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الحلبي
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الحلبي
@Halabi101
إنا أهل بيت اختار الله لنا الآخرة على الدنيا وإن أهل بيتي سيلقون بعدي بلاء وتشريدا وتطريدا
Katılım Ocak 2024
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الحلبي retweetledi
Alhamdullilah this innovated salafi wahabi spent days on days misguiding the ummah with falsehood only for Allah ﷻ to make him leave & go back into his hole. A victory for ASWJ. 1 by 1 these innovated salafi wahabi cults are falling @SalafisLs @ClarifyingLight @HarounKanj
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الحلبي retweetledi
الحلبي retweetledi
Acc. to Dr. Zahid Ali, a non-alawi-dawodi-tayibi-musta'li-non druze-fatimi-Ismaili,the main books of Ismailism r :
Rasail of Ikhwan al Safa[fl. ca. 10th cent
Rahat al 'aql of al Kirmani[d. ca. 1021
Ta'wil al da'aim of al Nu'man[d.974
Majalis al mu'ayyadiyyah of al Shirazi[d.1078
Musa as-Sudani@abolore12345
Confusion Over Imamah and Wisayah of Ismailis People, including Ismailis themselves, disagree: Was Alī an Imam or a wasī Were Hasan & Ismail Imams Were Ismā'īl & his son d 7th & 8th — which contrasts the off. view that Muḥ'd b. Ismā'īl is d 7th & Ali isn't an Imam but a wasi
Indonesia
الحلبي retweetledi
Confusion Over Imamah and Wisayah of Ismailis
People, including Ismailis themselves, disagree:
Was Alī an Imam or a wasī
Were Hasan & Ismail Imams
Were Ismā'īl & his son d 7th & 8th — which contrasts the off. view that Muḥ'd b. Ismā'īl is d 7th & Ali isn't an Imam but a wasi
Musa as-Sudani@abolore12345
The most important Ismaili books that deals with their explanation of al mabda' wal ma'ad [The Universe's Origin and Return] per Ihsan Ilahi Zaheer [d.1987]
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الحلبي retweetledi
Shaykh Nūr al-Dīn ʿItr (d. 2020 CE) said:
❝Love for the Ahl al-Bayt is something natural for every Muslim, especially for Ahl al-Sunnah wa'l-Jamāʿah. This is due to the many textual proofs concerning it, and because it is an inseparable consequence of loving the Prophet ﷺ.❞
Català
الحلبي retweetledi
The most important Ismaili books that deals with their explanation of al mabda' wal ma'ad [The Universe's Origin and Return] per Ihsan Ilahi Zaheer [d.1987]
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الحلبي retweetledi
The Ten Categories (al-Maqūlāt al-ʿAshr)
The highest genera of existence are ten, known as the Ten Categories (al-Maqūlāt al-ʿAshr).
Classical logicians held that every created thing falls under one of the following categories:
1) Substance (Jawhar)
2) Quantity (Kamm)
3) Modality (Kayf)
4) Relation (Iḍāfah)
5) Place (ʿAyn)
6) Time (Matā)
7) Possession (Milk or Jiddah)
8) Position (Waḍʿ)
9) Action (An Yafʿal)
10) Passion or Being-Affected (An Yanfaʿil)
The first category is Substance, while the remaining nine are accidents (Aʿrāḍ).
Some scholars gathered the ten categories into the following mnemonic verse:
A moon, abundant in beauty, from the finest of lands,
stood uncovering my sorrow when he turned away.
In this verse, moon indicates Substance, abundant Quantity, beauty Modality, finest Relation, lands Place, stood Position, uncovering Action, my sorrow Possession, when Time, and turned away Passion or Being-Affected.
Substance (Jawhar)
Substance is that which subsists in itself and is capable of receiving contrary accidents.
Human beings and buildings are examples of substances.
Accident (ʿAraḍ)
An accident is that which subsists in a substance and by which the substance is described.
Quantity (Kamm)
Quantity is magnitude or measure capable of division.
Quantity is divided into two forms:
Discrete Quantity (Kamm Munfaṣil)
Discrete Quantity consists of separate units that do not share common boundaries, such as numbers.
Continuous Quantity (Kamm Muttaṣil)
Continuous Quantity consists of parts joined by common boundaries, such as length, area, volume, and surfaces.
Modality (Kayf)
Modality is an accident whose conception does not depend upon another thing and which is not essentially characterized by divisibility.
Examples include colours, tastes, smells, and textures.
Relation (Iḍāfah)
Relation is an accident understood through comparison with another thing.
Examples include fatherhood and sonship, and greaterness and lessness.
Place (ʿAyn)
Place is the presence of a thing within a location.
Place is divided into two forms:
Real Place (ʿAyn Ḥaqīqī)
Real Place is the presence of a thing in its immediate and proper place.
Examples include water in a cup and a book on a shelf.
Non-Real Place (ʿAyn Ghayr Ḥaqīqī)
Non-Real Place is the presence of a thing in a broader place that does not directly contain it.
Examples include saying that a person is in a city or country rather than in their immediate containing place.
Time (Matā)
Time is the occurrence of a thing within a temporal period.
Time is divided into two forms:
Real Time (Matā Ḥaqīqī)
Real Time is the occurrence of a thing in the temporal period that properly corresponds to it.
An eclipse occurring at a particular moment is an example.
Non-Real Time (Matā Ghayr Ḥaqīqī)
Non-Real Time is the occurrence of a thing in a broader temporal period to which it is attributed.
For example, saying that an eclipse occurred during a day, month, or year.
Possession (Milk / Jiddah)
Possession is a state acquired by a thing through something surrounding all or part of it and moving when it moves, such as skin, clothing, or jewellery.
Examples include wearing a garment or ring.
Position (Waḍʿ)
Position is a configuration arising from the relation of a thing’s parts both to one another, such as the arrangement of the head, torso, and limbs, and to external directions, such as being upright or inverted.
Examples include standing, sitting, bowing, and reclining.
Action (An Yafʿal)
Action is the state of a thing while affecting something else.
An example is a knife cutting.
Passion or Being-Affected (An Yanfaʿil)
Passion or Being-Affected is the state of a thing while receiving an effect from another thing.
An example is an object being cut.
Together, these ten categories encompass every created thing, either as a substance or as an accident subsisting in a substance.
Allāh knows best.
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الحلبي retweetledi
Don't lie about al-Imam al-Shafi'i.
2 years ago, I analyzed every chain of his alleged praise for Muqatil that I could find and not a single one was authentic.
I found 9 chains for it: 2 in Tarikh Baghdad, 2 in Manaqib al-Shafi'i (by al-Bayhaqi), and 2 in Tarikh Dimashq.
@azma27t (Azmat)@Azmatul51794319
Ibn Taymiyyah said :- Al-Shafi'i said: 'Whoever wishes to master Quranic exegesis (Tafsir) is dependent upon Muqatil, and whoever wishes to master jurisprudence (Fiqh) is dependent upon Abu Hanifah.'
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This is why mustalah is good
There are about 9 chains , each with a differing level of weakness
This becomes Hassan li ghayrihi
This is because all the chains when taking together becomes a solid chain
الحلبي@Halabi101
Don't lie about al-Imam al-Shafi'i. 2 years ago, I analyzed every chain of his alleged praise for Muqatil that I could find and not a single one was authentic. I found 9 chains for it: 2 in Tarikh Baghdad, 2 in Manaqib al-Shafi'i (by al-Bayhaqi), and 2 in Tarikh Dimashq.
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@olowo__ake 7/9 of those chains praise al-Imam Abu Hanifah/his 2 students.
Do you accept that? If not, don't tell me it's "hasan li ghayrihi".
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@Halabi101 Arguing from nothing
The rules of shawahid is authentic
Actually shafi praised muqaatil for skill not character in all the shawahid
So you just agreed
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authentic (which I highly doubt), then it would be a praise of skill, not character.
@HarounKanj @Alminhaji @hashimiyy_
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After this thread, no one should ever say that al-Imam al-Shafi'i praised Muqatil.
Regarding al-Shawahid, I will not consider that here because we're dealing with people who wouldn't consider it for us, so why should we consider it for them?
Lastly, even if his praise was
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