف Profile picture
Nov 30, 2022
The first point has a very simple answer, that is because those who they debated, including their followers were known for ascribing encompassment to Allah.

Al-Iskāfī (d.220 AH), Ja'far bin Mubashar (d. 234 AH), 'Ulāf (d. 235 AH), Ja'far bin Harb (236 AH) and al-Jubbā'i (303 AH)
who are who the majority of Mu'tazilah are following – they all state Allah is in every place. Hence, the scholars would not only adhere to freeing Allah from direction itself, but rather also transcending Him from any type of encompassment and mixing with creation.
At-Tahāwī's words are very clear in his celebrated 'aqídah text. Besides that, the translation is completely wrong and the pronouns relate to the previous sentence if we go by these manuscripts. Nevertheless, even if At-Tahāwī stated Allāh being above, it will be an aboveness
Read 5 tweets
أبو يوسف Profile picture
Nov 7, 2022
1. This does not even change anything about Abū Hanīfah seeing it as shirk or not as dislike is a Fiqhi matter

2. An-Nātifī [d. 446], who proceeds Ibn Abil-'Izz, explains the statement of seeking closeness by the 'Arsh is because it implies Allah is settled upon the 'Arsh.
3. The statement 'it should be forbidden' is Ibn Abil-'Izz, not Imāmuna nor Sahibayn. Furthermore, there is a difference between something being disliked and something being forbidden.

Dislike = Makruh Tahrimi
Forbidden = Haram
4. Nevertheless, it does not change anything, as Abū Hanīfah and the companions are remaining in Mas'alah Fiqhiyyah.
Read 6 tweets

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