Ibn Taymiyyah said:

"As for identifying the doomed sects, the earliest figures we have received reports about who spoke of their deviation are Yusuf ibn Asbat, then ‘Abdullah ibn al-Mubarak—both of whom are esteemed imams among the most distinguished scholars of Islam.

1/5 They stated that the fundamental sources of innovation are four: the Rāfiḍah, the Khawārij, the Qadariyyah, and the Murjiʾah. It was then said to Ibn al-Mubarak, 'And what of the Jahmiyyah?' He responded, 'Those are not from the Ummah of Muhammad.'

Ibn al-Qayyim said about Ibn Taymiyyah:

He once told me, 'What can my enemies do to me? My paradise, and garden is in my heart; wherever I go, it goes with me and never leaves me. My imprisonment is solitude with Allah, my execution is martyrdom, and my exile is a journey.'

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While imprisoned in the fortress, he used to say in his cell, 'If I were to spend the equivalence of this chamber in gold, it would not equal for me the gratitude of this blessing—or ‘I cannot reward them (my enemies) for the goodness which they were a cause for me to receive.’

Shaykh al-Islam said:

"The heart was created solely for the love of God Almighty, and this is the natural disposition upon which God created His servants, as the Prophet, peace and blessings be upon him, said: ‘Every child is born upon the natural disposition,

1/3 and it is his parents who make him a Jew, a Christian, or a Magian, just as a beast produces a perfect beast: do you detect any mutilation in it?’ Then Abu Huraira said: ‘Recite if you wish: "The natural disposition of God upon which He has created all people.

Shaykh al-Islam Ibn Taymiyya's response to those who requested he refrain from discussing verses and hadiths regarding the divine attributes among the common people:

"As for who says, 'We ask him not to discuss the hadiths and verses on the attributes with common people,

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nor to write about them to other regions or in the fatwas related to them,' implies the negation of the greatest fundamentals of religion and the foundations of monotheism. Among the greatest verses concerning the attributes is Ayat al-Kursi, which is the greatest verse

Shaykh al-Islam wrote on the Claim: [If Ontological Attributes Subsisted in God, He Would Depend on Them]:

"As for the statement: "If Ontological Attributes subsisted in Him, He would be dependent on them, and they would be dependent on Him; thus, the Lord would be in need

1/23 of something other than Himself," this is akin to the first objection. Therefore, it is said:

First: The claim that "If Ontological Attributes subsisted in Him, He would be dependent on them," implies the possibility of a substance [Jawhar] without attributes,

Shaykh Al-Islam may Allah have mercy on him said:

"The authentic collections of hadith, as well as the Sunan, and the Musnads, are replete with narrations concerning the divine attributes. In fact, specific chapters have been dedicated to this topic, such as

1/15 the "Book of Tawhid and Refutation of the Heretics and the Jahmiyyah," which is the concluding chapter of Sahih al-Bukhari, the "Refutation of the Jahmiyyah" in Sunan Abi Dawood. and the "Book of the Attributes" (Kitab al-Nu'ut), in Sunan an-Nasa'i.

Shaykh Al-Islam may Allah elevate his status said:

"It is evident both through observation and reason that there exist entities. It is also well-established that among these entities are those that have come into existence after previously not existing. For instance,

1/8 we know that we ourselves came into existence after a period of non-existence. Similarly, clouds, rain, plants, and animals are all phenomena that have arisen after not being, and other such signs that Allah, the Exalted, has highlighted in the verse:

Shaykh Al-Islam may Allah be pleased with him said:

"It is self-evident that anything coming into existence after non-existence must have a cause. This is an intuitive evident truth, known even to children; for if a child is struck by someone he did not see while unaware,

1/6 they will [instinctively] ask, "Who hit me?" If they were told that no one hit them, their mind would reject the notion that the strike happened without a cause, rather the child knows that anything that occurs must have a cause. If someone tells the child that a particular

Shaykh al-Islam was asked about the killing of Al-Husayn (may Allah be pleased with him) and the ruling on his killer, he replied:

'..As for Al-Husayn: he and his brother are the leaders of the youth of Paradise, they are the fragrant flowers of the Messenger of Allah ﷺ

1/22 from this world, as is established in authentic narrations. It is also authentically narrated that he wrapped his cloak around Ali, Fatimah, Al-Hasan, and Al-Husayn, and said: "O Allah, these are my family: remove from them impurity and purify them with a thorough purification."

Exposing the logical ground on which the heretics deny God's aboveness over the throne.🧵

What I will present is argued by the philosophers as well as Ash'aris like Sa'eed Fudah in our time. First, we should know propositions can be opposed in 4 ways in Aristotelian logic:

1/25 1) Contradiction: Two propositions are contradictory if one being true implies the other is false, and vice versa. They cannot both be true and cannot both be false. it's between an existent and a nonexistent; a positive and a negative.

Example: "You exist" vs "you don't exist."

Second thread🧵

Some Quotes of scholars about Ibn sina:

1. Al-Dhahabi in Ibn Sina's biography in "Siyar A'lam al-Nubala," said: "...He has the book 'Al-Shifa' and other works that are intolerable. Al-Ghazali declared him a disbeliever in his book 'Al-Munqidh min al-Dalal,

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https://twitter.com/shaykhu_lislaam/status/1810515435789439417

' as well as declaring Al-Farabi a disbeliever." (Siyar A'lam al-Nubala 17/535).

2. Ibn al-Qayyim said: "As for what is found in the books of the later scholars regarding his (Aristotle’s) doctrine, it is the work of Ibn Sina. He brought the doctrine of his predecessors,

Some Heresies, and blasphemies of Ibn Sina🧵;

1. His view that the miracles of the prophets are psychic powers: When Shaykh al-Islam Ibn Taymiyyah was asked about this statement, he replied: "Praise be to Allah...This statement—that the miracles of the prophets,

1/ peace be upon them, are psychic powers—is false; indeed, it is disbelief. The one who says this should be asked to repent, and the truth should be made clear to him. If he insists on his belief after the proof has been established against him, he is declared a disbeliever,

Jesusﷺ was saved, as the psalms predicted:

Christians claim Jesus was led to his enemies to be hung on a cross, but he himself prayed to be saved from death and to not be delivered to them. keep in mind his prayer in the Garden of Gethsemane, while reading the Psalms:

1/18🧵 "When hard pressed, I cried to the Lord; he brought me into a spacious place. The Lord is with me; I will not be afraid. What can mere mortals do to me? The Lord is with me; he is my helper. I look in triumph on my enemies.

Shaykh Al-Islam said:

'Uttering the intention is a deficiency in both intellect and religion. In terms of religion, it is because it is an innovation (bid'ah). As for intellect, it is comparable to someone who, before eating, says: "I intend by placing my hand in this dish

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that I want to take a bite from it, put it in my mouth, chew it, and then swallow it to satisfy my hunger." Similarly, a person who says: "I intend to pray the obligatory prayer for this current time, four units, in congregation, as an act of worship for Allah" is displaying

The struggle of Ibn sina, with Aristotle's Metaphysics.

Ibn Sina, despite being a giant in philosophy, makes an interesting confession about Aristotle's Metaphysics. This isn't merely a reflection on Ibn Sina himself but highlights the nuances surrounding the material

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of the book, its method, and its practical implications, especially for someone with a different background. To the extent that he had to have an interpretation of such material [which is already coming from an interpretation] handed to him by another philosopher,

The question that scares Ash'aris the most: Are the majority of Muslims throughout all times Ash'aris or not?

If they claim the majority of Muslims are Ash'aris, we remind them that this contradicts the view of their major scholars, who said that the majority of Muslims..

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do not accept Ash'ari theology and are repelled by it because it is difficult to understand and contrary to natural disposition [Fitrah]! And if they claim that the majority of Muslims are not Ash'aris, this is an explicit admission that Ash'ari theology is not

There are several reasons the enjoyment of physical pleasures in the afterlife is both rational and consistent with divine scripture and wisdom:

1| Distinctiveness from Angels: If one argues that humans will be like angels and that their life in heaven will revolve around

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https://twitter.com/CathoNuncio/status/1807551008945439116

angelic actions, it is crucial to understand the fundamental distinctions between angels and humans. Humans were created for a test on Earth, facing numerous obstacles and the risk of failure. The wisdom and purpose behind this test would be diminished if those who endured it

Shaykh Al-Islam said:

Ahl-Sunnah and Hadith avoid those who promote innovations; from Kalam, Ra'y, or Ibadah. This is why they avoided narrating from those who promoted innovations from Ahl al-kalam like Amr ibn Ubayd, or Ahl al-ra'y like those from Kufa. This was also..

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the manner of Ahmad ibn Hanbal in dealing with them, and this [issue] is detailed elsewhere.

Jaami' al-masa'il 8/76

What Shaykh al-Islam mentioned about Ahmad avoiding Ahl al-ra'y and discouraging narrating from them is well-known about him. Al-Aqili stated: "Abdullah ibn Ahmad

What I mentioned about the sophistic phase of Al-Ghazali, due to the evils of philosophy and kalam, was not exclusive to him. It also happened to his shaikh, who said he left Muslims with their Islam.

Al-Juwayni said:

"I read fifty thousand in fifty thousand [books] then I left

the people of Islam with their Islam in it and their pure sciences. Then I embarked on the vast ocean and delved into what the people of Islam prohibited, all in pursuit of the truth. I used to flee from imitation in the past, but now I have returned from all of that

Some needed words nowdays:

"From the completeness of God's blessings upon His believing servants is that He brings them hardships, distress, and what drives them to rely solely on Him [Tawhid], so they call upon Him sincerely in their faith, hoping in Him and no one else

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and their hearts become attached to Him not someone else. As a result, they gain trust in Him, turn to Him, experience the sweetness of faith, taste its essence, and are freed from polytheism, which make up a greater blessing for them than the removal of sickness, fear, drought,

The head of the Ash'aris in our age, Sa'eed Foudah, compares God's existence to the existence of feelings such as love and hate, to justify that his God is not on the throne. In doing so, he has committed several blunders. Two of these are that he likens his God to creatures

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and he compares God's existence to the existence of mere concepts that do not have a real, ontological, external existence, which is essentially atheism.

He said:

"Here, we present some examples that you cannot escape from. We say:

The feeling of love and hate