The Reality of ibn Taymiyya
The Reality of ibn Taymiyya
al-Dhahabi mentions that ibn Taymiyya’s followers weakened, and that he was
forbidden from issuing fatawa due to his views on talaq, yet he remained
stubborn on his views:
“His followers weakened and he involved himself in weighty
questions that neither the intellects of his contemporaries nor their learning
could bear, such as: the question of the expiation of the oath of repudiation (talaq),
the opinion that repudiation (talaq) uttered three times is valid only once,
and the opinion that repudiation (talaq) during menstruation is not valid. He
composed writings about these topics in the order of some forty quires. Because
of this, he was forbidden to issue legal opinions (fatawa). He controlled
himself in a strange way and held firm to his own opinion.”
[al-Dhahabi, Nubdha
in Bori, "A New Source", 336, (Arabic Text) - 342 (English
Translation)]
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وكم من مبالغة لتوهين كلام الرافضي ادته أحيانا إلى تنقيص علي رضى الله عنه
“How much did he (Ibn Taymiyya) exaggerate in order to weaken the words of the Rafidi (al-Hilli), which at times led him to diminish Ali (radiallahu ‘anh).”
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Ibn Taymiyya’s Faulting of ‘Umar, and
Slander of
‘Uthman and ‘Ali (radhiallahu ‘anhum)
(1/179 – قَالَ الطوفي سمعته يَقُول من سَأَلَني مستفيداً حققت لَهُ وَمن سَأَلَني مُتَعَنتًا ناقضته فَلَا يلبث أَن يَنْقَطِع فأكفي مُؤْنَته وَذكر تصانيفه وَقَالَ فِي كِتَابه أبطال الْحِيَل عَظِيم النَّفْع وَكَانَ يتَكَلَّم على الْمِنْبَر على طَريقَة الْمُفَسّرين مَعَ الْفِقْه والْحَدِيث فيورد فِي سَاعَة من الْكتاب وَالسّنة واللغة وَالنَّظَر مَا لَا يقدر أحد على أَن يُورِدهُ فِي عدَّة مجَالِس كَأَن هَذِه الْعُلُوم بَين عَيْنَيْهِ فَأخذ مِنْهَا مَا يَشَاء ويذر وَمن ثمَّ نسب أَصْحَابه إِلَى الغلو فِيهِ وَاقْتضى لَهُ ذَلِك الْعجب بِنَفسِهِ حَتَّى زها على أَبنَاء جنسه واستشعر أَنه مُجْتَهد فَصَارَ يرد على صَغِير الْعلمَاء وَكَبِيرهمْ قويهم وحديثهم حَتَّى انْتهى إِلَى عمر فخطأه فِي شَيْء فَبلغ الشَّيْخ إِبْرَاهِيم الرقي فَأنْكر عَلَيْهِ فَذهب إِلَيْهِ وَاعْتذر واستغفر وَقَالَ فِي حق عَليّ أَخطَأ فِي سَبْعَة عشر شَيْئا ثمَّ خَالف فِيهَا نَص الْكتاب مِنْهَا اعْتِدَاد المتوفي عَنْهَا زَوجهَا أطول الْأَجَليْنِ وَكَانَ لتعصبه لمَذْهَب الْحَنَابِلَة يَقع فِي الأشاعرة حَتَّى أَنه سبّ الْغَزالِيّ فَقَامَ عَلَيْهِ قوم كَادُوا يقتلونه وَلما قدم غازان بجيوش التتر إِلَى الشَّام خرج إِلَيْهِ وَكَلمه بِكَلَام قوي فهم بقتْله ثمَّ نجا واشتهر أمره من يَوْمئِذٍ وَاتفقَ الشَّيْخ نصر المنبجي كَانَ قد تقدم فِي الدولة لاعتقاد بيبرس الجاشنكير فِيهِ فَبَلغهُ أَن ابْن تَيْمِية يَقع فِي ابْن الْعَرَبِيّ لِأَنَّهُ كَانَ يعْتَقد أَنه مُسْتَقِيم وَأَن الَّذِي ينْسب إِلَيْهِ من الِاتِّحَاد أَو الْإِلْحَاد من قُصُور فهم من يُنكر عَلَيْهِ فَأرْسل يُنكر عَلَيْهِ وَكتب إِلَيْهِ كتابا طَويلا وَنسبه وَأَصْحَابه إِلَى الِاتِّحَاد الَّذِي هُوَ حَقِيقَة الْإِلْحَاد فَعظم ذَلِك عَلَيْهِم وأعانه عَلَيْهِ قوم آخَرُونَ ضبطوا عَلَيْهِ كَلِمَات فِي العقائد مُغيرَة وَقعت مِنْهُ فِي مواعيده وفتاويه فَذكرُوا أَنه ذكر حَدِيث النُّزُول فَنزل عَن الْمِنْبَر دَرَجَتَيْنِ فَقَالَ كنزولي هَذَا فنسب إِلَى التجسيم ورده على من توسل بِالنَّبِيِّ صلّى الله عَلَيْهِ وسلّم أَو اسْتَغَاثَ فأشخص من دمشق فِي رَمَضَان سنة خمس وَسَبْعمائة فَجرى عَلَيْهِ مَا جرى وَحبس مرَارًا فَأَقَامَ على ذَلِك نَحْو أَربع سِنِين أَو أَكثر وَهُوَ مَعَ ذَلِك يشغل ويفتي إِلَى أَن اتّفق أَن الشَّيْخ نصرا قَامَ على الشَّيْخ كريم الدّين الآملي شيخ خانقاه سعيد السُّعَدَاء فَأخْرجهُ من الخانقاه وعَلى شمس الدّين الْجَزرِي فَأخْرجهُ من تدريس الشريفية فَيُقَال أَن الآملي دخل الْخلْوَة بِمصْر أَرْبَعِينَ يَوْمًا فَلم يخرج حَتَّى زَالَت دولة بيبرس وخمل ذكر نصر وَأطلق ابْن تَيْمِية إِلَى الشَّام وافترق النَّاس فِيهِ شيعًا فَمنهمْ من نسبه إِلَى التجسيم لما ذكر فِي العقيدة الحموية والواسطية وَغَيرهمَا من ذَلِك كَقَوْلِه أَن الْيَد والقدم والساق وَالْوَجْه صِفَات حَقِيقِيَّة لله وَأَنه مستوٍ على الْعَرْش بِذَاتِهِ فَقيل لَهُ يلْزم من ذَلِك التحيز والانقسام فَقَالَ أَنا لَا أسلم أَن التحيز والانقسام من خَواص الْأَجْسَام فألزم بِأَنَّهُ يَقُول بتحيز فِي ذَات الله وَمِنْهُم من ينْسبهُ إِلَى الزندقة لقَوْله أَن النَّبِي صلّى الله عَلَيْهِ وسلّم لَا يستغاث بِهِ وَأَن فِي ذَلِك تنقيصاً ومنعاً من تَعْظِيم النَّبِي صلّى الله عَلَيْهِ وسلّم وَكَانَ أَشد النَّاس عَلَيْهِ فِي ذَلِك النُّور الْبكْرِيّ فَإِنَّهُ لما عقد لَهُ الْمجْلس بِسَبَب ذَلِك قَالَ بعض الْحَاضِرين يُعَزّر فَقَالَ الْبكْرِيّ لَا معنى لهَذَا القَوْل فَإِنَّهُ إِن كَانَ تنقيصاً يقتل وَإِن لم يكن تنقيصا لَا يُعَزّر وَمِنْهُم من ينْسبهُ إِلَى النِّفَاق لقَوْله فِي عَليّ مَا تقدم وَلقَوْله إِنَّه كَانَ مخذولا حَيْثُ مَا توجه وَأَنه حاول الْخلَافَة مرَارًا فَلم ينلها وَإِنَّمَا قَاتل للرئاسة لَا للديانة وَلقَوْله إِنَّه كَانَ يحب الرِّئَاسَة وَأَن عُثْمَان كَانَ يحب المَال وَلقَوْله أَبُو بكر أسلم شَيخا يدْرِي مَا يَقُول وَعلي أسلم صَبيا وَالصَّبِيّ لَا يَصح إِسْلَامه على قَول وبكلامه فِي قصَّة خطْبَة بنت أبي جهل وَمَات مَا نَسَبهَا من الثَّنَاء على … وقصة أبي الْعَاصِ ابْن الرّبيع وَمَا يُؤْخَذ من مفهومها فَإِنَّهُ شنع فِي ذَلِك فألزموه بالنفاق لقَوْله صلّى الله عَلَيْهِ وسلّم وَلَا يبغضك إِلَّا مُنَافِق
“He used
to bring up in one hour from the Book, the Sunna, the Arabic language, and
philosophical speculation, material which no-one could bring up even in many
sessions, as if these sciences were before his very eyes and he was picking and
choosing from them at will. A time came when his companions took to
over-praising him and this drove him to be satisfied with himself until he
became conceited before his fellow human beings.
^He became convinced that he
was a scholar capable of independent reasoning (mujtahid). Henceforth he began
to answer each and every scholar great and small, past and recent, until he
went all the way back to `Umar (r) and faulted him in some matter. This reached
the ears of the Shaykh Ibrahim al-Raqi who reprimanded him. Ibn Taymiyya went
to see him, apologized, and asked for forgiveness.
He also spoke against `Ali
(r) and said: “He made mistakes in seventeen different matters.”…Because of his
fanatic support of the Hanbali school he would attack Ash’aris until he started
to insult al-Ghazzali, at which point some people opposed him and would almost
kill him…. They ascertained that he had blurted out certain words, concerning
doctrine, which came out of his mouth in the context of his sermons and legal
pronouncements, and they mentioned that he had cited the tradition of Allah’s
descent (to the nearest heaven), then climbed down two steps from the minbar
and said: “Just like this descent of mine” and so was categorized as an
anthropomorphist.
They also cited his refutation of whoever uses the Prophet —
Allah bless and greet him — as a means or seeks help from him (aw istaghatha)….
People were divided into parties because of him.
Some considered him an
anthropomorphist because of what he mentioned in al-`Aqida al-Hamawiyya and
al-`Aqida al-Wasitiyya and other books of his, to the effect that the hand, foot,
shin, and face are litteral attributes of Allah and that He is established upon
the Throne with His Essence.
It was said to him that were this the case He
would necessarily be subject to spatial confinement (al-tahayyuz) and
divisibility (al-inqisam). He replied: “I do not concede that spatial
confinement and divisibility are (necessarily) properties of bodies,” whereupon
it was adduced against him (ulzima) that he held Allah’s Essence to be subject
to spatial confinement.
Others considered him a heretic (zindiq) due to his
saying that the Prophet — Allah bless and greet him — is not to be sought for
help and the fact that this amounted to diminishing and impeding the
establishing of the greatness of the Prophet — Allah bless and greet him — ….
Others considered him a dissimulator (munafiq) because of what he said about `Ali:… namely, that he had been forsaken everywhere he went, had repeatedly tried to acquire the caliphate and never attained it, fought out of lust for power rather than religion, and said that “he loved authority while `Uthman loved money.”
Others considered him a dissimulator (munafiq) because of what he said about `Ali:… namely, that he had been forsaken everywhere he went, had repeatedly tried to acquire the caliphate and never attained it, fought out of lust for power rather than religion, and said that “he loved authority while `Uthman loved money.”
He would say that Abu Bakr had declared Islam in his old age,
fully aware of what he said, while `Ali had declared Islam as a boy, and the
boy’s Islam is not considered sound upon his mere word…. In sum he said ugly
things such as these, and it was said against him that he was a hypocrite, in
view of the Prophet’s — Allah bless and greet him — saying (to `Ali): “None but
a hypocrite has hatred for you.”
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Hadith:
“Whoever loves Ali has loved me,
and whoever hates Ali has hated me”
Al-Haakim (no.4648) reported
it through Sa’eed bin Aus Al-Ansari from ‘Auf from Abu ‘Uthman
An-Nahdi that a person asked Salman al-Farasi, “What is this intense love of ‘Ali from you?”
He said, “I heard the messenger of Allah (sallallahu
‘alaihi wa sallam)…alhadith”.
All of its narrators are trustworthy.
Its narrators are as follow:
Ahmad bin ‘Uthman bin Yahya al-‘Atashi al-Adami
al-Muqri (d.349): He was trustworthy as per the declaration
of Al-Barqani and Khateeb. [Tarikh al-Islam (7/871)]
Muhammad bin Ahmad bin Yazeed bin Abil ‘Awwam
ar-Riyahi: He was declared Saduq by Ad-Daarqutni.
Ibn Hibban listed him among
Thiqaat. Maslamah bin Qasim said that he was Thiqah.
Ibn ‘Uqdah reports from Abdullah bin Ahmad
that he was Saduq. [Ath-Thiqat by Qasim bin Qatloobagha (8/163)] Sa’eed bin Aws
Abu Zaid al-Ansari: Ibn Ma’eed and Abu Hatim said Saduq. Salih Jazarah said
Thiqah. [Tahdheeb al-Kamal (10/330-337)]
Awf al-A’rabi: He was declared Thiqah by Ahmad bin
Hanbal, Yahya bin Ma’een and An-Nasai. [Tahdheeb al-Kamal (22/437-441)] Abu
‘Uthman An-Nahdi: He was from the senior-most Tab’een.
Al-Hakim declared it authentic.
This narration was also reported by Ash-Shajari in his Amaali through a weak
chain going back to Sa’eed bin Aws. [Al-Eema ila zawa’id al-Amaali wa al-Ajza
(3/29)]
The same wording has also been reported as a
narration of Um Salamah (ra). At-Tabarani in “Al-Kabeer” (23/380), Abu Tahir
Al-Mukhallis in Fawaid (3/150, no.2193) and Ibn ‘Asakir in his Tarikh
(42/270-271) through Abu Jabir from Hakam bin Muhammad from Fitr from Abu
Tufayl from Um Salamah (ra)…alhadith.
Sh. Al-Albani declared
the Isnad of the hadith of Umm Salamah to be Sahih.
[As-Saheehah (1299)]
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Ibn Hajar al-Haytami – ‘ibn
Taymiyya was a Servant whom Allah Abandoned, Misguided, Blinded, Deafened,
and Humiliated’
ابْن تَيْمِية عبد خذله الله وأضلَّه وأعماه وأصمه وأذلَّه، وَبِذَلِك صرح الْأَئِمَّة الَّذين بينوا فَسَاد أَحْوَاله وَكذب أَقْوَاله، وَمن أَرَادَ ذَلِك فَعَلَيهِ بمطالعة كَلَام الإِمَام الْمُجْتَهد الْمُتَّفق على إِمَامَته وجلالته وبلوغه مرتبَة الِاجْتِهَاد أبي الْحسن السُّبْكِيّ وَولده التَّاج وَالشَّيْخ الإِمَام الْعِزّ بن جمَاعَة وَأهل عصرهم، وَغَيرهم من الشَّافِعِيَّة والمالكية وَالْحَنَفِيَّة، وَلم يقصر اعتراضه على متأخري الصُّوفِيَّة بل اعْترض على مثل عمر بن الْخطاب وَعلي بن أبي طَالب رَضِي الله عَنْهُمَا كَمَا يَأْتِي. وَالْحَاصِل أنْ لَا يُقَام لكَلَامه وزن بل يَرْمِي فِي كلّ وَعْر وحَزَن، ويعتقد فِيهِ أَنه مُبْتَدع ضالّ ومُضِّلّ جَاهِل غال عَامله الله بعدله، وأجازنا من مثل طَرِيقَته وعقيدته وَفعله آمين
“Ibn Taymiyya was a servant whom Allah abandoned, misguided, blinded, deafened, and humiliated.
This has been frankly expressed by the Imams who explained the corruptness of how he was, and the mendacity of what he said.
Whoever wants to check this should read the words of the Mujtahid Imam, whose Imamate, greatness, and having reached the rank of Ijtihad are universally acknowledged, Abul Hasan (Taqi al-Din) al-Subki; together with his son Taj (al-Din as-Subki), the Shaykh and Imam al-’Izz Ibn Jama’a, the scholars of their time, and other Shafi’i, Maliki and Hanafi scholars.
Nor did he confine his criticism to later Sufi’s; but censured the likes of Umar ibn al-Khattab and Ali (may Allah be pleased with them), the outcome of which is that his words are devoid of any worth or consideration, to be scattered across the wilds and wastelands, while the man himself is considered an initiator of bid’ah (reprehensible innovations), misled, misleading, ignorant and spiteful.
May Allah give him what he deserves, may Allah preserve us from the likes of his way and his beliefs and works, Ameen.”
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Quoting His History in Context from Reliable Sources
- ibn
Taymiyya – the Misguided Innovator
- ibn
Taymiyya's Companions, Students, Followers & 'Fans'
- ibn
Taymiyya's Isolated Opinions
- ibn
Taymiyya's Lacking Intellect
- ibn
Taymiyya's Misguided View on Visiting the Prophet's Grave (sallallahu
'alaihi wa sallam)
- ibn
Taymiyya's Misguided Views on Talaq
- ibn
Taymiyya's Problematic Creed
- ibn
Taymiyya's Slander of Sahabah
- ibn
Taymiyya's Unscholarly Traits
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(Edited by ADHM)
