al-Maghribi al-Māliki

قال رسول الله (ﷺ): «يوشك أن يضرب الناس أكباد الإبل فلا يجدون أعلم من عالم المدينة»

[al-Maghribi al-Māliki @MaghribiMind]

اللَّهمَّ إنَّا نَستَعينُكَ وَنَسْتَغفِرُك ونُؤمِنُ بِك ونتَوَكَّلُ عَلَيك 
ونَخشَعُ لَك وَنَخلَعُ وَنَترُكُ مَن يَكفرُك
اللَّهمَّ إيَّاكَ نَعبُدُ وَلَك نُصَلِّي ونَسجُد
وإِلَيْك نَسْعَى ونَحْفِد
نَرجُو رَحمَتَكَ وَنَخَافُ عَذَابَكَ الْجِدَّ
إنَّ عَذَابَك بِالْكَافِرِينَ مُلحِق

[al-Maghribi al-Māliki @MaghribiMind]

Qunūt in the Māliki madhab:

1 It is said in Fajr prayer only
2 In the second rak‘a
3 Before the ruku‘
4 Recited silently
5 Any supplication is allowed
6 It is recommended to recite the du‘a of Hafd & Khal‘ below.

https://t.co/qO46riMeri

[al-Maghribi al-Māliki @MaghribiMind]

@mrbojnokopff I gotchu. I’ll get you a copy soon.

[Haroun Kanj | Halwa Supremacist 🍮 @HarounKanj]

@YasirAlHanafi Sheikh, I think the solution is we become Malikis

[al-Maghribi al-Māliki @MaghribiMind]

@constant_siyasa Dr Umar Farooq Abdullah says that imam Ibn Taymiyyah was one of the many wonders of Islamic history, despite his mistakes. He was still a notable Hanbali scholar and a master of Hanbali fiqh.

[al-Maghribi al-Māliki @MaghribiMind]

@constant_siyasa Some Ash‘ari scholars, while affirming the term without assigning a specific meaning, offer figurative explanations (ta’wil), suggesting that “يد الله” could mean: power and authority (قُدْرَة), generosity and blessing (نِعْمَة), control and Dominion over affairs

[al-Maghribi al-Māliki @MaghribiMind]

@constant_siyasa Regarding the ‘yad’ of Allah, Ash‘aris affirm that يد الله is mentioned in the Quran and Hadith, but do not attribute a literal physical hand to Allah. We affirm it as part of Allah’s revealed attributes but without asking “how” (bilā kayf) or without ascribing a ma’na (meaning)

[al-Maghribi al-Māliki @MaghribiMind]

@constant_siyasa Whether or not ziyara is shirk largely depends on what happens during the ziyara.

[al-Maghribi al-Māliki @MaghribiMind]

@constant_siyasa Murshid al-Mu’īn is also another text in which Ash’ari creed is discussed by imām Ibn ‘Ashir. Jawharat al-Tawhīd is another book as well

[بدر الدين @D1mashqi]

Seeking Shafā'a (intercession) from the Prophet ﷺ 🧵

[al-Maghribi al-Māliki @MaghribiMind]

@darthweit2 @Saklotas1 The dalīl is right here:

[مراد عثمان باغ @SunniCircassian]

Contrary to what some assume: the religion does not exclusively revolve around Shaykh Ibn Taymiyya.

[al-Maghribi al-Māliki @MaghribiMind]

@MMetaphysician @movnim https://t.co/jMyhUhbBCv

[al-Maghribi al-Māliki @MaghribiMind]

فالله موجود قبل الزمان والمكان وهو خالق المكان والزمان ولا يحتاج إلى الزمان ولا إلى المكان، فهو موجود بلا كيف ولا مكان ولا يجري عليه زمان، لا يقال متى كان وكيف ولا أين ولا يقال في كل مكان، بل يقال الله موجود بلا كيف ولا مكان ولا يجري عليه زمان.

[Dr. Shadee Elmasry @DrShadeeElmasry]

Aqida is composed of what Allah & His Messenger stated *and* the necessary implications of those statements. These are called lawazim. Not everything needs to be spelled out word for word.

Hence, when Allah says "He is the creator of all things" and place is a thing, then clearly, He existed without place before creating space. And He exists now as He existed then.

When the Prophet ﷺ said, "Allah existed and nothing else existed besides Him" (Bukhari), and place is a thing, then He existed without it.

When Allah says: "He is the first and the Last," it means before anything existed, Allah existed and after everything perishes, He will still exist. Place included.

The Quran says, "Allah is without need" and clearly anything in a space has a need for that space.

The Prophet ﷺ said, "You are the apparent and there is nothing above You and You are the batin and nothing is below you" (Muslim). Dunaka means beneath. So if there is nothing above or below Him, then He exists without a place.

Lastly, if we deny this statement, then by default, we affirm that He exists *in* a place. Such a place, God's home as it would be, needs evidence of its existence. There is no such evidence.

[Dr. Shadee Elmasry @DrShadeeElmasry]

Aqida is composed of what Allah & His Messenger stated *and* the necessary implications of those statements. These are called lawazim. Not everything needs to be spelled out word for word.

Hence, when Allah says "He is the creator of all things" and place is a thing, then clearly, He existed without place before creating space. And He exists now as He existed then.

When the Prophet ﷺ said, "Allah existed and nothing else existed besides Him" (Bukhari), and place is a thing, then He existed without it.

When Allah says: "He is the first and the Last," it means before anything existed, Allah existed and after everything perishes, He will still exist. Place included.

The Quran says, "Allah is without need" and clearly anything in a space has a need for that space.

The Prophet ﷺ said, "You are the apparent and there is nothing above You and You are the batin and nothing is below you" (Muslim). Dunaka means beneath. So if there is nothing above or below Him, then He exists without a place.

Lastly, if we deny this statement, then by default, we affirm that He exists *in* a place. Such a place, God's home as it would be, needs evidence of its existence. There is no such evidence.

[al-Maghribi al-Māliki @MaghribiMind]

وقد ساق القاضي عياض من وجوه حسن بزة الإمام ووفور تجمله.

[al-Maghribi al-Māliki @MaghribiMind]

صفة الإمام مالك (رحمه الله تعالى)

وعن عيسى بن عمر قال: ما رأيت قَطُّ بياضاً، ولا حمرةً أحسن من وجه مالك، ولا أشدَّ بياض ثوبٍ من مالك.

[al-Maghribi al-Māliki @MaghribiMind]

وعن بشر بن الحارث قال : دخلت على مالك ، فرأيت عليه طيلسانا يساوي خمسمائة ، وقد وقع جناحاه على عينيه أشبه شيء بالملوك. وقال أشهب : كان مالك إذا اعتم ، جعل منها تحت حنكه ، وأرسل طرفها خلفه ، وكان يتطيب بالمسك وغيره.