The Importance of Following Scholars and the Disposition of Common Folk | Ibn Qutaybah (213-276AH).
"As for following by example, it is with the distinguished scholars, the early jurists, and the tireless worshippers who are unmatched and whose rank cannot be reached. Like Sufyān al-Thawrī, Mālik Bin Anas, al-Awzāʿī, Shuʾbah, al-Layth Bin Saʾd, and the scholars of major cities;
and like Ibrāhīm Bin Adham, Muslim al-Khawwāṣ, al-Fuḍayl Bin ʿIyāḍ, Dāwūd al-Ṭā’ī, Muḥammad Bin al-Naḍr al-Ḥārithī, Aḥmad Bin Ḥanbal, Bishr al-Ḥāfī, and those like these who been near to our time.
As for the earlier ones, they are too many to be enumerated or encompassed by number. Thereafter the common people, the masses, and laypeople in every land and in every age. For among the signs of truth is the unison of their hearts in contentment with it.
If a man were to stand in their gatherings and markets proclaiming the doctrines of the Aṣḥāb al-Ḥadīth which we mentioned their consensus upon, there would not be for that a denier among their entirety, nor would any turn away from it.
But if he had stood with something of which Ahl al-Kalām believe in – among which contradicts them – his glance would not return to himself except along with the removal of his soul [from his body]."
• • •
Missing some Tweet in this thread? You can try to
force a refresh
Ibn Qutaybah’s (213-276AH) Position on Taḥsīn and Taqbīḥ and how it Relates to the Legislation and to the Fiṭrah
Abū Muḥammad said: “And we say: Indeed, Allāh – Exalted and Glorified is He – tests His servants with obligations, in order to know how their obedience or disobedience will be, and to recompense the doer of good and the doer of evil among them —
without there being, in what He has made lawful or unlawful, a reason necessitating permissibility or prohibition.
Ibn Qutaybah’s (213-276AH) Critique of the Mutakallimin and Their Speculative Foundations
Abū Muḥammad said: I have reflected upon – may Allāh have mercy upon you – the doctrine of Ahl al-Kalām, and found them saying about Allāh what they know not.
They criticize people for things they themselves commit, and they see the speck in the eyes of others while their own eyes blink over logs. They accuse others in matters of transmission, yet they do not question their own opinions in explanation.
🧵The Reality of the Polytheistic Arabs | Muḥammad Bin Jarīr al-Ṭabarī (d. 310AH) in his Jamiʾ al-Bayān
Abū Jaʾfar said: "I think that what led Mujāhid to this interpretation, and to the ascription of that as addressing the people of the Tawrāh and the Injīl in exclusion to others besides them, is the assumption on his behalf about the Arabs –
that they did not know that Allāh is their Creator and Provider due to their rejection of the Oneness of their Lord, as well as their association of others with Him in worship.
🧵 “O’ Sāriya, the mountain!” as Explained by Muḥammad Bin al-Ḥusayn al-Ājurrī (d. 360) in Kitāb al-Sharīʿah
“Abū Saʿīd Aḥmad Bin Muḥammad Bin Ziyād al-Aʾrābī narrated to us, he said: ʿAbdul-Karīm Bin al-Haytham narrated to us, he said: Aḥmad Bin Ṣāliḥ al-Miṣrī narrated to us, he said: ʿAbdullāh Bin Wahb narrated to us from Yaḥyā Bin Ayyūb, from Muḥammad Bin ʿAjlān, from Nāfiʾ,
from Ibn ʿUmar that ʿUmar Bin al-Khaṭṭāb – may Allāh be pleased with him – dispatched an army and appointed over them a man named Sāriyah.
I just wanted to make it clear that I repent to Allah for having giving support to the Ash'ari-Kullabi creed. I have retracted the methodology of Kalam and now adopt the methodology of Ahl al-Athar - إن شاء الله.
My insincerity became apparent to me when I used the pious predecessors to support my previous inclinations, but through seeking sincerity I have been honest enought to realize I was wrong, and leave something I have strived and struggled to defend for years.
So I advise those who I have influenced among the Asha'irah (not to say that I am worthy of influence) to please seek sincerity, do not regurgitate arguments you heard others use without actually doing proper investigation.
🧵 Muhammad Bin Jarir al-Tabari Explanation of the the Meaning of Allah's Pleasure and Displeasure in his Jami' al-Bayan
[Abū Jaߴfar said:] It is differed upon regarding the meaning of ‘pleasure’ from Allāh - Exalted and Glorified - and some of them said: ‘Pleasure from Him of something is acceptance of it along with commendation and praise.’
They continue: ‘Thus, it is an acceptance of faith, a purification of it, a commendation to the believer for [their] faith, and a description of faith as a light, guidance, and virtue.’