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Ibn Taymiyya is regarded by the Wahhabiyyah(salafiyyah/ahlehadith) as one of the prominent "Mujaddids" (renewers and revivers) of Islam.
Imam Muhammad Abu Zahra (Allah have mercy on him) of Egypt states in his Tarikh al-Madhahib al-Islamiyya: “The founder of the Wahhabi movement, Muhammad ibn Abd al-Wahhab, studied the works of Imam Ibn Taymiyya in depth and became more extreme. He put Ibn Taymiyya’s views into practice rather than keep them in theory. Thus, they (Muhammad ibn Abd al-Wahhab and his followers) destroyed many graves of the Companions (Sahaba) and extended the meaning of innovation in a manner that was not heard of before…” (Tarikh al-Madhahib al-Islamiyya, P: 199)
Read more : Here
Indeed, when a wealthy trader from Jeddah brought to life the long-dead ‘aqida [creed] of Ibn Taymiya at the beginning of this century by financing the printing in Egypt of Ibn Taymiya’s Minhaj al-sunna al-nabawiyya and other works,
The
Mufti of Egypt
Muhammad Bakhit al-Muti'i, faced with new questions about the
validity of anthropomorphism,
wrote:
"It was a Fitna (strife) that was sleeping;
May Allah curse him who Awakened it."
-----------------------
Quote:
Anwar
Shah al-Kashmiri (Deobandi
elder) has refuted Ibn Taymiyya in
many of his works including his commentary of Imam al-Bukhari’s
Sahih, Faydh al-Bari. In an Urdu work in which his
student complied his various sayings, he
states: “Ibn Taymiyya and
others have come close to anthropomorphism.”
(Malfuzat
Muhaddith Kashmiri (Urdu), P: 242)
His student Sayyid Ahmad Rida al-Bijnori states, "Imam Ibn Taymiyya and Ibn al-Qayyim (his student) at times rejected authentically proven Hadiths when they went against their positions. There are many examples of this.
*Imam Ibn Hajar al-Asqalani has also condemned Ibn Taymiyya for rejecting authentic (sahih) Hadiths when they go against his position.
*Shaykh Abd al-Aziz al-Dehlawi (Allah have mercy on him), after studying Ibn Taymiyya’s Minhaj al-Sunnah, was immensely distressed by his undermining of the Ahl al-Bayt (members of the Prophet’s family) and the Sufis.
*Shaykh Mawlana Husayn Ahmad al-Madani (Allah have mercy on him) was quite unsympathetic towards Imam Ibn Taymiyya. He even disliked the title of “Shaykh al-Islam” being used for him, hence he became upset when Shaykh Muhammad Zakariyya al-Kandahlawi (Allah have mercy on him) used this title for Imam Ibn Taymiyya in one his works." [End of Quote] [Malfuzat Muhaddith Kashmiri] *More Info: Here
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Their "Mujaddid"
("Shaykh
ul-Islam") Rejected Sahih Hadith!
Quote:
Imam Is-haaq ibn Raahawayh (may Allah have mercy on him) said: Whoever hears a report from the Messenger of Allah (blessings and peace of Allah be upon him) that he accepts as being sound, then rejects it, not by way of dissimulation (when he has no choice because of a threat), is a disbeliever. End quote
As-Suyooti (may Allah have mercy on him) said: You should understand, may Allah have mercy on you, that whoever denies that the hadith of the Prophet (blessings and peace of Allah be upon him) constitutes shar‘i evidence – whether he denies a report that speaks of something that the Prophet (blessings and peace of Allah be upon him) said or did, if that hadith fulfils the conditions stipulated in usool al-hadith – has committed an act of disbelief that puts him beyond the bounds of Islam, and he will be gathered (on the Day of Resurrection) with the Jews and Christians, or with whomever Allah wills of the disbelieving groups. End quote. Miftaah al-Jannah fi’l-Ihtijaaj bi’s-Sunnah (p 14)
Al-‘Allaamah Ibn al-Wazeer (may Allah have mercy on him) said: Rejecting the hadith of the Messenger of Allah (blessings and peace of Allah be upon him) when one is aware that it is his hadith constitutes blatant disbelief. End quote. Al-‘Awaasim wa’l-Qawaasim (2/274)
It says in Fataawa al-Lajnah ad-Daa’imah: The one who denies that we should follow the Sunnah is a disbeliever, because he is expressing disbelief in Allah and His Messenger, and rejecting the consensus of the Muslims. End quote. [Fataawa al-Lajnah ad-Daa’imah (vol. 2, 3/194)] source: [https://islamqa.info/en/115125]
*Why was Shaykh Abd al-Aziz al-Dehlawi (rah) (d.1824CE) immensely distressed after studying Ibn Taymiyya’s Minhaj al-Sunnah ?
Ibn Taymiyya Hatred and Rejection Sahih Hadiths
Quote: We
read in Minhaj al-Sunnah, Volume 5 page 35:
ومثل قوله أنت وليي في كل مؤمن بعدي فإن هذا موضوع باتفاق أهل المعرفة بالحديث
His statement ‘You are the guardian of every believer after me’ is fabricated according to the agreement of hadith scholars.
--
Al-Hakim recorded
it in his book ‘al-Mustadrak’ volume 3, page 134 and declared it
as Sahih. Imam Dahabi in his book ‘Talkhis al-Mustadrak’ also
declared it as Sahih.
Albaani in
his book ‘Dhilal al-Janah’ volume 2 page 338 declared it as
Sahih. [Musnad
Ahmad, Volume 1, p331, Al-Sunnah, by ibn Abi Asem, p552, Tarikh
Dimashq, v42, p102]
--
Minhaj al-Sunnah, Volume 7 page 278:
قوله هو ولي كل مؤمن بعدي كذب على رسول الله صلى الله عليه و سلم
“His statement ‘he is the guardian of every believer after me’ is a lie attributed to Allah’s messenger”
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Imam
Ibn Haban recorded it in his book of Sahih traditions ‘Sahih
ibn Haban’ volume 15 page 374.
Imam Tirmidhi recorded
it in his book ‘Sunnan al-Tirmidhi’ volume 5 page 296 and
declared it as Hasan. Imam Ibn Uday said: “Nisai recorded it in his
Sihah” (Mizan al-Etidal, v1 p410).
These were the
scholars who came before Ibn Taimiyah while the scholars who came
after him include Dahabi who was also one of the students of Ibn
Taimiyah who recorded it in his book ‘Tarikh al-Islam’ volume 11
page 71 and declared it as Sahih according to the condition of
Muslim.
Imam Ibn Hajar recorded it in his book
‘al-Isaba’ volume 4 page 468 and declared the chain of the
tradition as strong.
Albaani recorded
it in his book ‘Silsila Sahiha’ volume 5 page 222 and declared it
as Sahih. Hussain Salim Asad in his footnote on ‘Musnad Abi Y’ala’
volume 1 page 294 declared the narrators of this traiditon as the
narrators of Sahih. Moreover, Albaani commented
in ‘Silsila Sahiha’ volume 5, page 222 as follows:
فمن العجيب حقا أن يتجرأ شيخ الإسلام ابن تيمية على إنكار هذا الحديث و تكذيبه في ” منهاج السنة “
“It is really strange that Sheikh ul Islam dared to deny this hadith and deemed it a lie in his book Minhaj al-Sunnah” [Musnad Ahmad, Volume 4, p438, Musnad al-Tiyalsi, p111, Al-Ahad wa al-Methani, by Dahak, Volume 4, p279, Khasaes amir almominin, by Nisai, p98, Mu’ajam al-kabir, by Tabarani, v18, p129, Mwared al-Daman, by Haythami, Volume 7, p136, Tarikh Dimashq, by ibn Asakir, v42, p198]
--
Minhaj al-Sunnah, Volume 5 page 17:
قوله وسد الأبواب كلها إلا باب علي فإن هذا مما وضعته الشيعة
“His statement ‘Close all the doors except Ali’s door’; verily, this was fabricated by the Shia”
Al-Hakim recorded
it in his book ‘al-Mustadrak’ volume 3 page 125 and declared it
as Sahih. Dahabi in his book ‘Talkhis al-Mustadrak’ also declared
it as Sahih. Imam Al-Haythami recorded it in his book ‘Majma
al-Zawaed’ volume 9 page 114 and declared it as ‘Hasan’.
Ibn
Hajar recorded it in his book ‘Fath al-Bari’ volume 7
page 13 and stated that the narrators are authentic.
Qadhi
Shawkani said in his book ‘al-Fawaed al-Majmoa’ volume 1, page
361 about it: ‘The hadith is true and it is not permissible for any
Muslim to deny it’ Ahmad bin al-Sidiq declared it as Hasan in his
book ‘Fath al-Malik’ page 61. Abdullah al-Ghemari in his book
‘Ergham al-Mubteda’ page 18 declared it as
Sahih.
Albaani declared it as
Sahih in his book ‘Sahih al-Tirmidhi’ hadith number
3732.
[Sunan al-Tirmidhi, Volume 5, page
305, Al-Sunnan al-kubra, by Nisai, Volume 5, p118, Musnad
Ahmad, Volume 4, p369, Musnad Abi Y’ala, Volume 2,
p62, Al-Mu’ajam al-awsat, by Tabarani, Volume 4,
p186, Al-Mu’ajam al-kabir, by Tabarani, v12, p79, Al-sunnah,
by ibn Abi Asem, p585, Gharib al-hadith, by al-Harby, Volume 1,
p163, Tarikh Baghdad, Volume 7, p214, Tarikh Dimashq, v42,
p122, Manaqib, by Khawarezmi, page 315]
--
Minhaj al-Sunnah, Volume 7 page 378:
و حديث أنا مدينة العلم و علي بابها اضعف و أوهى و لهذا إنما يعد في الموضوعات
“The tradition of ‘I am the city of knowledge and Ali is the gate’ is weaker (than other traditions). Therefore it is counted among the fabrications”.
--
Al-Hakim recorded
it in his book al-Mustadrak, volume 3, page 126 and declared it as
Sahih.
Imam Yahya ibn Moin declared it as
Sahih (Tahdib al-Kamal, v18 p72 Translation 3421).
Imam Ibn
Jareer Tabari in his book ‘Tahdib al-Athaar’ page 104
declared it as Sahih.
Imam Ibn Hajar Asqalani declared
it as Hasan (al-Fawaed al-Majmoa, Volume 1, p348 by Shawkani). Suyuti
said: ‘Hasan’ (Tarikh al-khulafa, v1 p69). Al-Shawkani in his
book ‘al-Fawaed al-Majmoa’ volume 1 page 348 declared it as
‘Hasan le Gharyu’. Al-Sakhawi in his book ‘al-Maqasid
al-Hasana’ page 123 declared it as ‘Hasan’. Abdullah al-Ghemari
in his book ‘Rad Etebar al-Jame al-Saghir’ page 15 declared it as
Sahih. Ahmad bin al-Sidiq in his book ‘Fath al-Malik’ page 10
declared it as Sahih.
Allamah Hassan al-Saqaf in the
footnote of his book ‘Tanaqudat Albaani’ volume 3 page 82
declared it as Sahih. Al-Zarkashi in his book ‘al-Leale
al-Manthura’ page 163 declared it as Hasan. Muhammad ibn Tulun
al-Hanafi (d. 953 H) in his book ‘al-Shazara’ page 130 declared
it as Hasan. Imam Al-Zarqani in his book ‘Mukhtasar al-Maqaed’
page 170 declared it as Hasan.
--
Minhaj al-Sunnah, Volume 4 page 248:
وأما قوله ورووا جميعا أن النبي صلى الله عليه وسلم قال يا فاطمة إن الله يغضب لغضبك ويرضى لرضاك فهذا ككذب منه ما رووا هذا عن النبي صلى الله عليه وسلم ولا يعرف هذا في شيء من كتب الحديث المعروفة ولا له إسناد معروف عن النبي صلى الله عليه وسلم لا صحيح ولا حسن
His statement that they all narrated that the Prophet (s) said: ‘Oh Fatima, surely Allah gets angry when you are angry and gets pleased when you are pleased’, it is a lie. No one narrated that from the Prophet; and it is not recorded in known hadith books; and it doesn’t have a chain to the Prophet (s), neither Sahih nor Hasan.”
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Al-Hakim recorded
it in his book ‘al-Mustadrak’ volume 3,page 154 and declared it
as Sahih.
Al-Haythami recorded it in his book Majma
al-Zawaed, Volume 9 page 203 and declared it as Hasan.
Shaykh
Salehi al-Shami declared it as Hasan in his book ‘Subul al-Huda’
volume 11 page 44.
It is narrated in other books such as:
[Al-Mujam al-Kabir by Tabarani, Volume 1, p108, Al-Ahad wa al-Methani by Dahak, Volume 5, p363, Al-Durya al-Tahira by Dulabi, p168, Asad al-Ghaba, by ibn al-Athir, Volume 5, p523, Tarikh Dimashq, Volume 3, p156, Al-Kamil by Ibn Uday, Volume 2, p351, Mujam abi Y’ala, p223, Juzu ibn al-Ghatrif, page 78, Fadhail al-khulafa by Abu Naeem, Volume 1, p251]
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Minhaj al-Sunnah, Volume 4 page 417:
وأما قوله ( من كنت مولاه فعلى مولاه اللهم وال من والاه …. الخ فهذا ليس فى شيء من الامهات الا فى الترمذى وليس فيه الا ( من كنت مولاه فعلى مولاه ) وأما الزيادة فليست فى الحديث
His statement ‘Whoever I am his leader Mawla, Ali is his Mawla, Oh Allah support those who support him…’ etc this is not recorded in the main books except in Tirmidhi. But it is only recorded ‘Whoever I am his leader Mawla, Ali is his Mawla’. However, the addition is not part of the hadith.
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Imam
Ibn Haban recorded this hadith in his book of Sahih
traditions ‘Sahih ibn Haban’ volume 15 page 376 with the
additional part.
Al-Hakim in his book
‘al-Mustadrak’ volume 3 page 109 recorded that hadith with the
additional part and declared it as Sahih according to the conditions
of the two Sheikh while Dahabi in his book ‘Talkhis al-Mustadrak’
kept silent which means he agreed with al-Hakim.
Imam
Al-Haythami recorded it with the additional part in his book ‘Majma
al-Zawaed’ volume 9 page 103 and declared its narrators to be
authentic.
Ibn Hajar said in his book ‘Fath
al-Bari’ volume 7 page 61 about the tradition: ‘Many of it chains
are Sahih and Hasan’. Al-Ejloni in his book ‘Kashf al-Khefa’
volume 2 page 274 said: ‘Thirty companions narrated it with the
addition ‘Oh Allah support whoever support him’ hence the hadith
is Mutwatir’
Albaani recorded it with the additional part in his book ‘Silsila Sahiha’ volume 4 page 249 and declared it as Sahih and then he wrote:
أنني رأيت شيخ الإسلام بن تيمية ، قد ضعف الشطر الأول من الحديث ، و أما الشطر الآخر ، فزعم أنه كذب ! و هذا من مبالغته الناتجة في تقديري من تسرعه في تضعيف الأحاديث قبل أن يجمع طرقها و يدقق النظر فيها . و الله المستعان .
I saw Sheikh al-Islam Ibn Taimiyah state that he deemed the first part as weak and deemed the second part as a lie! And this is of his exaggerations due to his haste in rejecting the traditions before he collected the other chains and revised them accurately. And it is the help of Allah that is sought in that.
Ibn Taimiyah claimed that it is not recorded in any main book other than Tirmidhi. That is yet another lie on the part of this shameless enemy of Ahulbayt (as). The tradition has been recorded in many other prominent Sunni books that include:
[Sunan Ibn Majah, Volume 1, p45, Musnad Ahmad bin Hanbal, Volume 5, p347, Sahih ibn Haban, v15, p376, Al-Mujam al-Awsat by Tabarani, Volume 2, p25, Al-Mujam al-Kabir by Tabarani, Volume 5, p166, Al-Musanaf by Abdulrazaq, v11, p225, Al-Sunnan al-Kubra’ by Nisai, Volume 5, p130, Fadhail al-Sahaba by Nisai, p14, Al-Musanaf by Ibn Abi Shayba, Volume 7, p495, Al-Ahad wa al-Mathani by Dahak, Volume 4, p326, Al-sunnah by ibn Abi Asim, p590, Musnad Abi Y’ala, Volume 1, p429]
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al-Albani said:
أننً رأٌت شٌخ اإلسالم بن تٌمٌة
قد ضعف الشطر األول من الحدٌث
و أما
الشطر اآلخر
فزعم أنه كذب
و هذا من مبالغته الناتجة فً تقدٌري من تسرعه
فً تضعٌف األحادٌث قبل أن ٌجمع طرقها و ٌدقق النظر فٌها
Translation: When I saw Sheikh ul Islam Ibn Taymiyah considering the Hadith (For whosoever I am Mawla then Ali is his Mawla) as weak/doubtful in its first half and “LIE IN ITS SECOND” then I had to write in length over this issue.
In my viewpoint, the reason behind such exaggeration (of Ibn Taymiyah) was that he used to be hasty in deciding the inauthenticity of some Hadiths before seeing them properly [Silsilat ul Ahadith as-Sahiha, Volume No.4, Page No. 344]
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By Hook or
by Crook it’s Weak!
Ibn Taymiyya said in his book "al-qaida al-jaleela fit- tawwasali wal-waseela", with commentary of Dr. Rabi'a bin Hadi 'Umayr al-Mudkhali, professor in the Islamic University of Madinah al-Munawwara, on page 166, para 493: "...and like that is the hadith that is narrated by 'Abd ar-Rahman ibn Zayd ibn Aslam from his father from his grandfather from 'Umar ibn al-Khattaab (ra), marfu'an and mawqufan 'alayh, that when Adam (as) has committed the sin, he said, 'O Lord! I ask you for the sake of Muhammad [bi haqqi Muhammad] to forgive me.' He subhanahu wa ta'ala said, 'How did you know Muhammad?' He said, 'because when you created me with Your Hands and blew into me from Your Spirit, I raised my head and I saw on the legs of Your Throne written, 'laa ilaha ill-Allah Muhammadu Rasulullah' so I knew You would not put next to your name except the one who is the most beloved to You.' He said, 'you have said the truth, O Adam, and if it were not for Muhammad, I would not have created you.'" [law laa Muhammadan maa khalaqtuk].
And Ibn Taymiyya continues: "And this hadith is narrated by al-Haakim in his Mustadrak, from the hadith of 'Abdillah bin Muslim al-FiHree, from Isma'il bin Salama. And Haakim said, 'and it is the first hadith I have mentioned from 'Abdur-Rahman in this book. And Haakim says that it is sahih. And it is related by Shaykh Abu Bakr al-Aajuri, in the book 'ash-Shari'ah' mawqufan on 'Umar from hadith 'Abdillah bin Isma'il bin Abi Maryam mawqufan from 'Abdur Rahman bin Zayd bin Aslam."
And we see here that Ibn Taymiyya is here presenting a hadith that was verified and certified by al-Haakim as authentic [sahih] and that is the hadith which related from Allah that "If not for Muhammad I would not have created you [O Adam]". And this opposes the many objections to such hadith like the similar hadith of Jaabir which is related about Allah that he said, "law laak maa khalaqtul khalq" - "If not for you [O Muhammad] I would not have created any of the Creation."
Ibn Taymiyya now goes into a lengthy discussion of the authenticity of the hadith which he just stated was authentic according to al-Haakim. He attempts, through various arguments and demonstrations by way of similar cases, that this hadith is weak because al-Haakim is not as strong as some other scholars. Let us examine here some of his arguments.
And on page 172, para 506 Ibn Taymiyya says, in support of his reasoning for weakening the sahih hadith of al-Haakim: "Muslim has narrated that 'Allah has created soil on Saturday'. And some people who have more knowledge than him disputed that, like Yahya ibn Ma'een and Bukhari and others and they clarified that this was wrong and it was not the words of the Prophet (saws). And the proof is with them, because it has been proved by the Book and the Sunnah and the Consensus [ijma'a] that Allahu ta'ala has created the heavens and earth in six days and His last creation was Adam and his creation was on Friday. And this hadith that has been disagreed upon indicates that He created that in seven days. And it has been narrated a more authentic isnaad than this that the beginning of creation was on Sunday."
Regarding Ibn Taymiyya's Statement regarding the hadith of Yahya bin Ma'een
It is important to note that in the footnote on this paragraph, by Dr. Rabi'a bin Hadi 'Umayr al-Mudkhali, professor in the Islamic University of Madinah al-Munawwara, says, "I could not find the words of Yahya bin Ma'een about this hadith after I researched it."
The professor gives another footnote about this, saying: "al-Bukhari in al-Taarikh al-Kabeer, 1/1/413/414, in the biography of Ayyub ibn Khalid, 'and Isma'il ibn Ummayya narrated from Ayyub ibn Khalid al-Ansaari from 'Abdullah ibn Raf'i from Abi Hurayrah (ra) from the Prophet (saws) said, "khalaq-Allahu at-turbata yawm as-sabt" - ["Allah created soil on Saturday"]'. And some of them relate it from Abi Hurayrah from Ka'b and that is more authentic"
Finally, Dr. Rabi`a bin Hadi `Umayr al-Mudkhali gives a third footnote, saying: "I did not find a hadith marfu` that is an exact quote that the beginnning of creation was on Sunday. But there are aathar from Ibn `Abbas, Ibn Mas`ud and `Abdullah ibn Sallaam that have been mentioned by Ibn Jareer in his Tareekh, 1/47. And the athar of Ibn `Abbas and Ibn Mas`ud, in it there is Isma'il ibn Abdur Rahman as-Saddi, trustworthy? but he was accused of being Shi`i. And regarding the athar of Ibn Sallaam, in its isnad Abu Ma`ashar, Najeeh bin Abdur Rahman as-Sindi is weak [da`eef] and in it 'Abdullah ibn Saalih. I did not know who he is, and I think he is the writer of Layth, and if he is then he is weak [da`eef]...."
Here we see that Ibn Taymiyya is building a house of cards in order to prove that the hadith of al-Haakim "law laa Muhammadan maa khalaqtuk" is weak, through a series of Byzantine arguments whose major foundation here is seen to be without support. And this is to be seen in a major scholar to be a tremendous weakness and serious indication of corruption, and Allah knows best.
We see here that Ibn Taymiyya states that Muslim was wrong based on the fact that "those more knowledgable than him" disputed it, starting with Yahya bin Ma'een. SURPISE THOUGH IT MAY BE, we find that YAHYA BIN MA'EEN DID NOT SPEAK AGAINST THIS HADITH AT ALL!!!
Ibn Taymiyya then tries to show that A HADITH NARRATED BY Imam Muslim was rejected by other scholars, "more knowledgable than him" and that the hadith Muslim narrated as sahih is not so, because Bukhari rejected it. We THEN FIND that in fact, Bukhari NARRATED IT HIMSELF.
On the contrary, the "hadith" "that the beginning of creation was on Sunday" which Ibn Taymiyya tries to use to support his argument AGAINST the hadith "Allah created soil on Saturday" is in fact no hadith at all but is an athar with no verifiable authenticity! And these are the words of a Wahabi muhaqqiq!
Now in a further footnote to this discussion of Ibn Taymiyya, on the hadith of Muslim by the Professor Rabi`a in which he says, "It was narrated by Muslim in the book 'description of hypocrites and the laws relating to them'/chapter 'the beginning of Creation' hadith 27, and Ahmad 2/327, and Ibn Ma'een in at-Tareekh, 3/52 and Bayhaqi in 'al-'asma was-siffaat', page 364."
Here again we see how Ibn Taymiyya was using misleading arguments against Imam Muslim. Here it is clearly related by Ibn Ma`een, whereas Ibn Taymiyya said, "And some people who have more knowledge than him disputed that, like Yahya ibn Ma`een..."
Subhanallah! How much could a man have hated the Prophet (s) so much to go to such deceitful lengths to weaken a hadith which honors the Prophet (s) so magnificently, and showing that tawassul through him is acceptable!!!
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Mullah Ali Qari (rah) eventually came to the "RIGHT OPINION" in regards to Ibn Taymiyyah.
Mullah Ali Qari (rah) praised him in his "former" book called: Mirqaat Sharh al-Mishqaat.
You should Note that *Muallah Ali Qari (rah) in his latter book i.e. Sharh ash-Shifa went to the extent of doing Takfir on Ibn Taymiyyah.
Mullah
Ali Qari (rah) said: Ibn
Taymiyyah has disputed on the issue of traveling to visit
the grave of Prophet (Peace be upon him) as he has declared it "HARAM
TO DO SO" Some scholars have gone to the extent of doing
Takfir upon a person who forbids this traveling (Mullah Ali
Qari said): "This second qawl is closer to soundness
and reward" because when on permissibility of something
(scholars/Muslims) are unanimous then to reject it is "KUFR"
especially when scholars are unanimous on something being Mustahab,
then someone calling it Haram is
"BY GREATER STANDARDS A KUFR"
[Sharh ash-Shifa (3/514)]
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Al-Dhahabi wrote to Ibn Taymiyya: " O Muslim! Desires seem to have overwhelmed you. How long will you consider yourself to be true and keep belittling the noble souls? How far will you follow this attitude while deprecating pious servants of Allah? How much more will you indulge in self praise?
By Allah, you do not praise so much the standard Ahadith in the collections of Bukhari and Muslim. I wish you had not attacked these. All the time you are keen on proving their weakness or lowering their value or misinterpreting or rejecting these."
[Al-Nasihah
Al-Dhahabiyah La Ibn
Taymiyya]
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Note: If you were dissatisfied Here many years ago then you may continue again from Here ! otherwise you may have already made up your mind Here!
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This is a plain ascription of flaw to the Creator, and the one that has such a belief is light years away from being anything that can be called a Muslim.
All Muslims must believe that Aļļaah does not need, and is not compelled to, or obligated to create at all.
Ibn Taymiyyah, however, does not accept this, and comments on a statement of Ibn Ĥazm: And even stranger than that is his (Ibn Ĥazm’s) claim that the scholars are in consensus about declaring a kaafir the one that does not believe that “He was eternally the only one in existence, and there was nothing existing with Him, then He created everything as He willed. (Naqd Maraatibi-l-‘Ijmaaˆ, 303) [8]
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Al Dhahabi's critical advise to Ibn Taymiyya
Al-Nasihah Al-Dhahabiyah La Ibn Taymiyya
Note: This Nasihah was written by Al Dhahabi when he was around 55 years of age.
بسم الله الرحمن الرحيمز يا رب ارحمني واقلني عشرتي، واحفظ علي ايماني. واحزناه على قلة حزني، واأسفاه على السنة وذهاب اهلها، واشوقاه الى إخوان مومنين يعاونونني على البكاء، واحزناه على فقد اناس كانوا مصابيح العلم، واهل التقوى، وكنوز الخيرات، آه على وجود درهم حلال، وأخ مونس طوبى لمن شغله عيبه عن عيوب الناس، وتبا لمن شغلته عيوب الناس عن عيبه
In the name of Allah, Most Compassionate, Most Merciful. All praise is for Allah lone. O my Lord! Have mercy on me in view of my weakness and humility. Pardon my lapses and maintain my faith. O the agony I suffer on the loss of sunnah and of those devoted to it. O my brethren who join me in my cry for faith. How badly I miss those treasure houses of Knowledge, piety and virtues. What a pity there is no concern now for lawful earning or for a sympathizing brother. Fortunate is he who refrains from finding faults in others. Cursed is he who, while looking for others lapses, turns blind to his own errors.
الى كم تمدح نفسك وشقاشقك وعباراتك، وتذم العلما، وتتبع عورات الناس؟ وع علمك بنهي الرسول صلي الله عليه و سلم: لا تذكروا موتاكم الا بخير فاٍ نهم قد أفضوا الى ما قدموا. بلى أعرف أنك تقول لي لتنصر نفسك: إنما الوقيعة في هولاء الذين ما شموا رائحة الاسلام، ولا عرفوا ما جاء به محمد صلى الله عليه و سلم وهو جهاد بلى و الله عرفوا خيراٌ كشيراٌ مما إذا عمل به العبد فاز، وجهلوا شيئاٌ كشيراٌ مما لا يعنيهم و "من حسن إسلام المرء تركه ما لا يعنيه
How long will you engage in criticizing others while disregarding your own self? How long will you indulge in self praise and in speaking highly of your writings? How long will you be devoted to condemning Ulama and in finding fault with others? You know well the Prophet’s صلى الله عليه وسلم prohibition against it. He advised that we should speak only good of the deceased. They are destined to be recompensed for what they did. I know in your defense you will argue: “My criticism is against those who are unfamiliar with Islam and who do not understand the Prophet’s صلى الله عليه وسلم Shariah. Therefore I am engaged in Jihad against them”. By God! People do know what is good and if they act upon it, they will attain deliverance. They are unaware of unnecessary details. It is one of the features of Islam that a Muslim avoids what is trivial.
يا رجل بالله عليك كفٌ عنا، فاٍنك محجاج، عليم اللسان لا تقر ولا تنام. إياكم والاغلو طات في الدين، كره نبيك صلى الله عليه و سلم المسائل وعابها، ونهى عن كشرة السوال وقال: "ان اخوف ما اخف على امتي كل منافق عليم اللسان" وكشرة الكلام بغير دليل تقسي القلب اذا كان في الحلال والحرام، فكيف اذا كان في عبارات اليونسية والفلاسفة، وتلك الكفريات التي تعمي القلوب
O servant of Allah! Do restrain your tongue against us. Of course you are eloquent and loquacious. You cannot sit idle. Save yourself against the trials of faith of too much interrogation and of hair splitting. The Prophet صلى الله عليه وسلم disapproved all this. Rather, he condemned one who indulges in all this. He is on record saying: “I fear against that member of my community who has duality of character and is loquacious.” Unnecessary talk about the halal (lawful) and the haram (unlawful) leads only to the hardening of the heart. What is the point in engaging with Yunusiya and philosophical text? These are manifestations of falsehood which turn the hearts blind
Note: Yunusiya refers to the followers of Sheikh Yunus Ibn Yusuf Ibn Musa‘id Shaybaani (d. 619H), of Mardin, Quniya. He was a pious spiritual master. Ibn Khalqan has recorded his marvels. His followers are known as Yunusis. It seems that their followers got distracted from the true path. Allama Ibn Imad has written in Shazarat-az-zahab- “May Allah do away with their evil!” Perhaps Ibn Taymiyya wanted to eliminate their evils
والله قد صرنا ضحكلة في الوجود، فاٍلى كم تنبش دقائق الكفريات الفلسفية، لنرد عليها بعقولنا؟ يا رجل قد بلعت (سموم) الفلاسفة وتصانيفاتهم مرات، وبكشرة استعمال السموم، يدمن عليها الجسم، وتكمن والله في البدن
By Allah! We have been reduced to a laughing stock in the world. How long will you engage in your philosophical hair splitting and how far we will keep refuting it with reasons? O servant of Allah! You have drunk deep the poison of philosophers & of their books. When we consume poison frequently, the body becomes habitual of it and it remains hidden in the body.
واشوقاه الى مجلس فيه تلاوة بتدبر، وخشية بتذكر، وصمت بتفكر. واها لمجلس يذكر فيه الابرار، فعند ذكر الصالحين تتنزل الرحمة، لا عند ذكر الصالحين يذرون بالازدراء واللعنة.
Ah! my love for such blessed gatherings in which we used to reflect, on reciting the Qur'an, remembering Allah with humility and silent meditation. I miss those sessions in which the pious were mentioned. Allah’s mercy descends as they are mentioned. In contrast, Allah’s mercy does not bless those gatherings in which the pious are dismissed contemptuously.
كان سيف الحجاج ولسان ابن حزم شقيقين فواخيتهما. بالله خلونا من ذكر بدعة الخميس واكل الحبوب، وجدوا في ذكر بدع كنا نعدها من أساس الضلال قد صارت هي محض السنة، وأساس السوحيد، ومن لم يعرفها فهم كافر أو حمار، ومن لم يكفره فهو أكفر من .فرعون وتعد النصارى مشلنا
Hajjaj’s sword and Ibn Hazm’s tongue were the pebbles of the same pouch. You have adopted both of these. For Allah’s sake, leave us alone and also give up the meal of Thursdays as innovative. Be more careful about the innovation, which we regarded as the mother of all evil. Now the same (that innovation) lies at the core of monotheism. If someone is unaware of this (monotheism) he is an unbeliever (Kafir) and whoever does not regard him as an unbeliever is an unbeliever worse than pharaoh. Even Christians areparaded as someone similar to us.
والله في القلوب يكوك، ان سلم لك إيمانك بالشهادتين فأنت سعيد. يا خيبة من اتبعك فإنه معرض للزندقة والانحلال، لاسيما اذا كان قليل العلم والدين باطوليا شهرانيا لكنه ينفعك و يجاهد عنك بيده ولسانه، وفي الباطن عدو لك بحاله وقلبه، فهل معظم اتباعك الا قعيد مربوط، خفيف العقل او عامي كذاب، بليد الذهن او غريب واجم قوي المكر او ناشف صالح، عديم الفهم، فإن لم تصدقني ففتشهم وزنهم بالعدل
By Allah! I have serious doubts regarding you. If you die proclaiming your testimony to Islam, it will be your felicity. Ruined is he who follows you, because he makes himself vulnerable to the loss of faith and heresy, especially he who is weak in faith, lacks knowledge, follows his base desires and seeks greatness for himself. Such a person will be your associate both physically and verbally yet he will oppose you in his heart. Most of your followers are your yes men, foolish, ignorant, liars and dim-witted. Some of them are of foreign origin, deceitful or harshly pious fools. If you do not trust my estimate, find out about them. Judge them fairly.
يا مسلم اقدم حمار شهوتك لمدح نفسك. الى كم تصادقها وتعادي الاخيار؟ الى كم تصادقها وتزدري بالابرار؟ الى كم تعظمها وتصغر العباد؟ الى متى تخاللها وتمقت الزهاد؟ الى متى تمدح كلامات بكيفية لا تمدح بهاـ والله ـ احاديث الصحيحين؟ يا ليت احاديث الصحيحين تسلم منك، بل في كل وقت تغير عليها بالتضعيف والاهدار او التاويل والانكار
O Muslim! Desires seem to have overwhelmed you. How long will you consider yourself to be true and keep belittling the noble souls? How far will you follow this attitude while deprecating pious servants of Allah? How much more will you indulge in self praise? By Allah, you do not praise so much the standard Ahadith in the collections of Bukhari and Muslim. I wish you had not attacked these. All the time you are keen on proving their weakness or lowering their value or misinterpreting or rejecting these.
اما آن لك ان ترعوي؟ اما حان لك ان تتوب وتنيب؟ اما انت في عشر السبعين وقد قرب الرحيل؟ بلى والله ما اذكر انك تذكر الموت بل تزدري بمن يذكر الموت، فما اظنك تقبل على قولي، ولا تصغي الى وعظي، بل لك همة كبيرة في نقض هذه الورقة بمجلدات، وتقطع لي اذناب الكلام ولا تزال تنتصر حتى اقول: والبتة سكت فاذا كان هذا حالك عندي، وانا الشفوق المحب الواد، فكيف يكون حالك عند اعدائك؟ واعداوك ـ والله ـ فيهم صلحاء واخيار، وعقلاء وفضلاء، كما ان اولياءك فيهم فجرة وكذبة، وجهلة وبطلة وعور وبقر
Is it still not time for you to recant? Is it not time for repentance and turning to Allah? You are in your seventies. It is time for the journey to the next world. By Allah! I believe you never think of death. Rather, you may mock those who remember death. I do not think you will pay heed to my advice because you are a spirited person. You may write volumes, refuting my (this) one page letter to you. You may keep thundering against me until I give in. Since you can treat me thus who is your sincere advisory, you can behave worse towards those whom you take as your enemy. I can say it on oath that among your enemies some are wise, scholars as well. Likewise among your supporters, however, there are wicked, deceitful, lying, ignorant and dim-witted persons.
قد رضيت منك بان تسبني علانية، وتنتفع بمقالتي سراٌ (رحم الله امراٌ اهدى الي عيوبي) فاٍني كثير العيوب، غزير الذنوب، والويل لي ان انا لا اتوب، ووافضيحتي من علام الغيوب، ودوائي عفو الله ومسامحته وتوفيقه وهدايته. والحمد الله رب العالمين وصلى الله على سيدنا محمد خاتم النبين و على اله وصحبه اجمعين
I am reconciled to your public reviling on the condition you act on my advice. May Allah have mercy on him who brings to my attention my weaknesses! I am a sinner, full of lapses. If I do not repent, I am doomed for destruction. Alas! I shudder at my disgrace before the One Who knows the Unseen. My only hope is His pardon, guidance and strength to me. All praise is for Lord of the worlds. May Allah bestow special blessings upon our leader, the seal of the Messengers, Prophet Muhammad صلى الله عليه وسلم, his household and his Companions رضوان الله اجمعين.
The original manuscripts of this risalah are still available in Dar Al Kutub Al Misriyya (no: 18823) and Maktabah Al Zahiriyyah (no: 1347).
Among the proofs of its authenticity is that the hadith Master Abu Sa‘id Al-‘Ala'i said he copied it himself from Al-Dhahabi’s autograph manuscript. The Mufassir Qadi Burhan Al-Din Ibn lama‘a, Abt'i Ishaq Ibrahim ibn ‘Abd al-Rahim ibn Muhammad Al-Misri Thumma Al-Maqdisi Al-Dimashqi (725H-790H) then copied it himself from Al-Ala’i’s autograph manuscript, then Taqi Al-Din Abu Bakr Ibn Ahmad Ibn Muhammad Ibn Qadi Shuhba (d. 779H) copied it himself from the autograph manuscript of Ibn Jami‘a. Al Kawthari published its facsimile edition as written by lbn Qadi Shuhba.
