Blessings in time.

Sh ʾAdham al-ʿĀṣimī al-Ḥanafī says:

"A gift we are missing today, dear brothers and sisters, is the blessing in time. Many people today complain about how quickly time passes. They say, "I cannot make the best use of my time. My days are wasted. Life is— passing by so fast, and I don’t even feel it."

One of the blessings Allāh (‘azza wa jall) granted to Dāwūd (‘alayhi as-salām) was barakah (blessing) in his time. In the ḥadīt͟h narrated by Al-Buk͟hārī in his Ṣaḥīḥ, from the narration of ʾAbū Hurayrah (رضي الله عنه), the—

ʾImām ʾAḥmad’s Leadership in Qirāʾāt (Qurʾanic Readings) and Tafsīr (Exegesis).

Sh Muṣṭafā Ḥamdū ʿUḷayyān al-Ḥanbalī:

"As for his leadership in qirāʾāt, Ibn al-Jazarī mentioned in G͟hāyat al-Nihāyah that ʾImām ʾAḥmad was proficient in Qurʾanic recitation and had his own—

preferred reading choices.

Ibn al-Jazarī said:

"ʾAḥmad ibn Jaʿfar ibn Ḥamdān ibn Mālik, ʾAbū Bakar al-Qaṭīʿī, was trustworthy and well-known, a transmitter (musnid) of ḥadīth. He studied the ʾik͟htiyār (selected readings) of K͟halaf with ʾIdrīs ibn ʿAbd al-Karīm, and he—

Sh ʾAḥmad as͟h-S͟harīf al-Ḥanafī says:

"During the time of ʾAbū Ḥanīfah, the first leader of what would later resemble the Wahhābī ideology was a man named Muqātil ibn Sulaymān. Remember his name, my friend. He passed away in the same year as ʾAbū Ḥanīfah’s— death, in 150 AH.

Muqātil ibn Sulaymān caused a significant problem. He was a learned and pious man, but he was lax in transmitting texts from the Torah and the Talmud, believing that he was doing something good by interpreting the Qurʾān using the words of the People of the—

According to these ppl, calling upon the Prophet ﷺ as follows: "O Messenger of Allāh ﷺ, O Reliever of needs (‘an Mustarfid), O Remover of distress (‘an Mustanjid)," is s͟hirk.

Yet, when the same was said in praise of Ibn Taymiyyah, it became permissible and even commendable.

https://twitter.com/provingislam/status/1868300549017465131

In "Al-‘Uqūd al-Durriyyah fī Manāqib Ibn Taymiyyah" by al-ʾImām Ibn ‘Abd al-Hādī-p. 516, he records lines of poetry recited in eulogy for Sh al-ʾIslām Ibn Taymiyyah:

"Marvel at a grave that contains an ocean overflowing With virtue, casting forth nobility and glory.

Al-ʾImām an-Naḥwī ʾAbū ʾIsḥāq az-Zajjāj al-Ḥanbalī (d. 311 AH).

Sh Muṣṭafā Ḥamdū ʿUḷayyān al-Ḥanbalī:

Al-K͟haṭīb al-Bag͟hdādī said in Tārīk͟h Bag͟hdād (6/87): "ʾIbrāhīm ibn al-Sarī ibn Sahl, ʾAbū ʾIsḥāq an-Naḥwī az-Zajjāj, author of Kitāb Maʿānī al-Qurʾān, was among—


the virtuous and religious people, with good beliefs and praiseworthy methodology. He authored many excellent works on Arabic literature."

He was a Ḥanbalī, as mentioned in Muʿjam al-ʾUdabāʾ (1/130), where it is stated: "The last thing he was heard saying was: 'O Allāh,—

Division of Tawḥīd.

Sh Muṣṭafā Ḥamdū ʿUḷayyān al-Ḥanbalī:

Contemporary Salafism bases its excommunication (takfīr) of Muslims on a division of tawḥīd (monotheism) into three categories: lordship (rubūbiyyah), divinity (ʾulūhiyyah), and names and attributes (ʾasmāʾ wa-—


ṣifāt). They claim that whoever does not fulfill these categories according to their understanding is a polytheist (mus͟hrik) and not a monotheist.

This division is a newly invented concept in creed (ʿaqīdah) and an innovation (bidʿah) introduced by contemporary Salafism. It—

The Ruling of ʾImām Ibn al-Ṣalāḥ on Logic and the Commentary of Ibn al-Subkī

Including the Fatwā of His Father, al-ʾImām Taqī al-Dīn al-Subkī.
━━✤༺༻✤━━
Tāj al-Dīn al-Subkī said: "Know that al-ʾImām al-Ḥujjat al-ʾIslām, ʾAbū Ḥāmid al-G͟hazālī (may Allāh sanctify his—

memory), began his book al-Mustaṣfā with foundational principles of logic, stating: 'This is the preface to all sciences, and whoever does not comprehend it, there is no trust in their knowledge whatsoever.'

The scholars and devout of his time differed on this. S͟hayk͟h ʾAbū—

Wearing the K̶h̶irqah (Ṣūfī Garb) or the Turban from the Hands of a S͟hayk͟h.

Sh Muṣṭafā Ḥamdū ʿUḷayyān al-Ḥanbalī:

Among the practices unique to the people of Taṣawwuf (Ṣūfism) is that a s̶h̶ayk̶h̶ dresses his murīd (disciple) in something blessed, and the Ḥanbalī—

https://twitter.com/ProAdil_27/status/1864657507404415189

ʾImāms deemed this act commendable.

Al-ʿAllāmah Jamāl al-Dīn ʾAbū al-Maḥāsin Yūsuf ibn Ḥasan ibn ʿAbd al-Hādī al-Maqdisī al-Ḥanbalī (d. 909 AH), famously known as al-Mibrad, mentioned in his book Badʾ al-ʿIlaqah bi-Labs al-K̶h̶irqah: "Having noble individuals wear the—

Proving Allāh’s Attributes Must Be Based on Definitive Evidence in Transmission and Meaning.

Sh Muṣṭafā Ḥamdū ʿUḷayyān al-Ḥanbalī:

It has not been reported from ʾImām ʾAḥmad that he affirmed attributes such as the "finger" or the "shin" as some later adherents of ʾAhl—

al-Ḥadīt͟h claimed. This is because the affirmation of attributes is only valid through definitive evidence in both transmission and meaning.

Ibn al-Jawzī said:

"They have ascribed attributes to Allāh, whereas the true attributes of Allāh can only be affirmed through the same—

Sh al-ʾAlbānī proudly says:

❝For example, I do not blindly follow ʾAbū Ḥanīfah, even though, if I were to boast (though there is no boasting in ʾIslām), I would say that I am the one who brought to public attention—causing an uproar among the staunch followers—the fact that—

https://twitter.com/ProAdil_27/status/1862928982397821235

ʾAbū Ḥanīfah is weak in ḥadīt͟h narration.

The ʾIslāmic world was largely unaware of this, and it was by Allāh’s grace that I was the first to highlight the position of the scholars of ḥadīt͟h regarding ʾAbū Ḥanīfah’s reliability in ḥadīt͟h transmission, which is that he—

On Acting Upon Weak Ḥadīt͟hs.

Sh Muṣṭafā Ḥamdū ʿUḷayyān al-Ḥanbalī:

Scholars and muḥaddit̶h̶ūn have differed regarding the permissibility of acting upon weak ḥadīt͟hs, provided that the ʾisnād does not include a kad̶h̶d̶h̶āb (fabricator), muttaham (accused liar), or a—

https://twitter.com/ProAdil_27/status/1846540752010318234

s̶h̶ādh (irregular narration), nor is it muḍṭarib (inconsistent). Some scholars have accepted such ʾaḥadīt͟h, while others have rejected them.

ʾImām ʾAḥmad, the most knowledgeable of ḥadīt͟h scholars, acted upon weak narrations.

The Concept of Tafwīḍ (Consignment) According to Major Scholars.

Sh Muṣṭafā Ḥamdū ʿUḷayyān al-Ḥanbalī:

The tafwīḍ practiced by scholars such as Ibn Kat̶h̶īr, ad̶h̶-D̶h̶ahabī, Ibn Rajab, ʾAbū Yaʿlā, Ibn Qudāmah, Marʿī al-Karmī, and al-Saffarīnī involves both the-

https://twitter.com/ProAdil_27/status/1863961194190758180

consignment of the meaning (al-maʿnā) and the modality (al-kayf).

Ibn Kat̶h̶īr's View.

Ibn Kat̶h̶īr summarized the methodology of the Salaf by stating: “This is the methodology of the righteous Salaf in this matter: Mālik, al-ʾAwzāʿī, at̶h̶-T̶h̶awrī, al-Layt̶h̶ ibn Saʿd,-

ʾImām ʾAḥmad ibn Ḥanbal’s Tafwīḍ (Consignment).

Sh Muṣṭafā Ḥamdū ʿUḷayyān al-Ḥanbalī:

The concept of tafwīḍ (consigning the meaning of scriptural texts to Allāh) attributed to ʾImām ʾAḥmad differs significantly from the tafwīḍ promoted by contemporary Salafists.

ʾImām ʾAḥmad’s tafwīḍ involved affirming the authenticity of the texts and accepting them without delving into their meanings or attributing specific interpretations to them.

He stated:

"We believe in them, affirm them, and do not question their kayfiyyah (modality) or their—

Statements of Contemporary Ḥanbalī Scholars on the ʾAs̶h̶ʿarīs.

Sh Muṣṭafā Ḥamdū ʿUḷayyān al-Ḥanbalī:

ʾAbū Yaʿlā’s position of including the ʾAs̶h̶ʿarīs among the ʾAhl al-Ḥadīt͟h was followed by the prominent 20th-century Kuwaiti Ḥanbalī scholar K̶h̶alaf al-Duḥayyān.

He stated in his commentary on al-Saffārīnī’s explanation:

"The ʾAs̶h̶ʿarīs and Māturīdīs neither rejected nor neglected the ḥadīt͟hs. They either practiced tafwīḍ or taʾwīl. Both groups are part of the ʾAhl al-Ḥadīt͟h. Thus, the three groups [i.e., Ḥanbalīs, ʾAs̶h̶ʿarīs,—

Innovated Matters Allowed by ʾImām ʾAḥmad Without Rejecting Them.

Sh Muḥammad al-Sayyid al-Ḥanbalī:

ʾImām ʾAḥmad followed the principle articulated by ʾImām as͟h-S͟hāfiʿī—his teacher in the foundational principles (ʾuṣūl) and language. He permitted certain innovated—

https://twitter.com/LeayAlKufi/status/1725788978576789926

matters (muḥdat̶h̶āt) that lacked direct textual evidence from the Qur’ān or the Prophetic Sunnah.

Among them are:

• Seeking Blessings and Writing Protective Verses (taʿāwīd̶h̶) from the Qur’ān for Healing.

ʿAbdullāh said: "I saw my father writing protective verses—

The Excellence of Deduction and Reasoning in the Thought of the Tābiʿī Scholar and Ḥadīt͟h Expert ʾAbū Ḥanīfah al-Nuʿmān.

ʾImām Abū Ḥanīfah (رحمه الله تعالى) said:

If a person swears not to eat meat and then consumes fish, he does not break his oath. This is because fish— meat is not considered meat in the common understanding.

Others, however, disagreed and argued that the person does indeed break their oath, as Allāh explicitly referred to fish as meat in the verse:

"And it is He who subjected the sea for you to eat from it tender meat"—

The Concept of "ʾAhl al-Fatrah" According to ʾAbū Ḥanīfah (رضي الله عنه) and the Scholars of His Mad̶h̶hab.

S͟hayk͟h ʾAḥmad as͟h-S͟harīf al-Ḥanafī:

It is commonly stated regarding the Ḥanafī and Māturīdī scholars (رضي الله عنهم) that in their understanding of the—
statements of ʾImām al-ʾAʿẓam ʾAbū Ḥanīfah (رضي الله عنه), concerning the prerequisites for accountability in matters of faith, he did not consider the reaching of the divine message (balāg̶h̶ al-daʿwah) a condition for the obligation of faith upon an individual. Based on this—

One of the brothers wanted to leave the Ḥanbalī school & follow the Mālikī school instead, Sh Muḥammad al-Sayyid al-Ḥanbalī advised him with the following:

Dear Brother,

Know that transitioning from a mad̶h̶hab that you follow with knowledge and conviction to another—
mad̶h̶hab depends on the reason for the transition. If the reason is worldly, such as seeking status or leadership, it is absolutely forbidden. However, if the reason is religious, such as believing that you will not be able to progress in your current mad̶h̶hab—as happened—

An important note that I have not seen anyone draw attention to:

When the distinguished S͟hayk͟h al-ʿAllāmah Manṣūr al-Buhūtī sought to define worship as he mentioned the supplication of qunūt while explaining two of the most important texts in the Ḥanbalī school, he did not—

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mention Ibn Taymiyyah’s definition of worship nor even reference it. Instead, he cited al-Qāḍī al-Bayḍāwī’s definition.

And when he followed up with a Ḥanbalī definition, he likewise did not reference Ibn Taymiyyah! In the most foundational book of the school, S͟harh̲—

What does "Authenticated by al-ʾAlbānī" mean?! — S͟hayk͟h Walīd Ibn al-Ṣalāḥ as͟h-S͟hāfiʿī. [Thread] Scientific Betrayal.

A dangerous scientific policy has gradually been introduced to us, and it seems to have succeeded in being accepted. In the past, during our studies in religious schools and scholars' circles, we used to hear that a ḥadīt͟h was narrated by al-Buk͟hārī and-