🧵 𝐌𝐲 𝐫𝐞𝐬𝐩𝐨𝐧𝐬𝐞 𝐭𝐨 𝐃𝐚𝐧𝐢𝐞𝐥 𝐇𝐚𝐪𝐢𝐪𝐚𝐭𝐣𝐨𝐮’𝐬 𝐝𝐨𝐜𝐮𝐦𝐞𝐧𝐭𝐚𝐫𝐲: 𝐀 𝐦𝐢𝐧𝐝 𝐦𝐚𝐩

I estimate the length to be similar to the documentary itself; around 3 hours.

The upcoming response to Daniel Haqiqatjou will be split into 4 parts:

Part 1: A background to Daniel’s behaviour
Part 2: Istighāthah
Part 3: The History of Wahhabism and its ideology
Part 4: The Rāfiḍī Shīʾah 𝗣𝗮𝗿𝘁 𝟭: 𝗔 𝗯𝗮𝗰𝗸𝗴𝗿𝗼𝘂𝗻𝗱 𝘁𝗼 𝗗𝗮𝗻𝗶𝗲𝗹’𝘀 𝗯𝗲𝗵𝗮𝘃𝗶𝗼𝘂𝗿

Contrary to what many people believe, Daniel’s recent tirades against Wahhabism are less to do with truth and are actually his way to settle personal issues he has with certain individuals, namely: Jake Brancatella, then Farid Responds, then Adnan Rashid. A timeline demonstrating this will be shown, and how cosplaying as a salafī/wahhābī wasn’t an issue when it suited him.

Daniel’s failure at getting Sunnīs to normalise with the Rāfiḍah and the Irānian regime also has a lot to do with this, but we’ll get to that later.

Daniel’s attempts to spite his critics led him to make a number of false claims about miscellaneous creedal topics, such as:

- Those who make tabdīʾ of Ashʾarīs are ignorant

- Allāh being above the throne is an unclear matter with tolerated differing

- The Qurʾān being uncreated is a secondary ʿaqīdah point
- Butchers Ibn Taymīyyah’s view on tafwīḍ

- Falsely attributes the lafẓī view to al-Bukhārī

- Lies about the Ahl al-Ḥadīth making takfīr on al-Ṭabarī

- Falsely attributes taʾwīl to Aḥmad Ibn Ḥanbal

- Falsely accuses Wahhābīs of believing in an eternal universe

- Accuses Wahhābīs of falsely attributing al-Radd ʿAlā al-Jahmīyyah to Aḥmad Ibn Ḥanbal (after once accepting its attribution)

- Misrepresents al-Saffārīnī’s view on the Ashʾarīs

- Claims Ibn Taymīyyah believed that the disbelievers will eventually be placed in jannah

These claims will be addressed in a brief manner, but some of these claims deserve separate videos to refute. The point of part 1 is to display Daniel’s (de)evolution and its results, it will serve as an introduction and will be comparatively shorter than parts two, three and four.

🧵 𝐒𝐡𝐚𝐲𝐤𝐡 𝐌𝐮𝐪𝐛𝐢𝐥 𝐈𝐛𝐧 𝐇ā𝐝ī 𝐚𝐥-𝐖ā𝐝𝐢ʾī: 𝐏𝐮𝐛𝐥𝐢𝐜 𝐜𝐫𝐢𝐭𝐢𝐜𝐢𝐬𝐦 𝐚𝐧𝐝 𝐚𝐝𝐯𝐢𝐜𝐞 𝐭𝐨 𝐭𝐡𝐞 𝐫𝐮𝐥𝐞𝐫𝐬 𝐨𝐟 𝐭𝐡𝐞 𝐌𝐮𝐬𝐥𝐢𝐦 𝐰𝐨𝐫𝐥𝐝

[1] Shaykh Muqbil says the rulers of the Muslims are lackeys of America and Russia and don’t care about the Muslims

[2] Shaykh Muqbil says the surrounding countries are guardians for Israel

[3] Shaykh Muqbil says the rulers pretend to care about Palestine but they actually don’t

[4] Shaykh Muqbil says the rulers crack down on religious Muslims 𝟭) 𝗦𝗵𝗮𝘆𝗸𝗵 𝗠𝘂𝗾𝗯𝗶𝗹 𝘀𝗮𝘆𝘀 𝘁𝗵𝗲 𝗿𝘂𝗹𝗲𝗿𝘀 𝗼𝗳 𝘁𝗵𝗲 𝗠𝘂𝘀𝗹𝗶𝗺𝘀 𝗮𝗿𝗲 𝗹𝗮𝗰𝗸𝗲𝘆𝘀 𝗼𝗳 𝗔𝗺𝗲𝗿𝗶𝗰𝗮 𝗮𝗻𝗱 𝗥𝘂𝘀𝘀𝗶𝗮 𝗮𝗻𝗱 𝗱𝗼𝗻’𝘁 𝗰𝗮𝗿𝗲 𝗮𝗯𝗼𝘂𝘁 𝘁𝗵𝗲 𝗠𝘂𝘀𝗹𝗶𝗺𝘀

• Shaykh Muqbil was asked:

❝The phrase “takfīr” (declaring someone a disbeliever) of some rulers has become widespread on the tongues of students of knowledge. So when does a ruler become a disbeliever?❞

• Shaykh Muqbil replied:

❝This issue that some students of knowledge are preoccupied with — we see that it is neither in the interest of the daʿwah nor in the interest of Islām and the Muslims. The matter of Muslim rulers is well known: they have ceased to care about the religion of Islām and are indifferent to it. But as for the issue of declaring a ruler to be a disbeliever (takfīr), it is not permissible to judge a ruler as a disbeliever unless he makes permissible what Allāh has forbidden, and that is under three conditions:

1. That he does so knowingly,
2. That he is not under compulsion,
3. That he sees the imported law as being like the rule of Allāh or better than it.

{Do they then seek the judgment of [pre-Islāmic] ignorance? And who is better in judgment than Allāh for a people who have certainty?} [5:50]

If that is the case, then someone like Ḥāfiẓ al-Asad, or the leader of misguidance al-Khomeini, or the government of Aden which openly declared its adherence to communism — such people, their disbelief is clear, so do not be concerned.

It should be known that the rulers of the Muslims have come to no longer care about the affairs of the Muslims and have become lackeys of America and Russia. We ask Allāh to guide them back to the truth in a beautiful return. And praise be to Allāh, there are signs that the Muslim youth today will accept nothing except the Book of Allāh and the Sunnah of the Messenger of Allāh — peace and blessings be upon him and his family. So the rulers will return to the Book and the Sunnah, and we advise them to return sincerely, seeking reward from Allāh — not like the one described in the saying:

He prayed and fasted for something he sought; when he got it, he neither prayed nor fasted.

Rather, we advise the rulers of the Muslims and the people of the Sunnah to return to Allāh Almighty. What has happened to them from the leader of misguidance, al-Khomeini, is due to our own deeds and theirs. Indeed, America and Russia will not benefit the rulers of Muslims in the least. O ruler, they do not care about you — all that matters to them is that someone implements their agendas; that is what concerns them. I have mentioned something about this in the issue of takfīr in al-Makhraj Min al-Fitnah because there is not enough time to elaborate now. For example, a person may be excused due to ignorance. Allāh the Exalted said: {And We never punish until We have sent a messenger} [17:15], and He also said: {And Allāh would not lead a people astray after He had guided them until He made clear to them what they should avoid} [9:115].❞

📚 (Ijābat al-Sā ʾil ʿAlā Ahm al-Masāʾil p. 568)

🧵 𝐃𝐨 𝐀𝐬𝐡ʾ𝐚𝐫ī𝐬 𝐚𝐧𝐝 𝐌ā𝐭𝐮𝐫ī𝐝ī𝐬 𝐫𝐞𝐥𝐲 𝐨𝐧 𝐟𝐚𝐛𝐫𝐢𝐜𝐚𝐭𝐞𝐝 𝐛𝐨𝐨𝐤𝐬? 𝐅𝐥𝐢𝐩𝐩𝐢𝐧𝐠 𝐭𝐡𝐞 𝐬𝐜𝐫𝐢𝐩𝐭

One of the most commonly repeated tropes you hear from the opponents of Sunnī orthodoxy are the “fabricated” works that are allegedly the basis for the Sunnī creed.

In light of this phenomena, let’s have some fun by applying the false conditions they mandate on our works onto their books, the books of the Ashʾarī and Māturīdī kalām schools. Their creedal works consist of manuscripts with no chains, dates, unknown scribes and narrators, and sometimes even liars!

[1] Kitāb al-Tawḥīd by Abū Manṣūr al-Māturīdī (d. 333H)
[2] Kitāb al-Ghunyah by al-Mutawallī (d. 478H)
[3] Kitāb al-Lumaʾ Fī al-Radd ʿAlā Ahl al-Zaygh wal-Bidaʾ by Abū al-Ḥasan al-Ashʾarī (d. 324H)
[4] Maqālāt al-Islāmiyyīn by Abū al-Ḥasan al-Ashʾarī
[5] Istihsān al-Khawḍ Fī ʿIlm al-Kalām by al-Ashʾarī
[6] Mujarrad Maqālāt al-Ashʾarī by Ibn Fūrak (d. 406H)
[7] Mushkil al-Ḥadīth wa-Bayānuh by Ibn Fūrak
[8] Sharḥ al-ʿĀlim wal-Mutaʿallim by Ibn Fūrak
[9] Al-Ḥudūd Fī al-Uṣūl by Abū Bakr Ibn Fūrak
[10] Kitāb al-Bayān by al-Bāqillānī (d. 403H)
[11] Kitāb al-Inṣāf (also titled Risālat al-Ḥurrah) by al-Bāqillānī
[12] Kitāb al-Tamhīd by al-Bāqillānī
[13] The Book of the Questions of the People of Rayy by al-Bāqillānī
[14] Laṭāʾif al-Ishārāt by Abū al-Qāsim al-Qushayrī (d. 465H)
[15] The Complaint of Ahl al-Sunnah by al-Qushayrī
[16] The Creed of Abū Isḥāq al-Isfarāʾīnī (d. 418H)
[17] Al-Tabṣīr Fī al-Dīn by Abū al-Muẓaffar al-Isfarāʾīnī (d. 471H)
[18] Al-Shāmil by al-Juwaynī (d. 478H)
[19] Al-Asmāʾ wal-Ṣifāt by ʿAbd al-Qāhir al-Baghdādī (d. 429H)
[20] ʿIyār al-Naẓar by ʿAbd al-Qāhir al-Baghdādī 𝟭) 𝗞𝗶𝘁ā𝗯 𝗮𝗹-𝗧𝗮𝘄ḥī𝗱 𝗯𝘆 𝗮𝗹-𝗠ā𝘁𝘂𝗿ī𝗱ī (𝗱. 𝟯𝟯𝟯𝗛)

The book has been edited in all of its editions based on a single manuscript housed at the University of Cambridge in the UK.

The scribe of the manuscript did not record his name, there is no chain of transmission (isnād), and the date of copying is unknown—though from its apparent condition, it seems to be relatively late.

To cite the statement of the book’s editor, al-Damanhūrī, as evidence, he said:

❝The date of copying this manuscript was certainly before 1150H, since this was the second recorded ownership of the copy in that year, so it must have been copied before the first ownership, which is unknown. This means it is a late manuscript that was in circulation in the 12th century Hijrah, creating a gap of approximately 800 years between it and the death of al-Māturīdī.❞

Accordingly, the book is not valid for anyone who adheres to the requirement of a verified isnād in manuscript transmission, due to both a break in the chain and the anonymity of the scribe.

Observations:

1. There is a massive gap between the time of al-Māturīdī’s death and the likely date of the manuscript, yet neither the Ashʾarīs nor the Māturīdīs hesitate to attribute the book to him.

2. Al-Damanhūrī asserts with certainty in the introduction to his edition that the book is indeed by al-Māturīdī, and he makes no mention of the newly invented methodology promoted by certain ignorant individuals active on social media. This places him among the other scholars who edited Ashʾarī/Māturīdī texts and rejected those fabricated criteria.

🧵 𝐃𝐢𝐝 𝐈𝐛𝐧 𝐓𝐚𝐲𝐦ī𝐲𝐲𝐚𝐡 𝐫𝐞𝐩𝐞𝐧𝐭 𝐟𝐫𝐨𝐦 𝐡𝐢𝐬 ʿ𝐚𝐪ī𝐝𝐚𝐡 𝐚𝐧𝐝 𝐛𝐞𝐜𝐨𝐦𝐞 𝐚𝐧 𝐀𝐬𝐡ʾ𝐚𝐫ī 𝐥𝐚𝐭𝐞𝐫 𝐢𝐧 𝐥𝐢𝐟𝐞?

[1] The report in question
[2] Ibn Taymīyyah’s return from Egypt
[3] Ibn Taymīyyah’s books
[4] Ibn al-Qayyim’s transmissions
[5] What really happened 𝟭) 𝗧𝗵𝗲 𝗿𝗲𝗽𝗼𝗿𝘁 𝗶𝗻 𝗾𝘂𝗲𝘀𝘁𝗶𝗼𝗻

• Ibn Ḥajar al-ʿAsqalānī said:

❝An investigation [of his views] was conducted with several scholars [in Cairo] and a written statement was drawn in which he said: “I am Ashʾarī.” His handwriting is found with what he wrote verbatim, namely: “I believe that the Qurʾān is a meaning which exists in Allāh’s Entity, and that it is an Attribute from the pre-eternal Attributes of His Entity, and that it is uncreated, and that it does not consist in the letter nor the voice, and that His saying: {The Merciful established Himself over the Throne} [20:4] is not taken according to its apparent, and I don't know in what consists its meaning, nay only Allāh knows it, and one speaks of His descent in the same way as one speaks of His istiwāʾ.” It was written by Aḥmad Ibn Taymīyyah and they witnessed over him that he had repented of his own free will from all that contravened the above. This took place on the 25th of Rabīʾ al-Awwal 707H and it was witnessed by a huge array of scholars and others.❞

📚 (Al-Durar al-Kāminah 1/148)

So to summarise, his “repentance” to the Ashʾarī creed took place on the 25th of Rabīʾ al-Awwal 707H in Egypt.

🧵 𝐌𝐞𝐠𝐚 𝐓𝐡𝐫𝐞𝐚𝐝: 𝐇𝐨𝐰 𝐑𝐚𝐦𝐩𝐚𝐧𝐭 𝐖𝐚𝐬 𝐒𝐡𝐢𝐫𝐤 𝐈𝐧 𝐓𝐡𝐞 𝐀𝐫𝐚𝐛𝐢𝐚𝐧 𝐏𝐞𝐧𝐢𝐧𝐬𝐮𝐥𝐚? 𝐓𝐡𝐞 𝐖𝐢𝐝𝐞𝐬𝐩𝐫𝐞𝐚𝐝 𝐓𝐞𝐬𝐭𝐢𝐦𝐨𝐧𝐲

A thread containing over 90 different sources, exposing the rampant practice of shirk, superstition and irreligiosity within the Muslim world before, during and after the time of Muḥammad Ibn ʿAbd al-Wahhāb.

[1] European explorers
[2] Muslim scholars, historians & travellers
[3] Opponents of Wahhābism
[4] Wahhābī testimonies 𝟭) 𝗘𝘂𝗿𝗼𝗽𝗲𝗮𝗻 𝗲𝘅𝗽𝗹𝗼𝗿𝗲𝗿𝘀

In the journey of the French envoy Jan A’outr around the year 1150H, he reports on the shrines and the practices performed at them, as he visited some and witnessed these rituals firsthand.

🧵 𝐈𝐛𝐧 𝐊𝐚𝐭𝐡ī𝐫’𝐬 𝐏𝐫𝐚𝐢𝐬𝐞 (𝟕𝟎𝟏-𝟕𝟕𝟒𝐇) 𝐅𝐨𝐫 𝐈𝐛𝐧 𝐓𝐚𝐲𝐦ī𝐲𝐲𝐚𝐡

1) The breadth of Ibn Taymīyyah’s knowledge
2) Ibn Kathīr praises Ibn Taymīyyah’s defense of al-Ḥamawīyyah
3) Ibn Taymīyyah won the debates against his opponents regarding al-Wāsiṭīyyah
4) Ibn Taymīyyah’s run in with the Aḥmadī Ṣūfī group
5) Ibn Kathīr praises Minhāj al-Sunnah by Ibn Taymīyyah
6) When the government took the pens and papers away from Ibn Taymīyyah
7) Ibn Kathīr defends Ibn Taymīyyah’s position on visiting graves
8) Ibn Taymīyyah’s funeral
9) When a young Ibn Taymīyyah delivered his famous tafsīr
10) Ibn Taymīyyah’s activism against superstition
11) Ibn Taymīyyah destroyed public consumption of alcohol
12) A Shāfiʾī scholar who was proud of giving Ibn Taymīyyah an ijāzah • Ibn Nāṣir al-Dīn al-Dimashqī said about Ibn Kathīr:

❝He wrote biographies of Shaykh Taqī al-Dīn and referred to him as “Shaykh al-Islām” in numerous writings, and his words about him are countless in his historical works.❞

📚 (Al-Radd al-Wāfir p. 163)

🧵 𝐒𝐡𝐚𝐲𝐤𝐡 ʿ𝐀𝐛𝐝 𝐚𝐥-𝐑𝐚ḥ𝐦𝐚𝐧 𝐚𝐥-𝐁𝐚𝐫𝐫ā𝐤’𝐬 𝐕𝐞𝐫𝐝𝐢𝐜𝐭 𝐑𝐞𝐠𝐚𝐫𝐝𝐢𝐧𝐠 𝐍𝐨𝐫𝐦𝐚𝐥𝐢𝐬𝐚𝐭𝐢𝐨𝐧 𝐖𝐢𝐭𝐡 𝐓𝐡𝐞 𝐉𝐞𝐰𝐬 𝐀𝐧𝐝 𝐓𝐡𝐞 𝐏𝐚𝐥𝐞𝐬𝐭𝐢𝐧𝐢𝐚𝐧 𝐑𝐞𝐬𝐢𝐬𝐭𝐚𝐧𝐜𝐞

The al-Bayān magazine conducted a series of interviews with the Shaykh regarding these issues, which they then published.

[1] What is the doctrinal duty of Muslims toward the Jews and their state?
[2] What is the Islāmic ruling on supporting Muslims in Gaza, and what forms can this support take?
[3] Do the mistakes of fighters in Gaza or elsewhere justify abandoning support for them?
[4] What is the ruling on peace and normalisation with the Jews? And what is the legitimacy of agreements leading to this? 𝟭) 𝗪𝗵𝗮𝘁 𝗶𝘀 𝘁𝗵𝗲 𝗱𝗼𝗰𝘁𝗿𝗶𝗻𝗮𝗹 𝗱𝘂𝘁𝘆 𝗼𝗳 𝗠𝘂𝘀𝗹𝗶𝗺𝘀 𝘁𝗼𝘄𝗮𝗿𝗱 𝘁𝗵𝗲 𝗝𝗲𝘄𝘀 𝗮𝗻𝗱 𝘁𝗵𝗲𝗶𝗿 𝘀𝘁𝗮𝘁𝗲?

• Shaykh ʿAbd al-Raḥman al-Barrāk said:

❝Praise be to Allāh, and peace and blessings upon His servant and Messenger, our Prophet Muḥammad, and upon his family and companions.

The Jewish nation has historically been one of the most corrupt groups among the peoples of the earth, both in ancient and recent times. Allāh has exposed the misdeeds of the Jews and detailed their wrongdoings, especially for those who reflect upon the chapters of al-Baqarah, Āl ʿImrān, al-Nisāʾ, and Al-Māʾidah in the Qurʾān.

Allāh mentioned not only the transgressions of their ancestors but also their behavior during the time of the Prophet Muḥammad ﷺ, illustrating the intense hostility they have shown towards believers, like idolaters, by fostering corruption and instigating conflict. As Allāh says: {Every time they kindle the fire of war, Allāh extinguishes it. And they strive to create corruption on earth. And Allāh does not love the corrupt}. [5:64]

Since Allāh sent ʿĪsā (peace be upon him) as a messenger to humanity, it was the Jews among the Children of Israel who denied and disbelieved in him. Allāh describes their opposition to His servant and messenger, ʿĪsā, the son of Maryam, and to his mother, as well as their subsequent disbelief in rejecting our Prophet Muḥammad ﷺ: {So they have incurred wrath upon wrath. And there is a humiliating punishment for the disbelievers}. [2:90]

The Qurʾān frequently mentions Allāh’s wrath in reference to them, beginning with His words in Al-Fatihah: {Not of those who have incurred [Your] anger nor of those who are astray}. [1:7] For this reason, scholars refer to the Jewish nation as “the nation of anger” and describe them as “the killers of prophets” and “brothers of apes and pigs,” using terms that Allāh Himself employed in the Qurʾān. Therefore, it is obligatory to resent and oppose them, disassociate from them, and believe they are disbelievers, even if they claim adherence to the Tawrāh. If any Muslim believes they follow a correct religion, then that Muslim has apostatized, even if they claim to be Muslim.

As for the current state [of Israel], it is seen as a state built on oppression and the occupation of Muslim lands. It is incumbent upon Muslims, whenever they are able, to do jihād against them and to seek to liberate Palestine from their occupation, due to their disbelief and oppression. Allāh says: {Fight those who do not believe in Allāh or in the Last Day and who do not forbid what Allāh and His Messenger have forbidden, and who do not follow the religion of truth, among those who were given the Scripture, until they give the jizyah willingly while they are humbled}. [9:29] And He also says: {Fight in the way of Allāh those who fight you, but do not transgress. Indeed, Allāh does not like transgressors. And kill them wherever you overtake them and expel them from wherever they have expelled you}. [2:190-191]❞

🧵 𝐀𝐛ū 𝐈𝐬𝐦āʾī𝐥 𝐚𝐥-𝐇𝐚𝐫𝐚𝐰ī (𝟑𝟗𝟔-𝟒𝟖𝟏𝐇)

[1] An Introduction
[2] His Trials
[3] His Tafsīr
[4] The Testimony of His Contemporaries
[5] Ibn Taymīyyah’s Praise
[6] Al-Dhahabī’s Praise
[7] Ibn ʿAbd al-Hādī’s Praise
[8] Al-Ṣafadī’s Praise
[9] Ibn al-Mibrad’s Praise
[10] Al-Suyūṭī’s Praise For His Book Dhamm al-Kalām
[11] Claims of Ittiḥād and Waḥdat al-Wujūd: Refuted by Ibn Taymīyyah, al-Dhahabī, Ibn al-Qayyim and Ibn Rajab al-Ḥanbalī 𝟭) 𝗔𝗻 𝗜𝗻𝘁𝗿𝗼𝗱𝘂𝗰𝘁𝗶𝗼𝗻

• Ibn Rajab al-Ḥanbalī said:

❝ʿAbdullāh Ibn Muḥammad Ibn ʿAlī Ibn Muḥammad Ibn Aḥmad Ibn ʿAlī Ibn Jaʾfar Ibn Manṣūr Ibn Matta al-Anṣārī al-Harawī, the Faqīh, the Mufassir, the Ḥāfiẓ [of ḥadīth], the Ṣūfī, the Orator, Shaykh al-Islām Abū Ismāʾīl.

He studied in Ṭūs and Bisṭām from a large number of people whose mention would be exhaustive. He stayed in the company of many Shaykhs and learnt discipline from them. He gathered anecdotes and commentaries [on ḥadīth] for himself and others from the narrators of ḥadīth. He narrated ḥadīth for many years. He authored many books, including Dhamm al-Kalām, al-Fārūq, Manāqib al-Imām Aḥmad, Manāzil al-Sāʾirīn, ʿIlal al-Maqāmāt, a comprehensive book called Tafsīr al-Qurʾān in Persian, an excellent book called Majālis al-Tadhkīr, which is also in Persian, and others.

He was a great leader and an Imām who was a scholar, an ʿārif, a worshipper and an ascetic (zāhid). He was a man of many spiritual states, spiritual stations (maqāmāt), miracles and sacrifice. He would remain abundantly awake at night, and was steadfast in aiding and defending the Sunnah and refuting those who opposed it. He was afflicted by many difficulties on account of this. He would greatly defend and exalt the madhhab of Imām Aḥmad.❞ 

📚 (Al-Dhayl ʿAlā Ṭabaqāt al-Ḥanābilah 1/113-118)