Muhammad Sakti Ramadhan

@HarounKanj Some from the Salaf said, that Khadir will be killed by Dajjal, which shows even the Salaf believed he is still alive: shamela.ws/book/692/77

Al-Khadir (AS) being alive seems to be the dominant opinion amongst the scholars, especially the Sufis. The earliest sources mentioning him being alive that I have found are the works of Ibn Abi Dunya (RA) who passed away 281 Hijri. Has anyone found an earlier source?

@KItreal512 @MagnusTawheed What is your thoughts regarding the words from Al kashmiri ustadz? The name of scholar that wrote the Ibaroh above

@MuhammadAriesto @MagnusTawheed What about it? I’m not sure what you’re asking me about here:)

@MagnusTawheed @MuhammadAriesto There is no proof that he lied. No one produced a chain where he is the only weak link and had proof the text contained lies. It’s clear you’re not well versed in this field.

@KItreal512 @MagnusTawheed Ustadz for your information, Sir Asleep Accept Ibn Abi All Izz and Ushool as sunnah and amongst all hanbali creed that he assumed support his doctrine, the as Sunnah, Sharh as sunnah and etc, but he claimed as an Egyptian "salafis athari Hanafi", he also brought this

@MagnusTawheed @MuhammadAriesto That doesn’t make him a liar. Esp if there are other weak narrators in the chain. Even if he was weak in hadith it doesn’t make him a liar. Hence his transmission of his father’s statements and opinions are fine and validated by the Hanafi madhab

Sneako sends an emotional message to Muslims criticising him for supporting Iran and advocating his ban from Makkah 🇮🇷😳🇸🇦 “How can you criticize me when you see our people are being attacked in Palestine? We have to wonder where does your allegiance really lie?”

@KItreal512 @MagnusTawheed Fadhilatul ustadz, what about Abu Muti'? What's be the verdict of him, can be deemed trustworthy or reliable to transmit the creed works of Imam Abu Hanifah Raddialahuanhu? To what Ustadz have came to conclusion of

@MagnusTawheed @MuhammadAriesto Credit to al-Mu’allimi, who despite being a salafi/athari, he maintains academic integrity by pointing out that the jarh against Hammad is not found in the more reliable manuscripts and that Ibn Hajar also said that Ibn Abi Hatim didn’t mention any jarh of Hammad in his book.

Lope banget sama tukang galon Deket rumah umi, tinggal kasih stiker dia udah paham

Old Palestinians woman confronts zionists that were stealing her farm. #nakba

"When missiles are falling on schools and hospitals, when Israel commits a genocide in Gaza, we call it by its name, and we do everything in our power to bring it to an end". New leader of Canada’s New Democratic Party (NDP), Avi Lewis, a long-time supporter of the Palestine solidarity movement from a socialist, anti-Zionist Jewish tradition, used his first speech to condemn Israel’s genocide in Gaza and the illegal US-Israel war on Iran.

No Muslim believes Satan is in a wall 🤦‍♂️ This is a symbolic gesture imitating Abraham who first threw stones at the devil when he was being tempted

>"Najd is between Iraq and Iran. It's basically Iran!" "First they said it's Iraq. Now they moved it to Iran. Basically wherever Israel wants to destroy, Saudi scholars say that's where Najd is." 😭 Daniel COOKS Saudi nationalist Hotha Ali 🔥

Waleykam salaam I don’t think any non Hanafi early muhaqqiq’s. However it means nothing outside of the Hanafi madhab. As no Imams of Jarh wa tadil authenticated the codifiers of the Hanbali madhab such as Abu Bakr al-Khallal and his companion Ghulam al-Khallal. The authentication by a madhab suffices even if no ahl al hadith followed suit.

Saudi Nationalist Hotha Ali CRASHES OUT after Daniel exposes idol worship in Saudi Arabia 😭🇸🇦 "No this is AI! This is fake. This is fake. This is not in Saudi!"

@fullmentalibadi As for his son Hammad ibn Abu Hanifa, I didn't find anything suggesting he had mutazilite beliefs or views. Ibn Hajar in his lisan al mizan quotes Ibn Khallikan as saying he was on good doctrine as his father was.

𝘿𝙞𝙙 𝙃𝙖𝙢𝙢𝙖𝙙 𝙄𝙗𝙣 𝙕𝙖𝙮𝙙 (𝙙.179𝘼𝙃) 𝙖𝙛𝙛𝙞𝙧𝙢 𝙖 𝙥𝙡𝙖𝙘𝙚 (𝙢𝙖𝙠𝙖𝙣) 𝙛𝙤𝙧 𝘼𝙡𝙡𝙖𝙝? In this article we will explain why the word ‘makan/place’ was most likely the narrator Sulayman Ibn Harb not preserving the exact wording from Hammad Ibn Zayd. The correct wording would most likely have been ‘throne’, as was the wording that was established amongst the salaf. ‘Makan/place’ was not wording used by the salaf. Al-Uqayli (d.322) says: Jafar Ibn Muhammad al-Firyabi narrated to us, saying: Ahmad Ibn Muhammad al-Muqaddami narrated to us, saying: Sulayman Ibn Harb said: Bishr Ibn al-Sari asked Hammad Ibn Zayd and said:
"O Abu Isma'il, the hadith that has come which says, 'Indeed Allah, Blessed and Exalted, descends to the lowest heaven, moving from place to place' —" Hammad remained silent, then said:
"He is in His place (makan) and draws near to His creation however He wills." [Al-Uqayli’s ‘Al-Du'afa Al-Kabir’ 1/143 Dar Al-Maktaba Al-Ilmiyyah - Beirut Edition] The above is a sound chain. The wording ‘moving from place to place’ (يتجول من مكان إلى مكان) isn’t actually part of any known authentic hadith. Some points to consider here: (1) Jafar Ibn Muhammad Al-Faryabi eventually stopped narrating as he noticed he wasn’t proficient in his last years. Al-Daraqutni (d.385) said: “Al-Firyabi stopped narrating hadith in the month of Shawwal in the year 300 (Hijri), and he died in the month of Muharram in the year 301.” [Su'alaat Abi Bakr al-Burqani li al-Daraqutni fi al-Jarh wa al-Ta'dil p.55 Maktaba al-Quran Edition] Al-Hakim al-al-Naysaburi (d.405AH) said: “Abu Ali al-Naysaburi said: "I entered Baghdad while al-Firyabi was still alive, and he had stopped narrating hadith. We visited him more than once, and we would write in his presence. We viewed him with sorrow."” [Al-Hakim al-al-Naysaburi’s ‘Tarikh Naysabur’ p.88 Dar Al-Bashair Al-Islamiyyah - Beirut Edition] Dhahabi (d.748AH) mentions the above statement of al-Hakim mentioning al-Firyabi’s decision to stop narrating and says: "What a good decision he made, for he sensed a change in himself, so he acted with caution and refrained from narrating." [Dhahabi’s ‘Siyar A'lam al-Nubala’ 14/99 Al-Risalah Edition] So we would first have to be sure that those who narrated it from al-Firyabi did so before he started becoming less proficient in his narrations. (2) In other versions it’s narrated as ‘throne’ instead of place/makan: Al-Safarini Al-Hanbali (d.1188 AH) when quoting al-Khallal’s ‘Sunnah’ says: “Al-Khallal narrated from Sulayman Ibn Harb that Bishr Ibn al-Sari asked Hammad Ibn Zayd, saying: ‘O Abu Ismail, the hadith says that Allah descends to the lowest heaven — does He move from place to place?’ Hammad Ibn Zayd remained silent, then said: ‘He is upon His Throne and draws near to His creation however He wills.’” [Al-Safarini’s ‘Lawa'ih al-Anwar al-Saniyyah’ 1/324 Al-Rushd Library for Publishing and Distribution - Riyadh Edition] Ibn Taymiyya (d.728AH) mentions: Abu al-Qasim Abd al-Rahman Ibn Abi Abd Allah Ibn Mandah said:
He said: Muhammad Ibn Muhammad Ibn al-Hasan narrated to us,
Abd Allah Ibn Muhammad al-Warraq narrated to us,
Zakariyya ibn Yahya al-Saji narrated to us. Then Abd al-Rahman (here Ibn Taymiyya is referring to Ibn Mandah and seems to be a continuation of the narration on the following page) said: Ahmad Ibn Nasr narrated to me; He said: “I was with Sulayman Ibn Harb when a man from the people of kalam (speculative theology) came to him and said:
‘You say that Allah is on His Throne and does not move, yet you also narrate that Allah descends to the lowest heaven?’ He (Sulayman) replied:
on the authority of Hammad Ibn Zayd: "Indeed, Allah is on His Throne, but He draws near to His creation as He wills." [Ibn Taymiyyah’s ‘Majmoo' al-Fatawa’ 5/385 King Fahd Complex for the Printing of the Holy Qur'an - Medina - Saudi Arabia Edition] Here Ibn Taymiyyah is quoting Abu al-Qasim Abd al-Rahman Ibn Abi Abd Allah Ibn Mandah’s (d.470AH) ‘Al-radd ala man za‘ama anna Allah fi kulli makan’. As a few pages earlier Ibn Taymiyya mentions Abd al-Rahman Ibn Abi Abd Allah Ibn Mandah’s book by that name and says: “Abu al-Qasim Abd al-Rahman ibn Abi Abd Allah Muhammad ibn Mandah authored a treatise refuting those who said, "The Throne is never empty of Him." He titled it: "Refutation of those who claimed that Allah is in every place, of those who claimed that Allah has no place, and of those who interpreted the descent in a way other than its apparent meaning." [Ibid 5/380] [Note: In the chain Ibn Taymiyya mentioned, Muhammad Ibn Muhammad Ibn al-Hasan seems to actually be Abu Muhammad Al-Hasan Ibn Muhammad Ibn Ahmad Ibn Ahmad Ibn Yusuf Ibn Yuwa Al-Madini Al-Isfahani Al-Lanbani. As Ibn Taymiyya quotes a chain from Abd al-Rahman (Ibn Abi Abd Allah Ibn Mandah) narrating from Muhammad Ibn Muhammad Ibn al-Hasan informed us; my father narrated to me; Ahmad Ibn Muhammad Ibn Umar al-Lubnani narrated to us; Abd Allah ibn Ahmad ibn Hanbal narrated to us; my father narrated to us… [Ibid 5/387] The Muhammad Ibn Muhammad Ibn al-Hasan who narrates from Ahmad Ibn Muhammad Ibn Umar al-Lubnani is Abu Muhammad Al-Hasan Ibn Ahmad Ibn Yuwa, as is seen in the chain of transmissions of the books of Ibn Abi Al-Dunya. Abd Allah Ibn Muhammad al-Warraq is the famous hadith scholar Abu al-Qasim Abdullah Ibn Muhammad Ibn Abd al-Aziz al-Baghawi. Zakariyya ibn Yahya al-Saji is the famous and well known scholar. Ahmad Ibn Nasr is Ahmad ibn Nasr Ibn Malik al-Khuza’i who was said to have been praised by both Ahmad Ibn Hanbal and Yahya Ibn Ma’in.] (3) Sulayman Ibn Harb used to narrate the hadiths by meaning, so the wording would change in his narration: Al-Khatib al-Baghdadi said: “Ahmad Ibn Abi Ja‘far informed us, he said: Muhammad Ibn ‘Adi al-Basri informed us in his book, he said: Abu ‘Ubayd Muhammad Ibn Ali al-Ajuri narrated to us, he said: ‘I heard Abu Dawud say: Sulayman Ibn Harb would narrate a hadith, then narrate it again as if it were not the same.’ I (al-Khatib) say: Sulayman used to narrate the hadith by meaning, so the wording would change in his narration.” [Al-khatib al-Baghdadi’s ‘Tarikh Baghdad’ 10/48 Bashar Edition] [Note Ahmad Ibn Abi Ja‘far is Abu al-Hasan Ahmad ibn Muhammad Ibn Ahmad Ibn Muhammad Ibn Mansur al-`Atiqi and he was authenticated by al-Khatib and Ibn Makula. The rest of the chain is the chain of transmission of the book ‘Su'alaat Abi Ubayd al-Aajurri Aba Dawud as-Sijistani fi al-Jarh wa Tadil’ (Questions of Abu Ubayd al-Ajurri to Abu Dawud al-Sijistani on Jarh Wa Tadil’). See p.78 of the Al-Omari edition of that book for its chain of transmission]. The above is most likely found in the original of the book of questions of Abu Ubayd al-Ajurri to Abu Dawud al-Sijistani on Jarh Wa Tadil, as it contains the same chain of transmission of the book and some parts are lost in the present day version. In conclusion, the word ‘makan/place’ was most likely Sulayman Ibn Harb not preserving the exact wording from Hammad Ibn Zayd, which would have been ‘throne’, as was the wording that was established amongst the salaf and ‘makan/place’ was not wording used by the salaf.