11k likes for such nonsense! Perhaps Muslims should tighten up their connection to the Qur'an to appreciate its actual linguistic beauty.

1. Only Hafs from 'Asim read it as ('alayhu), while the rest read it as ('alayhi), which does not make this some sort of mystery.

https://twitter.com/aliasad1998/status/1905320801622261925

Rather, pronouncing the Dammah as Hafs did is the Asl in the language, thus it is kept as it is, while reading with kasra is the actual diversion from the Asl due to the letter being accompanied by the (Ya’) with sukun, and that is for facilitation.

After mentioning the doubts and confusion philosophers and Kalamists have, Ibn Taymiyyah said:

"If this is the state of their arguments, then what greater nonsense, and futility could there be?! How could such people deem themselves fit to criticize Ahl al-Hadith wa Sunnah—

1/4 those who are the most knowledgeable, the most certain, the most tranquil, and the most composed? They know, and they know that they know; they are firmly convinced of the truth, harboring no doubt or hesitation.

Ibn Tumart was a direct student of your "master" al-Ghazali. He was influenced by al-Juwayni and baqillani, and authored Kalam books is support of Ash'arism, which his gang enforced in the regions they deemed Mujassima; slaughting Merrakesh from the first to the last.

1/28🧵

https://twitter.com/Haqiqatjou/status/1901008584281924094

Ibn Tumart traveled to East, where he absorbed Ash‘arī theology and became thoroughly convinced of its doctrines and principles. Upon returning to the Maghreb, he called the people to adopt this creed, declaring those who opposed it not only misguided but outright disbelievers.

Imam al-Bukhari said:

As for the act of reciting (tilāwah), people differ in its abundance and deficiency, in increase and decrease. It is said: "So-and-so has a beautiful qirā’ah (recitation)," but not "[a beautiful] Qur’an," for the Qur’an is the speech of the Lord—

1/30🧵 exalted is His mention—whereas reciting is the action of the servant. The distinction between the two is manifest and is only obscured to one whose heart Allah has blinded, one whom He has neither granted success nor guided to the path of rectitude.

After @Haqiqatjou, by the grace of Allah, has been humiliated by everyone who refuted him, he is resorting to projecting his own insecurities and situation onto his opponents. So, he said Wahhabis are attempting to rebrand themselves as Ahl al-Hadith wa al-Athar.

1/15🧵 1. I do not know a single individual whom this lowlife could identify as a Wahhabi, or even Ibn ‘Abd al-Wahhab himself, to have initially said that they were attempting to create a new creed or a new methodology for their followers,

Al-Khatib al-Baghdadi reported with his chain:

"al-Khaffaf, said in Bukhara: 'One day, we were in the presence of Abu Ishaq al-Qaysi, accompanied by Muhammad ibn Nasr al-Marwazi. The mention of Muhammad ibn Isma‘il al-Bukhari arose, whereupon Muhammad ibn Nasr said:

1/18🧵

https://twitter.com/Haqiqatjou/status/1899991261307629831

'I heard him say: Whoever claims that I have stated that my utterance of the Qur’an is created is a liar, for I have never said such a thing.' I then said to him [ibn Nasr]: "O Abu ‘Abdullah, people have spoken much on this matter.' He replied:

Humans both love and detest conflict, the latter of these feelings being what they are mostly aware of, while the former manifests itself in their actions, not necessarily in their epistemic awareness.

1/7 One may never be successful in ending conflict; thus, the aim is directed toward shifting people from one side to another in the hope of saving them from falsehood to truth. The evaluation of this success is not immediate, nor is its fruit—perhaps part of it is—

Imam al-Bukhari said: “Whoever claims that I have said: ‘My utterance of the Qur’an is created,’ is a liar, for I have never said this.” (Sharḥ al-Uṣūl, Lalakai, 2/396)

Ibn Taymiyyah Said: “Some with ulterior motives falsely attributed this statement to al-Bukhari.

1/18🧵 However, it has been reliably transmitted from him with an approved chain of narration that he said: ‘Whoever claims that I have said: My utterance of the Qur’an is created, has lied.’”

(Majmūʿ al-Fatāwā, 12/572)

The Prophet (S) said: "The most hated of men in the sight of Allah is the twisted argumentative, the contentious disputant."

And said: "There are four traits, whoever has them is a pure hypocrite, and whoever has one of them has a trait of hypocrisy until he abandons it:

1/23🧵 when entrusted, he betrays; when he speaks, he lies; when he makes a covenant, he breaks it; and when he disputes, he becomes wicked."

(Bukhari and Muslim).

The twisted argumentative, and contentious disputant (al-aladd al-khasim) is one who is characterized by obstinacy

What is the Salaf's stance on the Jahmiyyah, and those inflicted by some of their heresies?

Shaykh al-Islam said: "The transmitted tradition from the Salaf and the imams is to declare general Takfir upon the pure Jahmiyyah—those who categorically deny divine attributes.

1/30🧵

https://twitter.com/Haqiqatjou/status/1897792198424588783

While the essence of their doctrine is that God neither speaks nor is seen, nor is He seprate from creation. He possesses neither knowledge nor power, neither hearing nor sight, and in fact claim the Qur’an is created, and the inhabitants of Paradise will not see Him—

Love is the strongest mover of hearts towards The Beloved of Truth.

Shaykh al-Islam said: "It is necessary to emphasize a principle that moves hearts toward Allah, Exalted is He, making them seek His refuge, and thereby reducing or entirely eliminating their afflictions,

1/5 by His power and might. We say: Know that the driving forces that move the hearts toward Allah are three: love, fear, and hope. The strongest of these is love, for it is sought and wanted in and of itself, as it is desirable both in this world and the Hereafter. T

Ibn Taymiyyah said:

"knowledge that God, the Exalted, is above His creation is more ingrained in natural disposition, more evident in the revealed law, and more firmly established among the Salaf and the leading Imams of the ummah than the knowledge of His being seen.

1/5 The Jahmiyyah would conceal their denial of this reality, instead outwardly reject vision and similar doctrines, using such denials of vision and the claim of the createdness of the Qur'an as a means to [establish] their hidden belief in negating God's existence above the Throne.

Maturidis stated that denial of takwīn (origination) and the claim that creation (khalq) is identical to the created (makhlūq) necessarily entails KUFR, as it nullifies the role of Allah, and implies the world is eternal and not His creation.

Abū al-Muʿīn al-Nasafī said:

1/15🧵 "The assertion of most of the Muʿtazilah, as well as all of the Najjāriyyah and the Ashʿariyyah, that takwīn and the mukawwan (that which is originated) are one and the same, is an impossible claim. This is because equating takwīn with the mukawwan is akin to claiming that

Those who affirm an essence, life, knowledge, and will for God, though they exist in creatures, but without the implications of creatures are required to extend such principle to all other attributes, or else contradict themselves.

Ibn Taymiyyah said:

1/22🧵 "For the apparent meanings of these attributes in the case of a created being are either a contingent substance or an accident subsisting within it. Thus, knowledge, power, speech, volition, mercy, pleasure, wrath, and the like are, with respect to a servant, accidents;

A Comprehensive Refutation of The Allegation That Shaykh al-Islām Advocated the Annihilation of Hell.

Opponents of Ibn Taymiyyah (may Allah have mercy on him) frequently raise the issue of the annihilation of Hell when listing the controversial matters attributed to him.

1/75🧵 They present the claim that Ibn Taymiyyah categorically affirmed annihilation of Hell as if it were his unequivocal stance which he held no other besides it. Al-Ḥiṣnī (d. 829 AH) states: "Know that among the criticisms against him is his assertion that Hell will cease to exist,

The internal contradiction of the later Ash‘aris’ Equivocal Predication.

It is well known that later Ash'aris deny the rest of attributes after affirming the seven they label as "Sifat al-ma'ani". But have you considered in what way these seven are affirmed?

1/30🧵 You may have asked yourself or asked an Ash'ari, invoking some sense in them as to why they reject some of God's attributes due to anthropomorphism, yet you see them affirming meanings that they agree are found in creatures as well, such as: Power, will, knowledge, life, and on.

Why are some individuals unfair towards Ibn AbdelWahhab?

The phenomenon of criticizing an individual for their actions or character while simultaneously benefiting from the fruits of their contributions can be described as historical ingratitude or contributory amnesia.

1/25🧵 This refers to the failure to acknowledge or fairly evaluate the role someone played in causing a benefit that is now taken for granted. It manifests as an unfair minimization of their efforts, often accompanied by an erasure of the difficulties they faced in achieving such goal.

Ash'ari Sophists ask this question a lot, and I received it many times. Here is my brief answer:

Salam, when you have any discussion, make sure to reflect on what the person is saying, because the answer always lies there. All you have to do is find the inconsistency.

1/15🧵 However, it is not befitting for one to argue while trying to find answers on the spot. You should have a foundation first; then you won't have an issue with any questions, inshallah. So I urge you to refrain from fruitless discussions and invest the time to learn.

In defense of Sharh al-Sunnah and its attribution to Imam al-Barbahari (D. 329AH). This view is the strongest for several reasons:

First: Imam Ibn Abi Ya'la attributed this book to al-Barbahari in his work Tabaqat al-Hanabilah [2/18]. Ibn Abi Ya'la passed away in 526 AH,

1/42🧵 and he transmitted from al-Barbahari through two intermediaries, as evidenced by several reports in the biography of al-Barbahari and elsewhere. The only extant manuscript of the book (the one that includes a chain going to al-Bahili D.275 AH),

Why do heretics criticize Ibn Tamiyyah for the categorization of Tawhid when their scholars have done it? What is the real reason for that Hypocritical criticism? And what agenda feels threatened by it, and wishes to be pushed in doing so? This post tackles these points.

1/30🧵 It is paradoxical that the critic of Ahl al-hadith regards dividing monotheism into Lordship (Rubūbiyyah) and Divinity (Ulūhiyyah) as an innovation attributable to Ibn Taymiyyah, with their objection being the division itself rather than its substance,

After admitting defeat and affirming that istighatha is kufr and shirk akbar, as Salafis say, @Haqiqatjou is completely losing his mind and desperately trying to cover for himself. Now, he claims that he has been agreeing with us all along, but was mocking Ahl al-Sunnah..

1/21🧵 for declaring istighatha to be kufr for about three months—supposedly because, according to him, it does not fall under the category of matters that are ma‘lum min al-deen bi darurah!

Have you ever witnessed humiliation greater than this? Does this man have any Haya' left?