So they want to hide behind a report from Hanbal b. Ishaq from Ahmad.

Ok let’s play their game and hide behind Hanbal b. Ishaq from Ahmad:
1.

قال حنبل : سمعت أبا عبد الله  يقول :

قال الله لموسى { إنني معكما أسمع وأرى } حكاية الله عن نفسه أنه يسمع ويبصر , ولا تكن رؤية إلا ببصر , كما وصف نفسه يسمع ويرى
هذا القرآن , فمن رد هذا فقد رد على الله أمره وقوله , وأنكر التنزيل
“I heard Ahmad say: Allah said to Moses: “I am with you I hear and I see” Allah here tells about Himself that He sees and hears. And seeing cannot be done except with sight, as Allah described Himself as Hearing and Seeing.”
2.

قال حنبل : سمعت أبا عبد الله يقول :
حدثت يحيى بن سعيد , حديث عبد الله : [ إن الله تبارك وتعالى يضع السموات على إصبع ]
قال : فجعل يحيى يحكي هذا , فيقول بإصبعه هكذا , حتى أتى على آخرها
وأرانا كيف يضع يحيى الخنصر , ثم التي تليها , إصبع إصبع , حتى عقد لنا حنبل ثلاثين .
Ahmad relays here how Yahya b. Sa’eed would move his finger when relaying this report and Ahmad would show Hanbal how Yahya placed his little finger then the next finger and so on until Hanbal counted 30 movements

But hey تفويض المعنى
3.

قال حنبل : سمعت أبا عبد الله يقول : من زعم أن الله لم يكلم موسى فهو كافر بالله , وكذب بالقرآن , ورد على رسول الله صلى الله عليه وسلم أمره
يستتاب من هذه المقالة , فإن تاب وإلا ضربت عنقه
Ahmad said:

Whoever says Allah did not speak to Musa then he is a Kafir who has denied the Qur’an and rejected upon the Prophet ﷺ his command. He must be forced to make Tawbah and if he fails to make Tawbah then he is to be beheaded
4.

قال حنبل : سمعت أبا عبد الله يقول :
يضحك الله عزوجل , ولا نعرف كيف ذلك , إلا بتصديق الرسول وتثبيت القرآن
Ahmad said:

“Allah laughs but we don’t know how that is [ie how He laughs] except by believing the Prophet and affirming the Qur’an”
5.

قال حنبل : قلت لأبي عبد الله : يكلم الله عبده يوم القيامة ؟
قال : نعم
Ahmad was asked will Allah speak to His slaves on the day of Judgement?

To which he replied yes and that Allah will speak to His slaves and question them
6.

قال حنبل : قلت لأبي عبد الله : المشبهة ما يقولون ؟
قال : بصر كبصري , ويد كيدي , وقدم كقدمي , فقد شبه الله بخلقه , وهذا كلام سوء
Ahmad was asked to define the Mushabihhah

He said the Mushabbih is the one who says:

A seeing like my seeing and a hand like my hand and a foot like my foot. The one who says is the Mushabbih and this is evil speech.
What do we learn from these reports of Hanbal from Ahmad:

• Affirmation of the Sifat
• Using Aahaad Hadith as evidence
• Using his finger to make Tahqeeq of the Sifah
• Takfir of those who say different
You can find this & more here:

altameme1.blogspot.com/2016/12/blog-p…

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More from @Aal_Moalim

30 Sep
This is a problematic thread.

It is always said study the reports and check who it is you’re taking from. Let’s put this to the test
Point 1:

Note the works that he cites when attempting to cite what the Salaf said about Abu Hanifah.

The brother is citing works authored for the sole purpose of “extolling” the virtues of Abu Hanifah
Al Manaqib Lil Kurdari is a 9th century work authored by Ibn Bazzaz Al Kurdari Al Hanafi to extol the virtues of Abu Hanifah.

Al Manaqib Lil Makki is a mid-6th century work written solely to extol the virtues of Abu Hanifah by a Hanafi called Al Muwaffaq b. Ahmad Al Makki
Read 23 tweets
17 Sep
How you can defend Islam with incorrect arguments that opens the door for us to be attacked by the enemies of Islam.

Here are 100 widespread mistaken responses that many accounts dedicated to calling to Islam make in their attempts at defending the Deen from doubts thrown at it
1- There are cases in which the inheritance of a woman is greater than that of a man

2- Qawaamah (stewardship) only means to serve your wife.

3- Islam came to abolish slavery in a gradual process
4- The lack of a woman’s intellect was identified by the Messenger ﷺ and he limited it to only cases of bearing testimony

5- Slavery is solely based on reciprocity, so if the disbelievers stop capturing us, we will stop capturing them.
Read 63 tweets
15 Sep
They got triggered by this but will we see similar anger when we find that this same Aamidi labelled the Imams of the Salaf as “Hashawiyyah”?
Al Aamidi says in his book Ghaayat Al Maraam:

وبهذا أيضاً يتبين فساد قول الحشوية أن الإيمان التصديق بالجنان والإقرار باللسان والعمل بالأركان

He says that he has shown the statement of the Hashawiyyah to be manifestly invalid

What is this statement of the Hashawiyyah?
That Iman is belief in the heart, statement of the tongue & action of the Limbs.

Damn! This is the statement of the Hashawiyyah??

What does this word Hashawiyyah mean?

See islamic-content.com/dictionary/wor…

Who are the Hashawiyyah who said this?

Oh…just the Imams of the Salaf
Read 8 tweets
13 Sep
.@BroHajji says that he “takes knowledge from Shaykh Abdul Aziz Al Turayfi”

The Najdi Imams and I were labelled Takfeeri & ISIS forefathers/sympathisers by this ignoramus for saying that you cannot be a Muslim and a Mushrik at the same time

Let’s see if he is consistent
Abdul Aziz Al Turayfi says:

ولهذا نقول: نثبت الأسماء على من ظهر منه موجبها, ونُتْبِع الحكم إذا قامت الحجة عليه
Here we learn two points

1/ Al Turayfi affirms the name upon whomever we see doing something that necessitates that name being attached unto them

2/ Al Turayfi says we then follow up the giving of this name with the [relevant] ruling when the Hujjah is established

What Ruling?
Read 18 tweets
12 Sep
The ignoramus attempted a reply to my thread here. Let us provide a quick reply
Tweet 1:



Reply:

Regarding point 1 it seems you haven’t even understood the point of contention here

As we explained here, The Najdis do not apply the ruling of Kufr
(ie they don’t make a specific individual’s blood and wealth halal) until they establish the Hujjah Al Risaaliyyah upon said individual.

However, they don’t label an individual who is in the state of Shirk a Muslim as we showed here:
Read 23 tweets
11 Sep
Some questions to this ignoramus:

1- Where in the text highlighted with the red arrow does it say “but their blood and their wealth is permissible”?
2- Why didn’t you read and translate the passage “وإن كنا لا نحكم على هذا الشخص لعدم قيام الحجة عليه? which comes right after the passage quoted above (Point 3)
3- This ignoramus gives a horrible translation to Point 5 that completely distorts the intended meaning as shown in the linked tweet

Read 13 tweets

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