by Shaykh ʿUmar Ibn Abī al-Yaman al-Lakhmī al-Fākihī al-Mālikī (d. 734).
[32]: *al-Maqālah al-Marḍiyyah fī al-Radd ʿalā Man Yankir al-Ziyārah al-Muḥammadiyyah* which was printed within the book *al-Barāhīn al-Sāṭiʿah* of al-ʿAzzāmī,
by Qadī Muḥammad al-Saʿdī al-Miṣrī
al-Akhnaʾī (d. 750).
[33]: *Risālah fī Masʾalat al-Ṭalāq* by Shaykh ʿĪsā al-Zawwāwī al-Mālikī (d. 743)
[34]: *al-Abḥāth al-Jaliyyah fī al-Radd ʿalā Ibn Taymiyyah* by Shaykh Aḥmad Ibn ʿUthmān al-Turkumānī al-Jūzjānī al-Ḥanafī (d. 744).
[35]: *Bayān Mushkil al-Aḥādīth al-Wāridah fī Anna al-Ṭalāq al-Thalāth Wāḥidah* by al-Hafiīz ʿAbd al-Raḥmān Ibn Aḥmad, known as Ibn Rajab al-Ḥanbalī (d. 795)
[36]: Al-Hafīz Ibn Ḥajar al-ʿAsqalānī (d. 852).
refuted Ibn Taymiyyah in his books:
*al-Durar al-Kāminah fī
Aʿyān al-Miʾah al-Thāminah*
*Lisān al-Mīzān*
*Fatḥ al-Bārī Sharḥ Ṣaḥīḥ al-Bukhārī*
*al-Ishārah bi-Ṭuruq Ḥadīth al-Ziyārah*.
[37]: *al-Ajwibah al-Marḍiyyah fī al-Radd ʿalā al-Asʾilah al-Makkiyyah* by al-Hafīz Walī al-Dīn al-ʿIrāqī (d. 826)
[38]: *Tārīkh Ibn Qadī
Shuhbah* by Ibn Qadī Shuhbah al-Shāfiʿī (d. 851).
[39]: *Dafʿ Shubah man Shabbaha wa Tamarrad wa Nasaba Dhālika li al-Imām Aḥmad* by Abū Bakr al-Ḥuṣnī (d. 829).
[40]: He was refuted by the Shaykh of Africa, Abū ʿAbd Allāh Ibn ʿArafah al-Tūnisī al-Mālikī (d. 803).
[41]: ʿAlāʾ al-Dīn al-Bukhārī al-Ḥanafī (d. 841), declared him a disbeliever and declared as a disbeliever the one who called him "Shaykh al-Islām."
[42]: *al-Radd ʿalā Ibn Taymiyyah fī al-Iʿtiqādāt* by Shaykh Muḥammad ibn Aḥmad Ḥumayd al-Dīn al-Farghānī al-Dimashqī
al-Ḥanafī (d. 867).
[43]: *Sharḥ Ḥizb al-Baḥr* by Shaykh Aḥmad Zarrūq al-Fāsī al-Mālikī (d. 899).
[44]: *al-Iʿlān bi al-Tawbīkh liman Dhamm al-Tārīkh* by al-Hafīz al-Sakhāwī (d. 902).
[45]: *al-Qawl al-Nāṣir fī Radd Khubāṭ ʿAlī ibn Nāṣir* by Aḥmad ibn Muḥammad,
known as Ibn ʿAbd al-Salām al-Miṣrī (d. 931).
[46]: He was criticized by Aḥmad ibn Muḥammad al-Khwārazmī al-Dimashqī, known as Ibn al-Qarā (d. 968).
[47]: *Ishārāt al-Marām min ʿIbārāt al-Imām* by Qadī al-Biyāḍī al-Ḥanafī (d. 1098).
[48]: *Rawḍat al-Nāẓirīn wa Khulāṣat
Manāqib al-Ṣāliḥīn* by Shaykh Aḥmad Ibn Muḥammad al-Watrī (d. 980).
[49]: Shaykh Ibn Ḥajar al-Haytamī (d. 974).
[50]: *Sharḥ al-ʿAḍudiyyah* by Shaykh Jalāl al-Dīn al-Dawwānī (d. 928).
[51]: Shaykh ʿAbd al-Nāfiʿ Ibn Muḥammad Ibn ʿAlī Ibn ʿIrāq al-Dimashqī (d. 962).
[76]: *Hidāyah al-Ṣughrā* and *al-Qawl al-Jalī* by Aḥmad Ibn Ṣidq al-Ghumārī al-Maghribī (d. 1380).
[77]: *al-Khulāṣah al-Kāfiyah fī al-Asānīd al-ʿĀliyah* by Abū al-Ashbāl Sālim ibn Ḥusayn ibn Jindān al-Indūnīsī (d. 1389).
[78]: *Itqān al-Ṣunʿah fī Taḥqīq Maʿnā al-Bidʿah* and others, by ʿAbd Allāh al-Ghumārī al-Maghribī (d. 1413).
[79]: *al-Baṣāʾir li-Munkirī al-Tawassul bi-Ahl al-Qubūr* by Ḥamd Allah al-Barājawī.
[80]: he was declared a kafīr by Shaykh Muṣṭafā Abū Sayf al-Ḥamāmī.
[81]: He was refuted by Muḥammad ibn ʿĪsā ibn Badrān al-Saʿdī al-Miṣrī.
[82]: al-Sayyid al-Shaykh al-Faqīh ʿAlawī Ibn
Ṭāhir al-Ḥaddād al-Ḥaḍramī.
[83]: Mukhtār ibn Aḥmad al-Muʾayyad al-ʿAẓmī (d. 1340).
[84]: *Mirʾāt al-Najdiyyah* by Shaykh Ismāʿīl al-Azharī.
[85]: Shaykh al-Kiyāhī Iḥsān ibn Muḥammad Daḥlān al-Jamfasī al-Kadīrī al-Indūnīsī.
[86]: Shaykh Sirāj al-Dīn ʿAbbās al-Indūnīsī (d. 1401).
[87]: *Ḥujjat Ahl al-Sunnah wa al-Jamāʿah* by Shaykh al-Kiyāhī al-Ḥājj ʿAlī Maʿṣūm al-Jukjakāwī (d. 1410).
[88]: *ʿAqāʾid Ahl al-Sunnah wa al-Jamāʿah* by Shaykh al-Kiyāhī Aḥmad ibn ʿAbd al-Ḥalīm al-Qandallī
al-Indūnīsī.
[89]: Shaykh al-Kiyāhī al-Ḥājj Muḥammad Shāfiʿī Ḥidhām ibn Muḥammad Ṣāliḥ Rāʾidī al-Indūnīsī, the General President of the Indonesian Council of ʿUlamāʾ in Jakarta during the years 1990–2000 CE.
[90]: *Ḥiṣn al-Sunnah wa al-Jamāʿah fī Maʿrifat Firaq Ahl al-Bidʿah* by Shaykh al-Kiyāhī al-Ḥājj Aḥmad Makkī ʿAbd Allāh Maḥfūẓ al-Indūnīsī.
And this is but a drizzle from an overflowing abundance.
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One of the officials in the French Ministry of Foreign Affairs said in a 1952 speech:
"Communism does not seem to me to be a danger to Europe; it is a subsequent link in a chain of preceding links. And if there is a danger,
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it is only a political-military danger, but it is not a civilizational danger by which the foundations of our intellectual and human existence are exposed to disappearance and extinction.
The real danger that threatens us with a direct and violent threat is the
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Islamic danger.
For the Muslims are a world completely independent from our Western world; they possess their own spiritual heritage and enjoy a historical civilization with originality.
They are worthy of establishing upon it the foundations of a new world without the
Al-Ghazali (d. 505) in His *Iḥyāʾ 'Ulūm al-Dīn* Gives Remedy to Two Types of People and Warns Against the Misuse of Hope:
"Know that this remedy is needed by one of two types of men:
either a man overcome by despair, so he abandons worship,
or a man overwhelmed by fear,
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So he excessively persists in worship until he harms himself and his family.
These two men have deviated from balance towards the extremes of excess and negligence, and they need a treatment to bring them back to moderation.
As for the deceived sinner who has false hopes
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in Allāh ﷻ while turning away from worship and committing sins,
the remedies of hope turn into destructive poisons for him and are like honey, which is a cure for one dominated by coldness but a deadly poison for one dominated by heat.
The Illusion Some Young Muslim Men Have and the Importance of Modest and Pious Girls:
Nūr al-Dīn 'Itr (d. 1442) said:
"the Shāytan has adorned for some young people the illusion that they should equate the pious and modest girl, who possesses shyness and decorum, with
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others who have neglected their religious duties, having removed the Hijab of Modesty and Displayed themselves,
or who have fallen short in their duties towards their Dīn and their Rabb تعالت عظمته, as long as this latter—according to their claim or her claim—
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pledges to return to her soundness and correct her crooked path.
and this is a corrupt illusion that deviates the formation of the Muslim household from the Sunnah of the Prophet ﷺ, and from what the da'wah of Islam has emphasized.
3/
"As for his turning to shepherding sheep for the purpose of earning sustenance and livelihood, it contains three important indications:
The first:
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the refined taste and precise sensitivity with which Allāh ﷻ adorned His Prophet Muhammad ﷺ.
His uncle surrounded him with complete care, and he was to him in affection and compassion like a caring father.
However, as soon as he felt within himself the ability to earn,
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he turned to earning, exerting his effort to alleviate some of the burdens of maintenance from his uncle.
Perhaps the benefit he reaps from the work chosen for him by Allāh ﷻ is a small one, not significant in comparison to his uncle Abū Talib, but it is, in every moral
Imam al-Halabī, Ahmad al-'Askarī, and al-Saymarī¹ mentioned from Mas'īr, who said:
"When Abū Hanifa رحمه الله تعالى bought something for his family or when the first fruits arrived to him, he would buy for the Shuyūkh of the Muhaddithīn
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better than what he bought for his family and for himself,
and he would spend on them more than he spent on his family. He was lenient in selling and dealing"
al-'Askarī mentioned with his chain from Sharīk Ibn Abdullah:
"That Abū Hanifa رحمه الله تعالى, was much in
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Tafakkūr, precise in Nazar, subtle in deriving in 'Ilm and 'Amal, and Bahth and Ṣabr with the learner.
If the learner was poor, he would enrich him and provide sustenance for him and his family.