𓆩 Minbar al-ʾAshʿariyyah wa al-Ṣūfiyyah 𓆪

Imam Ahmad is upon the creed that Allah is not in a place. 🧵 Ibn ʿAllān al-Ṣiddīqī (d. 1057 AH) Said: “Direction, place, body, and all attributes of createdness this is something Allah is exalted above. This is the belief of the people of truth, and among them is Imām Aḥmad. And what some have attributed to him of affirming direction or anything similar is clear and outright falsehood about him and about his early companions, as Ibn al-Jawzī one of the great Hanbalī scholars stated. As for what appears in the words of some ḥadīth scholars or jurists which may give the impression of affirming direction or corporeality, the scholars have interpreted it, saying: ‘Its outward meaning is not intended.’ So you must hold firmly to this creed and beware of the deviation of the anthropomorphists and people of direction, the masters of corruption.” al-Fatūḥāt al-Rabbāniyyah 🧵

Also please make sure to make dua for my wife she is having illnesses and errors after delivering our son meaning she is sick

Also please make sure to make dua for my wife she is having illnesses and errors after delivering our son meaning she is sick

I hope you brothers and sisters benefited from my telegram channel, sometimes I feel the need to retire it and focus on my life as I am now a father.

Definition of hand ? ‎Al-Ḥāfiẓ Ibn Ḥajar al-ʿAsqalānī (رحمه الله) said: ‎“The word ‘Yad’ (hand) in the Arabic language is used for many meanings we have gathered twenty-five of them, between literal and metaphorical usages: ‎¹ The physical limb — al-jāriḥah. ‎² Power or strength, as in Dāwūd was given power (dhā al-aydi) — Ṣād ⁦ 38:17⁩. ‎³ Ownership or dominion, as in All bounty is in the hand of Allāh — Āl ʿImrān 3:73. ‎⁴ Covenant or pledge, as in The hand of Allāh is above their hands — Al-Fatḥ ⁦ 48:10⁩, and also in the saying, This is my hand pledged to you in loyalty. ‎⁵ Submission or obedience, as in the verse of poetry, He obeyed willingly by word, thus he was compliant. ‎⁶ Favor or blessing, as in And how many a favor from the darkness of night do I owe. ‎⁷ Ownership, as in All bounty is in the hand of Allāh. ‎⁸ Humility, as in Until they give the jizyah by hand — At-Tawbah ⁦ 9:29⁩. ‎⁹ Authority over marriage, as in Or he in whose hand is the tie of marriage — Al-Baqarah 2:237. ‎¹⁰ Sovereignty or dominion. ‎¹¹ Obedience. ‎¹² Community or group. ‎¹³ Path or route, as in The hand of the coast took them — meaning the coastal route. ‎¹⁴ Separation or dispersal, as in They scattered like the people of Sabaʾ. ‎¹⁵ Protection or guardianship. ‎¹⁶ The upper part of a bow. ‎¹⁷ The handle of a sword. ‎¹⁸ The handle of a millstone. ‎¹⁹ The wing of a bird. ‎²⁰ Duration of time, as in I did not meet him for the span of an age. ‎²¹ Beginning or initiation, as in I met him at the beginning of my time (dhāt yadī). ‎²² To give something directly, as in He gave it from the back of his hand. ‎²³ The edge or border of a garment. ‎²⁴ The front part of something. ‎²⁵ Exchange in cash or immediacy, as in I sold it hand to hand. ‎➽ Al-Ḥāfiẓ Ibn Ḥajar al-ʿAsqalānī — Fatḥ al-Bārī Sharḥ Ṣaḥīḥ al-Bukhārī (13/483)

https://x.com/shababalhanbali/status/1986466870837309795?s=46 Make sure to follow this brother and like his post as he just exposed a Wahhabi

Credits:Shabab

Muḥammad Al-Qārī (رحمه الله) Said: > *“The second interpretation and it is also attributed to Imām Mālik (رحمه الله) is that it is to be understood figuratively, and its meaning is Allāh’s turning toward the supplicant in response, gentleness, mercy, and acceptance of his plea for pardon as is the habit of generous people, particularly kings, when they descend near the poor, the distressed, and the weak. Al-Nawawī (رحمه الله) said in his Sharḥ Ṣaḥīḥ Muslim regarding this ḥadīth and others like it among the aḥādīth of the divine attributes and their corresponding Qurʾānic verses: There are two well-known approaches (madhhaban mashhūran). The first the view of the majority of the Salaf and some of the mutakallimīn (theologians) is to believe in the reality (ḥaqīqah) of these attributes as befits Allāh (taʿālā), while holding that the apparent, familiar meaning in reference to us is not intended. They do not discuss its interpretation (taʾwīl), while maintaining our belief in Allāh’s transcendence above all likeness to created beings.”* *Mirqāt Al-Mafātīḥ Sharḥ Mishkāt Al-Maṣābīḥ — ʿAlī ibn Sulṭān Muḥammad Al-Qārī (3/270)*

https://discord.gg/salaf A brother here did a 50+ scans thread on the aqidah of ibn rajab al hanbali be sure to join his discord and read his thread inshallah

‎Ibn Rajab Al-Hanbali Records the Ijmāʿ Rejecting Place, Letters, and Sound for Allah. Imām Ibn Rajab al-Ḥanbalī (رحمه الله) recorded: ‎“Some of the opponents have narrated the event differently. They said: The Shāfiʿīs, Ḥanafīs, and Mālikīs gathered in the presence of al-Muʿaẓẓam ʿĪsā and al-Ṣārim Baraqash, the governor of the citadel. They would sit in the Dār al-ʿAdl (the Hall of Justice) to investigate grievances. At that time, the issue of summoning the Ḥanbalīs to present their creed became public knowledge. The sons of the jurist Najm al-Dīn al-Ḥanbalī agreed with the group, but the jurist ʿAbd al-Ghanī al-Maqdisī insisted upon maintaining his belief in direction (jihah), divine rising (istiwāʾ), and the notion of divine speech involving letters (ḥarf). The jurists unanimously issued a fatwā declaring him a disbeliever and an innovator, saying that it was impermissible for him to remain among the Muslims or for the ruler to allow him to live among them. He asked for three days to leave the city, and this was granted. They objected to him on several points, including his saying: ‎“I do not declare God’s transcendence in a way that negates the reality of descent,” and his statement: “God was and there was no place, and He is not now as He was.” They said to him: “If you say He is not as He was, you have affirmed for Him a place; and if you do not declare Him transcendent in a way that negates descent, you have permitted transition (intiqāl). As for letters and sound, nothing authentic is reported from your Imām Aḥmad regarding that only that he said: ‘The Speech of Allāh, Mighty and Exalted, is uncreated.’” Voices were raised, and al-Ṣārim al-Dīn said to him: “Are all of these people upon misguidance and you alone upon the truth?” He replied: “Yes.” Then it was mentioned that they prevented him from leading prayer in the congregational mosque. ʿAbd al-Ghanī left for Baʿlabakk, then traveled to Egypt, where he stayed near the grain mills and began teaching ḥadīth. The jurists of Egypt issued a fatwā permitting his blood, and the scholars of Egypt wrote to al-Ṣafī ibn Shukr, the vizier of al-ʿĀdil, saying that he had corrupted the people’s beliefs and publicly proclaimed anthropomorphism. The vizier wrote to the governor of Egypt ordering that he be exiled to the Maghrib, but he died before the letter arrived.” ‎*Kitāb Dhayl Ṭabaqāt al-Ḥanābilah (2/22)

Guys if you’re going to do takfir on me please atleast apply the foundations of kufr

Another scholar said: Tafsir is explaining what is mentioned in general terms in the stories of the Noble Book, clarifying the meanings of its rare or unusual words, and explaining the circumstances for which its verses were revealed. As for Ta’wil, it is clarifying the meaning of what is ambiguous (mutashabih) — and mutashabih means that which cannot be understood with complete certainty without any doubt, whereas what is clear and definite is called nass (explicit text). And al-Raghib said: Ta’wil is returning something to its intended purpose or ultimate meaning — whether it is a statement or an action.

Al Raghib said: Tafsir is sometimes used for what relates specifically to individual words and their uncommon expressions, and sometimes for what relates to tawil. For this reason, it is said: “the expression of a dream,” and “its tafsir and its tawil.”

Ibn al-Jawzi said: Tafsir (exegesis) means bringing something out from a state of obscurity into clarity making what was hidden clear and understandable. Ta’wil (interpretation) means taking the words away from their apparent, literal meaning to another meaning that needs proof or evidence and without that proof, the apparent wording would not be left.

Repost of my families cat

Imam Ibn Abd al-Barr al-Maliki said: “Movement and change of state cannot be ascribed to Him, for such descriptions are impossible for Him. His existence in pre-eternity does not necessitate a place, nor does His being “established” (istiwāʾ) necessitate a place. This is not like the case of creation, for when created beings exist, their existence requires a place; and when they move, their movement requires a place — thus they transfer from one location to another. But Allah, the Mighty and Majestic, is not like that. He, in pre-eternity, existed without being in a place, and His istiwāʾ does not necessitate a place. This is something that reason cannot deny. Yet we say: He established Himself (istawā) from being without a place, to being above the Throne — but we do not say: He moved (intaqala), even though the meaning might appear similar. Do you not see that we say “ʿArsh (Throne)” and not “sarīr (chair),” even though their meanings are alike? And we say “He is al-Ḥakīm (the Wise)” and not “ʿāqil (intelligent)”; and we say “the Khalīl (intimate friend) of Ibrāhīm,” and not “the companion of Ibrāhīm” — even though the meanings are close. Thus, we only name Him, describe Him, and ascribe to Him what He named and described Himself with — as we have mentioned before in His own description of Himself — without partner or likeness.”

Imam Ibn Battal said: “There is clear evidence has been established that the Creator, The Almighty, is not a body, nor does he need a place (Makan)… Because The Almighty had been and there was no place and He is as he was, Then He created place, so it is impossible for Him to be in place before the creation, Then he took a place ?? after He created it. This is impossible.”

Be sure to join this brothers discord. As it is his, and he makes these scans https://discord.gg/salaf

Imam Ibn hibban said: “Praise be to Allah — the One who has no limited boundary that could be imagined, nor a set term that could come to an end; whom places cannot encompass, nor times contain; whose blessings are not comprehended by observation or senses; whose attributes cannot be compared to those of human beings. Exalted is His greatness beyond the utmost description of those who describe, and far above the reach of those who attempt to grasp the extent of His reality.”

Ibn al jawzi al-hanbali said: “The early generations (al-salaf) would remain silent when hearing such matters, and they would not interpret them even though they knew that the Essence of Allah, exalted is He, is not composed of parts, is not contained by any place, and is not described by change or movement. Whoever turns away from anything that leads to anthropomorphism (tashbih) and remains silent regarding the interpretation of what is attributed to Allah, mighty and majestic, in such matters then he has followed the way of the righteous predecessors (al-salaf al-salih) and is safe.”