Al-Hargeysawi

Ethnicity: Somali | Religion: Islam | Denomination: Sunni | School: Shafi'i | Creed: Ash'ari | Motto: To Speak the Truth

[Ibn 'Asakir @sunnii_nur]

Le rang de Shaykh al-Islām Fakhr al-Rāzī dans la science du hadith et sa défense des grandes figures des gens du hadith

Bien que Shaykh al-Islām l’imam Fakhr al-Dīn al-Rāzī ne se soit pas attaché, dans ses ouvrages, à rapporter les chaînes de transmission (asānīd) des hadiths selon la méthode habituelle des traditionnistes, le chercheur attentif découvre qu’il possède une maîtrise considérable de la terminologie de la science du hadith et de ses règles — singulièrement en ce qui touche à la valeur probante des récits, et plus précisément aux hadiths āḥād (à transmetteurs isolés) et au mutawātir (à transmission massive) : il a consacré à cela des discussions méthodologiques précises dans ses ouvrages de théologie (kalām) et de fondements (uṣūl).

Il a de même abordé la question du caractère catégorique (qaṭʿiyya) des textes et de leur portée sémantique. Son examen des conditions par lesquelles un récit emporte la certitude est une tentative de codification rigoureuse du savoir, afin de distinguer le présumé (ẓannī) du certain (yaqīnī).

Cette maîtrise du hadith ressort aussi de façon remarquable dans son traitement des défauts cachés (ʿilal) des hadiths relatifs aux attributs divins, comme dans le dernier chapitre de son ouvrage Ta’sīs al-taqdīs. Shaykh al-Islām al-Rāzī y a traité ces hadiths selon une méthode critique précise, qui révèle sa connaissance des procédés de critique du texte (matn) et de la chaîne (sanad), ainsi que sa capacité à distinguer, parmi les récits, l’authentique (ṣaḥīḥ) du faible (ḍaʿīf).

Ce qui renforce encore cette image, c’est que Shaykh al-Islām al-Rāzī ne s’est pas contenté de citer les hadiths à l’état brut : il s’est appuyé, dans al-Maṭālib al-ʿāliya, sur des sources de hadith — tel l’ouvrage al-Tawḥīd d’Ibn Manda, l’un des traditionnistes du quatrième siècle de l’Hégire —, ce qui atteste sa conscience de la valeur de ces sources dans l’édification de la méthode doctrinale.

De même, ses prises de position polémiques à l’encontre des Mu’tazilites confirment sa défense explicite des gens du hadith, ceux qui déclarent Allah transcendant (al-munazzihīn) : Shaykh al-Isl��m al-Rāzī a défendu leurs grandes figures — comme Aḥmad ibn Ḥanbal, Ibn Rāhawayh et Yaḥyā ibn Maʿīn — face aux accusations dont les Mu’tazilites les avaient affublées, telles que l’imputation d’anthropomorphisme (tajsīm) et d’assimilationnisme (tashbīh).

L’un des plus notables de ceux qu’il réfuta dans ce contexte fut Ibrāhīm ibn Sayyār al-Naẓẓām, qui avait adressé aux gens du hadith toute une série de critiques : Shaykh al-Islām al-Rāzī fut parmi les plus éminents à se charger d’en faire la réfutation dans ses écrits.

En contrepartie, il a également passé au crible nombre de hadiths qu’Ibn Khuzayma avait rapportés dans son ouvrage al-Tawḥīd, en exposant leur faiblesse et le fait qu’ils n’atteignent pas le rang requis pour servir d’argument en matière de croyance.

Ces données, prises dans leur ensemble, indiquent que Shaykh al-Islām Fakhr al-Rāzī ne se tenait nullement à l’écart des sciences du hadith : il les mettait au contraire au service de son projet théologique ash’arite, en faisant un instrument d’argumentation dans la lutte de l’école sunnite ash’arite contre les sectes déviées — comme les Rāfiḍites, les Karrāmites et les Mu’tazilites —, avec une compréhension profonde des méthodes des gens du hadith, et le souci d’employer cela au service de sa démarche de défense des croyances islamiques.

[Al-Hargeysawi @FizzleKay123]

@mohammed_hijab It's well known that Wahhabis are weak in legal theory. Some even go as far as to forbid studying the field.

[Al-Hargeysawi @FizzleKay123]

@AbdullahAlkuri You Wahhabis are so cringe.

[Al-Hargeysawi @FizzleKay123]

@Haqiqatjou "Scholars of Tawhid". This is how the khawarij used to speak against the Salaf. We're living in similar times with Wahhabis disrespecting established Sunni ulama and anyone who criticises Qarn al-Shaytan means your Tawhid needs to be questioned. Typical khariji mubtadi'.

[Al-Hargeysawi @FizzleKay123]

@BroHajji I was waiting for your insane tawil on why Imam Ibn Kathir negated the literal meaning but you only supported Shaykh Haroun's position. Good job.

[Al-Hargeysawi @FizzleKay123]

@KlaarZev @AbuAsimHanbali Now al-Suyuti is Taymi? No wonder why you think Ash'aris barely contributed to anything because you claim all Ash'ari scholars. Laughable!

[Al-Hargeysawi @FizzleKay123]

@KlaarZev @AbuAsimHanbali Kitab al-Uluww is full of weak and fabricated reports. Al-Dhahabi regretted authoring this book in his later life. We judge Ibn al-Salah in his writings and in his fatawa, he does tafwid al-ma'na on Istiwa. He doesn't affirm any of this stuff.

[Al-Hargeysawi @FizzleKay123]

@KlaarZev @AbuAsimHanbali In contribution, those who adhere to the Hanbali creed admit Ash'aris dominated every science and contributed far more significantly. You're just a sectarian Wahhabi freak and, in reality, Hanbalis are free from you.

[Al-Hargeysawi @FizzleKay123]

@KlaarZev @AbuAsimHanbali Khalil had many teachers. Ibn Abd al-Hadi was just one. Ibn al-Subki was praising al-Dhahabi's knowledge in history and benefited him. Ibn al-Salah was Ash'ari. You are aware Ibn al-Salah records al-Ash'ari, al-Baqillani, and al-Ghazali as Mujaddidin in his fatawa?

[Al-Hargeysawi @FizzleKay123]

@KlaarZev @AbuAsimHanbali Majority of the khalaf's Muhaddithun and Fuqaha were Ash'aris, even al-Dhahabi did not deny this. Khalil was Ash'ari. Any Maliki will tell you this. You're a delusional Wahhabi.

[Al-Hargeysawi @FizzleKay123]

@KlaarZev @ProAdil_27 Al-Dhahabi in his later life returned to the doctrine of the Salaf and retracted his Taymi beliefs so if you're talking about the early books he wrote like Kitab al-Uluw. Judge his later works like Siyar. Enjoy reading. https://t.co/dol3703L9y

[Sayf al-Dīn al-Miknāsī @almiknasi]

🧵A thread on the final phase of adh-Dhahabī

ʾImām Muḥammad ibn ʾAḥmad ibn ʿUthmān adh-Dhahabī رحمه الله was among ḥuffāẓ and leading mutaqaddimīn, a critic and master of ḥadīth, tārīk͟h, and fiqh, whose authority rests upon precision in naql, and exhaustive comparison of isnāds.

[Al-Hargeysawi @FizzleKay123]

@KlaarZev @ProAdil_27 According to many scholars? Stop lying. There is a reason why al-Dhahabi critiqued Ibn Abi Zayd on this issue. Although, Ibn Abi Zayd is often misinterpreted by Wahhabis. The current al-Ghunya is not authentically attributed to Abd al-Qadir al-Jilani. Source on Ibn Abd al-Barr?

[Haddesenâ @haddesenaa]

• Iraklı Müctehid Kadı Şeyh Abdülkerim Müderris, ahir zamanda gelmiş en büyük Şafiî alimlerden biridir.

• Mütevazı olan şeyhin 100 civarında eseri bulunmaktadır.

• Muhaddis Abdufettah Ebu Gudde, onu ziyaret edip çıkınca der ki: "Ben, İmam Şafiî'nin yaşadığını bilmiyordum."

[Al-Hargeysawi @FizzleKay123]

@KlaarZev @ProAdil_27 We do not concern ourselves with Wahhabi historical revisionism. There is no substantive distinction between the early and later Ash'aris on this issue. They unanimously affirmed that Allah is above the Throne while rejecting any interpretation that entails direction or location.

[KS.ˆĀdil @ProAdil_27]

A Discussion on the Authenticity of the Poem ʿArūs al-Qaṣāʾid fī Shumūs al-ʿAqāʾid Attributed to Abū al-Ḥasan al-Karajī [d. 532 AH].

And al-Ḥāfiẓ Shams al-Dīn al-Dhahabī mentioned in al-ʿUluww [p. 568] that Abū al-Ḥasan Muḥammad ibn ʿAbd al-Malik al-Karajī, known as al-Karajī, was among those who held the belief of jihah [direction]. Al-Ḥāfiẓ al-Dhahabī then quoted from al-Karajī that he said: “The creed of [the] Aṣḥāb al-Ḥadīth has risen high, thereby elevating the people of the religion of Allāh to the loftiest ranks. Their creed is that the Deity, by His Essence, is upon His Throne, while with His knowledge of the unseen.”

And Tāj al-Dīn al-Subkī said in Ṭabaqāt al-Shāfiʿiyyah al-Kubrā [vol. 1, pp. 141–146], in the biography of Abū al-Ḥasan al-Karajī: “Ibn al-Samʿānī said: ‘“He has a Tāʾiyyah poem [¹] on the Sunnah, in which he explained his creed and the creed of the Salaf, consisting of more than one hundred verses. I read it to him in his house in Karaj.’”

Al-Subkī said: “I say: By this statement it is established, if it is established that Ibn al-Samʿānī actually said it, that this man has a poem in creed upon the madhhab of the Salaf, in agreement with the Sunnah. Ibn al-Samʿānī was Ashʿarī in creed, so we do not acknowledge that the poem is upon the Sunnah and the creed of the Salaf except if it agrees with what we believe to be so, which is the view of al-Ashʿarī. If you have understood this, then know that we came across a poem attributed to this shaykh and titled ʿArūs al-Qaṣāʾid fī Shumūs al-ʿAqāʾid [²]. In it he attacks Ahl al-Sunnah and openly professes anthropomorphism [tajsīm]. So may Allāh not grant life to the one who holds its belief, nor to the one who says it, whoever he may be. And in it he spoke about al-Ashʿarī with the vilest speech and he slandered him with any [kind of] slander.”

Then al-Subkī said: “And I say, firstly, that I became doubtful regarding this poem and the soundness of its attribution to this man, and the prevailing presumption is that it is falsely attributed to him, all of it or some of it. And that which makes it more likely that it is falsely attributed to him, in its entirety or in part, is that Ibn al-Ṣalāḥ wrote a biography of this man and cited the words of Ibn al-Samʿānī, except for what pertains to this poem, for he did not mention it. So it is possible that this was inserted into the book of Ibn al-Samʿānī in order for the attribution of the poem to al-Karajī to be validated by it. This is also supported by [the fact] that al-Samʿānī cited much of his poetry, yet he did not mention a single verse from this poem. Had he read it to him, it would have been expected that he would mention at least some of it. It is also possible that part of it is his, but that the verses implying anthropomorphism and the speech against the Ashāʿirah were added. This is further supported by [the fact] that its verses are not harmonious with one another; for some of them are acceptable poetry, while others, those containing the vile matters, are of the utmost poor quality, such that one who is proficient in poetry would not be pleased with it.”

Then al-Subkī said: “And what predominates in the estimation is that it is fabricated and falsely attributed [i.e., forged]. Whoever put into it the khurāfāt [superstitions] it contains was someone who felt no shame. Then I say: May Allāh disgrace its speaker, whoever he may be. And if it is this al-Karajī himself, then we disown him before Allāh [³], except that I am certain that al-Samʿānī would neither recite these verses nor deem it permissible to transmit them. And I have already clarified to you sufficient indications from the evidences indicating that it is fabricated.” End quote.

Source: 📖al-Budūr al-Zāhirah fī Ṭabaqāt al-Ashāʿirah
𒆜━━━✤༺𒆜༻✤━━━𒆜
¹) Tāʾiyyah: a poem in which every verse ends with the letter tāʾ as its rhyme letter.

²) See: https://t.co/02xZ6xbrHW

This is a beneficial post by a brother discussing the inauthenticity of this poem and several related issues. It also includes comments from Dr. Muḥammad Mukhtār al-Muftī. It also speaks about the weakness of certain criticisms leveled against Ibn al-Subkī, including those advanced by contemporaries such as ʿAbd al-Raḥmān al-ʿUthaymīn in his ḥawāshī on Ibn Rajab’s al-Dhayl ʿalā Ṭabaqāt al-Ḥanābilah in defense of the poem.

³) Shaykh Zāhid Al-Kawtharī said in his edition of al-Sayf al-Ṣaqīl [p. 91]: “And Abū al-Ḥasan Muḥammad ibn ʿAbd al-Malik al-Karajī al-Shāfiʿī, the author of al-Fuṣūl, is an explicit anthropomorphist, like Abū al-Khayr Yaḥyā al-ʿImrānī. And Ibn al-Subkī and al-Yāfiʿī, the two Shāfiʿīs, have spared us the burden of refuting them, by what they said regarding them.”

[Al-Hargeysawi @FizzleKay123]

@BroHajji Cringe post.

[Al-Hargeysawi @FizzleKay123]

@omar_balban The problem is that "Shi'i" was often used as an accusation against Sunni scholars who highlighted the virtues of Ahl al-Bayt. Al-Razi held no Shi'i doctrine regarding the Imamate and remained firmly within Sunni orthodoxy. May Allah have mercy on him.

[Al-Hargeysawi @FizzleKay123]

@omar_balban Fakhr al-Din al-Razi is a poor example of that claim. He explicitly defended Abu Bakr's superiority over Ali and refuted Shi'i arguments in his theological works. Loving and praising Ahl al-Bayt does not make someone Shi'i. It only proves you're not associated with nasibis.

[بدر الدين @D1mashqi]

This fella and their group chat have long lost the plot. You have a savior complex and possibly other mental instabilities you should work on fixing

Simsim especially seems to be taking out his built up frustration on Twitter and masking it with different excuses. First Salafis, later feminists, now "Murji'a", and his social media-learned autodidactism means he blunders his way through each one

And I'm not only directing this at Simsim, there's quite a few like-minded jobless accounts in this clique who all need a reality check

[Al-Hargeysawi @FizzleKay123]

@AlMutawassit213 @seekerofHAQQnn @Jdxdd1356 Narrating doesn't equal affirming. Furthermore, Kitab al-Sunnah is not authentically attributed to Ibn Ahmad and Muhammad ibn Uthman ibn Abi Shaybah was weakened by al-Daraqutni and al-Hakim. The narration of julus has already been established very weak.