sv: bio: Ibn Taymiyya (d. 728 H. i Damaskus)

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Re: sv: bio: Ibn Taymiyya (d. 728 H. i Damaskus)

Postby » 22 Jun 2012, 13:39

Shaykh al-Islam Ibn Hajr al-‘Asqalån offers these remarks about Ibn Taymiyyah:

“Those of his stances that were objectionable were not
said by him out of mere caprice. Nor did he obstinately
or deliberately persist in them after the proof was established
to him. For here are his works overflowing with
replies to those who held the belief of tajs•m; that Allah
is a corporeal body, yet despite this, he was a man who
made mistakes and was also correct. So that which he
is correct in - which is the majority - is to benefited from
and Allah’s mercy should be invoked for him due to it.
As for what he erred in, it cannot be blindly followed.
Indeed, he is excused for his mistakes since he was one
of the Imams of his age and it has been witnessed about
him that he fulfilled the conditions of ijtihåd.”

Cited in Ibn Nåßir al-D•n al-Dimashq•, al-Radd al-Wåfir, 245 ... bi%202.pdf

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Re: sv: bio: Ibn Taymiyya (d. 728 H. i Damaskus)

Postby » 22 Jun 2012, 13:41

What Do The Scholars Say About Ibn Taymiyya? ... 51&CATE=22
Answered by Shaykh Muhammad ibn Adam al-Kawthari

Shaykh Ibn al-Arabi (Allah have mercy on him) and I replied by saying that he was one of the greatest authorities of Islam in terms of spirituality and Ihsan. The brother said: “How is it possible for you to respect both these personalities. You either like Imam Ibn Taymiyya and reject Shaykh Ibn al-Arabi, or you agree with the views of Shaykh Ibn al-Arabi and dislike Imam Ibn Taymiyya. I said, “I am sorry to say that I like and respect both these personalities, whether you like it or not.” There are not two camps here for me to be included in, I explained, and that if I belong to one camp, I automatically come out of the other.

The fact is that there are certain Muslims who make Takfir of Shaykh Ibn al-Arabi and consider Imam Ibn Taymiyya to be the greatest scholar in history, whilst others consider Imam Ibn Taymiyya to be Kafir and Shaykh Ibn al-Arabi to be the greatest authority in all aspects of Islam. Both these approaches are unbalanced and incorrect.

The position of the majority of this Umma’s scholars, both past and present, with regards to Imam Ibn Taymiyya (Allah have mercy on him) is that they respect him as a scholar and acknowledge his works, but disagree with certain views of his wherein he chose to go against the mainstream understanding of the scholars of Ahl al-Sunnah Wa al-jama’ah. This viewpoint is held by most of the contemporary scholars, both from the Indian Subcontinent and the Arab and Muslim world.

Imam Taqi al-Din ibn Taymiyya al-Harrani was a famous Hanbali scholar of Qur’anic exegesis, Hadith and jurisprudence. He was endowed with a compelling writing style and a keen memory and was an eloquent writer whose works numbered many. His legal verdicts (fatawa) are printed in many volumes and his works in refutation of the Shi’as and other subjects are second to none. Many Ulama, such as Imam Dhahabi and others, have great words of praise for him.

Despite this, the Imam made grave errors in certain matters concerning tenets of faith (aqida) and jurisprudence (fiqh). He chose certain positions in Fiqh that went against the mainstream understanding of the Ulama from the four Sunni Schools of Islamic law. He was mainly a follower of the Hanbali School, but he held certain opinions that went against the mainstream Hanbali position also, hence the Ulama did not consider him to be the final authority in that School.

Similarly, some of his positions with regards to the tenets of faith, mentioned in his works such as al-Aqida al-Wasitiyya, were a cause of a lot of controversy and he was rightfully refuted by Scholars such as Imam Subki, Ibn Hajar al-Haytami and others. He differed with the other Ulama on many issues such as the permissibility of Tawassul, travelling specifically to visit the grave of the Messenger of Allah (Allah bless him & give him peace) and other such maters. His position with regards to the attributes of Allah Most High caused him to be imprisoned in Cairo and Damascus, and the Ulama pointed out his erroneous approach.

One of the great scholars of Hadith and Islamic Creed from the Indian Subcontinent, Imam Anwar Shah al-Kashmiri (Allah have mercy on him) has refuted Imam Ibn Taymiyya in many of his works including his commentary of Imam al-Bukhari’s Sahih, Faydh al-Bari. In one of his Urdu works, he states:

“Ibn Taymiyya and others came close to anthropomorphism, in that they took the literal meaning of certain verses of the Qur’an.” (Malfuzat Muhaddith Kashmiri (Urdu), P: 242)

He further states that, 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.

Imam Anwar Shah al-Kashmiri then mentioned that his teacher 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.

He then goes on to say that the most balanced approach with regards to Imam Ibn Taymiyya is the approach of Imam Dhahabi, Imam Ibn Hajar al-Asqalani and others, in that one may benefit from his great and extensive works, but be wary of his isolated positions that number many in matters of Creed (usul) and particulars of Islamic jurisprudence (furu’). This is the position of our (Deobandi) scholars. (Malfuzat Muhaddith Kashmiri, P: 413-414)

Shaykh Taqi Usmani (may Allah preserve him) has also mentioned a similar stance with regards to Imam Ibn Taymiyya. He states:

“As far as the opinions of Allama Ibn Hazm, Allama Ibn Taymiyya and Allama Ibn al-Qayyim are concerned, with due respect to their lofty status and rank, they have chosen certain positions that go against the mainstream scholars of this Ummah…” (Fiqhi Maqalat, 2/21)

One of the renowned scholars of the world over, Shaykh Abul-Hasan al-Nadwi (Allah have mercy on him) dedicated an entire chapter from his work covering the life and achievements of Imam Ibn Taymiyya. The respected Shaykh’s renowned work in Arabic Rijal al-Fikr Wa al-Da’wa looks at the lives and achievements of figures such as Umar ibn Abd al-Aziz, Hasan al-Basri, Imam Ahmad ibn Hanbal, Imam Abu al-Hasan al-Ash’ari, Imam al-Ghazali, Jalal al-Din al-Rumi and others and also Imam Ibn Taymiyya. This takes us back to the aspect of having a balanced approach; hence Shaykh Nadwi reflects on the lives and works of great luminaries in the field of Islamic spirituality (tasawwuf) and also has space in his work for Imam Ibn Taymiyya.

The same attitude has been taken by many Arab scholars also. The late renowned scholar of Hanafi Fiqh and principles of Islamic Jurisprudence, 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)

Having said the above, the same author (Imam Abu Zahra) then dedicated a whole volume mentioning the life and works of Imam Ibn Taymiyya. He first compiled a series of four books shedding light on the lives and works of the four Mujtahid Imams (Abu Hanifa, Shafi’i, Malik and Ahmad), and thereafter, he compiled another series of four books that covered the biographies of other Imams, including Imam Ibn Taymiyya.

Imam Zahid al-Kawthari (Allah have mercy on him) is renowned for his Hanafism, Sunni-ness and his refutation of the Wahhabis, yet one of his main students Shaykh Abd al-Fattah Abu Ghudda (Allah have mercy on him) not only relates and quotes from Imam Ibn Taymiyya in many of his works, rather he edited and published one of his works titled “Risalat al-Halal Wa al-Haram” (Book of the lawful and unlawful and some principles of monetary transactions) and on the cover of the book (and also inside) he mentioned the name of Ibn Taymiyya with the title Shaykh al-Islam.

Many other major contemporary scholars of the Arab world, from Damascus and elsewhere, have also taken the same stance. Scholars such as Shaykh Muhammad Sa’id Ramadhan al-Buti, Shaykh Wahba al-Zuhayli, Shaykh Mustafa al-Bugha, Shaykh Mustafa al-Khin, Shaykh Abd al-Latif al-Farfur and many others often quote Imam Ibn Taymiyya in their respective works, but with caution and discernment, and they warn others of Ibn Taymiyya’s isolated and controversial opinions.

Therefore, in conclusion, the balanced approach concerning the figure of Imam Ibn Taymiyya is that we acknowledge his extensive services to the Din. We acknowledge his accomplishments and benefit from his works that are in accordance with the mainstream Ahl al-Sunnah Wa al-Jama’ah and Sunni Islam, and reject that which is not in accordance with the majority of this Umma’s scholars. We respect him as a scholar, hence avoid condemning him totally, but we do not consider him to be an authority in matters of faith, Creed and jurisprudence. We leave his controversial views and opinions in tenets of faith to Allah Most High and concentrate on that which we need to learn and know of. This is the fair and balanced approach maintained by the majority of the scholars concerning controversial personalities.

And Allah knows best

Muhammad ibn Adam al-Kawthari
Darul Iftaa, Leicester, UK

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Företrädena hos sanden från Ibn Taymiyyas grav

Postby » 21 Oct 2012, 18:22

The Wahhabiyyah are selective in what they reveal to the public when they shower upon the scholar “Ibn Taymiyah” , lofty titles and praises. The content that they choose to hide, attacks the foundations upon which they took Ibn Taymiyyah as their undisputed leader.

Quoted below is one of the “lofty virtues” of the sand on Ibn Taymiyya’s grave . Note that the source of this narration is from someone who supported Ibn Taymiyyah and is commonly used as a source by Wahhabis themselves for pro-Ibn Taymiyya propaganda.

Abu al-‘Abbas Ahmad ibn Hijji al-Sa‘idi al-Husbani al-Dimashqi (d.816H) relates in his academic curriculum from as-Sirag ‘Ali b. ‘Abd al-Karim al-Bata’ihi al-Mizzi:

“He told me a strage story, for he said: When I was a boy, a sister of mine was stricken with an eye-disease (ramad). As we strongly believed in Ibn Taymiyah- he was colleague of my father and often used to visit him-, it entered my mind to take some earth from Ibn Taymiyah’s grave in order to make an eye powder(kuhl) for my sister. Yet her eye-disease remained unaltered and the eye powder had no effect on her. Thus I went again to the grave, and there I found somone from Baghdad who had collected bags full of earth. I asked him ‘What are you going to do with this ?’, and he replied, ’I am taking it to use it for eye-disease, for I make of it an eye powder for some of my children.’ I rejoiced, ‘But do you find it effective?’ ‘Yes’, and he added that he has experienced its effect. Hearing this, I felt reassured about my intention and took some earth from the tomb. I put the powder on mysister’s eyes while she was sleeping, and soon she was cured(from the disease).

[Ibn Nasir ad-Din ad-Dimashqi in ar-Radd al-wafir (p.136), as translated in the book "The Living and the dead in Islam" by Werner Diem and Marco Scholler] ... ahs-grave/


From the book: الرد الوافر على من زعم بان من سمى ابن تيمة شيخ الاسلام كافر

Which Is A Son Of Nasir al-Din Of Damascus (d. 842 AH).

Zuhair Has Been Given A Collection Of The Top Contemporary Salafism And
Which Qualities Of The Books, Ibn Taymiyah المناقب في ابن تيمية

Here's The Story:-

نص القصة :

التي رواها ابن حجي عن البطائحي المزي قال :
كنت شابا وكانت لي بنت حصل لها رمد
وكان لنا اعتقاد في ابن تيمية
وكان صاحب والدي
وياتي الينا ويزور والدي
فقلت في نفسي :
لآخذن من تراب قبر ابن تيمية فلأكحلها به ـ
فانه طال رمدها ولم يفد فيها الكحل
فجئت الى القبر ، فوجدت بغدادياً قد جمع من التراب صررا
فقلت : ما تصنع بهذا ؟؟؟
قال : اخذته لوجع الرمد أكحل به ـ أولاداً لي
فقلت : وهل ينفع ذلك ؟؟؟
فقال : نعم !!!!
وذكر انه جربه
فازددت يقينا فيما كنت قصدته فأخذت منه، فكحلتها وهي نائمة فبرأت ...

صورة النقل وهي من ( ص/135) من كتاب

The Story Said By Ibn 7aji On Batai'hi AL-Mizzi:
When I Was A Young Man I Had A Girl That Have A Conjunctivitis In Her Eye,
I Think In Ibn Taymiya And He Was A Friend Of My Father
And He Came To Us For Visiting My Father Before,
I Said To My Self I Have To Take Sand From His Tomb To Put In Her Eye.
I Was Going To Ibn Taymiya's Tomb And I Found A Baghdadi Man Taking Alot Of Sand From The Tomb.
I Said To Him What You Made From This Sand,
He Told Me That He Have Children And They Have A Conjunctivies In their Eyes.
I Said If It's DOing Well,
He Said To Me That He Used It Before,
After That I Take For My Girl And Put It On Her Eye When She Was Sleeping And She Becomes Well. ... ostcount=1

Page 135 , Book Generous Response To Who Said That Ibn Taymiya Was Kafaer (dis believer).


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