Praise be to Allah.
This article is regarding the life of Ibn Taymiyyah and his works, his debates against kuffar, innovators and scholars of Islam, his Jihad against Tataars, His courage to speak against the King and the Sultan, His companions, Praise of the scholars for him. Most of the part is taken from the magnificent book “Al Bidaya wal Nihaya” by his great student Hafidh Imad ud din Ibn Kathir. Some of the ignorants say Ibn Taymiyyah was alone and no one was there for him but Ibn Kathir showed that he was a great man and had many of the companions, scholars and muftis of his time praised him such that even those who were against him repented because of his good manners.
Article Contents
1. Mawlid of Shaykh ul Islam Ibn Taymiyyah
2. His teachers
3. Some of his great students who were Muhadditheen, Mufassireen, Chief Justice, Scholars etc.
4. His first Lecture
5. His memory
6. Sharf ud din al Maqdasi ash-Shafiee used to be proud because of giving Ijazah to Ibn Taymiyyah
7. Ibn Taymiyyah rejecting the designation of chief Justice and Chief of Shuyukh
8. First misconception against Ibn Taymiyyah started in 698 h
9. Ibn Katheer mentioned discussion between Ibn Taymiyyah and Qadhi Imam ud din on Aqeedah al Hamwiyah
10. Talk between Ibn Taymiyyah and Shah of Tataar
11. Ibn Taymiyyah`s courage to set the Muslim captives free from Tataars, not only Muslims, rather Jews and Christian Captives also
12. Ibn Taymiyyah encouraging people for Jihad
13. Ibn Taymiyyah, A sword against Falsehood
14. Ibn Taymiyyah encouraged for Jihad again when people feared
15. Ibn Taymiyyah rejected the false letter attributed to Prophet peace be upon him
16. The claim that Ibn Taymiyyah claimed to have knowledge of unseen
17. Disussion of Ibn Taymiyyah with the people who made false accusations
18. Ibn Taymiyyah in Battlefield and asked the Sultan to ask help from Allah
19. Ibn Taymiyyah followed Sunnah even in battlefield
20. Ibn Taymiyyah a sword against Shirk, that is why some people were jealous with him
21. Ibn Taymiyyah in battlefield again
22. The debate of Ibn Taymiyyah and the followers of Sufi Tariqa Ahmadiya
23. The debate between Ibn Taymiyyah and Safi ud din al Hindi
24. The Debate mentioned by Taj al Din al Subki
25. The debate of Ibn Taymiyyah with Kamal ud din bin Zamalkani (The student of Safi ud din al Hindi)
26. Why the aqeedah of Shaykh Ibn Taymiyyah was accepted
27. The problems between Ibn Taymiyyah and Kamal ud din bin al Zamalkani and praises of Kamal ud din for Ibn Taymiyyah
28. The jealousy of some scholars from Ibn Taymiyyah.
29. Imam al-Mizzi Imprisoned by the Ash’aris for Reading out Imam Bukhari`s book on Aqeedah and Ibn Taymiyyah tried to free him
30. Jealousy of Ibn Sasraa (who imprisoned al Mizzi) because Scholars agreed with the aqeedah of Ibn Taymiyyah after the debate
31. The conspiracy of shaykh Al Manbaji (Wahdatul Wajudi) and others against Ibn Taymiyyah and the fitna started by Ibn Sasraa and al Manbaji
32. The debate between brother of Ibn Taymiyyah and Ibn Makhloof Maliki who was against Ibn Taymiyyah in a debate (which did not happen) after which he was jailed
33. Ibn Kathir Praised Hanbalis
34. The Lame excuses of Judges to participate in the discussion.
35. Sufis of Qaahirah objected against Ibn Taymiyyah but failed to prove anything
36. Ibn Taymiyah and Tazeem of Prophet peace be upon him
37. Ibn Taymiyah and Ibn al Arabi
38. Nasr al-Manbaji (Wahdatul wajudi) again asked deputy Sultan to send Ibn Taymiyyah in Jail. Shams ud din al-Tanoosi al Maaliki and Noor ud din al-Zawawi defended Ibn Taymiyyah
39. Ibn Kathir talking about leaving the innovations and prayers in 15th night of shaban
40. Great Mujtahideen were with Ibn Taymiyyah and al-Manbaji (Wahdatul wajoodi) took tension of this situation
41. The courage of Ibn Taymiyyah to speak in front of Sultan
42. Ibn Taymiyyah forgave all the people who did conspiracy against him
43. Repentance of Ibn Makhloof al Maaliki who tried to debate Ibn Taymiyyah (which did not happen), and the one who lost the debate with his brother
44. Repentance of the Fuqaha who plotted against Ibn Taymiyyah
45. The love of Ibn Kathir and Qadhi Sadr ud din al Hanfi for Ibn Taymiyyah
46. Killing of al Jashangir and his shaykh Al Manbaji did not helped him
47. Written debate between Ibn Taymiyyah and Ahmad bin Ibraheem Al Hanafi commentator of Hidayah
48. Ibn Kathir praising Ibn Taymiyyah and considered him a Mujtahid
49. Ibn Kathir on Noor ud din bin Ali al Bukri who was against Ibn Taymiyyah on the topic of Istigatha
50. Female student of Ibn Taymiyyah
51. The Judge of the Jews accepted Islam on the hands of Ibn Taymiyyah and after him many of the jews accepted Islam
52. Fitnah because of Hanabilah VS Shafiyah dispute on Aqaid
53. The fatwa of Ibn Taymiyyah in favor of Muslims
54. Ibn Arfa the author of al Tadhkirah tul Kindiya
55. Shaykh Sadr ud din Ibn Wakeel who used to debate with Shaykh ul Islam
56. The Judge Sadr Raees praising Ibn Taymiyyah
57. Shaykh Shams ud din Muhammad bin al Tadmaree, Another Righteous Companion of Ibn Taymiyyah
58. The courage of Ibn Taymiyyah to speak in front of Qazaan (great grand son of genghis khan)
59. The Fear of Ibn Sasra al Asharee when Ibn Taymiyah courageously spoke with Qazaan.
60. Ibn Kathir talking about sunnah way of Salat al Istisqa
61. Ameer Zain ud din used to love shaykh Ibn Taymiyyah
62. Ibn Kathir praising father of Ibn Qayyim al Jawziyah
63. Sharf ud din al Harrani, another great companion of Ibn Taymiyyah
64. The Ameer of Egypt Sayf ud din Qadidar who was with Ibn Taymiyyah
65. Al Bukri the enemy of Ibn Taymiyyah, The one who was refuted by him in the book “Radd al Bukri”
66. Ibn Taymiyyah helped al Bukri when he was in danger.
67. Another good companion of Ibn Taymiyyah, Mufti Sharf ud din Abu Abdullah the brother of Chief Justice Ala ud din
68. Ibn Kathir going against the likes of Brailwi peer
69. Shaykh Shams ud din Mahmood Asbahani. Who accepted the works of Ibn Taymiyyah after the debate
70. Shahab ud din bin Mar`i al Balabki was punished due to his love for Ibn Taymiyah by a Sufi Maaliki judge.
71. Shaykh Ibraheem as-Sabbaah, Companion of Ibn Taymiyyah
72. Shaykh Abdullah bin Moosa al Jazri. Another scholar who loved Ibn Taymiyyah
73. Badr al Awam, companion of Ibn Taymiyyah
74. Ibn Taymiyyah beating a Zindeeq
75. The books of Ibn Taymiyyah were taken from Shafiee judge
76. Importance of books written by Ibn Taymiyyah
77. The issue of visiting the graves and forgery against Ibn Taymiyyah due to which he was jailed
78. Scholars defending the Fatwa of Ibn Taymiyyah on visiting the graves
79. Taqi ud din as-Subki accepting the truth
80. Ibn Kathir and ad-Dahabi praising Minhaj as-Sunnah of Shaykh Ibn Taymiyyah which was written against Ibn al Muthar Rafadi
81. Qadhi al Qadha Shams ud din al Hareeri al Hanafi on Ibn Taymiyyah
82. Ibn Abdul Hadi who refuted Taqi ud din as-Subki in as-Sarim al Munki was a muhaddith and great man
83. Response to as-Sakakeeni (Rafdi who accepted the way of sunnah before death) by Ibn Taymiyyah
84. People rejected to listen to the Khutbah of Qadhi Taqi ud din as-Subki
85. Qadhi al Qadha Baha ud din Muhammad bin Abdul Barr al-Subki and Taqi ud din as-Subki on Ibn Taymiyah
86. Peace between Taqi du din as-Subki and Ibn Qayyim al Jawziyah
87. Imam Ibn Kathir praising Imam Ibn Qayyim al Jawziyah
88. Ibn Kathir on Ibn al Qayyim`s son
89. Ibn Kathir going against innovation of 15th night of Shaban
90. The death of Shaykh ul Islam Ibn Taymiyyah
91. Why the people loved him?
92. The claim that Ibn Taymiyah went against 4 Imams and he had no Salaf in his fatawa.
93. What if Ibn Taymiyah was alive in the era of Four Imams?
94. If al Mizzi and Ibn Taymiyah praise a Man, that is enough for his trustworthiness.
95. Conclusion
1. Mawlid of Shaykh ul Islam Ibn Taymiyyah
Ibn Kathir said:
قال الشيخ شمس الدين الذهبي: وفي هذه السنة ولد شيخنا تقي الدين أبو العباس أحمد بن الشيخ شهاب الدين عبد الحليم بن أبي القاسم بن تيمية الحراني بحران يوم الاثنين عاشر ربيع الأول من سنة إحدى وستين وستمائة.
Shaykh Shams ud din ad-Dahabi mentioned, in this year our shaykh Taqi ud din Abul Abbas Ahmad bin Shaykh Shihab ud din Abdul Haleem bin Abil Qasim Ibn Taymiyyah al-Harani was born in Harran on Monday 10th of Rabi ul-Awwal in the year 661H. [Al Bidaya wal Nihaya 13/289]
Mur`ee al Hanbali said:
ولد رحمه الله تعالى بحران يوم الإثنين عاشر- وقيل ثاني عشر- ربيع الأول سنة إحدى وستين وستمائة
He May Allah be pleased with him was born in Harran, on Monday the 10th or It is said 12th Rabi al Awwal 661 h. [Al Kuwakib ad-Durriyah 1/52]
2. His Teachers
Ibn Abdul Hadi said:
وشيوخه الذين سمع منهم أكثر من مائتي شيخ
His teachers who taught him were more than two hundred. [al Uqud ad-Durriyah, al Kuwakib ad-Durriyah 1/139]
3. Some of his great students who were Muhadditheen, Mufassireen, Chief Justice, Scholars etc.
Ibn Kathir, Ibn al Qayyim, Ibn Abdul Hadi, Chief Justice Ibn Mufleh the author of “Kitab al Furoo”, Chief Justice Ibn Qadhi Jabal, Abu Hafs al Bazzar, Qadhi Ibn Sad ullah al Harrani, Zain ud din Ibn al Wardi ash-Shafiee, Qadhi Ibn Fadhl ullah ash-Shafiee, Ahmad bin Mar`i al Hanbalee who was against Ibn Taymiyyah but when he met him, praised him and considered him a teacher [ad-durar 1/302/303] [Taken from Hiyat Shaykh al Islam by Abu Zahra, with the tahqiq of Ata ullah Hanif Bhojiyani page 763 to 782 where Shaykh Ataullah Hanif talked about his students]
4. Ibn Taymiyyah’s first Lecture
Ibn Kathir said:
في يوم الاثنين ثاني المحرم منها درس الشيخ الإمام العالم العلامة تقي الدين أبو العباس أحمد بن عبد الحليم بن عبد السلام بن تيمية الحراني بدار الحديث السكرية التي بالقصاعين، وحضر عنده قاضي القضاة بهاء الدين بن الزكي الشافعي، والشيخ تاج الدين الفزاري شيخ الشافعية، والشيخ زين الدين بن المرحل، وزين الدين بن المنجا الحنبلي.
وكان درسا هائلا، وقد كتبه الشيخ تاج الدين الفزاري بخطه لكثرة فوائده، وكثرة ما استحسنه الحاضرون.
وقد أطنب الحاضرون في شكره على حداثة سنه وصغره، فإنه كان عمره إذ ذاك عشرين سنة وسنتين.
ثم جلس الشيخ تقي الدين المذكور أيضا يوم الجمعة عاشر صفر بالجامع الأموي بعد صلاة الجمعة على منبر قد هيىء له لتفسير القرآن العزيز، فابتدأ من أوله في تفسيره، وكان يجتمع عنده الخلق الكثير والجم الغفير من كثرة ما كان يورد من العلوم المتنوعة المحررة مع الديانة والزهادة والعبادة سارت بذكره الركبان في سائر الأقاليم والبلدان، واستمر على ذلك مدة سنين متطاولة.
On Monday 2nd of Moharram Shaykh Allamah The Imam Taqi ud din Abul Abbas Ahmad bin Abdul Haleem bin Abdus Salam bin Taymiyyah al Harrani gave a lecture in Dar al Hadeeth al Sakriyah of Qasa`ayn. Those who were present (in the lecture) included the likes of The Chief Justice Baha ud din al-Zaki ash-Shafiee, Shaykh Taj ud din al Fazari who was Shaykh of the Shafiyah, Shaykh Zain ud din al Mirhal and Zain ud din al Munja al Hanbalee. It was a tremendous lecture, Shaykh Taj ud din Fazari transcribed it due to its tremedous benefits. The large number of attendees also praised him and the benefical lecture because of his young age, he was 22 years old. Then Sheikh Taqi al-Din, mentioned above, also sat on Friday, the tenth of Safar, in the Umayyad Mosque after the Friday prayer on a pulpit prepared for him to explain the Noble Quran. He began from the beginning in his interpretation, and a large number of people gathered around him due to the abundance of diverse sciences related to religion, asceticism, and worship that he presented. His mention spread throughout the regions and countries, and he continued in this manner for an extended period of years. [al Bidaya wal Nihaya 13/356]
5. His Memory
Ibn Hajar al Asqalani said:
وقال جمال الدين السرمري في أماليه ومن عجائب ما وقع في الحق من أهل زماننا أن ابن تيمية كان يمر بالكتاب مطالعة مرة فينتقش في ذهنه وينقله في مصنفاته بلفظه ومعناه
Jamal al Din al Sarmari said in “Imaaliya” that: And from the amazing matters which happened for the good of the people of our time, that when Ibn Taymiyah would come across a book and look over it once only, After which the book would be inscribed in his mind. He would be able to narrate it thereafter in his books with its precise words and meanings. [ad-Durar al Kaaminah 1/49]
6. Sharf ud din al Maqdasi ash-Shafiee used to be proud because of giving Ijazah to Ibn Taymiyyah
Ibn Kathir said:
الشيخ الإمام الخطيب المدرس المفتي
شرف الدين أبو العباس أحمد بن الشيخ كمال الدين أحمد بن نعمة بن أحمد بن جعفر بن حسين بن حماد المقدسي الشافعي، ولد سنة ثنتين وعشرين وستمائة، وسمع الكثير وكتب حسنا وصنف فأجاد وأفاد.
وولي القضاء نيابة بدمشق، والتدريس والخطابة بدمشق، وكان مدرس الغزالية ودار الحديث النورية مع الخطابة، ودرس في وقت بالشامية البرانية، وأذن في الإفتاء لجماعة من الفضلاء، منهم: الشيخ الإمام العلامة، شيخ الإسلام أبو العباس بن تيمية، وكان يفتخر بذلك ويفرح به، ويقول: أنا أذنت لابن تيمية بالإفتاء، وكان يتقن فنونا كثيرة من العلوم،
Sharf ud din al Maqdasi, The Shaykh, The Imam, The Khateeb, The teacher, The Mufti Sharf ud din Abul Abbas Ahmad bin Shaykh Kamal ud din Ahmad bin Na`mah bin Ahmad bin Jafar bin Husayn bin Hammad al Maqdasi ash-Shafiee. He was born in 622 h and heard a lot (of hadeeth), he wrote good and useful books.
He was deputy of the Judge, teacher and Khateeb in Damascus, He was a teacher as well as Khateeb in al Ghazaliyah and Dar al hadeeth al Nuriyah. At a time he taught in ash-Shamiyah al Baraniyah. He gave Ijazah of giving fatawa to a group of virtuous people, among them are Shaykh the Imam the Allamah Shaykh ul Islam Abul Abbas bin Taymiyyah, He was proud and happy with it and said: I have given the Ijazah to Ibn Taymiyyah to give fatwa who has mastered many of the vast disciplines of the Islamic sciences. [al Bidaya wal Nihaya 13/396]
7. Ibn Taymiyyah rejecting the designation of chief Justice and Chief of Shuyukh
Ibn Rajab Hanbalee said:
قلت: وقد عرض عليه قضاء القضاة قبل التسعين، ومشيخة الشيوخ، فلم يقبل شيئاً من ذلك.
I say: He was offered the position of chief justice and chief of shuyukh before 690 h but he did not accept any of them [Dhayl Tabqaat al Hanabilah 1/339]
8. First misconception against Ibn Taymiyyah started in 698 h
Ibn Taymiyyah was asked regarding some questions from the people of Himaat city, and the questions included that
1. Verses like
ٱلرَّحۡمَـٰنُ عَلَى ٱلۡعَرۡشِ ٱسۡتَوَىٰ
” The Most Gracious (Allâh) rose over (Istawâ) the (Mighty) Throne (in a manner that suits His Majesty).[Al-Quran 20:5]
2. ثُمَّ اسْتَوَى عَلَى الْعَرْشِ
and then He rose over (Istawa) the Throne
3. The ahadith like
إن قلوب بني آدم كلها بين إصبعين من أصابع الرحمن
4. and
يضع الجبار قدمه فى النار
what is the meaning of the these verses and ahadith according to scholars and what is their aqeedah on Asma wal Siffat. He replied from Quran, Sunnah, Athaar of Salaf and sayings of the scholars. This answer is famous with the name of “Aqeedah al Hamawiyah al Kubra”. This made chaos among the Asharis and Mutakallimeen as Ibn Kathir mentioned [Imam Ibn Taymiyyah and his students by Abdul Rasheed Iraqi pages 53-54]
9. Ibn Katheer mentioned discussion between Ibn Taymiyyah and Qadhi Imam ud din on Aqeedah al Hamwiyah.
a) Ibn Katheer said:
فلما كان يوم الجمعة، عمل الشيخ تقي الدين الميعاد بالجامع على عادته، وفسر في قوله تعالى: {وَإِنَّكَ لَعَلى خُلُقٍ عَظِيمٍ} ، ثم اجتمع بالقاضي إمام الدين يوم السبت واجتمع عنده جماعة من الفضلاء وبحثوا في الحموية، وناقشوه في أماكن فيها، فأجاب عنها بما أسكتهم بعد كلام كثير
ثم ذهب الشيخ تقي الدين وقد تمهدت الامور، وسكنت الاحوال، وكان القاضي إمام الدين معتقده حسنا ومقصده صالحا.
When friday came, As usual Shaykh Taqi ud din did Tafsir of “And indeed, you are of a great moral character” in Jamia (Amawi), Then on Saturday He met Qadhi Imam ud din and other scholars and they argued about Al Hamawiyah and they talked about many issues. He replied and silenced them after a long discussion. Then Shaykh Taqi ud din returned and everything was peaceful. Qadhi Imam ud din had good belief and had good intentions. [Al Bidaya wal Nihaya 14/17]
b) ad-Dhahabi said:
وَقَالَ الذَّهَبِيّ فِي أثْنَاء كَلَامه فِي تَرْجَمَة الشَّيْخ
وَلما صنف الْمَسْأَلَة الحموية فِي الصِّفَات سنة ثَمَان وَتِسْعين وسِتمِائَة تحزبوا لَهُ وَآل بهم الْأَمر إِلَى أَن طافوا بِهِ على قَصَبَة من جِهَة القَاضِي الْحَنَفِيّ وَنُودِيَ عَلَيْهِ بِأَن لَا يستفتى
ثمَّ قَامَ بنصره طَائِفَة آخَرُونَ وَسلم الله
فَلَمَّا كَانَ سنة خمس وَسَبْعمائة جَاءَ الْأَمر من مصر بِأَن يسئل عَن معتقده فَجمع لَهُ الْقُضَاة وَالْعُلَمَاء بِمَجْلِس نَائِب دمشق الأفرم
فَقَالَ أَنا كنت سُئِلت عَن مُعْتَقد أهل السّنة فأجبت عَنهُ فِي جُزْء من سِنِين وَطَلَبه من دَاره فأحضر وقرأه
فنازعوه فِي موضِعين أَو ثَلَاثَة مِنْهُ وَطَالَ الْمجْلس فَقَامُوا واجتمعوا مرَّتَيْنِ أَيْضا لتتمة الْجُزْء وحاققوه
ثمَّ وَقع الِاتِّفَاق على أَن هَذَا مُعْتَقد سلفي جيد.
In 698 h He wrote “al hamawiyyah” on Sifaat. His opponents gathered and went to him, they had back of a Hanafi Judge. They declared that fatawas should not be taken from him. But a group stood for his (Ibn Taymiyah) victory and Allah saved him.
In 705 h the order came from Egypt that his aqeeda should be investigated. The Deputy of Damascus al Afram called the Judges and the Scholars for this issue….
THEN THEY AGREED THAT HIS AQEEDAH IS POWERFUL, SALAFI (i.e. the aqeedah of righteous predecessors). [al Uqud ad-Durriyah 1/211-212. al Kuwakib ad-Durriyah 112, Ghayat al Amani 2/229]
c) Imam Mur’ee bin Yusaf al Hanbalee quoted from Ilm ud din Bazzarli that He said:
والقاضي يقول: كل من تكلم في الشيخ فأنا خصمه.
وقال أخوه جلال الدين بعد هذا الميعاد: كل من تكلم في الشيخ نعزره، وخرج الناس ينتظرون ما يسمعون من طيب أخباره، فوصل إلى داره في ملأ كثير من الناس، وعندهم استبشار وسرور به، وكان سعيهم في حقه أتم السعي، وتكلموا في حقه بأنواع الأذى وبأمور يستحي الإنسان من الله تعالى أن يحكيها فضلاً عن أن يختلقها ويلفقها، فلا حول ولا قوة إلا بالله، ورأى جماعة من الصالحين في هذه الواقعة وعقيبها مرائي حسنة جليلة لو ضبطت لكانت مجلداً تاماً.
Qadhi (Imam ud din ash-Shafiee) said (When Ibn Taymiyah read his book al Hamawiyyah): whoever oppose him (Ibn Taymiyyah) or say things against him, I will see him by myself. His (Imam ud din’s) brother Jalal al-din said: whoever oppose or say things against the shaykh, we will punish him. People were waiting to listen good news about shaykh Ibn Taymiyyah and he reached his home in crowd of people. But his opponents accused him with those things which a man who have intellect will feel shy to mention them… after this incident the righteous people saw the best outcome of it. If we write about that it will make a volume. [al Qawl al Jalli fi Tarjuma Shaykh al Islam Ibn Taymiyah page 357-358, also quoted by Shukri al Alusi from his book in Ghayat al Amani 2/231]
d) Shaykh Muhammad Abu Zahra from egypt said:
“Qadhi Imam ud din was Shafiee in Madhab, He was not staunch and biased in his rulings, He would listen to others with an open mind and accept what is good.” [Hayat Shaykh ul Islam Ibn Taymiyyah urdu translation by Raees Ahmad Jafri Nadwi page 73]
In short, Ibn Taymiyyah cleared his stance, the scholars agreed with him and affairs were amiacable.
10. Talk between Ibn Taymiyyah and Shah of Tataar
Ibn Katheer said when King of Tataar started marching towards Damishq then
وكلمه الشيخ تقي الدين كلاما قويا شديدا فيه مصلحة عظيمة، عاد نفعها على المسلمين ولله الحمد.
Shaykh Taqi ud din spoke with him firm and harsh manner which had great interests and benefits for the Muslims Wal Hamdulillah [Al Bidaya wal Nihaya 14/20]
11. Ibn Taymiyyah`s courage to set the Muslim captives free from Tataars, not only Muslims, rather Jews and Christian Captives also.
Ibn Kathir said:
وفي هذا اليوم خرج الشيخ تقي الدين بن تيمية إلى مخيم بولاي فاجتمع به في فكاك من كان معه من أسارى المسلمين، فاستنقذ كثيرا منهم من أيديهم،
On That day Shaykh Ibn Taymiyyah went to the camp of Bolaai, and he talked to him regarding Muslim captives which were in his custody. Then He (Ibn Taymiyyah) made him free many of the captives [Al Bidaya wal Nihaya vol 14 page 24]
Not only he tried to set the Muslim free, he asked them to free the Christians and Jews, as Ibn Taymiyyah said in his letter to the Christian King that we (The Muslims) want good for everyone and said:
وقد عرف النصارى كلهم إني لما خاطبت التاتار في إطلاق الأسرى وأطلقهم غازان وقطلوشاه، وخاطبت مولاي فيهم، فسمح بإطلاق المسلمين قال لي: لكن معنا نصارى أخذناهم من القدس فهؤلاء لا يطلقون، فقلت له: بل جميع من معك من اليهود والنصارى الذين هم أهل ذمتنا فإنا نفتكّهم، ولا ندع أسيرا لا من أهل الملة ولا من أهل الذمة، وأطلقنا من النصارى من شاء الله فهذا عملنا وإحساننا والجزاء على الله.
The Christians know all of what I addressed to the Tataars regarding release of the prisoners.. They set the Muslims free, and told me: We have Christian captives also we have taken them from Jerusalem, they will not be freed. I (Ibn Taymiyyah) said to them: Rather you should free all the Jews and the Christians as they are our Ahlul Dhimma. We can not accept to see them as prisoners, whether they are prisoners of Muslims or People of Dhimmah, So with the will of Allah Christians were freed. The Reward of our practice and kindness is with Allah [al-Risalah al Qabrasiyah by Shaykh Ibn Taymiyyah page no. 22]
12. Ibn Taymiyyah encouraging people for Jihad
Ibn Kathir said:
وكان الشيخ تقي الدين بن تيمية يدور كل ليلة على الأسوار يحرض الناس على الصبر والقتال، ويتلو عليهم آيات الجهاد والرباط.
Shaykh Taqi ud din Ibn Taymiyyah used to walk around the fences every night whilst encouraging people with patience and Qitaal and quoted the verses of Qitaal and al-Ribaat [Al Bidaya wal Nihaya 14/24]
13. Ibn Taymiyyah, A sword against Falsehood.
Ibn Kathir said
وفي بكرة يوم الجمعة المذكور دار الشيخ تقي الدين بن تيمية رحمه الله وأصحابه على الخمارات والحانات، فكسروا آنية الخمور وشققوا الظروف وأراقوا الخمور، وعزروا جماعة من أهل الحانات المتخذة لهذه الفواحش، ففرح الناس بذلك.
Shaykh Taqi ud din bin Taymiyyah Rahimaullah and his companions went to the shops of wine and bars on Friday morning. They broke the pots of wine drained them and rebuked a group who were owners of these sinful places and the people were happy because of this work [Al Bidaya wal Nihaya 14/24]
14. Ibn Taymiyyah encouraged for Jihad again when people feared.
Ibn Kathir said when people started to ran away from Tataar:
وجلس الشيخ تقي الدين بن تيمية في ثاني صفر بمجلسه في الجامع، وحرض الناس على القتال، وساق لهم الآيات والأحاديث الواردة في ذلك، ونهى عن الإسراع في الفرار، ورغب في إنفاق الأموال في الذب عن المسلمين وبلادهم وأموالهم. وأن ما ينفق في أجرة الهرب إذا أنفق في سبيل الله كان خيرا، وأوجب جهاد التتر حتما في هذه الكرة، وتابع المجالس في ذلك، ونودي في البلاد لا يسافر أحد إلا بمرسوم وورقة فتوقف الناس عن السير وسكن جأشهم،
Shaykh Taqi ud din Ibn Taymiyyah sat on his place in al Jamiya on 2nd of Safar, and encouraged people for Qitaal, and quoted verses and ahadith in this regard, and stopped them from running away, he encouraged them to spend money in defence of Muslims and their cities.. And he said its wajib to do Jihad with Tataar, He organished many gatherings with this regard… people stopped traveling and their hearts became calm [Al Bidaya wal Nihaya 14/28]
Then he said:
واستهل جمادى الأولى والناس على خطة صعبة من الخوف، وتأخر السلطان واقترب العدو، وخرج الشيخ تقي الدين بن تيمية رحمه الله تعالى في مستهل هذا الشهر وكان يوم السبت إلى نائب الشام في المرج فثبتهم وقوى جأشهم وطيب قلوبهم، ووعدهم النصر والظفر على الأعداء، وتلا قوله تعالى: {.. وَمَنْ عَاقَبَ بِمِثْلِ مَا عُوقِبَ بِهِ ثُمَّ بُغِيَ عَلَيْهِ لَيَنْصُرَنَّهُ اللَّهُ إِنَّ اللَّهَ لَعَفُوٌّ غَفُورٌ.
When Jamadi al Awaal started people were very scared because the Sultan was behind and the enemy was near, Shaykh Taqi ud din Ibn Taymiyyah rahimaullah went to the deputy head of ash-Sham at the start of the month on saturday at the place of al Marj. He made their heart strong and happy, And promised to win the war from enemies and quoted the verse “And whoever responds [to injustice] with the equivalent of that with which he was harmed and then is tyrannized – Allah will surely aid him. Indeed, Allah is Pardoning and Forgiving.” [22:60] [Al Bidaya wal Nihaya 14/29]
He said:
ورجع الشيخ تقي الدين بن تيمية من الديار المصرية في السابع والعشرين من جمادى الأولى على البريد، وأقام بقلعة مصر ثمانية أيام يحثهم على الجهاد والخروج إلى العدو، وقد اجتمع بالسلطان والوزير وأعيان الدولة فأجبروه إلى الخروج،
Shaykh Taqi ud din came back from Egypt on the horses who are used for mail on 27 Jamadi al Awla. He stayed in the fort of egypt for 8 days and encouraged them for Jihad and going against the enemy. He met with Sultan, Ministers and elders of the state and they accepted his call for Jihad [Al Bidaya wal Nihaya 14/30]
15. Ibn Taymiyyah rejected the false letter attributed to Prophet peace be upon him
When people presented a letter attributed to Prophet peace be upon him which states that Jiziya has been stopped from Jews then Ibn Kathir mentioned
وحاققهم عليه شيخ الإسلام ابن تيمية وبين لهم خطأهم وكذبهم، وأنه مزور مكذوب، فأنابوا إلى أداء الجزية،
Shaykh ul Islam Ibn Taymiyyah argued and cleared their mistake and lie and that the letter is false. They accepted that the Jiziya should be given [Al Bidaya wal Nihaya 14/33]
Faida: The answer of Khateeb Baghdadi to the jews regarding false letter attributed to the Prophet peace be upon him by them (the jews).
ad-Dhahabi said:
وأظهر بعض إليهود كتابًا بإسقاط النبي صلى الله عليه وسلم الجزية عن الخيابرة وفيه شهادة الصحابة، فعرضه الوزير على أبي بكر فقال: هذا مزوّر، قيل: من أين قلت هذا؟ قال: فيه شهادة معاوية، وهو أسلم عام الفتح بعد خيبر، وفيه شهادة سعد بن معاذ ومات قبل خيبر بسنين.
Some of the jews came with a letter which stated that the Prophet peace be upon him said, the Jizyah should not be taken from the jews of Khayber. And the letter had signs of the Sahaba. The Vizier showed it to al Khateeb, and he promptly said: This is a forged one. He was asked, how can you say that? He (al Khateeb said): There are signs of Muawiyah in it and he accepted Islam (in 8 h) after the victory of Khayber (which took place on 7 h, than how can he sign on this letter?). Second signs are by Sa`d bin Muadh who died before the Khayber. [Tadhkira tul Huffad by ad-Dahabi 3/312]
16. The claim that Ibn Taymiyyah claimed to have knowledge of unseen
When Tataars started moving and were heading towards greater Syria Ibn Taymiyyah make the Muslims believe that they will defeat them this time,
Ibn al Qayyim said
ثُمَّ أَخْبَرَ النَّاسَ وَالْأُمَرَاءَ سَنَةَ اثْنَتَيْنِ وَسَبْعِمِائَةٍ لَمَّا تَحَرَّكَ التَّتَارُ وَقَصَدُوا الشَّامَ : أَنَّ الدَّائِرَةَ وَالْهَزِيمَةَ عَلَيْهِمْ ، وَأَنَّ الظَّفَرَ وَالنَّصْرَ لِلْمُسْلِمِينَ ، وَأَقْسَمَ عَلَى ذَلِكَ أَكْثَرَ مِنْ سَبْعِينَ يَمِينًا
“Then he told the people and the commanders in 702 AH, when the Tatars started moving and were heading towards greater Syria, that they would be defeated and the Muslims would be victorious, and he swore more than seventy oaths to that effect.”[Madaarij as-Saalikeen, 2/459]
Then he said
لا تكثروا . كتب الله تعالى في اللوح المحفوظ . أنهم مهزومون في هذه الكرة . وأن النصر لجيوش الإسلام
“‘Allah has written in the Lawh Al-Mahfuth (Preserved Tablet) that they will be defeated and that victory is for the Muslims!”” [Madaarij as-Saalikeen, 2/459]
This is not knowledge of unseen rather this is what he was pointing out
(58:21. Allah has decreed: “Verily, I and My Messengers shall be the victorious.” Verily, Allah is All-Powerful, Almighty.)
Ibn Kathir commented:
meaning, He has decreed, written in the First Book, and decided in the decree that He has willed — which can never be resisted, changed or prevented — that final victory is for Him, His Book, His Messengers and the faithful believers, in this life and the Hereafter(Tafsir of 58:21)
Ibn Taymiyyah was encouraging the Muslims according to this verse
He swore more than seventy oaths and Allah made his oaths true as Allah’s Messenger (ﷺ) said, “Among Allah’s Worshippers there are some who, if they took Allah’s Oath (for something), Allah fulfill their oaths.”[Sahih al Bukhari Book 65, Hadith 4541]
Ibn Kathir defended him and mentioned that he said this because of the verse of Quran
وكان الشيخ تقي الدين بن تيمية يحلف للأمراء والناس إنكم في هذه الكرة منصورون، فيقول له الأمراء: قل إن شاء الله، فيقول إن شاء الله تحقيقا لا تعليقا. وكان يتأول في ذلك أشياء من كتاب الله منها قوله تعالى: {ثُمَّ بُغِيَ عَلَيْهِ لَيَنْصُرَنَّهُ اللَّهُ
Shaykh Taqi ud din Ibn Taymiyyah swore in front of leaders and people that this time you will defeat them. The leaders said to him: Say In sha Allah (if Allah wills). So he said In sha Allah, but it was in affirmation and certainty, not with any sense of doubt or hesitation. He did Tafsir of this saying with the verse in Kitab Allah
[i.e. Surah al Hajj verse 60] “That is so. And whoever has retaliated with the like of that which he was made to suffer, and then has again been wronged, Allah will surely help him.” [Al Bidaya wal Nihaya 14/38]
Note that this is a proof that Ibn Taymiyyah was WALI Allah, he never claimed that I have knowledge of unseen, as
Mulla Ali Qari said regarding Ibn al Qayyim and Ibn Taymiyyah
أنهما كانا من أهل السنة والجماعة ، بل ومن أولياء هذه الأمة
They were among Ahl al-Sunnah wa’l-Jamaa’ah and are indeed among the awliya’ (close friends of Allaah) of this ummah” [Mirqaah al-Mafaateeh by al-Mulla ‘Ali Qaari (8/146]
17. Discussion of Ibn Taymiyyah with the people who made false accusations
Ibn Kathir said:
وفي هذا الشهر ثار جماعة من الحسدة على الشيخ تقي الدين بن تيمية وشكوا منه أنه يقيم الحدود ويعزر ويحلق رؤوس الصبيان، وتكلم هو أيضا فيمن يشكو منه ذلك، وبّين خطأهم، ثم سكنت الأمور.
In this month a group who was jealous from Shaykh Taqi ud din Ibn Taymiyyah, They started to complain that He imposes Punishments, penalties and shave the heads of children. He also talked with them and cleared their mistake then things were settled [Al Bidaya wal Nihaya 14/33]
18. Ibn Taymiyyah in Battlefield and asked the Sultan to ask help from Allah
Ibn Katheer mentioned that when tataar attacked
وخرج الشيخ تقي الدين بن تيمية صبيحة يوم الخميس من الشهر المذكور من باب النصر بمشقة كبيرة، وصحبته جماعة ليشهد القتال بنفسه ومن معه، فظنوا إنما خرج هاربا فحصل اللوم من بعض الناس وقالوا أنت منعتنا من الجفل وهاأنت هارب من البلد؟ فلم يرد عليهم وبقي البلد ليس فيه حاكم.
On thursday morning Ibn Taymiyyah went out from Baab al Nasr in very difficulty to witness the battle And a group among his companions were with him, people thought Ibn Taymiyyah is running away, and they said to him you asked us to stay and fight but you yourself are leaving us? Ibn Taymiyyah did not replied [al Bidaya wal Nihaya 14/38]
But in reality Ibn Taymiyyah was in battlefield, as Imam Mar`i al Hanbalee said When he came with Sultan of the state Nasir and Armies of Islam to meet the tataar:
فلما رأى السلطان كثرة التتار قال : يا خالد بن الوليد
فقال له : لا تقل هذا بل قل : يا الله واستعن بالله ربك ووحده وحده ينصرك
وقل : يا مالك يوم الدين إياك نعبد وإياك نستعين
ثم صار تارة يقبل على الخليفة وتارة على السلطان ويربط جأشهما حتى جاء نصر الله والفتح
When Sultan saw large number of Tataar, he said: “YA Khalid bin al Waleed” He (Ibn Taymiyyah) said: Do not say this rather say “YA Allah and seek Help of Allah, the one Lord who alone can give victory, and say “O The Only Owner (and the Only Ruling Judge) of the Day of Recompense (i.e. the Day of Resurrection) You (Alone) we worship, and you (Alone) we ask for help, he started focusing on Caliph sometimes and sometimes on Sultan. And connected both of the armies untill the help of Allah came and they were victorious. [al Kawakib ad-Durriyah page 96]
Comment: See how Allah helped when they started to ask help from Allah? even though the Sultan was only remembering Khalid bin Waleed, or He was saying this to Ibn Taymiyyah that is why he said say “Ya Allah”. Whatever is the case They asked only Allah for help after that and Allah gave them victory, that is why Imam Mar`i and Ibn Kathir praised them.
Ibn Katheer mentioned:
وفي يوم الاثنين رابع الشهر رجع الناس من الكسوة إلى دمشق فبشروا الناس بالنصر.
وفيه دخل الشيخ تقي الدين بن تيمية البلد ومعه أصحابه من الجهاد، ففرح الناس به ودعوا له وهنؤه بما يسر الله على يديه من الخير، .
On Monday 4th date of this Month people returned from al Kiswat towards Damascus and they told them regarding their victory.
In this month Shaykh Taqi ud din Ibn Taymiyyah entered the city with his companions from Jihad, People (who thought he ran away) became happy with him and they prayed for him. And they congratulated him on the khayr Allah provided on his hands. [al Bidaya wal Nihaya 14/40]
Then Ibn Katheer mentioned the reason why Ibn Taymiyyah left the people
وذلك أنه ندبه العسكر الشامي أن يسير إلى السلطان يستحثه على السير إلى دمشق فسار إليه فحثه على المجيء إلى دمشق بعد أن كاد يرجع إلى مصر. فجاء هو وإياه جميعا فسأله السلطان أن يقف معه في معركة القتال، فقال له الشيخ: السنة أن يقف الرجل تحت راية قومه، ونحن من جيش الشام لا نقف إلا معهم، وحرض السلطان على القتال، وبشره بالنصر وجعل يحلف بالله الله لا إله إلا هو إنكم منصورون عليهم في هذه المرة، فيقول له الأمراء: قل إن شاء الله، فيقول إن شاء الله تحقيقا لا تعليقا.
The story is that the Army of ash-Sham asked him to go to Sultan and make him agree to come towards Damascus, So he went to Sultan and made him agree to come to Damascus. Before this he (Sultan) was going back to Egypt . Ibn Taymiyyah and Sultan came and Sultan asked him that he should remain with him in Jihad. Shaykh replied It is sunnah to stand under the flag of own people and we belong to ash-Sham so we will remain with them. He made him agree for war and swore to Allah that there is no god but Allah that this time you will defeat them. The leaders said to him: Say In sha Allah (if Allah wills). So he said In sha Allah, but it was in affirmation and certainty, not with any sense of doubt or hesitation.[al Bidaya wal Nihaya 14/40]
19. Ibn Taymiyyah followed Sunnah even in battlefield
Ibn Katheer mentioned
وأفتى الناس بالفطر مدة قتالهم وأفطر هو أيضا، وكان يدور على الأجناد والأمراء فيأكل من شيء معه في يده ليعلمهم أن إفطارهم ليتقووا على القتال أفضل فيأكل الناس، وكان يتأول في الشاميين قوله صلى الله عليه وسلم: «إنكم ملاقوا العدو غدا، والفطر أقوى لكم»
He (Ibn Taymiyyah) gave fatwa to people to open their fast during the fight and he himself opened his fast. He used to walk towards warriors and leaders and ate whatever was in his hand so thatthey may know that it is better in war to remain healthy, so the people also ate and For people of ash-Sham Ibn Taymiyyah did tafsir of the hadith i.e. You are going to meet your enemy tomorrow so this opening of fast would be better for your good health. .[al Bidaya wal Nihaya 14/40]
20. Ibn Taymiyyah a sword against Shirk, that is why some people were jealous with him
Ibn Katheer mentioned:
وفي هذا الشهر بعينه راح الشيخ تقي الدين بن تيمية إلى مسجد النارنج وأمر أصحابه ومعهم حجارون بقطع صخرة كانت هناك بنهر قلوط تزار وينذر لها، فقطعها وأراح المسلمين منها ومن الشرك بها، فأزاح عن المسلمين شبهة كان شرها عظيما.
وبهذا وأمثاله حسدوه وأبرزوا له العداوة، وكذلك بكلامه بابن عربي وأتباعه، فحسد على ذلك وعودي، ومع هذا لم تأخذه في الله لومة لائم، ولا بالى، ولم يصلوا إليه بمكروه، وأكثر ما نالوا منه الحبس مع أنه لم ينقطع في بحث لا بمصر ولا بالشام، ولم يتوجه لهم عليه ما يشين وإنما أخذوه وحبسوه بالجاه كما سيأتي، وإلى الله إياب الخلق وعليه حسابهم.
In this very same month Shaykh Taqi ud din Ibn Taymiyyah went to the mosque of al Narunj and ordered his companions to cut the rock, and stonecutters were also with him. The rock was on stream which was named as Qaloot. People used to visit and made vows for it. They cut it down and provided relief to Muslims against the shirk which was there. He cleared the doubt from Muslims that its evil was great. Because of these type of works people were jealous from him and openly showed their enmity. And they showed their enmity and jealousy because of his speech regarding Ibn arabi and following him. However this did not effected him neither he cared about it, nor they could harm him. They could not find any fault in him. The most they did is that they imprisoned him but still he did not stop discussions in egypt and ash-Sham. [al Bidaya wal Nihaya page 49]
21. Ibn Taymiyyah in battlefield again
Ibn Katheer said when Tataar killed many people from the army of Halb, The deputy head of the state himself went with Ibn Taymiyyah against the enemy, He said:
وقد حصل بسبب شهود الشيخ هذه الغزوة خير كثير، وأبان الشيخ علما وشجاعة في هذه الغزوة، وقد امتلأت قلوب أعدائه حسدا له وغما.
There was a lot of khayr because Shaykh went in this battle. Shaykh showed courage and knowledge in this battle. Because of this the hearts of the enemies (of shaykh Ibn Taymiyyah) filled with (more) jealousy and greif [al-Bidaya wal Nihaya 14/51]
al Bazzar (688 h-749 h) said:
وَكَانَ إِذا ركب الْخَيل يتحنك ويجول فِي الْعَدو كأعظم الشجعان وَيقوم كأثبت الفرسان وَيكبر تَكْبِيرا انكى فِي الْعَدو من كثير من الفتك بهم ويخوض فيهم خوض رجل لَا يخَاف الْمَوْت
When Ibn Taymiyyah used to ride the horse, he would go into the rows of enemies like the brave warrior. He was firm against them and would say Takbeer. He would make the enemy tired because of his attacks. He would enter into the army of enemies as if there is no fear of death [ الأعلام العلية في مناقب ابن تيمية by al Bazzar page 67-68,Ghayat al Eemani 2/214, Ibn Taymiyyah and his students by Abdul Rasheed Iraqee page 24]
22. The debate of Ibn Taymiyyah and the followers of Sufi Tariqa Ahmadiya
Ibn Kathir said:
وفي يوم السبت تاسع جمادى الأولى حضر جماعة كثيرة من الفقراء الأحمدية إلى نائب السلطنة بالقصر الأبلق، وحضر الشيخ تقي الدين بن تيمية فسألوا من نائب السلطنة بحضرة الأمراء، أن يكف الشيخ تقي الدين إمارته عنهم، وأن يسلم لهم حالهم، فقال لهم الشيخ: هذا ما يمكن، ولا بد لكل أحد أن يدخل تحت الكتاب والسنة قولا وفعلا، ومن خرج عنهما وجب الإنكار عليه.
فأرادوا أن يفعلوا شيئا من أحوالهم الشيطانية التي يتعاطونها في سماعاتهم، فقال الشيخ: تلك أحوال شيطانية باطلة، وأكثر أحوالهم من باب الحيل والبهتان، ومن أراد منهم أن يدخل النار فليدخل أولا إلى الحمام وليغسل جسده غسلا جيدا، ويدلكه بالخل والأشنان، ثم يدخل بعد ذلك إلى النار إن كان صادقا، ولو فرض أن أحدا من أهل البدع دخل النار بعد أن يغتسل، فإن ذلك لا يدل على صلاحه ولا على كرامته؛ بل حاله من أحوال الدجاجلة المخالفة للشريعة إذا كان صاحبها على السنة، فما الظن بخلاف ذلك.
فابتدر شيخ المنيبع الشيخ صالح وقال: نحن أحوالنا إنما تنفق عند التتر ليست تنفق عند الشرع.
فضبط الحاضرون عليه تلك الكلمة، وكثر الإنكار عليهم من كل أحد، ثم اتفق الحال على أنهم يخلعون الأطواق الحديد من رقابهم، وأن من خرج عن الكتاب والسنة ضربت عنقه.
وصنف الشيخ جزءا في طريقة الأحمدية، وبين فيه أحوالهم ومسالكهم وتخيلاتهم، وما في طريقتهم من مقبول ومردود بالكتاب، وأظهر الله السنة على يديه أخمد بدعتهم ولله الحمد والمنة.
On 9th Jamadi al Awla a big group of Fuqara from Ahmadiya came to Deputy of the empire at Qasr Abaaq. Shaykh Taqi ud din Ibn Taymiyyah also came there. They asked in front of leaders from Deputy that Shaykh Taqi ud din should stop his Imarah and leave them alone. Shaykh replied this is not possible rather it is obligation for everyone to act upon Quran and Sunnah with his sayings and practice and who ever leave the Quran and Sunnah He should be rebuked. They (Ahmadis) wanted to do something satanic for this situation which they used to do in their Sama. Shaykh said these are satanic things and most of their things are from tricks and slanders. Whoever among them wants to go into the fire he should wash his body thoroughly and then rub it with vinegar and Isnan (the thing which is used for washing hands). And then if he is truthful he can go into the fire, for the sake of argument if someone from people of innovation after washing himself go into the fire then this thing is not evidence for his piety and Karamah. Rather they would be from those liars who are against Islamic law. And Sahib of shariyah (Wali) follows according to the sunnah and we can not even think against him. Shaykh al Muni Shaykh Saaleh came forward and said: Our acts works on Tataars not in front of shariyah. The people who were present took these words of him and everyone of them rebuked them.Then they (the Ahmadis) started to take off their Iron shackles from their necks. It was announced that whoever leaves Quran and sunnah will be killed. Shaykh (Ibn Taymiyyah) wrote a book on Tariqah of Ahmadiya and mentioned their conditions, groups and imaginations. And also mentioned whatever is accepted and rejected according to Quran in their Tariqah. Allah gave victory to sunnah on his hands and stopped their innovations. Praise to be Allah [Al Bidaya wal Nihaya 14/51]
23. The debate between Ibn Taymiyyah and Safi ud din al Hindi
Ibn Kathir said:
وفي يوم الاثنين ثامن رجب حضر القضاة والعلماء وفيهم الشيخ تقي الدين بن تيمية عندنائب السلطنة بالقصر وقرئت عقيدة الشيخ تقي الدين الواسطية وحصل بحث في أماكن منها وأخرت مواضع إلى المجلس الثاني فاجتمعوا يوم الجمعة بعد الصلاة ثاني عشر الشهر المذكور وحضر الشيخ صفي الدين الهندي وتكلم مع الشيخ تقي الدين كلاما كثيرا ولكن ساقيته لاطمت بحرا ثم اصطلحوا على ان يكون الشيخ كمال الدين بن الزملكاني هو الذي يحاققه من غير مسامحة
On Monday 8th of Rajab Judges and Scholars came and Ibn Taymiyyah was also present in the palace with Deputy Empire. The Aqeedah al Wasatiyah of Shaykh Taqi ud din was read and its many of the parts were discussed and others were left for next sitting. They gathered on 12th of same month. Shaykh Safi ud din al Hindi also came and argued with Shaykh Taqi ud din about many things but his small stream pushed a vast Ocean (Ibn Taymiyyah).Then, they agreed that Kamaal Al-Deen ibn Az-Zamalkaani whould debate the Shaykh (Ibn Taymiyyah) unbiasedly. [Al Bidaya wal Nihaya 14/52]
Note: Safi ud din al Hindi was from India Delhi and then went to Damishq in 685 h, He was Mutakallim, but was a pious person.[Al Bidaya wal Nihaya 14/93]
24. The Debate mentioned by Taj al Din al Subki
Note 2: Taj ud din as-Subki who was staunch against his own teacher Imam ad-Dahabi and Shaykh ul Islam said regarding this debate in Tabqaat al Kubra ash-Shaafiyah under the biography of al Hindi
فلما شرع يقرر أخذ ابْن تيمية يعجل عليه على عادته , ويخرج من شيء إلى شيء ، فقال له الهندي : ما أراك يابْن تيمية إلا كالعصفور ، حيث أردت أن أقبضه من مكان فر إلى مكان آخر
“When he debated Ibn Taymiyya, He (Ibn Taymiyya) precipitated as was his habit moving from one issue to another. al-Hindi said to him: I do not see you except like a sparrow O Ibn Taymiyah that I when I try to catch it at a place, it moves to another.(end quote)
Unlike Ibn Kathir who said “his (al Hindi’s) small stream tried to push a vast ocean (Ibn Taymiyyah).” Few things should be mentioned regarding the version of Taj ud din Subki.
1. He was born in 727 h, whereas, Ibn Taymiyyah died in 728 h. So there is problem in believing in Taj ud din`s version. Especially when the student of Safi ud din al Hindi, Kamal ud din bin Zamalkani said regarding the debates of Ibn Taymiyyah:
ولا يعرف أنه ناظر أحداً فانقطع معه، ولا تكلم في علم من العلوم – سواءً كان من علوم الشرع أو غيرها – إلا فاق فيه أهله والمنسوبين إليه،
It is not known that he debated any point and was put to shame. Whatever be the subject matter about which he spoke, whether religious or discursive, he surpassed the authorities on that particular subject.
(Uqood ad-Durriyah by Ibn Abdul Hadee, Al-Kawakib-ud-Durriyah fe Manaqib al Mujtahid Ibn Taymiyyah by Imam Mar`i bin Yusaf al Karmee p. 60, Imam ad-Dahabi quoted this from his teacher Kamal ud din bin Zamalkani in his seperate book الدرة اليتيمية في السيرة التيمية )
2. Izz al din al Kinani (819 h) about Taj as-Subki
Dr Bashar Awad said in his comments on Tahdeeb al Kamal (1/21):
وكان السبكي أشعريا جلدا بحيث قال فيه عز الدين الكناني”ت 819″: هو رجل قليل الادب، عديم الانصاف جاهل بأهل السنة ورتبهم”
as-Subki, (The son) was Ashari, Izz al din al Kinani (819 h) said regarding him: ” he is a man having little manners, lack of scholarly integrity, ignorant of Ahl as-Sunnah and their ranks. (ref: الاعلان للسخاوي: 469 فما بعد، ومعجم الشافعية لابن عبد الهادي، الورقة: 48 47 (الظاهرية)
3. as-Sakhawi about Taj as-Subki
Islamweb Fatwa No : 250687 stated
“As for As-Subki (the son [Taaj-ud-Deen], not the father [Taqiyy-ud-Deen]), he cited this statement in his book Tabaqaat Ash-Shaafi‘iyah Al-Kubra. In fact, this is not surprising because he was one of those people who hated and fiercely criticized Ibn Taymiyyah. Mawsoo‘at Ar-Radd ‘ala Al-Mathaahib Al-Fikriyyah Al-Mu‘aasirah reads, “As-Subki, the son, did not follow the example of his father; he disparaged and fiercely criticised Ibn Taymiyyah using the most reprehensible language. People criticized him for that; Imaam As-Sakhaawi attributed him to utter bigotry as he (As-Subki, the son) wrote in his book At-Tabaqaat, ‘Since when did the Hanbalis win a debate?’ As-Sakhaawi commented, “This is very odd and reflects worst type of bigotry!” In fact, As-Subki even criticized his own teacher Ath-Thahabi.
As-Subki’s words underlined that Shaykh Safiyy Al-Deen Al-Hindi said that statement to Ibn Taymiyyah; perhaps this was his personal opinion, given that one may assume that his opponent is dodging his questions in a debate. Even if we assumed that Ibn Taymiyyah was dodging the questions in the debate, this does not necessarily mean that Al-Hindi had won the debate (and proved his argument stronger). Instead, what has been reported is that Ibn Az-Zamalkaani completed the debate with Ibn Taymiyyah and that he was convinced of the argument of Ibn Taymiyyah.”(end quote)
25. The debate of Ibn Taymiyyah with Kamal ud din bin Zamalkani (The student of Safi ud din al Hindi)
Ibn Kathir mentioned:
فتناظرا في ذلك وشكر الناس من فضائل الشيخ كمال الدين بن الزملكاني وجودة ذهنه وحسن بحثه حيث قاوم ابن تيمية في البحث وتكلم معه ثم انفصل الحال على قبول العقيدة وعاد الشيخ إلى منزله معظما مكرما
Then they (Ibn Taymiyyah and Kamal ud din bin Zamalkani) engaged in a debate and people commended the merits of Shaykh Kamaal Al-Deen ibn Az-Zamalkaani, his wittiness, and careful researching as he debated Ibn Taymiyyah and talked with him. Finally, he accepted Al-‘Aqeedah (Al-Waasitiyyah) and Ibn Taymiyyah went home honored and revered.” [Al Bidaya wal Nihaya 14/52]
Ibn Rajab mentioned that after the three majalis on the Aqeedah of Ibn Taymiyyah:
وقع الإتفاق بعد ذلك على أن هذه عقيدة سنية سلفية
They (all the scholars present in the majlis) agreed that this is the SUNNI and SALAFI Aqeedah. [dhaylh Tabqaat al Hanabilah of Ibn Rajab hanbalee 4/396]
Ibn Abdul Hadi said regarding this debate:
وقد أظهر الله من قيام الحجة ما أعز به أهل السنة
وانصرف الشيخ تقي الدين إلى منزله
Allah gave victory and honored Ahlus sunnah through the evidences, and Shaykh Taqi ud din departed to his home. [al Uqud ad-durriyah, Ghayat al Eemani 2/232]
26. Why the aqeedah of Shaykh Ibn Taymiyyah was accepted
How Ibn Taymiyyah answered regarding a question about aqeedah al Waasatiyah in the DEBATE.
Sultan asked
أنت صنفت اعتقاد الإمام أحمد، فتقول هذا اعتقاد أحمد؟
Did you write the aqeedah of Imam Ahmad? Do you say this is the aqeedah of Imam Ahmad?
Ibn Taymiyah said:
ما جمعت إلا عقيدة السلف الصالح جميعهم، ليس للإمام أحمد اختصاص بهذا، والإمام أحمد إنما هو مبلغ العلم الذي جاء به النبي صلى الله عليه وسلم، ولو قال أحمد من تلقاء نفسه ما لم يجيء به الرسول لم نقبله، وهذه عقيدة سيدنا ومولانا محمد صلى الله عليه وسلم.
I have written the aqeedah of all the righteous predecessors, Imam Ahmad is not alone in it, Imam Ahmad was a propagator of knowledge of Rasool Allah peace be upon him. (Even) If Imam Ahmad say something which is not proven from Prophet peace be upon him then we will not agree with him. This aqeedah is the aqeedah of our Leader and Mawla Muhammad Peace be upon him”[al Fatawa 3/69]
Deputy of Sultan said to him:
Sultan wrote to me and ordered me to ask you regarding your creed and To know about what you wrote in letters to the people of the Egypt regarding the creed. He also asked me to gather the Judges and Fuqaha who will debate on this matter.
He replied:
أما الاعتقاد فلا يؤخذ عني ولا عمن هو أكبر مني، بل يؤخذ عن الله ورسوله صلى الله عليه وسلم وما أجمع عليه سلف الأمة، فما كان في القرآن وجب اعتقاده، وكذلك ما ثبت في الأحاديث الصحيحة مثل صحيح البخاري ومسلم، وأما الكتب فما كتبت إلى أحد كتاباً ابتداء أدعوه به إلى شيء من ذلك، ولكني كتبت أجوبة أجبت بها من سألني من أهل الديار المصرية وغيرهم، وكان قد بلغني أنه زوّر عليّ كتاب إلى الأمير ركن الدين الجاشنكير أستاذ ذي السلطان يتضمن ذكر عقيدة محرفة ولم أعلم بحقيقته لكن علمت أنه مكذوب.
وكان يرد علي من مصر وغيرها من يسألني عن مسائل في الاعتقاد فأجبته بالكتاب والسنة وما كان عليه سلف الأمة
Aqeeda is not taken from me or from the one who is elder than me, Rather it is taken from Allah and His Rasool peace be upon him and from the consensus of the righteous predecessors of this ummah.
It is obligatory to make aqeeda on whatever is mentioned in Quran and in authentic ahadith like in Saheeh al Bukhari and Muslim.
As for the letters than I have not written any letter where I invited someone regarding aqeedah, Rather i receive letters from people of Egypt and other places and I respond to their questions.
It has reached me that someone wrote a letter on aqeedah to Ameer Rukn ud din Jashangir the teacher of Sultan, and he attributed that fabricated letter to me, I don’t know its reality but i know that its a lie.
People come to me from Egypt and other areas so that they may ask questions on aqaaid and I answer them from Quran, Sunnah and from the understanding of righteous predecessors. [Quoted by Mahmud al Alusi in Ghayat al Amani 1/407]
Ibn Abdul Hadi said that Ibn Taymiyyah said:
قد أمهلت كل من خالفني في شيء منها ثلاث سنين فإن جاء بحرف واحد عن القرون الثلاثة التي أثنى عليها النبي حيث قال خير القرون القرن الذي بعثت فيهم ثم الذين يلونهم ثم الذين يلونهم يخالف ما ذكرته فأنا أرجع عن ذلك
I have given the time of three years to my opponents, that they prove a single word from First three generations against what I have said (in al Wasatiyyah) then i will do ruju, they were praised by Prophet peace be upon him, He said “The best of generations is the generation to which I belong, then of the second generation (generation adjacent to my generation), then of the third generation (generation adjacent to the second generation) [al Uqood ad-Durriyah 1/235]
27. Why the problems between Ibn Taymiyyah and Kamal ud din bin al Zamalkani started and praises of Kamal ud din for Ibn Taymiyyah.
Satan came in between them (Ibn Taymiyyah and Kamal ud din Ibn Zamalkani) because the ruler Jashangir (Ibn Kathir called him “Khabeeth” see al Bidaya wal nihaya vol 14 under Killing of Jashangir) and his teacher al Manbaji harmed Ibn Zamalkani due to his affiliation with Ibn Taymiyyah so much that he was forced to leave his post. Then Ibn Zamalkani wrote a book on the issue of divorce (a fiqhi issue) against Ibn Taymiyyah but he accepted the aqeedah of Ibn Taymiyyah in debate as The debate between Ibn Taymiyyah and Ibn Al-Zamalkaani was specifically about Al-Aqeedah Al-Waasitiyyah. Ibn Taymiyyah succeeded, by the grace and help of Allaah, in clarifying the Truth and clearing his name from their false accusations of Tashbeeh against him. Following is the evidence that how the ruler created problems for shaykh Kamal ud din al Zamalkani because of his love for Ibn Taymiyyah due to which he went against Ibn Taymiyyah
Threat to Shaykh Kamal ud din bin Zamalkani because he accepted the aqeedah of Ibn Taymiyyah, Ibn Kathir said:
ووصل مع البريدي أيضا كتاب فيه طلب الشيخ كمال الدين بن الزملكاني إلى القاهرة، فتوهم من ذلك وخاف أصحابه عليه سبب انتسابه إلى الشيخ تقي الدين بن تيمية، فتلطف به نائب السلطنة، ودارى عنه حتى أعفي من الحضور إلى مصر، ولله الحمد.
There was a letter in Post in which Shaykh Kamal ud din bin Zamalkani was asked to come to Qahirah. He and his companions feared because of his attribution to shaykh Taqi ud din Ibn Taymiyyah. But the deputy of the sultan helped him and relieved to go to Egypt wal Hamdulillah [Al Bidaya wal Nihaya 14/57]
Later on Shaykh Kamal ud din bin Zamalkani was forcefully removed from his post due to his love for Ibn Taymiyyah, as Ibn Kathir said:
وفي آخر ربيع الأول عزل الشيخ كمال الدين بن الزملكاني عن نظر المارستان بسبب انتمائه إلى ابن تيمية بإشارة المنبجي،
At the end of Rabi ul awaal Shaykh Kamal ud din bin Zamalkani was Deposed from the post of Clinical carer because of Affiliation with Ibn Taymiyyah, this happened due to Al-Manbaji[Al Bidaya wal Nihaya 14/67]
The reason ruler and Al-Manbaji tried to harm Ibn al Zamalkani is mentioned by Ibn Kathir as he mentioned from Shaykh Ilm ud din regarding Ibn Taymiyyah:
وأثنى عليه وعلى علومه وفضائله جماعة من علماء عصره، مثل القاضي الخويي، وابن دقيق العيد، وابن النحاس، والقاضي الحنفي قاضي قضاة مصر ابن الحريري وابن الزملكاني وغيرهم، ووجدت بخط ابن الزملكاني أنه قال: اجتمعت فيه شروط الاجتهاد على وجهها، وأن له اليد الطولي في حسن التصنيف وجودة العبارة والترتيب والتقسيم والتدين، وكتب على تصنيف له هذه الأبيات
ماذا يقول الواصفون له * وصفاته جلت عن الحصر هو حجة لله قاهرة *
هو بيننا أعجوبة الدهر هو آية في الخلق ظاهرة * أنوارها أربت على الفجر
His knowledge and virtues were praised by the scholars of his time like Qadhi al Khoobi, Ibn Daqeeq (al eid), Ibn an-Nahaas, Qadhi of the hanafis chief justice of Egypt, Ibn al Hareeri, and Ibn al Zamalkani and others. I saw in the writings of Ibn Zamalkani that he said: He (Ibn Taymiyyah) had the abilities of Ijtihaad, He was given an upper hand in writing good books, tarteeb, taqeem and explanation. and the following poetry was written on his book:
What do they say in his praise* his attributes are many he is dominant evidence of Allah.
He is marvel in this age, He is clear sign of the creation* His lights Superseded the dawn [al Bidaya wal Nihaya 14/159-160]
Ibn Rajab Hanbalee said
وبلغني من طريق صحيح عن ابن الزملكاني انه سئل عن الشيخ يعني ابن تيمية فقال لم ير من خمسمائة سنة أو قال أربعمائة سنة والشك من الناقل وغالب ظنه انه قال من خمسمائة سنة احفظ منه انتهى
It has reached me from authentic way from Ibn al Zamalkani that he was asked regarding Shaykh Ibn Taymiyyah and he said “one who had more memorized than him has not been seen in the last five hundred or four hundred years as the narrator is not sure but better is five hundred years” [Dhayl Tabqaat al Hanabilah 1/340, Ibn Nasir ud din quoted in Radd al Waafir pafe 56, ar-Risalatul Zakiyah fe Thana al Aima al Ibn Taymiyyah page 37]
Kamal ud din bin Zamalkani said
الشيخ الإمام العلامة الأوحد الحافظ المجتهد الزاهد العابد القدوة إمام الأئمة قدوة الأمة علامة العلماء وارث الأنبياء آخر المجتهدين أوحد علماء الدين بركة الإسلام حجة الأعلام برهان المتكلمين قامع المبتدعين محيي السنة ومن عظمت بنفعه علينا المنة وقامت به على أعدائه الحجة واستبانت ببركته وهديه المحجة تقي الدين أبي العباس أحمد بن عبد الحليم بن عبد السلام ابن تيمية
“Shaykh, the Imaam, the Unique, the Haafidh, the Mujtahid, the Ascetic, the Worshipper, the Example, the Imaam of the Imaams, the example for the Nation, the sign of the scholars, the inheritor of the Prophets, the Last of the Mujtahids, unique scholar of the Religion, the Blessing for Islaam, the Proof of the Scholars (A`laam), the proof of the Mutakallimeen, the effacer of the innovators, the Reviver of the Sunnah. The one by whom Allaah has greatly favoured us with, and established the proof with against His enemies. Taqi ud din Abul Abbas Ahmad bin Abdul Haleem bin Abdul-salam Ibn Taymiyyah [ar-Risalatul Zakiyah fe Thana al Aima al Ibn Taymiyyah page 37, al-Radd al Wafir Ibn Nasir ud din Damishqi 1/57, Ashbaah wa an-Nadhair an-Nahwiyyah (3/681)]
Jalal ud din suyuti said
نقلت هذه الترجمة من خط العلامه فريد دهره ووحيد عصره الشيخ كمال الدين الزملكاني
“I have quoted this biography from the handwriting of the Allaamah, the unique individual of his time, Shaykh Kamaal ad-Deen az-Zamlakaanee, may Allaah have mercy on him [Ashbaah wa an-Nadhair an-Nahwiyyah (3/681)]
Ibn Zamalkani considered Ibn Taymiyyah as a teacher
Ibn Nasir ud din Damishqi said:
وقرأت بخط الشيخ كمال الدين أيضا على كتاب بيان الدليل على إبطال التحليل لشيخنا وقد ذكر ترجمته فقال: من مصنفات سيدنا وشيخنا وقدوتنا الشيخ السيد الإمام العلامة الأوحد البارع الحافظ الزاهد الورع القدوة الكامل العارف تقي الدين شيخ الإسلام ومفتي الأنام سيد العلماء
I also read in the the writings of Shaykh Kamal ud din on the book “Byan Daleel Abtaal at-Tahleel” of my teacher (Ibn Taymiyyah) and he mentioned his biography like: Our Master, Our Teacher, Our Ideal, al Imam the scholar, al Allama the Unique, al Baar`e, The Haafidh, The worshipper, The pious, The example, al Kamin al Aarif, Taqi ud din Shaykh ul Islam, The Mufti.. Leader of Scholars [Ibid, also quoted by Imam Mar`i al Hanbalee in ar-Risalatul Zakiyah fe Thana al Aima al Ibn Taymiyyah page 37]
Ibn Zamalkani again said:
: لقد أعطي ابن تيمية اليد الطولى في حسن التصنيف وجودة العبارة والترتيب والتقسيم والتبيين، وقد ألان الله له العلوم كما ألان لداود الحديد
Ibn Taymiyyah was given an upper hand in writing good books… Allah had made Uloom (knowledge of sciences) as easy for Ibn Taimiyah as iron had been softened for (the prophet) David. (Al-Kawakib-ud-Durriyah fe Manaqib al Mujtahid Ibn Taymiyyah by Imam Mar`i bin Yusaf al Karmee (d 1033 h) , p. 59)
Ibn Zamalkani also said
كان إذا سئل عن فن من العلم ظن الرائي والسامع أنه لا يعرف غير ذلك الفن، وحكم أن أحداً لا يعرفه مثله، وكان الفقهاء من سائر الطوائف إذا جلسوا معه استفادوا في مذاهبهم منه ما لم يكونوا عرفوه قبل ذلك، ولا يعرف أنه ناظر أحداً فانقطع معه، ولا تكلم في علم من العلوم – سواءً كان من علوم الشرع أو غيرها – إلا فاق فيه أهله والمنسوبين إليه، وكانت له اليد الطولى في حسن التصنيف وجودة العبارة، والترتيب والتقسيم والتبيين، ووقعت مسألة فرعية في قسمة جرى فيها اختلاف بين المفتين في العصر، فكتب فيها مجلدة كبيرة، وكذلك وقعت مسألة في حد من الحدود؛ فكتب فيها أيضاً مجلدة كبيرة، ولم يخرج في كل واحدة عن المسألة، ولا طول بتخليط الكلام والدخول في شيء، والخروج من شيء، وأتى في كل واحدة بما لم يكن يجري في الأوهام والخواطر، واجتمعت فيه شروط الاجتهاد على وجهها
Whenever he was asked any question, he answered in a way that the audience thought he does not know anything apart from this subject and concluded that no one is like him in this subject. Scholars subscribing to different juristic schools attended his discourses and each one of them learnt something that he had not known earlier. It is not known that he debated any point and was put to shame. Whatever be the subject matter about which he spoke, whether religious or discursive, he surpassed the authorities on that particular subject. He was given an upper hand in writing good books, tarteeb, taqeem and explanation. And when the problem arises in furoo where the muftis of the time had difference of opinion, he wrote a big volume on the subject. And when the problem arises in the issue of Hudood then he wrote a big volume. He never left any problem in the books neither he made them long by chainging the topic or by talking on irrelevant topic. And he wrote those things in them which were not in the minds of jurists and he had the abilities of Ijtihaad.
(Uqood ad-Durriyah by Ibn Abdul Hadee, Al-Kawakib-ud-Durriyah fe Manaqib al Mujtahid Ibn Taymiyyah by Imam Mar`i bin Yusaf al Karmee p. 60, Imam ad-Dahabi quoted this from his teacher Kamal ud din bin Zamalkani in his seperate book الدرة اليتيمية في السيرة التيمية )
But then Ibn al Zamalkani went against Ibn Taymiyyah as Ibn Kathir said regarding the death of Shaykh Kamal ud din bin Zamalkani:
ثم طلب إلى الديار المصرية ليولى الشامية دار السنة النبوية فعاجلته المنية قبل وصوله إليها، فمرض وهو سائر على البريد تسعة أيام، ثم عقب المرض بحراق الحمام فقبضه هاذم اللذات، وحال بينه وبين سائر الشهوات والإرادات، والأعمال بالنيات. ومن كانت هجرته إلى دنيا يصيبها أو امرأة يتزوجها فهجرته إلى ما هاجر إليه، وكان من نيته الخبيثة إذا رجع إلى الشام متوليا أن يؤذي شيخ الإسلام ابن تيمية فدعا عليه فلم يبلغ أمله ومراده
Then he was asked to come to Egypt so that he can take Dar as-Sunnah al Nabwiyah of ash-Shamiyah but he died before reaching their. He was ill and travelled for nine days and the desease came to him because of salted water of Hammam and death came in between him and his desires and wills, The deeds depends upon the intentions and whoever emigrated for worldly benefits or for a woman to marry, his emigration was for what he emigrated for. His evil intention was that after becoming mutawalli when he will come to ash-Sham, he will harm Shaykh al Islam Ibn Taymiyah but his objective and hope was not fulfilled [al Bidaya wal Nihaya 14/154]
Ibn Kathir elsewhere quoted the verse after mentioning the death of Ibn Zamalkani (because Ibn Zamalkani wanted to harm Shaykh ul Islam)
وفي يوم السبت عشرين شعبان وصل إلى دمشق قاضي قضاة حلب ابن الزملكاني على البريد فأقام بدمشق أربعة أيام ثم سار إلى مصر ليتولى قضاء قضاة الشام بحضرة السلطان، فاتفق موته قبل وصوله إلى القاهرة {وَحِيلَ بَيْنَهُمْ وَبَيْنَ مَا يَشْتَهُونَ كَمَا فُعِلَ بِأَشْيَاعِهِمْ مِنْ قَبْلُ إِنَّهُمْ كَانُوا فِي شَكٍّ مُرِيبٍ} [سبأ: 54]
On saturday 20th of Shabaan chief Justice of Halb Ibn Zamalkani reached Damascus.. and he stayed thir for four days. Then he travelled to Egypt to take the (seat of) Judge of ash-Sham when Sultan was present. But by chance he died before reaching Qahirah (as Allah says) (And a barrier will be set between them and that which they desire, as was done in the past with the people of their kind. Verily, they have been in grave doubt.) [34:54] [Al Bidaya wal Nihaya 14/151]
Comment: He quoted a verse of Quran and a Hadith on the death of shaykh Kamal ud din bin Zamalkani because he wanted to harm Shaykh ul Islam Ibn Taymiyyah. All this happened because Satan came in between them in the form of Jashangir and Al-Manbaji. May Allah have mercy on both great shuyukh (Ibn Taymiyyah and Ibn Zamalkani).
28. The jealousy of some scholars from Ibn Taymiyyah.
Ibn kathir said
وكان للشيخ تقي الدين من الفقهاء جماعة يحسدونه لتقدمه عند الدولة وانفراده بالأمر بالمعروف والنهي عن المنكر وطاعة الناس له ومحبتهم له وكثرة أتباعه وقيامه في الحق وعلمه وعمله
“A group of jurists were jealous of Shaykh Taqi Ud Din Ibn Taymiyyah because he had contacts in the Government, and because he single-handedly took care of enjoining the good and forbidding the evil, and because people listened to what he had to say, and because they loved him, and because of the great number of his followers, and because he stood for the truth, and because of his knowledge and action.[Al Bidaya wal Nihaya 14/52]
29. Imam al-Mizzi Imprisoned by the Ash’aris for Reading out Imam Bukhari`s book on Aqeedah and Ibn Taymiyyah tried to free him.
Ibn Kathir mentioned
ثم اتفق ان الشيخ جمال الدين المزي الحافظ قرأ فصلا بالرد على الجهمية من كتاب أفعال العباد للبخاري تحت قبة النسر بعد قراءة ميعاد البخاري بسبب الاستسقاء فغضب بعض الفقهاء الحاضرين وشكاه إلى القاضي الشافعي ابن صصرى وكان عدو الشيخ فسجن المزي فبلغ الشيخ تقي الدين فتألم لذلك وذهب إلى السجن فأخرجه منه بنفسه وراح إلى القصر فوجد القاضي هنالك فتقاولا بسبب الشيخ جمال الدين المزي فحلف ابن صصرى لا بد أن يعيده إلى السجن وإلا عزل نفسه فأمر النائب باعادته تطييبا لقلب القاضي فحبسه عنده في القوصية أياما ثم أطلقه ولما قدم نائب السلطنة ذكر له الشيخ تقي الدين ما جرى في حقه وحق اصحابه في غيبته فتألم النائب لذلك ونادى في البلد أن لا يتكلم احد في العقائد ومن عاد إلى تلك حل ماله ودمه ورتبت داره وحانوته فسكنت الامور
In Damascus, a lot of tension arose due to the absence of the vice Head of State [who was in Egypt at the time]. The [Ash’ari] judge in Damascus ordered for some disciples of Ibn Taymiyyah to be punished.In the same period, it so happened that al-Mizzi read a chapter refuting the Jahmiyyah from al-Bukhari’s Khalq Af’aal al-Ibaad under the Nasr Dome [in the Umayyad Mosque]… Some [Ash’ari] jurists who were present there became angry and complained to the Shafi’i [Ash’ari] judge, Ibn Sasraa (??? ????) who was an enemy of his. Al-Mizzi was therefore jailed.News reached Ibn Taymiyyah and he was saddened. He went to jail and had him taken out. He then went to the palace and found the judge there. They argued over al-Mizzi, so Ibn Sasraa took an oath that he would return al-Mizzi to jail or else he would step down as judge. [News reached Egypt], and the deputy Head of State had him re-imprisoned to keep the [Ash’ari] judge happy, but had al-Mizzi jailed nearby him in the city of Cusae [Asyut, Egypt]. Then the Deputy Head released him.When the Deputy Head returned, Ibn Taymiyyah told him what had happened to him and his disciples in his absence. The Deputy Head was deeply saddened and announced in Damascus that nobody should debate in theology, and whoever does so would have his wealth seized, his blood shed and his house and shop razed to the ground. The situation therefore cooled down…” [al Bidaya wal Nihaya 14/52-53, Ibn Hajar asqalani also mentioned in ad-Durar al Kamina. this translation is taken fromsaheefah.org]
30. Jealousy of Ibn Sasraa (who imprisoned al Mizzi) because Scholars agreed with the aqeedah of Ibn Taymiyyah after the debate
Ibn Kathir said:
ثم عقد المجلس الثالث في يوم سابع شعبان بالقصر واجتمع الجماعة على الرضى بالعقيدة المذكورة وفي هذا اليوم عزل ابن صصرى نفسه عن الحكم بسبب كلام سمعه من بعض الحاضرين في المجلس المذكور وهو من الشيخ كمال الدين بن الزملكاني
Then of 7th of Shabaan third sitting occurd, And the group had a consensus on accepting the Aqeedah which was discussed. And Ibn Sasraa left his seat of judge, because of the talk of the person in the sitting and that person was shaykh Jamal ud din bin Zamalkani. [al Bidaya wal Nihaya 14/53]
Ibn Abdul Hadi said:
في يوم الثلاثاء سابع شعبان عقد للشيخ تقي الدين مجلس ثالث بالقصر ورضي الجماعة بالعقيدة
وفي هذا اليوم عزل قاضي القضاة نجم الدين بن صصرى نفسه عن الحكم بسبب كلام سمعه من الشيخ كمال الدين بن الزملكاني
Third day 7th of Shabaan third sitting was held for shaykh Taqi al-din, The group of scholars afreed with the aqeedah of shaykh.
That day chief Justice Najm al din Ibn Sasraa left his status of qadhi because of the things he heard from Shaykh Kamal ad-din ibn Zamalkani
[al Uqood ad-durriyah, Ghayat al Eemani 2/232]
Then Sultan tried to comfort him and also rebuked him
وفي اليوم السادس والعشرين من شعبان ورد كتاب السلطان إلى القاضي باعادته إلى الحكم وفيه:
إنا كنا رسمنا بعقد مجلس للشيوخ تقي الدين وقد بلغنا ما عقد له من المجالس وأنه على مذهب السلف وما قصدنا بذلك إلا براءة ساحته
on 26th Shaban the Sultan sent an order letter to him that he (Ibn Sasraa) should take his position back. It stated:
I have heard regarding a sitting for shaykh Taqi al-din, i also know about other sittings. He (Ibn Taymiyyah) is on the way of Salaf. The reason of my letter to you is that shaykh (Ibn Taymiyah) should be freed. (i.e. you should not take advantage of your seat and imprison him) [al Uqood ad-Durriyah of Ibn Abdul Hade, Ghayat al Eemani 2/232]
31. The conspiracy of shaykh Al Manbaji (Wahdatul Wajudi) and others against Ibn Taymiyyah and the fitna started by Ibn Sasraa and al Manbaji.
Sufi shuyukh in Cairo had managed to incite the oppressive ruler, the Jashangir whose personal Shaykh was a fanatical Sufi named Nasr al-Manbaji. As a result, a sultanate order was issued to bring Ibn Taymiyyah to Cairo for interrogation in 705H.
Ibn Hajar asqalani mentioned about those sufis:
ضبطوا عليه كلمات في العقائد مغيرة وقعت منه في مواعيده وفتاويه فذكروا أنه ذكر حديث النزول فنزل عن المنبر درجتين فقال كنز ولي هذا فنسب إلى التجسيم
[ad-Durar al Kaaminah 1/49]
Ibn Kathir mentioned this in his book
ثم جاء كتاب السلطان في السادس والعشرين من شعبان فيه إعادة ابن صصرى إلى القضاء، وذلك بإشارة المنبجي.وفي الكتاب إنا كنا سمعنا بعقد مجلس للشيخ تقي الدين بن تيمية، وقد بلغنا ما عقد له من المجالس، وأنه على مذهب السلف وإنما أردنا بذلك براءة ساحته مما نسب إليه، ثم جاء كتاب آخر في خامس رمضان يوم الاثنين وفيه الكشف عن ما كان وقع للشيخ تقي الدين بن تيمية في أيام جاغان، والقاضي إمام الدين القزويني وأن يحمل هو والقاضي ابن صصرى إلى مصر، فتوجها على البريد نحو مصر، وخرج مع الشيخ خلق من أصحابه وبكوا وخافوا عليه من أعدائه، وأشار عليه نائب السلطنة ابن الأفرم بترك الذهاب إلى مصر، وقال له: أنا أكاتب السلطان في ذلك، وأصلح القضايا. فامتنع الشيخ من ذلك، وذكر له أن في توجهه لمصر مصلحة كبيرة، ومصالح كثيرة.
فلما توجه لمصر ازدحم الناس لوداعه ورؤيته حتى انتشروا من باب داره إلى قرب الجسورة، فيما بين دمشق والكسوة، وهم فيما بين باكٍ وحزين، ومتفرج ومتنزه، ومزاحم متغال فيه.
فلما كان يوم السبت دخل الشيخ تقي الدين غزة فعمل في جامعها مجلسا عظيما، ثم دخلا معا إلى القاهرة والقلوب معه وبه متعلقة، فدخلا مصر يوم الاثنين الثاني والعشرين من رمضان، وقيل إنهما دخلاها يوم الخميس.
فلما كان يوم الجمعة بعد الصلاة عقد للشيخ مجلس بالقلعة اجتمع فيه القضاة وأكابر الدولة، وأراد أن يتكلم على عادته فلم يتمكن من البحث والكلام، وانتدب له الشمس ابن عدنان خصما احتسابا، وادعى عليه عند ابن مخلوف المالكي أنه يقول: إن الله فوق العرش حقيقة، وأن الله يتكلم بحرف وصوت.
فسأله القاضي جوابه فأخذ الشيخ في حمد الله والثناء عليه، فقيل له: أجب، ما جئنا بك لتخطب.
فقال: ومن الحاكم في؟
فقيل له: القاضي المالكي.
فقال له الشيخ: كيف تحكم في وأنت خصمي؟
فغضب غضبا شديدا، وانزعج وأقيم مرسما عليه وحبس في برج أياما، ثم نقل منه ليلة العيد إلى الحبس المعروف بالجب، هو وأخوه شرف الدين عبد الله وزين الدين عبد الرحمن.
وأما ابن صصرى فإنه جدد له توقيع بالقضاء بإشارة المنبجي شيخ الجاشنكير حاكم مصر، وعاد إلى دمشق يوم الجمعة سادس ذي القعدة والقلوب له ماقتة والنفوس منه نافرة، وقرئ تقليده بالجامع وبعده قرئ كتاب فيه الحط على الشيخ تقي الدين ومخالفته في العقيدة، وأن ينادى بذلك في البلاد الشامية، وألزم أهل مذهبه بمخالفته، وكذلك وقع بمصر. قام عليه جاشنكير وشيخه نصر المنبجي، وساعدهم جماعة كثيرة من الفقهاء والفقراء، وجرت فتن كثيرة منتشرة، نعوذ بالله من الفتن، وحصل للحنابلة بالديار المصرية إهانة عظيمة كثيرة، وذلك أن قاضيهم كان قليل العلم مزجى البضاعة، وهو شرف الدين الحراني، فلذلك نال أصحابهم ما نالهم، وصارت حالهم حالهم.
Al Manbaji asked sultan to make Ibn Sasraa Qadhi once again, because of this Sultan wrote a letter and ordered to make Ibn al Sasraa qadhi… He wrote another letter in which it was ordered that Ibn Sasraa and Ibn Taymiyyah should be brought to egypt. The companions of Ibn Taymiyyah tried to stop him and they feard that the enemies of Ibn Taymiyyah would harm him, the deputy head of the state also tried to stop him but Ibn Taymiyyah went to egypt. Ibn Taymiyyah reached egypt on monday or thursday and the hearts (of people) were with him… On friday after the prayer there was a big sitting in the fort for shaykh. Ibn Taymiyyah tried to talk but he was unable to do that. Shams bin Adnan was against him and made a claim to Ibn Makhloof al Malaki that Ibn Taymiyyah says Allah is above his throne literally and that Allah do Kalam with Haroof and Soot. Qadhi asked for answer from Ibn Taymiyyah. Shaykh started to praise Allah, and said who will judge my statements? They said Qadhi Ibn Makhloof Maaliki. Shaykh said how can you judge me when you are already against me? Qadhi became angry and disturbed. He made a statement of punishment for him and then Ibn Taymiyyah was imprisoned in the fort. After that his (Ibn Taymiyyah`s) brother Sharf ud din and Zain ud din Abdulrahman were also arrested… Ibn Sasraa was made qadhi due to the opinion of al Al-Manbaji the teacher of Jashangid the Hakim of Egypt…. He ordered the people of his madhab to go against Ibn Taymiyyah, and A group of Fuqara and jurists helped him and the fitna started…[Al Bidaya wal Nihaya 14/53-54]
Some points to ponder
1. Even the deputy head of the state knew Ibn Taymiyyah`s enemies are plotting against Ibn Taymiyyah.
2. Ibn Kathir was with stance of Ibn Taymiyyah as he praised him and going against Ibn Sasraa in this particular matter.
3. They did not want a debate that is why they made a judge (Ibn Makhloof) who himself was a debater against Ibn Taymiyyah. (later on Qadhi Ibn Makhloof praised Ibn Taymiyyah as it will be discussed)
4. But after that Ibn Taymiyyah`s brother Sharf ud din won the debate regarding this matter as it will come in its place in this article.
5. Ibn Makhloof al Maliki repented and he praised ibn Taymiyyah as Ibn Kathir mentioned later.
32. The debate between brother of Ibn Taymiyyah and Ibn Makhloof Maliki who was against Ibn Taymiyyah in a debate (which did not happen) after which he was jailed
Ibn Kathir said:
وفي هذا الشهر يوم الخميس السابع والعشرين منه طلب أخوا الشيخ تقي الدين شرف الدين وزين الدين من الحبس إلى مجلس نائب السلطان سلار، وحضر ابن مخلوف المالكي وطال بينهم كلام كثير فظهر شرف الدين بالحجة على القاضي المالكي بالنقل والدليل والمعرفة، وخطأه في مواضع ادّعى فيها دعاوى باطلة، وكان الكلام في مسألة العرش ومسألة الكلام، وفي مسألة النزول.
On thursday 27th of this Month both of the brothers of Ibn Taymiyyah i.e. Sharf ud din and Zain ud din were brought to the sitting held by deputy of Sultan Salaar. Ibn Makhloof al Maliki also came and they argued. Sharf ud din was dominent on Qadhi Maaliki in naql, knowledge and evidence. And made his many of the claims false. The debate was on the Mas`ala of Arsh, Kalaam and Nuzool [Al Bidaya wal Nihaya 14/59]
33. Ibn Kathir praised hanbalis
He said:
وهم أهل سنة وأكثرهم حنابلة لا يستطيع مبتدع أن يسكن بين أظهرهم.
They are Ahlus sunnah and most of them are Hanbalis and the innovators have no courage to live with them [Al Bidaya wal Nihaya 14/61]
34. The Lame excuses of Judges to participate in the discussion.
There were initiatives to free Ibn Taymiyyah by the scholars like chief justic Badr ud din bin Jama who talked with Ibn Taymiyyah regarding this matter. But Ibn Taymiyah was released unconditionally after the intervention of an Arab Prince named Husamuddin ibn ‘Isa. The sultan asked for Judges to come.
Ibn Kathir mentioned
ولم يحضر أحد من القضاة بل اجتمع من الفقهاء خلق كثير، أكثر من كل يوم.
منهم الفقيه نجم الدين بن رفع، وعلاء الدين التاجي، وفخر الدين ابن بنت أبي سعد، وعز الدين النمراوي، وشمس الدين بن عدنان وجماعة من الفقهاء وطلبوا القضاة فاعتذروا بأعذار، بعضهم بالمرض، وبعضهم بغيره، لمعرفتهم بما ابن تيمية منطوي عليه من العلوم والأدلة، وأن أحدا من الحاضرين لا يطيقه، فقبل عذرهم نائب السلطنة ولم يكلفهم الحضور بعد أن رسم السلطان بحضورهم أو بفصل المجلس على خير.
وبات الشيخ عند نائب السلطنة وجاء الأمير حسام الدين مهنا يريد أن يستصحب الشيخ تقي الدين معه إلى دمشق، فأشار سلار بإقامة الشيخ بمصر عنده ليرى الناس فضله وعلمه، وينتفع الناس به ويشتغلوا عليه.
وكتب الشيخ كتابا إلى الشام يتضمن ما وقع له من الأمور.
But no one from the Judges came but the Jurists gathered.. Among them were Faqeeh Najm ud din bin Rafa, Ala ud din al-Taji, Fakhr ud din bin bint e Abi saad, Izz ud din al-Namrawi, Shams ud din bin adnan and a group of jurists. When they asked for judges, they made lame excuses. Some made the excuse of illness and others made other excuses. Because they knew that Ibn Taymiyyah had a vast knowledge of uloom and Adillah. None of those who were present can stand (against) him. Deputy of Sultan accepted their apology and did not ask to come. Although the Sultan ordered them to come and ordered to end the sitting with peace. Shaykh stayed with deputy head of the state. Ameer Hisam ud din came to Minha and he wanted to take shaykh Ibn Taymiyyah to Damishq, but Salaar adviced him to stay with him in egypt so that people may see his knowledge and virtues and take benefit from him. Shaykh wrote a letter to ash-Sham in which he stated the things which happened to him in the prison. [al Bidaya wal Nihaya 14/61]
35. Sufis of Qaahirah objected against Ibn Taymiyyah but failed to prove anything
Ibn Kathir said:
قال البرزالي: وفي شوال منها شكى الصوفية بالقاهرة على الشيخ تقي الدين وكلموه في ابن عربي وغيره إلى الدولة، فردوا الأمر في ذلك إلى القاضي الشافعي، فعقد له مجلس وادّعى عليه ابن عطاء بأشياء فلم يثبت عليه منها شيء، لكنه قال لا يستغاث إلا بالله، لا يستغاث بالنبي استغاثة بمعنى العبارة، ولكن يتوسل به ويتشفع به إلى الله فبعض الحاضرين قال: ليس عليه في هذا شيء ورأى القاضي بدر الدين بن جماعة أن هذا فيه قلة أدب.
Bazzarli said: Sufis of Qaahirah objected on shaykh Taqi ud din in Shawwal. They talked with the state regarding his sayings on Ibn Arabi. They brought the matter to the Shafiee Judge. He arranged a council, Ibn Ata claimed against Ibn Taymiyyah but he could not prove anything. But he said asking help from other than Allah is not allowed neither we can ask help from Prophet peace be upon him, but we can take his tawassul and take his shafa`ah in the court of Allah. Some of those (scholars) who were present said There is nothing in it against him (Ibn Taymiyyah) and The Judge Badr ud din bin Jama was on the opinion that in it there is less manners [al Bidaya wal Nihaya 14/62]
Comment: Ahlus sunnah wal Jamah believe in tawassul through Prophet peace be upon him by saying “O Allah I ask you through my love, obedience, Eman on your Prophet”. This is not Tawassul with His (peace be upon him) dhaat. This is said by Shaykh ul Islam Ibn Taymiyyah in the “Qaidah al Jaleelah fe tawassul wal waseelah”, quoted by al Mardawi Hanbalee.
36. Ibn Taymiyah and Tazeem of Prophet peace be upon him
Abu Hafs al Bazzar (d 749 h) said:
وَكَانَ لَا يذكر رَسُول الله صلى الله عَلَيْهِ وَسلم قطّ الا وَيُصلي وَيسلم عَلَيْهِ وَلَا وَالله مَا رَأَيْت أحدا اشد تَعْظِيمًا لرَسُول الله صلى الله عَلَيْهِ وَسلم وَلَا احرص على أَتْبَاعه
He would send durood and salam on the Prophet peace be upon him whenever he would mention him. NO BY ALLAH I HAVE NOT SEEN anyone who did Tazeem of Messenger of Allah peace be upon him more then him, neither anyone who was more eager to follow the Prophet peace be upon him. [Munaqib Ibn Taymiyah by al Bazzar page 28]
What does Ta`zeem means?
Al-Qaadi ‘Iyaad (may Allaah have mercy on him) taught us by saying:
واعلم أن حرمة النبي صلى الله عليه وسلم بعد موته ، وتوقيره ، وتعظيمه : لازم ، كما كان حال حياته ، وذلك عند ذكره صلى الله عليه وسلم ، وذكر حديثه ، وسنته ، وسماع اسمه ، وسيرته ، ومعاملة آله ، وعترته ، وتعظيم أهل بيته ، وصحابته
It should be noted that revering, respecting and venerating the Prophet (peace and blessings of Allaah be upon him) is required after his death, just as it was required during his lifetime, by showing respect when his name, is mentioned, (peace and blessings of Allaah be upon him), when you hear his hadeeth and Sunnah, when reading his seerah (biography); it also includes showing respect to the members of his household and his companions. [Al-Shifa fi Ahwaal al-Mustafa (2/40)]
Ta`zeem never means to ask him for help, to take the mud of his grave, to touch the grave for tabarruk etc.
37. Ibn Taymiyah and Ibn al Arabi
Ibn Arabi the extreme sufi said:
لا يجوز ترك آية أو خبر صحيح لقول صاحب أو إمام ومن يفعل ذلك فقد ضل ضلالا مبينا وخرج عن دين الله
It is not allowed to leave the verse or authentic narration because of the saying of Saahub or Imam, whoever did this is deviant and came out of Allah’s din.
[Al Futuhaat al Makiyyah 2/164]
he also said
والتقليد في دين اللّه لا يجوز عندنا، لا تقليد حيّ ولا ميّت
“Taqleed in the religion of Allah is not allowed according to me, neither the taqleed of alive nor the dead”[Al Futuhaat al Makiyyah 3/248]
Maybe that is why Ibn Taymiyyah said:
“I had good opinion regarding Ibn Arabi and i used to respect him because his book Futuhaat al Makkiyah has good things in it. But I had not seen Fusus al Hikam at that time, after reading this i came to know about his reality.[Majmoo Rasaail wal Masaail 1/171] after that he refuted the quotes in Fusus al Hikam and said:
Allah Tala knows on which (aqeedah) he (Ibn Arabi) died [Majmoo Rasail wal Masaail page 174] [taken from Hayaat Shaykh al Islam by Abu Zahrah, footnote by Ata ullah Hanif Bhojiyani page 516]
38. Nasr al-Manbaji (Wahdatul wajudi) again asked deputy Sultan to send Ibn Taymiyyah in Jail. Shams ud din al-Tanoosi al Maaliki and Noor ud din al-Zawawi defended Ibn Taymiyyah
Ibn Kathir said:
فركب خيل البريد ليلة الثامن عشر من شوال ثم أرسلوا خلفه من الغد بريدا آخر فردوه وحضر عند قاضي القضاة ابن جماعة وعنده جماعة من الفقهاء.
فقال له بعضهم: إن الدولة ما ترضى إلا بالحبس، فقال القاضي: وفيه مصلحة له واستناب شمس الدين التونسي المالكي وأذن له أن يحكم عليه بالحبس فامتنع وقال: ما ثبت عليه شيء، فأذن لنور الدين الزواوي المالكي فتحير، فلما رأى الشيخ توقفهم في حبسه قال: أنا أمضي إلى الحبس وأتبع ما تقتضيه المصلحة، فقال نور الدين الزواوي: يكون في موضع يصلح لمثله فقيل له الدولة ما ترضى إلا بمسمى الحبس.
فأرسل إلى حبس القضاة في المكان الذي كان فيه تقي الدين ابن بنت الأعز حين سجن، وأذن له أن يكون عنده من يخدمه، وكان ذلك كله بإشارة نصر المنبجي لوجاهته في الدولة، فإنه كان قد استحوذ على عقل الجاشنكير الذي تسلطن فيما بعد، وغيره من الدولة، والسلطان مقهور معه، واستمر الشيخ في الحبس يستفتي ويقصده الناس ويزورونه. وتأتيه الفتاوى المشكلة التي لا يستطيعها الفقهاء من الأمراء وأعيان الناس، فيكتب عليها بما يحير العقول من الكتاب والسنة.
On 18th of Shawwal He (Ibn Taymiyyah) came on a horse but on the next day they sent an Envoy to him and took him back, Shaykh was brought to Chief justice (Badr ud din) Ibn Jama and there were a group of jurists. Some of them said the state is satisfied only with your imprisonment. The Judge (Ibn Jama) said there is good for you in it and he made Shams ud din Tanoosi al Malaki his deputy and ordered him to give verdicts of jail for Ibn Taymiyyah. He rejected and said nothing is proven against him (Ibn Taymiyyah). Then Qadhi authorized Noor ud din al-Zawawi al Maaliki (to give verdicts) who became confused. When shaykh (Ibn Taymiyyah) saw they will not stop then he said: I will go to jail and follow the requriments of interests. Noor ud din al Zawawi Maaliki said you should be in the place which suits you. But it was said to him the state will only satisfied with the jail. So Ibn Taymiyyah was sent to Jail… All of this occured because of Nasr al-Manbaji who had good relations with the state. He captured the mind of Jashangir who became the Sultan.He also captured the minds of some other people of power. The sultan was in control of him. The shaykh remained in Jail, he used to give fatawa, people used to visit him and ask him problematic questions which other jurists and the leaders were unable to answer. He would answer those questions from Quran and Sunnah which will make the minds surprised [Al Bidaya wal Nihaya 14/62]
Shaykh Muhammad Abu Zahra al Misree mentioned that Chief Justice Ibn Jama said to Ibn Tamiyah that there is good for you in going jail because sufis wanted to kill him.[Hiyat Shaykh al Islam by Muhammad Abu Zahra alMisree, urdu translation by Raees Ahmad Nadwi page 126]
39. Ibn Kathir talking about leaving the innovations and prayers in 15th night of shaban
He said:
وفي ليلة النصف من شعبان أبطلت صلاة ليلة النصف لكونها بدعة وصين الجامع من الغوغاء والرعاع، وحصل بذلك خير كثير ولله الحمد والمنة.
The salah of 15th night of shabaan was left because it was an innovation. And the Jamiya was saved from disgraced and wicked people, because of this many of the good was received All praise and gratitude be to Allah [Al Bidaya wal Nihaya 14/63]
40. Great Mujtahideen were with Ibn Taymiyyah and Al-Manbaji (Wahdatul wajoodi) took tension of this situation.
Ibn Kathir said:
واتفق أنه وجد بالإسكندرية إبليس قد باض فيها وفرخ وأضل بها فرق السبعينية والعربية فمزق الله بقدومه عليهم شملهم، وشتت جموعهم شذر مذر، وهتك أستارهم وفضحهم، واستتاب جماعة كثيرة منهم، وتوب رئيسا من رؤسائهم واستقر عند عامة المؤمنين وخواصهم من أمير وقاض وفقيه، ومفتٍ وشيخ وجماعة المجتهدين. إلا من شذ من الأغمار الجهال، مع الذلة والصغار – محبة الشيخ وتعظيمه وقوبل كلامه والرجوع إلى أمره ونهيه، فعلت كلمة الله بها على أعداء الله ورسوله، ولعنوا سرا وجهرا وباطنا وظاهرا، في مجامع الناس بأسمائهم الخاصة بهم، وصار ذلك عند نصر المنبجي المقيم المقعد، ونزل به من الخوف والذل ما لا يعبر عنه، وذكر كلاما كثيرا.
والمقصود أن الشيخ تقي الدين أقام بثغر الإسكندرية ثمانية أشهر مقيما ببرج متسع مليح نظيف له شباكان: أحدهما إلى جهة البحر، والآخر إلى جهة المدينة، وكان يدخل عليه من شاء، ويتردد إليه الأكابر والأعيان والفقهاء، ويقرؤون عليه ويستفيدون منه، وهو في أطيب عيش وأشرح صدر.
By chance He (Ibn Taymiyyah) saw an Iblees in Alexandria who layed eggs and deviated the groups of as-Sabeeniya and Arabiya, But because of him (Ibn Taymiyyah) Allah made them confused and his group scattered in different places… Many of them repented and one of their leader also repented. And General believers and their specials like the leader, judges, jurists Muftis, Shaykh and a group of Mujtahideen stayed with him (Ibn Taymiyyah) because of their love for him and his Promotion of Virtue and Prevention of rejected things. Allah`s word raised over the enemies of Allah and his Rasool. And they cursed them by taking their names secretly and openly and inwardly and visibly. al-Manbaji was worried due to this, He was humiliated and feard which can not be discussed, He said many things…. Elders and Jurists would visit shaykh and read in front of him and take benefit from him..[Al Bidaya wal Nihaya 14/67]
41. The courage of Ibn Taymiyyah to speak in front of Sultan
There was a sitting where the greatest of the Fuqaha were present like Ibn Jama`ah, Kamal ud din bin Zamalkani, Ibn Sasraa, Sadr ud din Ali al Hanafi. No one was able to speak in front of Sultan but Ibn Taymiyyah spoke.
Ibn Kathir said:
قال ابن القلانسي: وأنا في مجلس السلطان إلى جنب ابن الزملكاني، فلم يتكلم أحد من العلماء ولا من القضاة، فقال لهم السلطان: ما تقولون يستفتيهم في ذلك، فلم يتكلم أحد، فجثى الشيخ تقي الدين على ركبتيه وتكلم مع السلطان في ذلك بكلام غليظ ورد على الوزير ما قاله ردا عنيفا، وجعل يرفع صوته والسلطان يتلافاه ويسكته بترفق وتؤدة وتوقير.
وبالغ الشيخ في الكلام، وقال ما لا يستطيع أحد أن يقوم بمثله، ولا بقريب منه، وبالغ في التشنيع على من يوافق في ذلك.
Ibn al Qalaansi said: I was in that Majils of Sultan sitting beside shaykh Kamal ud din bin Zamalkani. No one from the scholars spoke neither from Judges. Sultan asked them what do you say about this? But no one spoke. Shaykh Taqi us din was sitting on his knees and spoke with Sultan strongly and refuted the minister, He was raising his voice and Sultan asked him to cool down politely. But shaykh did not lacked in his talk and he talked with responsibility which no one can say (in front of Sultan), Not even close to it. And he spoke against those who would even agree with what the Minister said. [Al Bidaya wal Nihaya 14/71]
42. Ibn Taymiyyah forgave all the people who did conspiracy against him
Sultan became angry with those judges who plotted against Ibn Taymiyyah and asked him to write a fatwa of killing these “judges”. But Shaykh never did that, Ibn Kathir mentioned:
ففهم الشيخ مراد السلطان فأخذ في تعظيم القضاة والعلماء، وينكر أن ينال أحدا منهم بسوء، وقال له: إذا قتلت هؤلاء لا تجد بعدهم مثلهم، فقال له: إنهم قد آذوك وأرادوا قتلك مرارا، فقال الشيخ: من آذاني فهو في حلّ، ومن آذى الله ورسوله فالله ينتقم منه، وأنا لا أنتصر لنفسي،
Shaykh understood the meaning of Sultan`s anger, then he started to venerate the Judges and Scholars and rejected that he would go against them, and told him that if you kill them than, none of the same caliber could then be found in your country. Sultan said these are the people who harmed you and tried to kill you many times. Shaykh repliedAs for what they have done to me, and my right to extract a punishment, I forgive them, and they are free and whoever Harmed Allah and his Rasool than Allah will take his revenge. I will not take revenge for myself [Al Bidaya wal Nihaya 14/71]
43. Repentance of Ibn Makhloof al Maaliki who tried to debate Ibn Taymiyyah (which did not happen), and the one who lost the debate with his brother
Ibn Kathir mentioned:
وكان قاضي المالكية ابن مخلوف يقول: «ما رأينا مثل ابن تيمية حرضنا عليه فلم نقدر عليه وقدر علينا فصفح عنا وحاجج عنا
Qadhi of al Maalakiyah Ibn Makhloof said “We have never seen the likes of Ibn Taymiyyah, We plotted against him and tried to take control over him but he took control over us. He argued (with Sultan) regarding us [Al Bidaya wal Nihaya 14/72]
44. Repentance of the Fuqaha who plotted against Ibn Taymiyyah
Ibn Kathir mentioned:
وجاء الفقهاء يعتذرون مما وقع منهم في حقه
The Jurists started to apologize regarding whatever they said bad against him. [al Bidaya wal Nihaya 4/72]
45. The love of Ibn Kathir and Qadhi Sadr ud din al Hanfi for Ibn Taymiyyah
Ibn Kathir said:
وجلست يوما إلى القاضي صدر الدين الحنفي بعد مجيئه من مصر فقال لي: أتحب ابن تيمية؟ قلت: نعم، فقال لي وهو يضحك: والله لقد أحببت شيئا مليحا، وذكر لي قريبا مما ذكر ابن القلانسي،
One day I sat down with Qadhi Sadr ud din al Hanafi after he came back from Egypt. He asked me Do you Love Ibn Taymiyyah? I said: Yes. He said while smiling. By God you are loving a beautiful person. And he mentioned almost same which Ibn al Qalaansi mentioned. [Al Bidaya wal Nihaya 14/73]
46. Killing of al Jashangir and his shaykh Al Manbaji did not helped him.
Ibn Kathir mentioned that this wicked person ran away with his companions but he was killed and his companions and teacher did not helped him, as he said:
قتل ودفن بالقرافة ولم ينفعه شيخه المنبجي ولا أمواله، بل قتل شر قتلة
He was killed and buried in Qaraft and his Shaykh al Manbaji and his money did not give any benefit to him, rather he was brutally killed [Al Bidaya wal Nihaya 14/73]
47. Written debate between Ibn Taymiyyah and Ahmad bin Ibraheem Al Hanafi commentator of Hidayah.
Ibn Kathir mentioned:
أحمد بن إبراهيم بن عبد الغني السروجي الحنفي، شارح (الهداية)، كان بارعا في علوم شتى، وولي الحكم بمصر مدة وعزل قبل موته بأيام، توفي يوم الخميس ثاني عشر ربيع الآخر ودفن بقرب الشافعي وله اعتراضات على الشيخ تقي الدين بن تيمية في علم الكلام، أضحك فيها على نفسه، وقد رد عليه الشيخ تقي الدين في مجلدات، وأبطل حجته.
Ahmad bin Ibraheem bin Abdul Ghani al Sarawji al Hanafi, The commentator of “Al Hidayah”… He objected to Shaykh Taqi ud din Ibn Taymiyyah on Ilm al Kalaam in which he made people laugh at him. Shaykh Taqi ud din wrote many volumes in his Refutation and invalidated his evidences [Al Bidaya wal Nihaya 14/77]
48. Ibn Kathir praising Ibn Taymiyyah and considered him a Mujtahid
He said
ثم إن الشيخ بعد وصوله إلى دمشق واستقراره بها لم يزل ملازما لاشتغال الناس في سائر العلوم، ونشر العلم، وتصنيف الكتب، وإفتاء الناس بالكلام والكتابة المطولة، والاجتهاد في الأحكام الشرعية ففي بعض الأحكام يفتي بما أدى إليه اجتهاده من موافقة أئمة المذاهب الأربعة، وفي بعضها يفتي بخلافهم وبخلاف المشهور في مذاهبهم، وله اختيارات كثيرة مجلدات عديدة أفتى فيها بما أدى إليه اجتهاده، واستدل على ذلك من الكتاب والسنة وأقوال الصحابة والسلف.
Then shaykh reached to Damishq and after staying there He started to spread knowledge, Writing books, And give fatawa to people by his kalam and writing lengthy books, He did Ijtihaad in Ahkam of Islamic law. In some of Ahkam he did Ijtihad and went with four school of thought. And in some he went against them. And He gave fatawa against famous things in their school of thought. There are many volumes of his Ijtihad and he provided evidence from Quran, Sunnah, the sayings of Sahaba and Salaf [Al Bidaya wal Nihaya 14/81]
49. Ibn Kathir on Noor ud din bin Ali al Bukri who was against Ibn Taymiyyah on the topic of Istigatha
He said al-Bukri was stopped to give fatwa and thrown out from the city
وذلك لاجترائه وتسرعه على التكفير والقتل والجهل الحامل له على هذا وغيره.
This was because he dared to (give fatawa on) takfeer and killing very early and his ignorance was the reason behind this [AlBidaya wal Nihaya vol 14 page 89]
50. Female student of Ibn Taymiyyah.
Ibn Kathir said under the Biography of Umm Zainab Fatimah bint Abbas:
وكانت من العالمات الفاضلات، تأمر بالمعروف وتنهي عن المنكر، وتقوم على الأحمدية في مواخاتهم النساء والمردان، وتنكر أحوالهم وأصول أهل البدع وغيرهم، وتفعل من ذلك ما لا تقدر عليه الرجال.
وقد كانت تحضر مجلس الشيخ تقي الدين بن تيمية فاستفادت منه ذلك وغيره، وقد سمعتُ الشيخ تقي الدين يثني عليها ويصفها بالفضيلة والعلم، ويذكر عنها أنها كانت تستحضر كثيرا من المغني أو أكثره، وأنه كان يستعد لها من كثرة مسائلها وحسن سؤالاتها وسرعة فهمها، وهي التي ختّمت نساءً كثيرا القرآن.
منهن أم زوجتي عائشة بنت صديق، زوجة الشيخ جمال الدين المزي،
She was among the Scholars and Virtuous people, She was indulge in Enjoining good and forbidding evil. She used to monitor the Muakhat of Men and Women of Ahmadiyah (The sufi Tariqah). She used to deny their conditions and Usool of people of innovations and others among them. She did those things which not even men can do. She used to come in the Majlis of Shaykh Taqi ud din Ibn Taymiyyah and take knowledge from him. I have heard Shaykh Taqi ud din praising her and talking about her virtue and knowledge. It is mentioned regarding her that she knew most or many of al Mughni. He (Ibn Taymiyyah) used to prepare himself because she used to aske many of the Mas`ala and her good questioning and her quick understandig. She taught Quran to many of the women among them are my Mother in law Aisha bint Siddique the wife of Shaykh Jamal ud din al Mizzi. [Al Bidaya wal Nihaya 14/91]
51. The Judge of the Jews accepted Islam on the hands of Ibn Taymiyyah and after him many of the jews accepted Islam
Ibn Kathir said:
الحكيم الفاضل البارع بهاء الدين عبد السيد بن المهذب إسحاق بن يحيى الطبيب الكحال المتشرف بالإسلام، ثم قرأ القرآن جميعه لأنه أسلم على بصيرة، وأسلم على يديه خلق كثير من قومه وغيرهم، وكان مباركا على نفسه وعليهم، وكان قبل ذلك ديان اليهود، فهداه الله تعالى، وتوفي يوم الأحد سادس جمادى الآخرة ودفن من يومه بسفح قاسيون، أسلم على يدي شيخ الإسلام ابن تيمية لما بين له بطلان دينهم وما هم عليه وما بدلوه من كتابهم وحرفوه من الكلم عن مواضعه رحمه الله.
Al Hakeem al Faadhil Baha ud din Abd as-Saed bin Muhzab Ishaq bin Yahya Tabeeb who accepted Islam, after that he read whole Quran because he accepted Islam after deep understanding. Many of his people accepted Islam on his hands. He was blessed to himself and to them, Before accepting Islam he was Judge of the Jews then ALLAH gave him Hidayah and died on sunday 2nd Jamadi ul Akhir and buried besides Qasioon. He accepted Islam on the hands of Shaykh ul Islam Ibn Taymiyyah because He (Ibn Taymiyyah) showed in front of him the falseness of their religion and showed the things which they have changed in their books. Rahimaullah [Al Bidaya wal Nihaya 14/94]
52. Fitnah because of Hanabilah VS Shafiyah dispute on Aqaid
Ibn Kathir said:
وفيه: وقعت فتنة بين الحنابلة والشافعية بسبب العقائد، وترافعوا إلى دمشق فحضروا بدار السعادة عند نائب السلطنة تنكز فأصلح بينهم، وانفصل الحال على خير من غير محاققة ولا تشويش على أحد من الفريقين، وذلك يوم الثلاثاء سادس عشر المحرم.
In (this month) Fitnah arose because of Aqeedah issue between Hanabalah and Shafiyah. They went to Damishq and visited deputy head of the state Tankar at Dar al Sa`adah who Reconciled between them, The matter was settled without any harm on both parties. [Al Bidaya wal Nihaya 14/94]
Shafies are also included in Ahlus sunnah, i don`t know which topic of aqeedah was in discussion but at that time Hanbalis were those who believed in Istiwa without tashbeeh and attributes of Allah without any taweel, that is why SOME Shafies (Asharis) of that time were against Hanbalis including Taj ud din as-Subki, who said since when Hanblis win the debate? and Sakhawi said “This is very odd and reflects worst type of bigotry!”
53. The fatwa of Ibn Taymiyyah in favor of Muslims.
When Ameer Muhammad bin Eesa attacked Ameer Khameesha al Hansi who helped Shah of Tataar in attacking against people of Makkah but failed, Al Kindi who was a rich man gained much money for Khameesa. He gained that money. He asked fatwa from Ibn Taymiyyah as Ibn Kathir said:
إنه استفتى الشيخ تقي الدين بن تيمية، وكذلك أرسل إليه السلطان يسأله عن الأموال التي أخذت من الدلقندي، فأفتاهم أنها تصرف في المصالح التي يعود نفعها على المسلمين،
He asked from Shaykh Taqi ud din Ibn Taymiyyah, Sultan also sent a person to ask him regarding the money which was taken from al Qindi. He gave fatwa that it should be used for the works which are in benefit of Muslims
[al Bidaya wal Nihaya 14/96]
54. Ibn Arfa the author of al Tadhkirah tul Kindiya
He used to take shelter in the house of Ibn Taymiyyah, As Ibn Kathir said He was Imam and Muhaddith:
وكان يلوذ بشيخ الإسلام ابن تيمية
He used to take shelter with Shaykh al Islam Ibn Taymiyyah [Al Bidaya wal Nihaya 14/97]
55. Shaykh Sadr ud din Ibn Wakeel who used to debate with Shaykh ul Islam.
Ibn Kathir said:
هو العلامة أبو عبد الله محمد بن الشيخ الإمام مفتي المسلمين زين الدين عمر بن مكي بن عبد الصمد المعروف بابن المرحل وبابن الوكيل شيخ الشافعية في زمانه، وأشهرهم في وقته بالفضيلة وكثرة الاشتغال والمطالعة والتحصيل والافتنان بالعلوم العديدة.
وقد أجاد معرفة المذهب والأصلين، ولم يكن بالنحو بذاك القوي، وكان يقع منه اللحن الكثير، مع أنه قرأ منه المفصل للزمخشري، وكانت له محفوظات كثيرة، ولد في شوال سنة خمس وستين وستمائة، وسمع الحديث على المشايخ، من ذلك مسند أحمد على ابن علان، والكتب الستة، وقرئ عليه قطعة كبيرة من صحيح مسلم بدار الحديث عن الأمير الأربلي والعامري والمزي.
وكان يتكلم على الحديث بكلام مجموع من علوم كثيرة، من الطب والفلسفة وعلم الكلام، وليس ذلك بعلم، وعلوم الأوائل، وكان يكثر من ذلك، وكان يقول الشعر جيدا، وله ديوان مجموع مشتمل على أشياء لطيفة، وكان له أصحاب يحسدونه ويحبونه، وآخرون يحسدونه ويبغضونه، وكانوا يتكلمون فيه بأشياء ويرمونه بالعظائم.
وقد كان مسرفا على نفسه قد ألقى جلباب الحياء فيما يتعاطاه من القاذورات والفواحش، وكان ينصب العداوة للشيخ ابن تيمية ويناظره في كثير من المحافل والمجالس، وكان يعترف للشيخ تقي الدين بالعلوم الباهرة ويثني عليه، ولكنه كان يجاحف عن مذهبه وناحيته وهواه، وينافح عن طائفته.
وقد كان شيخ الإسلام ابن تيمية يثني عليه وعلى علومه وفضائله ويشهد له بالإسلام إذا قيل له عن أفعاله وأعماله القبيحة، وكان يقول: كان مخلطا على نفسه متبعا مراد الشيطان منه، يميل إلى الشهوة والمحاضرة، ولم يكن كما يقول فيه بعض أصحابه ممن يحسده ويتكلم فيه؛ هذا أو ما هو في معناه.
He was Allamah Abu Abdullah Muhammad bin Shaykh al Imam Mufti of Muslims Zain ud din bin Umar Makki bin Abdul Samad who was famous with the name of Ibn Marhal. Ibn Wakeel was Shaykh of Shafiees in his time. He was the most famous for virtue, Frequently engaging in reading, collecting knowledge and knowing many of the Uloom. He mastered the Madhab and Usool, But he was not good in Nahw and he did many mistakes in it. He studied “al Mufasal” of Zamakhshri and he had many Manuscripts. He was born in 665 h and learned hadith from the Teachers, among them are Musnad Ahmad Ali bin Alaan, Books of Sunnah and six book. In dar al Hadith Major part of Sahih Muslim was read to him by Ameer Arbili, Aamiri and Mizzi. He spoke on ahadith by Many of the Uloom like Tibb, Philosophy, and Ilm ul Kalam, this is not knowledge. He used to talk with Uloom al Awaail, and used to use it many times. He said good poetry, His diwan has nice things. His companions were jealous with him and (other companions) loved him. While other companions were jealous and hated him. They accused him for his big sins.
He was extravagantfor himself. The immoral things he did, he wore clothes of modesty over them. He had enimity for Shaykh Ibn Taymiyyah and debated him in many of the discussions and sittings. But he used to accept remarkable knowledge of Shaykh Taqi ud din and praised it. But he used to resist his Madhab, aspects, hawah and his group.
Shaykh ul Islam Ibn Taymiyyah also used to praise his knowledge and virtues. And when He was asked regarding his actions and bad practices? Then he used to give Shahadah of his Islam and he do bad acts because of his nafs and follows satan. He tends to follow his desire and talk but he is not like what his envious friends say regarding him..
[al Bidaya wal Nihaya 14/99]
56. The Judge Sadr Raees praising Ibn Taymiyyah.
Ibn Kathir said that he learned ahadith and said:
وكانت له عقيدة حسنة في العلماء، ولا سيما في ابن تيمية وفي الصلحاء رحمه الله.
He had good aqeedah regarding the scholars, Particularly for Ibn Taymiyyah and Righteous Rahimaullah. [Al Bidaya wal Nihaya 14/104]
57. Shaykh Shams ud din Muhammad bin al Tadmaree Another Righteous Companion of Ibn Taymiyyah
Ibn Kathir said:
وخطب فيه الشيخ شمس الدين محمد بن التدمري المعروف بالنيرباني، وهو من كبار الصالحين ذوي العبادة والزهادة، وهو من أصحاب شيخ الإسلام ابن تيمية،
Shaykh Shams ud din Muhammad bin al Tadmaree who was famous with the name of Nayrbani gave khutbah in it. He was among the great Righteous known for Ibadah and ascetics. He was among the Ashaab of Shaykh ul Islam Ibn Taymiyyah [al Bidaya wal Nihaya 14/107]
58. The courage of Ibn Taymiyyah to speak in front of Qazaan (great grand son of Genghis khan)
Ibn Kathir said The day when When Shaykh Taqi ud din spoke with Qazaan, Abu Abdullah Muhammad bin Saleh was with Ibn Taymiyyah:
قال: وجرت له مع قازان وقطلوشاه وبولاي أمور ونوب، قام ابن تيمية فيها كلها لله، وقال الحق ولم يخش إلا الله عز وجل.
قال وقرب إلى الجماعة طعاما فأكلوا منه إلا ابن تيمية فقيل له: ألا تأكل؟ فقال: كيف آكل من طعامكم وكله مما نهبتم من أغنام الناس وطبختموه بما قطعتم من أشجار الناس، قال: ثم إن قازان طلب منه الدعاء فقال في دعائه: اللهم إن كان هذا عبدك محمود إنما يقاتل لتكون كلمتك هي العليا وليكون الدين كله لك فانصره وأيده وملكه البلاد والعباد، وإن كان إنما قام رياء وسمعة وطلبا للدنيا ولتكون كلمته هي العليا وليذل الإسلام وأهله فأخذ له وزلزله ودمره واقطع دابره، قال: وقازان يؤمن على دعائه، ويرفع يديه.
قال: فجعلنا نجمع ثيابنا خوفا من أن تتلوث بدمه إذا أمر بقتله.
He said: There were many of his sittings held with Qazaan, Qatlu Shah and Bolaai. Ibn Taymiyyah was standing (in front of them) and spoke truth and did not fear except Allah azzawajal.
He said: When the food was presented to the group, all of them ate except Ibn Taymiyyah. It was said to him why don`t you eat? He replied: How can i eat your food when it is taken from those sheep which you have robbed, and cooked after cutting the trees of people.
He said: When Qazaan asked him to pray then he (Ibn Taymiyyah) asked Allah: O Allah if this slave of yours is praiseworthy and fight to make your word supreme and that you should be followed by everyone then help him and give him strength and make him leader of countries and people but If he is doing this to show off, his reputation, and taking from this world so that he can be famous, and to humiliate Islam and its people then take him, destroy him, and cut his roots.
He said: Qazaan said ameen to his prayers and raised his hands.
He said: We started to combine our clothes because of fear that when he will (qazaan) order to kill him (Ibn Taymiyyah) then they would not be contaminated by his blood. [Ibid]
59. The Fear of Ibn Sasra al Asharee when Ibn Taymiyah courageously spoke with Qazaan.
After this speech Ibn Sasra (who imprisoned al Mizzi) feared and said to Ibn Taymiyyah:
كدت أن تهلكنا وتهلك نفسك، والله لا نصحبك من هنا، فقال: وأنا والله لا أصحبكم.
You have destroyed youseld and destroyed us. WALLAH we will not be with you. He replied WALLAH I will not be with you also [Ibid]
Then Ibn Kathir said when Abu Abdullah Muhammad bin Saleh died, Ibn Taymiyyah attended his funeral because he loved him.
60. Ibn Kathir talking about sunnah way of Salat al Istisqa
He said:
وفي هذا اليوم نودي بالبلد بصوم الناس لأجل الخروج إلى الاستسقاء، وشرع في قراءة البخاري وتهيأ الناس ودعوا عقيب الصلوات وبعد الخطب، وابتهلوا إلى الله في الاستسقاء، فلما كان يوم السبت منتصف صفر، وكان سابع نيسان، خرج أهل البلد برمتهم إلى عند مسجد القدم، وخرج نائب السلطنة والأمراء مشاة يبكون ويتضرعون. واجتمع الناس هنالك وكان مشهدا عظيما، وخطب بالناس القاضي صدر الدين سليمان الجعفري وأمن الناس على دعائه، فلما أصبح الناس من اليوم الثاني جاءهم الغيث بإذن الله ورحمته ورأفته لا بحولهم ولا بقوتهم، ففرح الناس فرحا شديدا وعم البلاد كلها ولله الحمد والمنة وحده لا شريك له.
This day it was announced in the city that people should fast and come to pray salat al Istesqa and read al Bukhari. The people accepted and supplicated after the sermons and prayers. And invoked to Allah in al Istasqa. When Saturday came on 15th of Safar which was 17th of April, the people of city came to masjid al qadam, Deputy of sultan and leaders also came in submission. People gathered and it was a great sight. Qadhi Sadr ud din bin Sulaiman al Jafri gave sermon and the people said Ameen to his prayers. Next day Allah with his mercy sent rain, not because of their power. People became very happy and it was rained in all the cities All praise and gratitude be to Allah alone with no partner[Al Bidaya wal Nihaya 14/ 112]
Note: Qadhi Sadr ud din al Jafri who prayed was student of Imam an-Nawawi [Al Bidaya wal Nihaya 14/142] No one went to the grave of Auliyah, or asked help from dead.
61. Ameer Zain ud din used to love Shaykh Ibn Taymiyyah
Ameer Zain ud din used to love learning hadith, he used to remain with people of hadith including Ibn Taymiyyah, as Ibn Kathir said:
وكان ملازما لشيخنا أبي العباس ابن يتيمة كثيرا،
He used to remain with our Shaykh Abul Abbas Ibn Taymiyyah a lot [al Bidaya wal Nihaya 14/121]
62. Ibn Kathir praising father of Ibn Qayyim al Jawziyah
He said:
الشيخ العابد أبو بكر أبو بكر بن أيوب بن سعد الذرعي الحنبلي، قيم الجوزية، كان رجلا صالحا متعبدا قليل التكلف، وكان فاضلا، وقد سمع شيئا من دلائل النبوة عن الرشيدي العامري، توفي فجأة ليلة الأحد تاسع عشر ذي الحجة بالمدرسة الجوزية، وصلّي عليه بعد الظهر بالجامع، ودفن بباب الصغير وكانت جنازته حافلة، وأثنى عليه الناس خيرا رحمه الله، وهو والد العلامة شمس الدين محمد بن قيم الجوزية صاحب المصنفات الكثيرة النافعة الكافية.
Shaykh al Abid Abu Bakr bin Ayyub bin sad az-Zar`ee al Hanbalee, Qayyim al Jawziya. He was a pious, worshiper.. he was learned. He heared some Dalail of Nabuwwah from Rasheedi al Amiri. He died suddenly on Sunday19th of Zul Hajj in Madrassah al Jawziyah. His funeral was prayed after the Dhuhr in the Jamiya, buried in Baab al Sagheer and his funeral was packed. People praised him with good Rahimaullah. He was father of Allama Shams ud din bin Muhammad bin Qayyim al Jawziya who was author of many beneficial books [Al Bidaya wal Nihaya 14/130]
63. Sharf ud din al Harrani, another great companion of Ibn Taymiyyah
Ibn Kathir after praising him said:
وقد كان شرف الدين بن نجيح هذا قد صحب شيخنا العلام تقي الدين بن تيمية، وكان معه في مواطن كبار صعبة لا يستطيع الإقدام عليها إلا الأبطال الخلص الخواص، وسجن معه، وكان من أكبر خدامه وخواص أصحابه، ينال فيه الأذى وأوذي بسببه مرات، وكلما له في ازدياد محبة فيه وصبرا على أذى أعدائه.
وقد كان هذا الرجل في نفسه وعند الناس جيدا مشكور السيرة جيد العقل والفهم، عظيم الديانة والزهد، ولهذا كانت عاقبته هذه الموتة عقيب الحج، وصلّي عليه بروضة مسجد رسول الله صلى الله عليه وسلم، ودفن بالبقيع بقيع الفرقد بالمدينة النبوية، فختم له بصالح عمله، وقد كان كثير من السلف يتمنى أن يموت عقيب عمل صالح يعمله، وكانت له جنازة حافلة رحمه الله تعالى، والله سبحانه أعلم.
Shaykh Sharf ud din bin Najeeh accepted the companionship of our Shaykh Taqi ud din Ibn Taymiyyah. He remained with him in very tough situations which only sincere special people can dare. He was jailed with him (Ibn Taymiyyah). He was his great servant and a special friend. He took pain for him and he was hurted (by his enemies) because of him. Everytime his love (for Ibn Taymiyyah) increased and patiently accepted the harm done by his enemies.
Among the people He himself was a good person, his seerah was appreciated, good mind and understanding, great religious and worshiper. That is why after doing Hajj he had this type of death. His funeral was prayed in the Rowdha of the Masjid of Prophet peace be upon him and buried in Baqee i.e. Baqee al Farqad of Madeenah tul Nabawiyah. His death came after a good practice, many of the Salaf said his death came after the good practice. His funereal was great Rahimaullah. and Allah knows best
[al Bidaya wal Nihaya 14/131]
64. The Ameer of Egypt Sayf ud din Qadidar who was with Ibn Taymiyyah
Ibn Kathir said:
وولى سيف الدين قديدار ولاية مصر، وهو شهم سفاك للدماء، فأراق الخمور وأحرق الحشيشة وأمسك الشطار، واستقامت به أحوال القاهرة ومصر، وكان هذا الرجل ملازما لابن تيمية مدة مقامه بمصر.
Sayf ud din Qadidar became wali of Egyption state. He was magnanimous and assasin, he ended alcohol, and burned Cannabis (Hashish), and grabbed the wicked ones. The condition of Qahirah and egypt became stable (because of his works). This person remained with Ibn Taymiyyah when he was in Egypt [Al Biadaya wal Nihaya 14/134]
65. Al Bukri the enemy of Ibn Taymiyyah, The one who was refuted by him in the book “Radd al Bukri.
Ibn Kathir did Talkhees of the book by Ibn Taymiyyah by the name of “Radd al Bukri”. It is refutation of Noor al Din alBukri ash-Shafiee on the issue of Istigatha through dead. Ibn Kathir went with the opinions of Ibn Taymiyyah on the issue of Istigatha and the name of Talkhees is “Talkhees Kitab al Istegatha”.
Ibn Kathir said regarding alBukri
الشيخ الإمام الزاهد نور الدين أبو الحسن علي بن يعقوب بن جبريل البكري المصري الشافعي، له تصانيف، وقرأ مسند الشافعي على وزيرة بنت المنجا، ثم إنه أقام بمصر، وقد كان في جملة من ينكر على شيخ الاسلام ابن تيمية، أراد بعض الدولة قتله فهرب واختفى عنده كما تقدم لما كان ابن تيمية مقيما بمصر، وما مثاله إلا مثال ساقية ضعيفة كدرة لا طمت بحرا عظيما صافيا، أو رملة أرادت زوال جبل، وقد أضحك العقلاء عليه، وقد أرا السلطان قتله فشفع فيه بعض الأمراء، ثم أنكر مرة شيئا على الدولة فنفي من القاهرة إلى بلدة يقال لها: ديروط، فكان بها حتى توفي يوم الاثنين سابع ربيع الآخر، ودفن بالقرافة، وكانت جنازته مشهورة غير مشهودة، وكان شيخه ينكر عليه إنكاره على ابن تيمية، ويقول له أنت لا تحسن أن تتكلم.
Shaykh Imam Zaahid Noor al din Abul Hasan bin Yaqoob bin Jibreel al Bukri al Misree ash Shafiee, He wrote books, He recited Musnad ash-Shafiee in front of Wazeerah bint al Manja. Then he resided in egypt. He is in those who are against Shykh al Islam Ibn Taymiyyah as a whole. Some of the people of power wanted to kill him and he ran away and took shelter from him (Ibn Taymiyyah) as it is mentioned earlier, because Ibn Taymiyyah lived in Egypt. His (al Bukri) example is like weak canal who wants to slap Pure and Great Ocean (Ibn Taymiyyah), or like the sand (al Bukri) who wants to remove Mountain (Ibn Taymiyyah). He made the wise people laugh at him. Sultan wanted to kill him but some of the Umaraa favoured him, Then he rejected somethings of the state and he was thrown out from al Qaahirah to the city called Dewroot. He was there untill he died on Monday 7th of Rabi ul Akhir. He was buried in Qurafa. His funereal was famous but ghayr Mahshood. His teacher used to reject him due to going against Ibn Taymiyyah. He said You do not talk good [Al Bidaya wal Nihaya vol 14 page 136]
Comment: So, for Ibn Kathir the stances of al Bukri against Ibn Taymiyyah are false. Ibn Taymiyyah was pure ocean the mountain and al Bukri who supported Istegatha is a small dirty canal and a sand against mountain.
He also said al-Bukri was stopped to give fatwa and thrown out from the city
وذلك لاجترائه وتسرعه على التكفير والقتل والجهل الحامل له على هذا وغيره.
This was because he dared to (give fatawa on) takfeer and killing very early and his ignorance was the reason behind this [AlBidaya wal Nihaya vol 14 page 89]
66. Ibn Taymiyyah helped al Bukri when he was in danger.
It is mentioned by Sayed Husayn Hasani
“When sultan became angry with al Bukri, He ordered to cut his tongue. Ibn Taymiyyah went to Sultan and requested him to forgive him. He was forgiven but al Bukri was stopped to give fatwa.” [Sahib as-Sayf wal Qalam Ibn Taymiyyah by Sayed Husayn Hasani page 61]
Ibn Kahir mentioned
وقد كان في جملة من ينكر على شيخ الاسلام ابن تيمية، أراد بعض الدولة قتله فهرب واختفى عنده كما تقدم
He is among those who are against Shykh al Islam Ibn Taymiyyah as a whole. Some of the people of power wanted to kill him. So, he ran away and took shelter from him (Ibn Taymiyyah) as it is mentioned earlier,
[Al Bidaya wal Nihaya vol 14 page 136]
67. Another good companion of Ibn Taymiyyah, Mufti Sharf ud din Abu Abdullah the brother of Chief Justice Ala ud din.
Ibn Kathir said:
شرف الدين أبو عبد الله محمد ابن الشيخ الإمام العلامة زين الدين بن المنجا بن عثمان بن أسعد بن المنجا التنوخي الحنبلي، أخو قاضي القضاة علاء الدين، سمع الحديث ودرس وأفتى، وصحب الشيخ تقي الدين بن تيمية، وكان فيه دين ومودة وكرم وقضاء حقوق كثيرة، توفي ليلة الاثنين رابع شوال، وكان مولده في سنة خمس وسبعين وستمائة، ودفن بتربتهم بالصالحية.
Sharf ud din Abu Abdullah Muhammad bin Shaykh al Imam al Allama Zain ud din bin al Manja bin Uthman bin Asad bin al Manja at-Tanookhi al Hanbalee, Brother of Chief Justice Alaud din, he learned hadeeth, taught and gave fatwa, Accepted the companionship of Shaykh Taqi ud din Ibn Taymiyyah, He had affection toward religion, he was generous, and used to spend many on huqooq. He died on monday night 4th of Shawwal. He was born in 675 h and buried in as-Salahiya`s graveyard. [al Bidaya wal Nihaya 14/137]
68. Ibn Kathir going against the likes of Brailwi peer
He said:
الشيخ حسن الكردي الموله كان يخالط النجاسات والقاذورات، ويمشي حافيا، وربما تكلم بشيء من الهذيانات التي تشبه علم المغيبات، وللناس فيه اعتقاد كما هو المعروف من أهل العمى والضلالات، مات في شوال.
Shaykh Hasan al Kurdi the stupfy who used to live in dirt and impurities. He used to walk bare-feet. He talked nonsense which resembles knowledge of unseen. People had aiteqaad for him as it is famous for blind and deviant people. He died in Shawwal [Al Bidaya wal Nihaya 14/138]
69. Shaykh Shams ud din Mahmood Asbahani. Who accepted the works of Ibn Taymiyyah after the debate
Ibn Kathir said:
وفي يوم الأربعاء ثاني عشر شوال درس الشيخ شمس الدين بن الأصبهاني، بالرواحية بعد ذهاب ابن الزملكاني إلى حلب، وحضر عنده القضاة والأعيان، وكان فيهم شيخ الإسلام ابن تيمية، وجرى يومئذ بحث في العام إذا خص، وفي الاستثناء بعد النفي ووقع إنتشار وطال الكلام في ذلك المجلس، وتكلم الشيخ تقي الدين كلاما أبهت الحاضرين.
On wednesday 12th of Shawwal Shyams ud din bin Asbahani gave speech in al-Rawahiya when Ibn Zamalkani went to Halb. Judges and scholars were present (in the speech), Including Shaykh ul Islam Ibn Taymiyyah, That day argument started on the topic of making aam into khaas and doing al Istasna after rejecting. Confusion started in the sitting and the argument became long. Shaykh Taqi ud din spoke which made those who were present stunned. [al Bidaya wal Nihaya 14/ 140]
Ibn Kathir said that he accepted the sayings of Ibn Taymiyyah:
وفي خامس صفر منها: قدم إلى دمشق الشيخ شمس الدين محمود الأصبهاني بعد مرجعه من الحج وزيارة القدس الشريف وهو رجل فاضل له مصنفات منها: شرح مختصر ابن الحاجب، وشرح التجريد وغير ذلك، ثم إنه شرح الحاجبية أيضا وجمع له تفسيرا بعد صيرورته إلى مصر، ولما قدم إلى دمشق أكرم واشتغل عليه الطلبة، وكان حظيا عند القاضي جلال الدين القزويني، ثم إنه ترك الكل وصار يتردد إلى الشيخ تقي الدين بن تيمية وسمع عليه من مصنفاته ورده على أهل الكلام، ولازمه مدة فلما مات الشيخ تقي الدين تحول إلى مصر وجمع التفسير.
On the 5th Safar of this month, Shaykh Shams ud din Mahmood al Asbahani came back from Hajj and al Quds Shareef, He was learned person and wrote books like Sharah Mukhtasir Ibn al Haajib, Sharah al Jaweed and others. Likewise he did Sharah of al Haajabiyah and gathered the tafsir when he went to Egypt. When he came to Damascus where he was honored and the students studied from him. He had a good status in the eyes of Qadhi Jalal ud din Qazweeni. Then he left all and used to come to Shaykh Taqi ud din Ibn Taymiyyah and heard his books and the answeres which he gave to people of kalam. He remained with him and when Shaykh Taqi ud din died he went to Egypt and gathered the tafsir [al Bidaya wal Nihaya 14/138-139]
70. Shahab ud din bin Mar`i al Balabki was punished due to his love for Ibn Taymiyah by a Sufi Maaliki judge.
Shihab ud din bin Mar`i al Balabki was punished due to his love for Ibn Taymiyah by a Sufi Maaliki judge.
Ibn Kathir said:
وفيها: منع شهاب الدين بن مري البعلبكي من الكلام على الناس بمصر، على طريقة الشيخ تقي الدين بن تيمية، وعزره القاضي المالكي بسبب الاستغاثة، وحضر المذكور بين يدي السلطان وأثنى عليه جماعة من الأمراء، ثم سفر إلى الشام بأهله فنزل ببلاد الخليل، ثم انتزح إلى بلاد الشرق وأقام بسنجار وماردين ومعاملتهما يتكلم ويعظ الناس إلى أن مات رحمه الله كما سنذكره.
In this year: Shahab al-Din bin Mari al-Baalbaki was prohibited from speaking about people in Egypt, in the manner of Sheikh Taqi al-Din bin Taymiyyah, and he was reprimanded by the Maliki judge due to his plea for help. The mentioned individual appeared before the Sultan, and a group of princes praised him. Then he traveled to the Levant with his family and settled in the lands of Hebron. Afterwards, he migrated to the eastern lands and resided in Sinjar and Mardin, where he would speak and admonish people until his death, may God have mercy on him, as we will mention. [al Bidaya wal Nihaya 14/ 139]
Shaykh Muhammad bin Abdul Rahman Maghrawi said regarding him
شهاب الدين ابن مري (كان حيا سنة 725 هـ) الشيخ أحمد بن محمد بن مري شهاب الدين البعلبكي الحنبلي. كان رحمه الله في بداية أمره منحرفا عن شيخ الإسلام ابن تيمية، ثم اجتمع به فأحبه، وأصبح من المدافعين عنه، وعن عقيدته السلفية. رحل إلى مصر واجتمع بالأمير بدر الدين خبكلي بن الباب فأذن له بالتحديث بجامع الأمير شرف الدين حسين بن جندربحكر جوهر النوبي وحدث أيضا بجامع عمرو ابن العاص. وقعت له محنة مع العوام، فمنعه القاضي المالكي من الجلوس في سادس عشر ربيع الأول سنة خمس وعشرين وسبعمائة، ثم حبس وضرب ثم سفر وأهله إلى بلد الخليل. وكان يتردد على دمشق.
Shahab al-Din Ibn Mari (ived in 725 AH) was Sheikh Ahmad bin Muhammad bin Mari Shahab al-Din al-Baalbaki al-Hanbali. Initially, he deviated from the teachings of Ibn Taymiyyah, the Sheikh of Islam, but later he met him, loved him, and became one of his defenders and defenders of his Salafi doctrine. He traveled to Egypt and met with Prince Badr al-Din Khubkali bin al-Bab, who allowed him to give lectures in the mosque of Prince Sharaf al-Din Hussein bin Jandarbakhr, the essence of the Nubian, and he also gave lectures in the mosque of Amr ibn al-As. He faced difficulties with the common people, and the Maliki judge prohibited him from sitting in the sixteenth of Rabi’ al-Awwal in the year 725 AH. He was then arrested, beaten, and traveled with his family to the land of Hebron. He used to visit Damascus frequently.
[Mawsuah Mawaqif as-Salaf fil Aqeedah wal Manhaj wal Tarbiyah]71. Shaykh Ibraheem as-Sabbaah, Companion of Ibn Taymiyyah
Ibn Kathir said
الشيخ إبراهيم الصباح
وهو إبراهيم بن منير البعلبكي، كان مشهورا بالصلاح مقيما بالمئذنة الشرقية، توفي ليلة الأربعاء مستهل المحرم ودفن بالباب الصغير، وكانت جنازته حافلة، حمله الناس على رؤوس الأصابع، وكان ملازما لمجلس الشيخ تقي الدين بن تيمية
Shaykh Ibraheem as-Sabbaah. He is Ibraheem bin Muneeh al-Balabki he is famous for piety, and lived in place where call of prayer was situated which was in east. He died on wednesday in the start of Muharram and buried in Baab as-Sagheer. His funeral was packed, people carried him on tips of their fingers. He used to remain in the sittings of Shaykh Taqi ud din Ibn Taymiyyah [Al Bidaya wal Nihaya 14/140-141]
72. Shaykh Abdullah bin Moosa al Jazri. Another scholar who loved Ibn Taymiyyah
Ibn Kathir said:
الشيخ الصالح العابد الزاهد الناسك عبد الله بن موسى بن أحمد الجزري
الذي كان مقيما بزاوية أبي بكر من جامع دمشق، كان من الصالحين الكبار مباركا خيرا، عليه سكينة ووقار.
وكانت له مطالعة كثيرة، وله فهم جيد وعقل جيد، وكان من الملازمين لمجالس الشيخ تقي الدين بن تيمية، وكان ينقل من كلامه أشياء كثيرة ويفهمها يعجز عنها كبار الفقهاء.
توفي يوم الاثنين سادس عشرين صفر، وصلّي عليه بالجامع ودفن بباب الصغير وكانت جنازته حافلة محمودة.
Saykh Saaleh Aabid Zaahid Nasik Abdullah bin Moosa bin Ahmad al Jazri. He lived in Mehrab e Abi Bakr in Jamiya Damishq. He was among the great righteous, blessed and good person. He had Tranquility and dignity, his study was very deep, his understanding was good and had a good mind. He used to remain in the Majalis of Shaykh Taqi ud din bin Tamiyah and quoted many things from his speech. And understood those things which were not understood by great Jurists. He died on monday 26th of Safar, his funeral was prayed in Jamiya and buried in Baab as-Sagheer. His funeral was full and praisable [al Bidaya wal Nihaya 14/141]
73. Badr al Awam, companion of Ibn Taymiyyah
Ibn Kathir said:
وهو محمد بن علي البابا الحلبي، وكان فردا في العوم، وطيب الأخلاق، انتفع به جماعة من التجار في بحر اليمن كان معهم فغرق بهم المركب، فلجأوا إلى صخرة في البحر، وكانوا ثلاثة عشر، ثم إنه غطس فاستخرج لهم أموالا من قرار البحر بعد أن أفلسوا وكادوا أن يهلكوا.
وكان فيه ديانة وصيانة، وقد قرأ القرآن وحج عشر مرات، وعاش ثمانا وثمانين سنة رحمه الله، وكان يسمع الشيخ تقي الدين بن تيمية كثيرا.
Badr al Awam died in Ramadan.., he was good in swimming, he had good manners… he saved 13 businessmen while their money was drowning.. he read Quran and he did Hajj 10 times.. he heard from Ibn Taymiyyah many times [Al Bidaya wal Nihaya 14/142]
74. Ibn Taymiyyah beating a Zindeeq
Ibn Kathir said Nasir bin Sharf al Haythi was killed because of his kufr and he was a Zindeeq:
قلت: وقد شهدت قتله، وكان شيخنا أبو العباس بن تيمية حاضرا يومئذ، وقد أتاه وقرعه على ما كان يصدر منه قبل قتله، ثم ضُربت عنقه وأنا شاهد ذلك.
I (Ibn Kathir) say i was present in that killing, My Shaykh Abul Abbas bin Tamiyah was also present that day. He came to him before he was killed and beat him on whatever he said. Then he was killed and i am its witness [al Bidaya wal Nihaya 14/144]
75. The books of Ibn Taymiyyah were taken from Shafiee judge
Later on after the death of Shaykh Ibn Taymiyyah in the year 728 h his books were in the custody of Qadhi Jalal ud din, when Qadhi Jalal ud din died then Taqi ud din as-Subki became Qadhi al Qadha of Damascus in 739 h and the books were transferred to him. In 742 h. Ameer Sayf ud din al Fakhree forced Shafiee Judge to provide him the books of Ibn Taymiyyah which were taken from him in the jail. He returned the books after that Ibn Kathir mentioned:
وربما قال قائل هذه فيها كلام يتعلق بمسألة الزيارة، فقال الفخري: كان الشيخ أعلم بالله وبرسوله منكم. واستبشر الفخري بإحضارها إليه واستدعي بأخي الشيخ زين الدين عبد الرحمن، وبالشيخ شمس الدين عبد الرحمن بن قيم الجوزية وكان له سعي مشكور فيها، فهنأهما بإحضاره الكتب، وبيّت الكتب تلك الليلة في خزانته للتبرك وصلى به الشيخ زين الدين أخو الشيخ صلاة المغرب بالقصر، وأكرمه الفخري إكراما زائدا لمحبته الشيخ رحمه الله
Possibly a speaker among them said (regarding the books) that the topic of these books is visiting (the graves). Fakhree said: Shaykh (Ibn Taymiyyah) knew Allah and his Rasool more than you. When those books were presented to Fakhree he became happy and he asked his (Ibn Taymiyyah`s) brother Shaykh Zain ud din Abdul Rahman and Shaykh Shams ud din Abdul Rahman bin Qayyim al Jawziyah to come… He congratulated both of them because of the books were taken. The books remained in his treseaure for the blessings that night. The brother of shaykh (Taqi ud din Ibn Taymiyyah) Shaykh Zain ud din lead the Maghrib in his palace. Fakhree respected him (Zain ud din) because of the love of Shaykh (Ibn Taymiyyah) Rahimaullah. [al Bidaya wal Nihaya 14/224]
76. Importance of books written by Ibn Taymiyyah
Ibn Nasir al din ad-Damishqi mentioned
حَدثنَا الامام الْعَلامَة قَاضِي الْقُضَاة ابو حَفْص عمر بن مُوسَى بن الْحُسَيْن بن مُحَمَّد بن عِيسَى المَخْزُومِي الشَّافِعِي بثغر بلناس من سَاحل بَحر الشَّام قَالَ كنت حَاضرا عِنْد الشَّيْخ شهَاب الدّين الملكاوي فَأتى اليه شهَاب الدّين احْمَد الْحلَبِي السَّاكِن بدار الحَدِيث الاشرفية بِدِمَشْق فَقَالَ ذكر بعض النَّاس الْيَوْم شَيْئا وشق عَليّ فَقَالَ الشَّيْخ شهَاب الدّين الملكاوي بَاعَ نُسْخَة شرح صَحِيح مُسلم للنووي وَاشْترى كتاب الرَّد على النَّصَارَى للشَّيْخ تَقِيّ الدّين ابْن تَيْمِية فَقَالَ فِي جَوَاب ذَلِك إِن عِنْدِي من شرح مُسلم نسختين بِعْت إِحْدَاهمَا واشترين كتاب الرَّد وَلَو لم يكن عِنْدِي من شرح مُسلم نُسْخَة لم يكن بِعَيْب لِأَن مَا فِي شرح مُسلم أعرفهُ وَمَا فِي كتاب الرَّد على النَّصَارَى أَنا مُحْتَاج إِلَيْهِ
i.e. Mufti and Qadhi Shihab al din al Malkavi the Shafiee Imam sold Sharah of Sahih Muslim an Nawawi and bought “Radd al Nasara” by Ibn Taymiyyah, he was asked why he did this? He replied: I had two manuscripts of sharah Muslim and i sold one of them, but even if i had one manuscript i would sell it for his book because I know about Sharah Muslim but I am in need of “Radd al Nasaraa” [Radd al Wafir 1/78]
77. The issue of visiting the graves and forgery against Ibn Taymiyyah due to which he was jailed.
Some jealous people twisted the fatwa of Ibn Taymiyyah on travelling to visit the grave of Prophet peace be upon him and presented in front of Sultan, due to which he was jailed. They even forged his writings that he said visiting the grave of Prophet peace be upon him is prohibited by the consensus, Ibn Kathir, Ibn Abdul Hadi, Mar`i bin Yusaf and many others spoke against the forgery and defended him.
Ibn Kathir said when Ibn Taymiyyah was in jail:
وفي يوم الاثنين تاسع جمادى الآخرة أخرج ما كان عند الشيخ تقي الدين بن تيمية من الكتب والأوراق والدواة والقلم، ومنع من الكتب والمطالعة، وحملت كتبه في مستهل رجب إلى خزانة الكتب بالعادلية الكبيرة. قال البرزالي: وكانت نحو ستين مجلدا، وأربع عشرة ربطة كراريس، فنظر القضاة والفقهاء فيها وتفرقوها بينهم، وكان سبب ذلك أنه أجاب لما كان رد عليه التقي ابن الاخنائي المالكي في مسألة الزيارة فرد عليه الشيخ تقي الدين واستجهله وأعلمه أنه قليل البضاعة في العلم، فطلع الاخنائي إلى السلطان، وشكاه فرسم السلطان عند ذلك بإخراج ما عنده من ذلك وكان ما كان، كما ذكرنا.
On Monday 9th Jamadi ul akhir Books, Papers, Ink, Pen were taken from Shaykh Taqi ud din Ibn Taymiyyah and he was prevented from books and reading. And in the start of Rajab his books were taken to the library of Adliya tul Kabeer. al Bazzarli said: Those were sixty volumes and fourteen bundles of papers. Judges and Jurists saw them and distributed among them. The reason for this was the response (of Ibn Taymiyyah) to the answer of Taqi ibn al Ikhnaai al Maaliki on the issue of (travelling to) visit (the graves), Shaykh Taqi ud din refuted him and declared him an ignorant and told him that his knowledge is little. Then al Ikhnaai complaint against him in front of Sultan and Sultan ordered to take all the things from him. And then it happened what happened as we have mentioned already [al Bidaya wal Nihaya 14/157]
78. Scholars defending the Fatwa of Ibn Taymiyyah on visiting the graves.
a) Ibn Kathir defended Ibn Taymiyyah against this forgery as he said:
( دخل القاضي جمال الدين بن جملة وناصر الدين مشد الأوقاف وسألاه عن مضمون قوله في مسألة الزيارة فكتب ذلك في درج وكتب تحته قاضي الشافعية بدمشق قابلت الجواب عن هذا السؤال المكتوب على خط ابن تيمية إلى إن قال وإنما المحز جعله زيارة قبر النبي صلى الله عليه وسلم وقبور الانبياء صلوات الله وسلامه عليهم معصية بالإجماع مقطوعا بها فانظر الآن هذا التحريف على شيخ الاسلام فإن جوابه على هذه المسألة ليس فيه منع زيارة قبور الأنبياء والصالحين وإنما فيه ذكر قولين في شد الرحل والسفر إلى مجرد زيارة القبور.
وزيارة القبور من غير شد رحل إليها مسألة ، وشد الرحل لمجرد الزيارة مسألة أخرى والشيخ لم يمنع الزيارة الخالية عن شد رحل بل يستحبها ويندب إليها وكتبه ومناسكه تشهد بذلك ولم يتعرض إلى هذه الزيارة في هذا الوجه في الفتيا ولا قال إنها معصية ولا حكى الاجماع على المنع منها ولا هو جاهل قول الرسول ( زوروا القبور فإنها تذكركم الاخرة ) والله سبحانه لا يخفى عليه شيء ولا يخفى عليه خافية وسيعلم الذين ظلموا أي منقلب ينقلبون ) أهـ
Qadi Jamal ud din bin Jamlah and Nasir ud din.. came to him (Ibn Taymiyyah when he was in prison) and both of them asked him regarding the meaning of his saying with regards to the issue of visiting. Then he (Ibn Taymiyyah) wrote to him on paper and under that Shafiee judge of Damascus wrote. I compared that answer to the writings of Ibn Taymiyyah. It was written that He (Ibn Taymiyyah) even said, Truth is that visiting the grave of Prophet peace be upon him and other prophets is sin according to consensus. Now see this is the forgery on Shaykh ul Islam. In this issue he (Ibn Taymiyyah`s) did not prevent people from visiting the graves of Prophets and Saaliheen. In fact he mentioned two sayings regarding traveling to visit the graves. Visiting the graves without travelling is one issue and travelling only to visit is another issue. Shaykh did not prohibit the visiting without the travelling. In fact he said it is preferable and allowed, he did not say it is a sin nor he said there is a consensus. He was not unaware of the hadith of Prophet peace be upon him where he said “visit the graves for they reminds you of the Hereafter” There is nothing hidden from Allah and no one can hide from him. And those who do wrong will come to know by what overturning they will be overturned.[Al Bidaya wal Nihaya vol 14 page 146]
b) Imam Ibn Abdul Hadi defended like this
هذا كلامه فانظر إلى هذا التحريف على شيخ الإسلام والجواب ليس فيه المنع من زيارة قبور الأنبياء والصالحين وإنما ذكر فيه قولين في شد الرحل والسفر إلى مجرد زيارة القبور وزيارة القبور من غير شد رحل إليها مسألة وشد الرحل لمجرد الزيارة مسألة أخرى
والشيخ لا يمنع الزيارة الخالية عن شد رحل بل يستحبها ويندب إليها وكتبه ومناسكه تشهد بذلك ولم يتعرض الشيخ إلى هذه الزيارة في الفتيا ولا قال إنها معصية ولا حكى الإجماع على المنع منها والله سبحانه وتعالى لا تخفى عليه خافية
This saying is forgery on Shaykh al Islam, his answer does not contains prohibition of visiting the graves of Prophets and righteous, he mentioned two sayings regarding travelling to visit the graves to take blessings. Traveling to visit the grave is an issue and visiting the graves without traveling is another issue.
And Shaykh did not forbade visiting without traelling rather its desirable and allowed and his writings on Manasik are witness over it. He did not objected to this visiting in his fatwa, neither he said its a sin, nor he mentioned any consensus on its prohibition. And nothing is hidden from Allah Subhana watala [alUqood ad-Durriyah 1/357]
c) Imam Mar`i bin Yusaf (d 1033 h) defended like this
He said:
فانظر إلى هذا التحريف الشنيع على شيخ الإسلام وكلامه مصرح باستحباب زيارة قبور المسلمين وجواز قبور الكافرين
See this UGLY FORGERY on Shaykh al Islam, who clearly ssaid It is MUSTAHAB to visit the graves of Muslims and it is allowed to visit the graves of Kuffar. [Shifa as-Sudoor fe Ziyarah al Mashahid wal Qaboor page 291]
He also said:
ومن العجب أن ابن تيمية رحمه الله قائل بزيارة القبور حتى قبور الكفار كما تقدم وكتبه فى الفقه ومناسكه فى الحج مصرحة بذاكك, ومع ذلك فتجد كثيرا من المتعصبين ومن يستحل الوقيعة بين أئمة الدين ينقولن عنه القول بتحريم زيارة قبور الأنبياء والصالحين، إما جهلا أو بغضا وعنادا ممن أشاع عنه ذلك في الأصل.
It is strange that Ibn Taymiyah May Allah be pleased with him is on the opinion to visit the graves, even the graves of Kuffar as mentioned previously, and his books on fiqh and Manasik of Hajj are also clear in this regard, However you will find a lot of fanatics disagree with the scholars of religion and transmits from them the saying of Prohibition of visiting the graves of Prophets and righteous, Either out of ignorance or they have bughaz and they are stubborn who propagate (this ugly forgery). [Ibid page 167 rough translation, see also al Kawakib ad-Durriyah bin Imam Mar`i bin Yusaf page 158]
d) The scholars of Baghdad defending the Fatwa of Ibn Taymiyah
Imam Mar`i bin Yusaf and Ibn Abdul Hadi quoted the letters of scholars which were sent to Sultan in favour of the Fatwa of Ibn Taymiyah, including the letters of Maaliki scholars, Hanbalee scholars like Jamal ud din Yusaf al Hanbalee, Imam Safi ud din (Abdul Momin) bin Abdul Haq Hanbalee (d 739 h), one of the letter from the scholars of Baghdad states:
فإنه لما قرع أسماع أهل البلاد المشرقية والنواحي العراقية التضييق على شيخ الإسلام تقي الدين أبي العباس أحمد بن تيمية سلمه الله عظم ذلك على المسلمين وشق على ذوي الدين وارتفعت رؤوس الملحدين وجابت نفوس أهل الأهواء والمبتدعين ولما رأى علماء أهل هذه الناحية عظم هذه النازلة من شماتة أهل البدع وأهل الأهواء بأكابر الأفاضر وأئمة العلماء أنهوا حال هذا الأمر الفظيع والأمر الشنيع إلى الحضرة الشريفة السلطانية زادها الله شرفا وكتبوا أجوبتهم في تصويب ما أجاب به الشيخ سلمه الله في فتاواه وذكروا من علمه وفضائله بعض ما هو فيه وحملوا ذلك إلى بين يدي مولانا ملك الأمراء أعز الله أنصاره وضاعف اقتداءه غيرة منهم على هذا الدين ونصيحة للإسلام وأمراء المؤمنين
When people of the cities of Mashriq and those who are living nearby Iraq heard regarding the restrictions against Shaykh ul Islam Taqi ud din Abul Abbas Ahmad bin Taymiyyah, This thing was hard on Muslims and It was burden on the supporters of religion, and the heads of Mulhideen are Raised, and the souls of people of desires and Innovation became happy. When Scholars came to know about this great calamity and when they felt that because of his imprisonment people of innovations and desires are mocking the great scholars and Imams then they brought this unpleasant and daunting news in the honest court of Sultan. They (the scholars) wrote fatawa in agreement of the fatwa of shaykh and mentioned the knowledge and virtues of shaykh… [al Uqood ad-Durriyah 1/367]
Imam Mar`i bin Yusaf said after quoting these letters:
” قلت والظاهر أن هذه الكتب لم تصل للسلطان الملك الناصر، إما لعدم من يوصلها أو لموت الشيخ قبل وصولها،
I say apparently these letters were never received by Sultan Malik Nasir. either because there was no one to take them (to Sultan) or Shaykh died before they were received [al Kawakib ad-Durruiyah 1/171]
Note: When some people presented these letters of the scholars to as-Subki, he said without any evidence:
“I don`t know These are made up by those Shayateen who are not good in their works, or these are really from scholars but in reality they are ignorants.” [Shifa as-Siqam page 301]
But then he tried to reply the letters as will be shown below.
e) Letter from a Maaliki scholar, Muhammad bin Abdul Rahman Baghdadi Khadim of a Group of Malikis from Madrassah ash-Shareefah al Mustansariyah
Following letter was sent by Muhammad bin Abdul Rahman Baghdadi (701 h to 767 h) Khadim of a Group of Malikis from Madrassah ash-Shareefah al Mustansariyah stated:
ما أجاب به الشيخ الأجل الأوحد بقية السلف وقدوة الخلف رئيس المحققين وخلاصة المدققين تقي الملة والحق والدين
من الخلاف في هذه المسألة صحيح منقول في غير ما كتاب من كتب أهل العلم لا اعتراض عليه في ذلك إذ ليس في ذلك ثلب لرسول الله ولا غض من قدره
وقد نص الشيخ أبو محمد الجويني في كتبه على تحريم السفر لزيارة القبور وهذا اختيار القاضي الإمام عياض بن موسى بن عياض في إكماله وهو من أفضل المتأخرين من أصحابنا
ومن المدونة ومن قال على المشي إلى المدينة أو بين المقدس فلا يأتيهما أصلا إلا أن يريد الصلاة في مسجديهما فليأتهما
فلم يجعل نذر زيارة قبره طاعة يجب الوفاء بها إذ من أصلنا أن من نذر طاعة لزمه الوفاء بها كان من جنسها ما هو واجب بالشرع كما هو مذهب أبي حنيفة أو لم يكن
قال القاضي أبو اسحق اسمعيل بن اسحق عقيب هذه المسألة ولولا الصلاة فيهما لما لزمه إتيانهما ولو كان نذر زيارة طاعة لما لزمه ذلك
وقد ذكر ذلك القيرواني في تقريبه والشيخ ابن سيرين في تنبيهه وفي المبسوط قال مالك ومن نذر المشي إلى مسجد من المساجد ليصلي فيه قال فإني أكره ذلك له لقوله لاتعمل المطي إلا إلى ثلاثة مساجد المسجد الحرام ومسجد بيت المقدس ومسجدي هذا وروى محمد بن المواز في الموازية إلا أن يكون قريبا فيلزمه الوفاء لأنه ليس بشد رحل
وقد قال الشيخ أبو عمر بن عبد البر في كتابه التمهيد يحرم على المسلمين أن يتخذوا قبور الأنبياء والصالحين مساجد
وحيث تقرر هذا فلا يجوز أن ينسب من أجاب في هذه المسألة بأنه سفر منهي عنه إلى الكفر فمن كفره بذلك من غير موجب فإن كان مستبيحا ذلك فهو كافر وإلا فهو فاسق
قال الإمام أبو عبد الله محمد بن علي المازري في كتاب المعلم من كفر أحدا من أهل القبلة فإن كان مستبيحا ذلك فقد كفر وإلا فهو فاسق يجب على الحاكم إذا رفع أمره إليه أن يؤدبه ويعزره بما يكون رادعا لأمثاله فإن ترك مع القدرة عليه فهو آثم والله تعالى أعلم أه
He quoted Abu Muhammad Juwaini and Qaadi Iyaad regarding the prohibition of traveling to visit the graves. He also quoted Qadhi Ismaeel bin Ishaq Maliki (d 282 h), Imam Maalik, Muhammad bin al Mawaz, Ibn Abdul Barr, al Maazari, Shaykh Ibn Sireen, al Madawana in favor of Ibn Taymiyyah [, Al uqood ad-Durriyah 1/45, al Kawakib ad-Durruiyah 163-165]
When as-Subki saw this letter he said This Maaliki is a liar in his naql from Abu Muhammad Juwaini and Qaadi Iyaad because Abu Muhammad Juwaini and Qaadi Iyaad never said this [Shifa as-Siqam page 302]
But this is a big mistake of as-Subki because Imam an-Nawawi, Ibn Hajar asqalani and others also mentioned same fatawa from Abu Muhammad Juwaini and Qaadi Iyaad. In fact even as-Subki himself mentioned these fatawa in “Shifa as-Siqam page 295” and said Imam an-Nawawi mentioned this fatwa in his Sharah Saheeh Muslim not in other books. But we know that Imam an-Nawawi is not alone in quoting this fatwa even Ibn Hajar asqalani and other Maaliki scholars mentioned this fatwa.
Note: This Maaliki scholar is not a liar but a Scholar of Maalikis as said by Muhammad Makhloof and Abu Al-Abbaas Al-Hilaali Al-Filaali who wrote his biography, Muhammad Makhloof wrote a short biography on him in his book Shajarat An-Noor Az-Zakiyyah fi Tabaqaat Al-Maalikiyyah, He wrote,
“The polymath, well-versed, and ingenious scholar, the one who raised the banner of the Maaliki school in Iraq; he was a devout worshipper and one of the refined ascetic scholars. He studied at the hands of his father and other scholars. He authored many books, among them a commentary on Al-Irshaad written by his father, Sharh Mukhtasar Ibn Al-Haajib Al-Asli and Al-Fari; he also wrote a lengthy Tafseer and a commentary on Ilm Al-Khilaaf (science of legal differences among jurists) and other books in different areas of knowledge. He was born in 701 AH and passed away in 767 AH.”
see his biography on Islam web Fatwa No : 290407
f) Letter from a Shafiee scholar, Ibn al Katbi Muhammad Shakir Salah al-Din ad-Damishqi (d 763 h)
He said
لا ريب أن المملوك وقف على ما سئل عنه الشيخ الإمام العلامة وحيد دهره وفريد عصره تقي الدين أبو العباس أحمد بن تيمية وما أجاب به
فوجدته خلاصة ما قاله العلماء في هذا الباب حسب ما اقتضاه الحال من نقله الصحيح وما أدى إليه البحث من الإلزام والالتزام لا يداخله تحامل ولا يعتريه تجاهل وليس فيه والعياذ بالله ما يقتضي الإزراء والتنقيص بمنزلة الرسول
وكيف يجوز للعلماء أن يحملهم العصبية أن يتفوهوا بالإزراء والتنقيص في حق الرسول
وهل يجوز أن يتصور متصور أن زيارة قبره تزيد في قدره وهل تركها مما ينقص من تعظيمه
حاشا للرسول من ذلك
نعم لو ذكر ذلك ذاكر ابتداء وكان هناك قرائن تدل على الإزراء والتنقيص أمكن حمله على ذلك مع أنه كان يكون كناية لا صريحا فكيف وقد قاله في معرض السؤال وطريق البحث والجدل
مع أن المفهوم من كلام العلماء وأنظار العقلاء أن الزيارة ليست عبادة وطاعة لمجردها حتى لو حلف أنه يأتي بعبادة أو طاعة لم يبر بها
لكن القاضي ابن كج من متأخري أصحابنا ذكر أن نذر هذه الزيارة عنده قربة تلزم ناذرها
وهو منفرد به لا يساعده في ذلك نقل صريح ولا قياس صحيح والذي يقتضيه مطلق الخبر النبوي في قوله لا تشد الرحال إلى آخره أنه لا يجوز شد الرحال إلى غير ما ذكر أو وجوبه أو ند بيته فإن فعله كان مخالفا لصريح النهي ومخالفة النهي معصية إما كفر أو غيره على قدر المنهى عنه ووجوبه وتحريمه وصفة النهي والزيارة أخص من وجه فالزيارة بغير شد غير منهي عنها ومع الشد منهي عنها
وبالجملة فما ذكره الشيخ تقي الدين على الوجه المذكور الموقوف عليه لم يستحق عليه عقابا ولا يوجب عتابا
والمراحم السلطانية أحرى بالتوسعة والنظر بعين الرأفة والرحمة إليه وللآراء الملكية علو المزيد
In this letter Muhammad Shakir Salah al-din Shafiee stated after seeking refuge. He stated “Can anyone think that traveling to visit the grave of Prophet peace be upon him will increase His status? or Will it decrease His status if someone do not travel to visit his grave? For sure this is not the case. It is understood from the sayings of Scholars that (traveling) to visit the graves is not a worship and whoever vows that he will travel and worship there then he should not fulfill his vow. Among our Later companions Qadhi Ibn al Kaj said this is Qurbah and it is obligatory to fulfill this vow. But he is alone in it and He has no support of Clear Naqal and Authentic Qiyas. In this chapter the true saying is the saying of Prophet peace be upon him “”Do not tie the camel saddle to set out a journey except the three mosques” So whenever one travels to seek blessings apart from three mosques then he is going against clear prohibition, and going against clear prohibition is a sin or kufr. If this visiting is without traveling than there is no prohibition. [al Uqud ad-Durriyah page 359-361, al Kuwakib ad-Durriyah 162-163]
g) Abu Umar and Abdullah bin abi waleed Maaliki, The scholars of ash-Sham.
They said in their letter
السفر إلى غير المساجد الثلاثة ليس بمشروع وأما من سافر إلى مسجد النبي ليصلي فيه ويسلم على النبي وعلى صاحبيه رضي الله عنهما فمشروع كما ذكر باتفاق العلماء
وأما لو قصد إعمال المطي لزيارته ولم يقصد الصلاة فهذا السفر إذا ذكر رجل فيه خلافا للعلماء وأن منهم من قال إنه منهي عنه ومنهم من قال أنه مباح وأنه على القولين ليس بطاعة ولا قربة فمن جعله طاعة وقربة على مقتضى هذين القولين كان حراما بالإجماع وذكر حجة كل قول منهما أو رجح أحد القولين لم يلزمه ما يلزم من تنقص إذ لا تنقص ولا إزراء بالنبي
وقد قال مالك رحمه الله لسائل سأله أنه نذر أن يأتي قبر النبي فقال إن كان أراد مسجد النبي فليأته وليصل فيه وإن كان أراد القبر فلا يفعل للحديث الذي جاء لا تعمل المطي إلا إلى ثلاثة مساجد والله أعلم
They said: Traveling other than three mosques is not allowed. But If this traveling is for visiting the Masjid of Prophet peace be upon him, pray there, sending blessings upon him, and his companions is allowed with the agreement of the scholars. If the visiting is not to pray in the mosque rather only to visit the grave then there is dispute among the scholars in this issue that it is prohibited or allowed…. Then he quoted the fatwa of Imaam Maalik which is not fulfilling the vow if the intent is only to visit the grave, and if the intent is to visit the mosque and praying there than it should be fulfilled.
[al Kuwakib ad-Durriyah 165-166]
h, i) The letters of Jamal ud din Yusaf bin Abdul Salam al Batti al Hanbalee, and Abdul Khaliq al Khateeb
Abdul Momin bin Abdul Khaliq al Khateeb started with Praising Allah and sending blessings on Prophet peace be upon him and quoted fatawa of Shafiees and Maalikis and ended with praise of Allah.
Shaykh Jamal ud din Yusaf said
وما جاء من الأحاديث في استحباب زيارة القبور فمحمول على ما لم يكن فيه شد رحل وإعمال مطي جمعا بينهما
The ahadith on recomendation of visiting the graves just means visiting the graves of the own city, these ahadith does not prove traveling towards them to attain barakah. [Al Uqud ad-Durriyah page 233, al Kawakib ad-Durriyah]
j) Imam ad-Dahabi defended him in Tarjumah Shaykh ul Islam
ثم ظفروا له بمسألة السفر لزيارة قبور النبيين، وأن السفر وشد الرحال لذلك منهي عنه؛ لقوله عليه السلام: «لا تُشد الرحال إلا إلى ثلاثة مساجد» مع اعترافه بأن الزيارة بلا شد رحلٍ قربةٌ، وشنعوا عليه بها واستعتوا عليه، وكتب فيها جماعةٌ بأنه يلزم من منعه شائبة تنقصٍ للنبوة؛ فيَكْفُر بذلك، وأفتى عدة بأنه مخطئٌ في ذلك خطأ المجتهدين المغفور لهم، ووافقه جماعة وكبرت القضية؛
Then he raised the issue that travelling to visit the graves of Anbiya is not allowed because of the hadith of Prophet peave be upon him “Do not tie the camel saddle to set out a journey except the three mosques” with the acknowledgment that visiting without travelling is the source of qurbah. And because of that he was attacked and wronged. And a group wrote whoever has forbade it, he has defected the nabuwwah and they did takfir because of it. Others gave fatwa that its a mistake like the mistake of mujtahideen and he will be forgiven because of that, this is accepted by a Jama`h and big judges. (end quote)
Comment: So for great Judges Ibn Taymiyyah was forgiven because he has used hadith, sahaba and the sayings of scholars in his view. He was not the first in this view. Yes some wahdatul wajoodis did takfir and showed his forged fatwa to sultan, but they were refuted by the judges and scholars of his time and the scholars who came later including Ibn Hajar asqalani who said:
، وعقدت له بسبب ذلك عدة مجالس بالقاهرة ، وبدمشق ، ولا يحفظ عن أحد منهم أنه أفتى بزندقته ، ولا حكم بسفك دمه مع شدة المتعصبين عليه حينئذ من أهل الدولة ، حتى حبس بالقاهرة ، ثم بالإسكندرية ، ومع ذلك فكلهم معترف بسعة علمه ، وكثرة ورعه ، وزهده ، ووصفه بالسخاء ، والشجاعة ، وغير ذلك من قيامه في نصر الإسلام ، والدعوة إلى الله تعالى في السر والعلانية
Many hearings were held against him in Cairo and Damascus, but there is no report that any of them said he was a heretic and there was no ruling that he should be executed, even though there were many people in government at that time who were strongly opposed to him, and he was imprisoned in Cairo, then in Alexandria. Despite that, they all recognized his vast knowledge and his deep piety and asceticism, and they described him as generous and courageous, as well as supporting Islam and calling people to Allaah in secret and openly. [introduction to al-Radd al-Waafir by Hafidh Ibn Hajar asqalani]
and ad-Dahabi defended him by saying:
وأوذي رحمه الله في ذات الله تعالى من قبل المخالفين، وأخيف في نصرة السنة المحضة، حتى سار على منارة، وعلى وضوح، ولكن الله جمع له قلوب أهل التقوى، وجمعهم على محبته، والدعاء له، وكبت الله أعداءه،
And he Rahimaullah was harmed in his path to Allāh by the opposers, threatened because he aided the pure Sunnah until Allāh raised his lighthouse, and united the hearts of the people of piety upon love of him and supplication for him, and Allah crushed his enemies [quoted from al-Dhahabī by Ibn Rajab al-Ḥanbalī in Dhayl Ṭabaqāt al-Ḥanābilah (4/496-497) through his work Muʿjam al-Shuyūkh, quoted by Abu Zahra in Hiyat Shaykh al Islam page 777, Omar bin Saood quoted in Sharah Limiyah 1/7 from Mojam ash-Shuyukh]
Imam ad-Dahabi said:
قلت وله خبرة تامة بالرجال وجرحهم وتعديلهم وطبقاتهم ومعرفة بفنون الحديث وبالعالي والنازل وبالصحيح والسقيم مع حفظه لمتونه الذي انفرد به فلا يبلغ أحد في العصر رتبته ولا يقاربه وهو عجب في استحضاره واستخراج الحجج منه وإليه المنتهى في عزوه إلى الكتب الستة والمسند بحيث يصدق عليه أن يقال كل حديث لا يعرفه ابن تيمية فليس بحديث ولكن الإحاطة لله غير أنه يغترف من بحر وغيره من الأئمة يغترفون من السواقي
“I say: He had knowledge regarding narrators, regarding their criticism and praise, and their category, and knowledge of sciences of Hadith, and ‘Aali and Naazil, and Authentic and inauthentic, with his specialization in Hifz of texts, so no one reaches his status during his time, not even near him… such that It would be true if said: “Every hadith (narration) which Ibn Taymiyyah does not know, is not a Hadith”. The (knowledge) is sorrounded by Allah (only) but the difference (between Ibn Tamiyah and other schoars is that) He was and ocean (of knowledge) and other scholars are streams which came out from it.
[Tarjumah Shaykh ul Islam by Imam ad-Dahabee p 241, dhaylh Tabaqat Al-Hanabilah by Ibn Rajab hanbalee 4/500, al Uqood ad-Durriyah by Ibn Abdul Hadi p 41, Shahadah az-Zakiyah page 41]
k) Imam al Ayni Hanafi defended by saying:
ولم يكن بحثه فيما صدر عنه في مسألة الزيارة والطلاق إلا عن اجتهاد سائغ بالاتفاق، والمجتهد في الحالين مأجور مثاب، وليس فيه شيء مما يلام أو يعاب، ولكن حملهم على ذلك حسدهم الظاهر، وكيدهم الباهر، وكفى للحاسد ذماً آخر سورة الفلق، في احتراقاته بالقلق،
Whatever he said regarding the issue of “Ziyarah” and “Talaq” is his Ijtihaad, which is allowed by the agreement. The Mujtahid get the thawab whether he is right or even when he is wrong. AND THEN THERE IS NOTHING IN HIS (THE FATAWA OF ZIYARAH AND TALAQ) WHICH SHOULD BE BLAMED AND CONDEMNED, envious tried to make his name bad by doing mischievous things. The last verse of Surah Falaq is enough in refutation of envious. he burns because he is anxious. [Taqreez of al Ayni on the book “Radd al Wafir”, Ghayat al Amani 2/157]
al Ayni not even defended and praised ibn Taymiyah rather wrote a full Sharah on the book of Shaykh al Islam Ibn Taymiyyah by the name of “العلم الهيب في شرح الكلم الطيب” in which he said on page 32, that This book is authored by:
الامام العالم العلامة الاوحد الرحلة الفهامة شيخ الاسلام والمسلمين: تقي الدين أحمد بن عبد الحليم بن تيمية الحرانى تغمده الله برحمته واسكنه بحبوح جنته وحين وقع نظرهم عليه انكبوا بالالتفات اليه
The Imam, The Scholar, The Allama.. The Knowledgeable Shaykh al Islam of the Muslims Taqi ad-Din Ahmad bin Abdul Haleem Ibn Taymiyah al Harrani May Allah have mercy on him and GRANT HIM THE BEST PLACE IN JANNAH..
Al-Ayni also said:
فمن قال هو كافر فهو كافر حقيق، ومن نسبه إلى الزندقة فهو زنديق، وكيف يكون ذلك وقد سارت تصانيفه إلى الآفاق، وليس فيها شيء مما يدل على الزيغ والشقاق
“Whoever says ibn Taymiyyah is a kaafir then he is in reality himself a kaafir, and the one who accuses him of heresy is himself a heretic. How is this possible when his works are widely available and there is no hint of deviation or dissension contained therein.” [Taqreez of al Ayni on the book “Radd al Wafir”, Ghayat al Amani 2/157]
79. Taqi ud din as-Subki accepting the truth
as-Subki said in Shifa as-Siqaam page 265
“That’s why most of authors while discussing the Manasik say that it is expedient to visit the grave of Messenger of Allah peace be upon him along with that make the intention of going to Masjid al Nabvi and praying there. Those who denounce visiting graves in fact do not reject the visiting of graves but actually describe the way of Mustahb Ziyarah and that is to do the intention of going to Masjid also”
He clearly said most of the authors say while making intention of visiting grave it is better to make intention to visit the Masjid al Nabvi and praying there.
Note: Ibn Abdul Hadi was not alone in refuting as-Subki rather
1. Abul Muzaffar Yusaf bin Muhammad al Hanbalee (696h to 776h) [Trustworthy Imam Radd al Wafir 1/131] wrote الحمية الإسلامية في الإنتصار لمذهب ابن تيمية in refutation of as-Subki.
and
2. Abu Abdullah Muhammad bin Jamal al-din Yusaf ash-Shafiee Yemeni [Shaykh, The Imam, Allama see Ghayat al Eemani 1/623] wrote قصيدة في الرد على التقي السبكي والدفاع عن ابن تيمية in refutation of as-Subki.
When as-Subki said regarding Ibn Taymiyah after his death:
لو كان حياً يرى قولي ويفهمه … رددت ما قال أقفو أثر سبسبه كما رددت عليه في الطلاق وفي … ترك الزيارة رداً غير مشتبه
If he was alive, he would listen and understand that I wrote a refutation.. As I refuted on the issue of divorce and visiting the graves.. [Quoted by his student Safadi in al Wafi bil wafiyat 21/172]
Imam Abul Muzaffar Yusaf bin Muhammad (696h to 776h) [Trustworthy Imam, see Radd al Wafir 1/131] wrote:
الحمية الإسلامية في الإنتصار لمذهب ابن تيمية in refutation of as-Subki, Just quoting two lines from it,
He said:
لكن إذا الأسد الضرغام غاب عن الـ … ـعرين تسمع فيه ضج ثعلبه
كذا الجبان خلا في البر صاح ألا … مبارزٌ وتغالى في توثبه
When the Powerful Lion (Ibn Taymiyah) is not in the Jungle, You hear the noises of the fox (as-Subki).
Coward ask for someone to come against him when there is no one in the ring. [quoted by Mahmud al Alusi in Ghayat al Amani 1/430]
Following is the Fatwa of Ibn Taymiyyah.
l) The fatawa of Ibn Taymiyyah and Ahlus sunnah regarding visiting the grave of Prophet peace be upon him
Shaykh ul Islaam Imam Ibn Taymiyyah raihmahullah said
وإن كان المسافر إلى مسجده يزور قبره صلى الله عليه وسلم، بل هذا من أفضل الأعمال الصالحة
If a traveler goes to Masjid e Nabvi then he should visit the grave of Prophet صلى الله عليه وسلم rather it is from the best of actions. [Majmu’a Fatwaa Ibn Taymiyyah 27/330]
The great Salafi scholar Ata ullah Hanif Bhojiani said:
“As we have mentioned above after reaching Madinah al Munawwarah which Muslim do not want to visit the Rawdha al aqdas?… Every Muslim should pray like Umar ra i.e. ” “O Allah! I ask you for martyrdom in Your way and death in the city of Your Messenger!” (Mawatta Imam Maalik 174) My (Ata ullah Hanif Bhojiani`s) prayer in the court of Allah is same [footnotes of Hiyat Shaykh al Islam by Abu Zahrah page 511]
The salaf of Ibn Tamiyah in this opinion
Shaykh al Albani said in al-Da’eefah (no. 47):
يظن كثير من الناس أن شيخ الإسلام ابن تيمية ومن نحى نحوه من السلفيين يمنع من زيارة قبره صلى الله عليه وسلم ؛ وهذا كذب وافتراء وليست أول فرية على ابن تيمية رحمه الله تعالى ، وعليهم ، وكل من له اطلاع على كتب ابن تيمية يعلم أنه يقول بمشروعية زيارة قبره صلى الله عليه وسلم واستحبابها إذا لم يقترن بها شيء من المخالفات والبدع ، مثل شد الرحل والسفر إليها لعموم قوله صلى الله عليه وسلم : ” لا تشد الرحل إلا إلى ثلاثة مساجد ” . والمستثنى منه في الحديث ليس هو المساجد فقط كما يظن كثيرون بل هو كل مكان يقصد للتقرب إلى الله فيه سواء كان مسجداً أو قبراً أو غير ذلك ، بدليل ما رواه أبو هريرة قال ( في الحديث له ) :
” فلقيت بصرة بن أبي بصرة الغفاري فقال : من أين أقبلت ؟ فقلت : من الطّور ، فقال : لو أدركتك قبل أن تخرج إليه ما خرجت ! سمعت رسول الله صلى الله عليه وسلم يقول : ” لا تُعْمل المُطيّ إلا إلى ثلاثة مساجد ” الحديث أخرجه أحمد وغيره بسند صحيح .
فهذا دليل صريح على أن الصحابة فهموا الحديث على عمومه ، ويؤيده أنه لم ينقل عن أحد منهم أنه شدّ الرّحْل لزيارة قبر ما ، فهم سلف ابن تيمية في هذه المسألة ، فمن طعن فيه فإنما يطعن في السلف الصالح رضي الله عنهم، ورحم الله من قال :
وكل خير في اتباع من سلف وكل شر في ابتداع من خلف
“many people think that Shaykh al-Islam Ibn Taymiyah and those who follow him among the Salafis forbid visiting the grave of the Prophet (peace and blessings of Allaah be upon him) altogether. This is a lie and a fabrication, and it is not the only lie told about Ibn Taymiyah, may Allaah have mercy on him, or about the Salafis. Everyone who reads the books of Ibn Taymiyah will see that he says it is permissible to visit his grave (peace and blessings of Allaah be upon him), and that doing so is recommended (mustahabb), so long as it is not associated with any objectionable practices or innovations (bid’ah), such as travelling solely for that purpose, because of the hadeeth “No one should set out purposely except to visit three mosques.” The hadeeth does not describe a ban only on travelling to visit other mosques, as many people think; it also includes a ban on setting out to visit any place which people think will bring them closer to Allaah, whether it is a mosque, a grave or any other place. This is indicated by the hadeeth narrated by Abu Hurayrah who said: ‘I met Basrah ibn Abi Basrah al-Ghifaari and he asked me, ‘Where are you coming from?’ I said, ‘From al-Toor [Sinai].’ He said, ‘If I had met you before you left, you would not have gone there! I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: ‘Do not travel except to three mosques.’”
This clearly indicates that the Sahaabah understood the hadeeth to be general in application [i.e., it did not apply only to mosques]. This is supported by the fact that it is not reported that any of them ever set out with the intention of visiting a grave. They (The Sahaba) are the predecessors of Ibn Taymiyah in this regard, so whoever condemns Ibn Taymiyah is in effect condemning the salaf (the righteous predecessors), may Allaah be pleased with them. May Allaah have mercy on the one who said:
“All goodness is in following those who went before (the salaf)
and all evil is in following the innovations of those who came later.”(end quote, taken from Islamqa)
Comment: This is the opinion of Sahaba and Tabiyeen i.e. when a person visit the mosuq he should pray there, send salam, visit the rawdha of Prophet peace be upon him.
80. Ibn Kathir and ad-Dahabi praising Minhaj as-Sunnah of Shaykh Ibn Taymiyyah which was written against Ibn al Muthar Rafadi.
Ibn Kathir said regarding Ibn al Muthar Rafadi:
وله كتاب (منهاج الاستقامة في إثبات الإمامة)، خبط فيه في المعقول والمنقول، ولم يدر كيف يتوجه، إذ خرج عن الاستقامة. وقد انتدب في الرد عليه الشيخ الإمام العلامة شيخ الإسلام تقي الدين أبو العباس بن تيمية في مجلدات أتى فيها بما يبهر العقول من الأشياء المليحة الحسنة، وهو كتاب حافل.
He wrote a book “Minhaj al Isteqamah fe Athbaat al Imamah” in which he messed up with the decency and reports. He did not know how to act on truth because He left Steadfastness. Shaykh The Imam Allamah Shaykh ul Islam Taqi ud din Abul Abbas Ibn Taymiyyah wrote many volumes in his refutation in it he mentioned fabulous answeres which makes our intellect surprised. It is a Comprehensive book [al Bidaya wal Nihaya 14/147]
ad-Dahabi said:
وَجَمَعَ فِيْهَا الإِمَامُ أَبُو العَبَّاسِ شَيْخُنَا مُجَلَّداً حَافِلاً قَدِ اخْتَصَرْتُهُ.
My teacher Imam Abul Abbas wrote a comprehensive volume and I did its Ikhtisaar. [Seyar Ailaam an-Nubala 11/364]
The Muhaqqiq of Siyar said in Haashiya:
يقصد ابن تيمية، وكتابه الذي أشار إليه هو ” منهاج السنة “، ومختصره الذي اختصره المؤلف أسماه: ” المنتقى من منهاج الاعتدال “.
وقد طبع بتحقيق محب الدين الخطيب.
Meaning Ibn Taymiyyah and the book he pointed out is Minhaaj as-Sunnah and the author (Ad-Dahabi) did its Ikhtisaar by the name of “al Muntaqa min Minhaaj al Aitedaal” published with the tahqiq of Muhib al din al Khateeb. (end quote)
81. Qadhi al Qadha Shams ud din al Hareeri al Hanafi on Ibn Taymiyyah:
Ibn Kathir said:
وكان يقول إن لم يكن ابن تيمية شيخ الإسلام فمن؟ وقال لبعض أصحابه: أتحب الشيخ تقي الدين؟ قال: نعم، قال: والله لقد أحببت شيئا مليحا.
“If ibn Taymiyyah was not Shaykh al-Islaam than who is? and once some of his companions asked do you love shaykh Taqi ud din he said Yes he said: By God you are loving a beautiful person.[al Bidaya wal Nihaya 14/164]
82. Ibn Abdul Hadi who refuted Taqi ud din as-Subki in as-Sarim al Munki was a muhaddith and great man.
Ibn Kathir said:
وفي يوم الأربعاء عاشر جمادى الأولى توفي صاحبنا الشيخ الإمام العالم العلامة الناقد البارع في فنون العلوم شمس الدين محمد بن الشيخ عماد الدين أحمد بن عبد الهادي المقدسي الحنبلي، تغمده الله برحمته، وأسكنه بحبوحة جنته، مرض قريبا من ثلاثة أشهر بقرحة وحمى سل، ثم تفاقم أمره وأفرط به إسهال، وتزايد ضعفه إلى أن توفي يومئذ قبل أذان العصر.
فأخبرني والده أن آخر كلامه أن قال: أشهد أن لا إله إلا الله وأشهد أن محمدا رسول الله اللهم اجعلني من التوابين واجعلني من المتطهرين.
فصلّي عليه يوم الخميس بالجامع المظفري وحضر جنازته قضاة البلد وأعيان الناس من العلماء والأمراء والتجار والعامة، وكانت جنازته حافلة مليحة، عليها ضوء ونور، ودفن بالروضة إلى جانب قبر السيف ابن المجد رحمهما الله تعالى.
وكان مولده في رجب سنة خمس وسبعمائة فلم يبلغ الأربعين، وحصل من العلوم ما لا يبلغه الشيوخ الكبار، وتفنن في الحديث والنحو والتصريف والفقه والتفسير والأصلين والتاريخ والقراءات وله مجاميع وتعاليق مفيدة كثيرة، وكان حافظا جيدا لأسماء الرجال، وطرق الحديث، عارفا بالجرح والتعديل، بصيرا بعلل الحديث، حسن الفهم له، جيد المذاكرة صحيح الذهن مستقيما على طريقة السلف، واتباع الكتاب والسنة، مثابرا على فعل الخيرات.
On Wednesday 10th of Jamadi al Awla Our friend the Shaykh, the Imam, The Scholar, The Allama, The critic, The Master in the arts of knowledge (sciences). Shams ud din Muhammad bin Shaykh Imad ud din bin Ahmad bin Abdulhadi al Maqdasee died. May Allah have mercy on him and grant him Jannah. He had a desease of pustule and tuberculosis for three months, His state became bad with Dysentery, he became more weak and he died on this day before Asr. His father told me when Ibn Adul Hadi was dying his last words (were the Shahadah) أشهد أن لا اله الا الله وأشهد ان محمد رسول الله. اللَّهُمَّ اجْعَلْنِي من التَّوَّابِينَ، وَاجْعَلْنِي من المُتطَهِّرِينَ
His funeral was prayed in Jam`e Muzaffari. His funeral was attended by Judges of the city, elders, Scholars, Leaders, Merchants and Public. His funeral was great and packed, There was Light and Nur on it, he was buried beside the grave of Sayf ibn al Majd in al Rawdhah.
He was born in Rajab 705 h, He studied those sciences of knowledge which were not informed to the great scholars. He mastered in syntax (grammar), Hadith, al Tasreef, Fiqh, Tafsir, Usool, History and Qir`at. He had good Majamee and Taleeq (on books). He was a Jayyid Hafidh of Asma wal Rijal and Routs of ahadith. He had knowledge of Jarh wa Tadeel, Expert of Ilal al Hadith. His understandings and memorization were good, His mind was authentic, He was on the path of Salaf, followed Quran and Sunnah, preserver of good deeds. [Al Bidaya wal Nihaya 14/237]
Ibn Abdul Hadi was a martyr inshaAllah according to the hadith as it is mentioned in Ahmad (23804), Abu Dawood (3111) and al-Nasaa’i (1846) that the Prophet (peace and blessings of Allaah be upon him) said: “Who do you regard as martyrs?” They said: The one who is killed for the sake of Allaah. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Martyrs are seven besides the one who is killed for the sake of Allaah. The one who dies of the plague is a martyr, the one who drowns is a martyr, the one who dies of pleurisy is a martyr, the one who dies of a stomach disease is a martyr, the one who is burned to death is a martyr, the one who dies beneath a falling wall is a martyr, and the woman who dies in pregnancy is a martyr.” This hadeeth was classed as saheeh by al-Albaani in Saheeh Abi Dawood.
It says in ‘Awn al-Ma’bood Sharh Sunan Abi Dawood:
( وصاحب ذات الجنب ) وهي قرحة أو قروح تصيب الإنسان داخل جنبه ثم تفتح ويسكن الوجع وذلك وقت الهلاك ، ومن علاماتها الوجع تحت الأضلاع وضيق النفس مع ملازمة الحمى والسعال وهي في النساء أكثر . قاله القارى.
The one who dies of pleurisy: this refers to a pustule or pustules that appear in a person’s side, then they open up and the pain lessens, and that is at the time of death. One of its signs is pain beneath the ribs and difficulty in breathing, along with persistent fever and coughing, and it occurs more often in women. This was stated by al-Qaari. (end quote)
Ibn Abdul Hadi died in the stomach desease and pustule.
83. Response to as-Sakakeeni (Rafdi who accepted the way of sunnah before death) by Ibn Taymiyyah.
Ibn Kathir said:
وكان والده الشيخ محمد السكاكيني يعرف مذهب الرافضة والشيعة جيدا، وكانت له أسئلة على مذهب أهل الخير، ونظم في ذلك قصيدة أجابه فيها شيخنا الإمام العلامة شيخ الإسلام بن تيمية رحمه الله، وذكر غير واحد من أصحاب الشيخ أن السكاكيني ما مات حتى رجع عن مذهبه، وصار إلى قول أهل السنة، فالله أعلم.
وأخبرت أن ولده حسنا هذا القبيح كان قد أراد قتل أبيه لما أظهر السنة.
His (Hasan`s) Father Muhammad as-Sakakeeni deeply knew the Madhab of Rafadis and Shias. He questioned on the madhab of Ahlul Khayr (people of sunnah), and wrote a Qaseedah regarding it which was answered by Shaykh ul Islam Ibn Taymiyyah rahimaullah. More than one companion of Shaykh mentioned that as-Sakakeeni did not die untill he repented from his Madhab and accepted the way of Ahlul Sunnah, and Allah knows best. I am told that his son Hasan was really bad and when his father accepted Sunnah, he wished to kill him [al Bidaya wal Nihaya 14/238]
84. People rejected to listen to the Khutbah of Qadhi Taqi ud din as-Subki
Ibn Kathir mentioned:
واجتمع طائفة من العامة وسألوه أن لا يغير عليهم خطيبهم تاج الدين عبد الرحيم ابن جلال الدين، فلم يلتفت إليهم، بل عمل على تقليد القاضي تقي الدين السبكي الخطابة ولبس الخلعة، وأكثر العوام لما سمعوا بذلك الغوغاء، وصاروا يجتمعون حلقا حلقا بعد الصلوات ويكثرون الفرحة في ذلك، لما منع ابن الجلال، ولكن بقي هذا لم يباشر السبكي في المحراب.
واشتهر عن العوام كلام كثير وتوعدوا السبكي بالسفاهة عليه إن خطب، وضاق بذلك ذرعا، ونهوا عن ذلك فلم ينتهوا، وقيل لهم ولكثير منهم: الواجب عليكم السمع والطاعة لأولي الأمر، ولو أمر عليكم عبد حبشي.
فلم يرعووا، فلما كان يوم الجمعة العشرين منه اشتهر بين العامة بأن القاضي نزل عن الخطابة لابن الجلال، ففرح العوام بذلك وحشدوا في الجامع، وجاء نائب السلطنة إلى المقوصرة والأمراء معه، وخطب ابن الجلال على العادة، وفرح الناس بذلك وأكثروا من الكلام والهرج.
ولما سلم عليهم الخطيب حين صعد ردوا عليه ردا بليغا، وتكلفوا في ذلك وأظهرا بغضة القاضي السبكي، وتجاهروا بذلك، وأسمعوه كلاما كثيرا، ولما قضيت الصلاة قرئ تقليد النيابة على السدة، وخرج الناس فرحى بخطيبهم، لكونه استمر عليهم، واجتمعوا عليه يسلمون ويدعون له.
A group of people gathered and told him (deputy head of the state) not to change their current Khateeb who was Taj ud din Abdul Raheem Ibn Jalal ud din. But he did not listened to them and blindly practiced on making Qadhi Taqi ud din as-Subki their Khateeb. When people listened to this news they started to gather in circles after the prayers. They were happy to keep Ibn Jalal their khateeb…. They warned as-Subki for foolishness because of his speech and as-Subki became fed up. They were stopped for this but they did not hear. Many of them were told that it is obligatory to act upon the sayings of those in authority among you even if he is black slave. But they did not listened.
And when Friday came on 20th of this month. The news reached to the people that Qadhi (as-Subki) left the Khatabat for Ibn Jalal. People became happy and gathered in Jamiya. Deputy head of the state came in and Ibn Jalal gave sermon as usual and people were happy with him… When the Khateeb said Salam to them on minbar they responded in a good way and showed hatred for Qadhi as-Subki and openly hated him and said many things to him. [Al Bidaya wal Nihaya 14/232-233]
Note: Taqi ud din as-Subki is praised by Ibn Kathir, He and Ibn al Qayyim made peace between them, Chief justice Taqi ud din as-Subki and chief justice Baha ud din as-Subki (who was son of subki`s paternal uncle) praised Shaykh ul Islam Ibn Taymiyyah
85. Qadhi al Qadha Baha ud din Muhammad bin Abdul Barr al-Subki and Taqi ud din as-Subki on Ibn Taymiyah
Some Qalandariyah and Hadariyah the sufis came and Baha ud din as-Subki ordered regarding them, and prayed two rakah and said
رحم الله ابن تيمية كان يكره هؤلاء الطوائف على بدعهم
Rahimaullah Ibn Tamiyah he hated such sects of innovators.
He was told regarding what people say regarding Ibn Tamiyah. He replied
والله يا فلان ما يبغض ابن تيمية إلا جاهل أو صاحب هوى فالجاهل لا يدري ما يقول وصاحب الهوى يصده هواه عن الحق بعد معرفته به
By Allāh, no one hates Ibn Taymiyyah except for an ignoramus or the person of desires who diverted himself from the truth after he came to know it.[al-Radd al-Wāfir (p. 95), Shahadah az-Zakiyah pages 57-58]
Qadi as-Subki himself praised Shaykh ul Islam Ibn Tmaiyah, Ias it is mentioned in shahadah az-Zakiyah
وكتب الذهبي إلى السبكي يعاتبه بسبب كلام وقع منه في حق ابن تيمية فأجابه.
ومن جملة الجواب :
وأما قول سيدي في الشيخ تقي الدين فالمملوك يتحقق كبير قدره وزخارة بحره وتوسعه في العلوم النقلية والعقلية وفرط ذكائه واجتهاده وبلوغه في كل من ذلك المبلغ الذي يتجاوز الوصف والمملوك يقول ذلك دائماً وقدره في نفسي أكبر من ذلك وأجل مع ما جمعه الله له من الزهادة والورع والديانة ونصرة الحق والقيام فيه لا لغرض سواه وجريه على سنن السلف وأخذه من ذلك بالمأخذ الأوفى و غرابة مثله في هذا الزمان بل من أزما
Dhahabee wrote to him, censuring him for what he had written, and his erroneous claims, to which as-Subkee replied saying,
“As for what you say with regard to ash-Shaykh Taqi ad-Deen ibn tamiyah, then I am convinced of the great scope, the ocean-like fullness and vastness of his knowledge of the transmitted and intellectual sciences, his extreme intelligence, his ijtihaad and his attainments in that which surpass description. And I have always held to this opinion. Personally, his status in my eyes is greater and more esteemed, for the asceticism, piety, religiosity, his helping the truth and standing firm on it for the sake of Allaah alone, his adherence to the path of the salaf and his abundant taking from it, and his strangeness in this time, nay any time.”[‘ad-Durar al-Kaamina’ of ibn Hajr under the biography of ibn Taymiyyah (1/159) and ‘Dhail Tabaqaat al-Hanaabilah’ (2/392) of ibn Rajab al-Hanbalee.]
86. Peace between Taqi du din as-Subki and Ibn Qayyim al Jawziyah
Ibn Kathir said:
وفي يوم الثلاثاء سادس عشر جمادى الآخرة حصل الصلح بين قاضي القضاة تقي الدين السبكي وبين الشيخ شمس الدين بن قيم الجوزية، على يدي الأمير سيف الدين بن فضل ملك العرب، في بستان قاضي القضاة، وكان قد نقم عليه إكثاره من الفتيا بمسألة الطلاق.
On Tuesday 16th Jamadi ul Akhir peace occurred between chief Justice Taqi ud din as-Subki and Shaykh Shams ud din bin Qayyim al Jawziyah on the hands of Ameer Sayf ud din bin Fadhl Malik of Arab in the garden of chief justice. They were blamed because of giving many fatawa on the issue of divorce. [al Bidaya wal Nihaya 14/260]
87. Imam Ibn Kathir praising Imam Ibn Qayyim al Jawziyah
He said:
وفي ليلة الخميس ثالث عشر رجب وقت أذان العشاء توفي صاحبنا الشيخ الإمام العلامة شمس الدين محمد بن أبي بكر بن أيوب الزرعي، إمام الجوزية، وابن قيمها، وصلّي عليه بعد صلاة الظهر من الغد بالجامع الأموي، ودفن عند والدته بمقابر الباب الصغير رحمه الله.
ولد في سنة إحدى وتسعين وستمائة، وسمع الحديث، واشتغل بالعلم، وبرع في علوم متعددة، لا سيما علم التفسير والحديث والأصلين.
ولما عاد الشيخ تقي الدين بن تيمية من الديار المصرية في سنة ثنتي عشرة وسبعمائة لازمه إلى أن مات الشيخ فأخذ عنه علما جما، مع ما سلف له من الاشتغال، فصار فريدا في بابه في فنون كثيرة، مع كثرة الطلب ليلا ونهارا، وكثرة الابتهال.
وكان حسن القراءة والخلق، كثير التودد لا يحسد أحدا ولا يؤذيه، ولا يستعيبه ولا يحقد على أحد، وكنت من أصحب الناس له، وأحب الناس إليه، ولا أعرف في هذا العالم في زماننا أكثر عبادة منه، وكانت له طريقة في الصلاة يطيلها جدا ويمد ركوعها وسجودها، ويلومه كثير من أصحابه في بعض الأحيان، فلا يرجع ولا ينزع عن ذلك رحمه الله.
وله من التصانيف الكبار والصغار شيءٌ كثير، وكتب بخطه الحسن شيئا كثيرا، واقتنى من الكتب ما لا يتهيأ لغيره تحصيل عشره من كتب السلف والخلف، وبالجملة كان قليل النظير في مجموعه وأموره وأحواله، والغالب عليه الخير والأخلاق الصالحة، سامحه الله ورحمه.
وقد كان متصديا للإفتاء بمسألة الطلاق التي اختارها الشيخ تقي الدين بن تيمية، وجرت بسببها فصول يطول بسطها مع قاضي القضاة تقي الدين السبكي وغيره، وقد كانت جنازته حافلة رحمه الله، شهدها القضاة والأعيان والصالحون من الخاصة والعامة، وتزاحم الناس على حمل نعشه، وكمل له من العمر ستون سنة رحمه الله..
Our friend Shaykh al Imam Allama Shams ud din Muhammad bin Abi Bakr bin Ayub al Zaree Imam al Jawziyah, son of al Qayyim died on 13th of Rajab Thursday night at the time of the Isha Adhaan, And his Funeral was prayed on next day after the Salah of Dhuhr in Jamiya al Amwi. He was buried next to the grave of his mother in the graveyard of Baab al Sagheer May Allah have mercy on him.
He was born on 691 h, he learned hadith and kept himself busy in seeking knowledge, He attained great proficiency in many branches of knowledge, particularly knowledge of tafseer, hadeeth and usool..
And when Shaykh Taqi ud din Ibn Taymiyyah came back from Egypt in 712 h he stayed with him until shaykh died. learning a great deal of knowledge from him, along with the knowledge he had already occupied himself in obtaining. So he became a singular scholar in many branches of knowledge.
He was a good qari, He had good manners, he was very friendly. He had no envy for anyone neither did he harmed anyone. He was not the one who find faults in others neither he had hatered for anyone.I was one of those who most often kept company with him and I was one of the most beloved of people to him. I don`t know anyone in my era who worhipped more then him. His prayer used to be very lengthy, with prolonged bowing and prostration. His companions would often reproach him for this, yet he never retorted back, He wrote many small and big books. He wrote many things with his good writing and collected those books which salf and khalf were unable to provide its 10th part. In short he had less patience for his own things and conditions. Khayr and good morals were dominent on him. May Allah forgive and have mercy on him.
He used to give fatwa on divorce like Shaykh Ibn Taymiyyah and because of that his problems started with Chief Justice Taqi ud din as-Subki and others and its very detailed story. His funeral was packed (i.e. full) witnessed by judges, special and general righteous people may Allah have mercy on him. People did hurry in carrying his coffin. His age was sixty years May Allah have mercy on him. [Al Bidaya wal Nihaya 14/263]
88. Ibn Kathir on Ibn al Qayyim`s son
He said
وفي يوم الاثنين ثاني عشر شهر شعبان ذكر الدرس بالصدرية شرف الدين عبد الله بن الشيخ الإمام العلامة شمس الدين بن قيم الجوزية عوضا عن أبيه رحمه الله فأفاد وأجاد، وسرد طرفا صالحا في فضل العلم وأهله، انتهى والله تعالى أعلم.
12th of Shaban on Monday Sharf ud din Abdullah bin Shaykh al Imam Allamah bin Qayyim al Jawziyah taught in al-Sadriyah after his father Rahimaullah. He did a great job And spoke good about knowledge and people of knowledge. [Al Bidaya wal Nihaya 14/264]
89. Ibn Kathir going against innovation of 15th night of Shaban
He said
ومن العجائب والغرائب التي لم يتفق مثلها ولم يقع من نحو مائتي سنة وأكثر، أنه بطل الوقيد بجامع دمشق في ليلة النصف من شعبان، فلم يزد في وقيده قنديل واحد على عادة لياليه في سائر السنة ولله الحمد والمنة.
وفرح أهل العلم بذلك، وأهل الديانة، وشكروا الله تعالى على تبطيل هذه البدعة الشنعاء، التي كان يتولد بسببها شرور كثيرة بالبلد،
And among the strange of the strange matters which was not held in two hundred or above years is that He invalidated the lightings in Jamiya tul Damishq on 15th night of Shaban. And like the other nights of the year he did not add any lamp. Because of this people of knowledge and deen became happy. They thanked Allah on the ending of this false innovation because of this innovation many evils originated in the city. [Al Bidaya wal Nihaya 14/264]
90. The death of Shaykh ul Islam Ibn Taymiyyah
Ibn Kathir mentioned regarding his funeral and the things happend at that day in six pages. He mentioned that Among those who washed his body included great righteous, people of knowledge and his teacher hafiz abul Hajjaj al Mizzi. Shaykh Muhammad bin Tamam lead his funeral prayer, Then Zain ud din Abdul Rahman lead the funeral prayer, Shaykh Alaud din Khraat also lead the funeral prayer, now i am only going to quote the conclusion of what Ibn Kathir mentioned.
He said:
وبالجملة كان يوماً مشهوداً لم يعهد مثله بدمشق إلا أن يكون في زمن بني أمية حين كان الناس كثيرين، وكانت دار الخلافة، ثم دفن عند أخيه قريباً من أذان العصر على التحديد، ولا يمكن أحد حصر من حضر الجنازة، وتقريب ذلك أنه عبارة عمن أمكنه الحضور من أهل البلد وحواضره ولم يتخلف من الناس إلا القليل من الصغار والمخدرات، وما علمت أحداً من أهل العلم إلا النفر اليسير تخلف عن الحضور في جنازته، وهم ثلاثة أنفس: وهم ابن جملة، والصدر، والقفجاري.
وهؤلاء كانوا قد اشتهروا بمعاداته فاختفوا من الناس خوفاً على أنفسهم، بحيث إنهم علموا متى خرجوا قتلوا وأهلكهم الناس، وتردد شيخنا الإمام العلامة برهان الدين الفزاري إلى قبره في الأيام الثلاثة وكذلك جماعة من علماء الشافعية، وكان برهان الدين الفزاري يأتي راكباً على حماره وعليه الجلالة والوقار رحمه الله.
وعملت له ختمات كثيرة، ورؤية له منامات صالحة عجيبة، ورثي بأشعار كثيرة وقصائد مطولة جداً.
وقد أفردت له تراجم كثيرة، وصنف في ذلك جماعة من الفضلاء وغيرهم، وسألخص من مجموع ذلك ترجمة وجيزة في ذكر مناقبه وفضائله وشجاعته وكرمه ونصحه وزهادته وعبادته وعلومه المتنوعة الكثيرة المجودة وصفاته الكبار والصغار، التي احتوت على غالب العلوم ومفرداته في الاختيارات التي نصرها بالكتاب والسنة وأفتى بها.
وبالجملة كان رحمه الله من كبار العلماء وممن يخطئ ويصيب ولكن خطأه بالنسبة إلى صوابه كنقطة في بحر لجي، وخطأه أيضاً مغفور له كما في (صحيح البخاري):
((إذا اجتهد الحاكم فأصاب فله أجراً وإذا اجتهد فأخطأ فله أجر)) فهو مأجور.
وقال الإمام مالك بن أنس: كل أحد يؤخذ من قوله ويترك إلا صاحب هذا القبر.
In short this was memorable day, the like of it was not seen in Damascus apart from the era of Bani Umayyiyah when the population of people was great and it was a Capital. He was buried besides the grave of his brother near the time of asr. No one can count (exact) number of those who were present in the funeral because people of city and towns all were present apart from three, and they were Ibn Jamla, as-Sadr and al Qafjari.
These people were famous in his enmity who were hiding because of the fear of people because they did not know if they will come out they will be arrested and people will kill them. My shaykh Burhan ud din al Fazari (the best Shafiee teacher of Ibn Kathir see page al bidaya 14/169) came to his grave for three days, Likewise a group of Shafiee scholars came. Burhan ud din al Fazari came on his donkey and he was a man of glory and dignity Rahimaullah. Many khatam were done for him and many of the strange good dreams were seen…
A group of scholars wrote his biography and I (Ibn Kathir) will also write a short biography from these books. Which will include his Qualities, Virtues, courage, generosity, his advise, his Zuhd, his Worship, his diverse knowledge and his big and little attributes, It will contain his dominant knowledge and his unique selection by which he helped Quran and Sunnah and gave fatawa. In brief he Rahimaullah was one of the great scholars who may err or maybe correct in their decisions. But his slips are like a small speck in a vast deep ocean (i.e. very few), and his mistake is also forgiven as it is mentioned in Saheeh al Bukhari “”When a judge gives judgement and strives to know a ruling (ijtahada) and is correct, he has two rewards. If he gives judgement and strives to know a ruling, but is wrong, he has one reward” So he (Ibn Taymiyyah) will be rewarded. and Maalik bin Anas said: ‘Take and leave the words of all men, except the one in this grave,’ pointing towards the grave of Allah’s Messenger (sallalalhu alaihi wa-sallam). [al Bidaya wal Nihaya 14/162]
Ibn Rajab Hanbalee said:
وصلى عَلَيْهِ صلاة الغائب فِي غالب بلاد الإِسْلام القريبة والبعيدة ، حَتَّى فِي اليمن والصين ، وأخبر المسلمون ، أَنَّهُ نودي بأقصى الصين للصلاة عَلَيْهِ يَوْم جمعة : الصلاة عَلَى ترجمان الْقُرْآن.
Funeral services were also held in several nearer and far-off lands even in Yemen and China. The Muslims (the travelers returning from china) said: It was announced on friday regarding his funeral that “This is the funeral service of an expositor of the Quran” [Dhayl Tabqaat al Hanabilah 2/407]
Note: Khatam was done by some lay people (not all of them). Maybe they were not informed regarding the fatwa of Shaykh ul Islam that he said:
والقراءة على الميت بعد موته بدعة ، بخلاف القراءة على المحتضر ، فإنها تستحب بياسين
Reciting Qur’aan over the deceased after he has died is a bid’ah (innovation), unlike reciting for the one who is dying, when it is mustahabb to recite Yaa Seen. [al-Ikhtiyaaraat (p. 91)]
Ibn al Qayyim said in Zaad al-Maad
وكان من هديه – صلى الله عليه وسلم – تعزية أهل الميت ، ولم يكن من هديه أن يجتمع للعزاء ، ويقرأ له القرآن ، لا عند قبره ولا غيره ، وكل هذا بدعة حادثة مكروهة .
“One of the things that the Prophet (peace and blessings of Allaah be upon him) taught was to offer condolences to the family of the bereaved, but it is not part of his teachings to gather together to mourn and read Qur’aan for him (the deceased), whether that is at the grave or elsewhere. All of that is bid’ah and a reprehensible innovation.” (Zaad al-Maad, 1/509)
90. Why the people Loved Ibn Taymiyyah
Shihab al din Ibn Fadhl Allah al Umree (700 h to 749 h) said:
كانت تأتيه القناطير المقنطرة من الذهب والفضة والخيل المسومة والأنعام والحرث فيهب ذلك بأجمعه، ويضعه عند أهل الحاجة في موضعه، لا يأخذ منه شيئاً إلا ليهبه،
Those who loved him would give him gifts of silver, gold, beautiful horses, cattle and crops. He would donate these gifts to the needy and he would not take anything. [Ghayat al Eemani 2/210]
91. The claim that Ibn Taymiyah went against 4 Imams and he had no Salaf in his fatawa.
In response Shaykh Safi al-din al Hanafi the Matureedi (d 1200 h) said in his book
القول الجلي في ترجمة الشيخ تقي الدين ابن تيمية الحنبلي that:
“قد نص على أنه بلغ رتبة الاجتهاد جمع من العلماء؛ منهم الإمام أبو عبد الله الذهبي، والحافظ ابن حجر، والحافظ السيوطي في طبقات الحفاظ، ولم يتفرد بمسألة منكرة قط، وإن كان قد خالف الأئمة الأربعة في مسائل فقد وافق فيها بعض الصحابة أو التابعين”
This is clear that He (Ibn Taymiyah) reached the level of Ijtihaad, A group of scholars mentioned this. Among them are Abu Abdullah ad-Dahabee, Hafidh Ibn Hajar (al asqalani) and Hafidh as-Suyuti in Tabqaat al Huffaadh. He was not alone in any of his fatwa, even though he disagreed with four Imams in Masaail but those were in agreement of some companions or Tabiyeen. [al Qawl al Jalli fe Tarjuma Shaykh Taqi al Din Ibn Taymiyah al Hanbali page 6, Ghayat al Amani 1/484]
Safi al din al Hanafi said in the introduction of his book.
فهذا جزء لطيف في ترجمة شيخ الإسلام وبركة الأنام علم. الزهاد وأوحد العباد سيد الحفاظ و فارس المعاني والألفاظ تقي الدين أبی. العباس أحمد بن عبد الحليم بن مجد
This is a small tract giving a biographical sketch of the Shaykh al Islam Ibn Taymiyah, who is blessing for the people, a sign of the pious, a great unitarian from among HIS servants, a leader of the conners, a cavalier of words and ideas, known as Taqi al Din abul Abbas… [al Qawl al Jalli page 1]
Shaykh Safi al Din was a Mautureedi Imam of his time and went against few stances of Ibn Taymiyah like Travelling to visit the graves and the issue of divorce but he defended his aqeeda and refuted the claims of the likes of Taqi al Hisni (the liar who said Ibn Rajab Hanbali made takfeer of Ibn Taymiyah) and Ibn Hajar al Haytami that Ibn Taymiyah was a Mujassami. Apart from Aqaid, he also defended his stance on fiqhi issues like divorce etc that Ibn Taymiyah was not alone giving these fatawa.
Before him various scholars said this for example Ibn Kathir said:
An awesome response by Ibn Taymiyyah to al-Akhnaa’i who claimed against him that He went against consensus of the Muslims many times.
Ibn Taymiyah responded
الوجه السابع : أن لفظ (كم) يقتضي التكثير ، وهذا يوجب كثرة المسائل التي خرق المجيب فيها الإجماع . والذين هم أعلم من هذا المعترض وأكثر اطلاعا : اجتهدوا في ذلك غاية الاجتهاد ، فلم يظفروا بمسألة واحدة خرق فيها الإجماع ، بل غايتهم أن يظنوا في المسألة أنه خرق فيها الإجماع ، كما ظنه بعضهم في مسألة الحلف بالطلاق ، وكان فيها من النزاع نقلا ، ومن الاستدلال فقها وحديثا : ما لم يطلع عليه .
الوجه الثامن : أن المجيب [ يعني : شيخ الإسلام نفسه ] ـ ولله الحمد ـ لم يقل قط في مسألة إلا بقول قد سبقه إليه العلماء ؛ فإن كان قد يخطر له ويتوجه له ، فلا يقوله ولا ينصره إلا إذا عرف أنه قد قاله بعض العلماء ، كما قال الإمام أحمد : إياك أن تتكلم في مسألة ليس لك فيها إمام ؛ فمن كان يسلك هذا المسلك ، كيف يقول قولا يخرق فيه إجماع المسلمين ، وهو لا يقول إلا ما سبقه إليه علماء المسلمين ؟!
7. Using the phrase “How many’ implies that there is a large number of issues, which means that there are so many issues where I went against scholarly consensus. But those who have greater knowledge than this objector and are more widely-read than him tried very hard to count issues where I went against consensus, but they could not come up with even one issue in which I went against consensus. The most that can be said is that they think that in some issue I was going against consensus, as some of them thought with regard to the issue of regarding talaaq as an oath when there is no intention of divorce, concerning which there are reports from the scholars which indicate that there was a dispute concerning this issue and that there was a text of hadith which may indicate that, of which the opponents were not aware.
8. I have never come up with any view concerning any issue except it was based on the view of some scholar who came before me. If any idea or view crossed my mind and I felt comfortable with it, I would not speak of it or support it unless I knew that some of the scholars already held this view. As Imam Ahmad said: “beware of speaking concerning an issue in which you have no precedent from a scholar who came before you.” How can someone who follows this advice come up with a view that is contrary to the consensus of the Muslims, when he does not say anything but it was said by some Muslim scholars before him? [End quote from ar-Radd ‘ala al-Akhnaa’i (457-458) Islamqa]
93. What if Ibn Taymiyah was alive in the era of Four Imams?
Shihab al din Ibn Fadhl Allah al Umree (700 h to 749 h) said in his book
بمسالك الأبصار في مسالك الأمصار
فلو شعر أبو حنيفة بزمانه وملك أمره لأدنى عصره إليه مقترباً، أو مالك لأجرى وراءه أشهبه ولو كبا، أو الشافعي لقال ليت هذا كان للأم ولداً وليتني كنت له أباً، أو الشيباني ابن حنبل لما لام عذاره إذ غدا منه لفرط العجب أشيبا، لا بل داود الظاهري وسنان الباطني لظنا تحقيقه من منتخله، وابن حزم والشهرستاني لحشر كل منهما ذكره في نحله، أو الحاكم النيسابوري والحافظ السِّلفي لأضافه هذا إلى مستدركه وهذا إلى رحله،
If Abu Hanifa would know and had power then he would take his era to the era of Ibn Taymiyah so that he would meet him, Maalik would take his horse behind him (so that he could meet him).., Shafiee would wish a son like him, Ahmad would (I am not getting it)… rather Dawud ad-Daahiri and Sinan al Baatini would think that his research is their Madhab, Ibn Hazam and Shahristani would mention him in their Madhab, al Haakim al Neshapuri would mention him in al Musradrak and Hafidh as-Salafi wouldmention him in his Rihlah. [al Madhab al Ahmad fe Tarajim ashaab Imam al Ahmad by Abdul Rahman Muhammad al Maqdisi al Aleemi 860 h to 948 h vol 5 page 29, Ghayat al Amani 2/199]
94. If al Mizzi and Ibn Taymiyah praise a Man, that is enough for his trustworthiness.
95. Conclusion:
Ibn Taymiyyah was one of the best scholar of his time according to Imam ad-Dahabi and Ibn Kathir. He was a Mujtahid, no matter what ignorants say regarding him. His status is great even in the eyes of those who did debate with him. He was wrongly jailed because of his enemies. First he was jailed because of al Manbaji wahdatul wajoodi as he was teacher of Jashangir who was a ruler. But he was killed brutally and his teacher did not helped him. Then Ibn Taymiyyah was jailed because of forgery against him that he said visiting the graves and the grave of Prophet peace be upon him is sin by consensus.