Who was Mulla Ali al qari rahimahullah.
Al-Hamawi said in his biography:
: علامة الزمان، وواحد العصر والأوان، وعالم بلد الله الحرام والمشاعر العظام. قرأ العلم ببلاده ثم رحل إلى مكة المكرمة وتديرها. وله شيوخ كثيرون منهم: شيخ الإسلام ابن جعفر الهيتمي وكان كثير الاعتراض عليه، وشديد التعصب على الشافعية. وله مصنفات كثيرة؛ منها: شرح الشفاء وشرح الشمائل. وشرح النخبة. وشرح الشاطبية. وشرح الجزرية ولخص القاموس وسماه الناءوس. ورسالة في ابن عربي والحط منه بقوله بإيمان فرعون وغير ذلك، وله وسائل لا تحصى كثرة وتوفي بمكة المكرمة سنة ألف وأربعة عشر ودفن بالمعلى ولما بلغ خبر موته علماء مصر وصلوا عليه بالجامع الأزهر صلاة الغيبة في مجمع حافل يجمع آلاف نسمة – رحمه الله تعالى – انتهى ملخصاً.
The scholar of the time, the one and only of his era, and the scholar of the Holy City of Allah and the great cites. He studied knowledge in his homeland, then traveled to Mecca and settled there. He had many teachers, including Sheikh al-Islam Ibn Jafar al-Haytami, he disagreed with him abundantly and was strongly biased towards the Shafi’i school.
He wrote many books, including: “Sharh al-Shifa”, “Sharh al-Shamail”, “Sharh al-Nukhbah” , “Sharh al-Shatibiyyah” , and “Sharh al-Jazariyyah”. He also abridged “Al-Qamus” and named it “Al-Nawaus”.
He wrote a treatise on Ibn Arabi and criticized his statement about the faith of Pharaoh, among other things. He had countless other works and died in Mecca in the year 1414 AH. He was buried in Al-Ma’la, and when the news of his death reached the scholars of Egypt, they performed a funeral prayer for him in Al-Azhar Mosque, which was attended by thousands of people – may Allah have mercy on him. (End quote, Jala al aynayn page 55)
Numan khayr ud din al Alusi said:
قلت: وكان كثير الذبّ أيضاً عن شيخ الإسلام ابن تيمية والشيخ ابن القيم وكامل التعظيم لهما ومما قاله في شرح الشمائل ما نصه: ومن طالع شرح منازل السماء السائرين تبين له أنهما كانا من أكابر أهل السنة والجماعة ومن أولياء هذه الأمة، انتهى. وأطال في كثير من تأليفاته ببيان حالهما والتنويه بقدرهما ومن أراد ذلك فليرجع إلى ما هنالك
I say: He also frequently defended Sheikh al-Islam Ibn Taimiyyah and Sheikh Ibn al-Qayyim, and held them in high esteem. In his commentary on al-Shamail, he said: “Whoever reads the commentary on ‘Manazil al-Saireen’ will realize that they were among the greatest scholars of the Sunnah wal jama’ah, and among the awliya’ among this nation.” He elaborated on their status and significance in many of his writings, and whoever wants to know more should refer to those works.
(End quote, Jala al aynayn page 56)
Following are just 11 places where Mulla Ali al qari refuted Ibn hajr al haytami. Even though Mulla Ali al Qari was student of Ibn Hajar al Haytami and praised him by saying Shaykh of Islam.
But he refuted him in various places. Many such examples can be see in Mirqaat al Mafateeh and various other booked.
Few examples are quoted here:
1. Mulla Ali al Qari said:
قصة رحلة بلال ثم رجوعه إلى المدينة بعد رؤيته عليه الصلاة والسلام في المنام وأذانه بها وارتجاج المدينة لاأاصل لها وهي بينة الوضع وكأن ابن حجر المكي ما اطلع عليه وذكرها في كتابه الموضوع للزيارة
The story of traveling of Bilal towards Madinah after he saw Prophet peace be upon him in dream. And saying Adhaan.. There is no base of this story and it is clear fabrication. Ibn Hajar Makki was not informed on it as He mentioned this athar in his book on Ziyarah. [Al Modhuaat al Sughraa by Mulla Ali Qari]
2. Under the hadith 2199 of Mirqaat he said regarding the meaning taken by Ibn Hajar.
فيبعد أن يكون مراداً من الحديث.
It (the meaning taken by Ibn Hajar) is far from the meaning of hadith. (end quote)
3. al Qaari mentioned the quote by Ibn Hajar and refuted by saying:
وأما قول ابن حجر أخبر بها عن الجمع لأنه اسم جنس في الأصل فقول منطقي لا حقيقة له
.. This is Mantaqi saying which has no reality. [Mirqaat al Mafateeh under the hadith 1630]
Under same hadith he said:
قال ابن حجر : لا ينافي ظاهره ما مر أن القائل غيره لأنه لا مانع أنه … لأن حالة النزاع، هو وقت خروج الروح فبين كلامية تناقض بين
i.e. There is contradiction in his two sayings. [Mirqaat al Mafateeh under the hadith 1630]
4. Mulla ali al Qari mentioned the quote by Ibn Hajar against Ibn Taymiyah and responded by saying:
أقول : صانهما الله عن هذه السمة الشنيعة والنسبة الفظيعة
I say: Allaah protected them – i.e., Ibn al-Qayyim and his Shaykh Ibn Taymiyah – from this abhorrent accusation. [Mirqaat al Mafateeh Kitab al Libaas, vol 8 page 216 under the hadith 4340 dar ul kutub Ilmiya]
Then he silenced Ibn Hajar’s accusation by saying
فإن كلامه بعينه مطابق لما قاله الإمام الأعظم ، والمجتهد
His (Ibn Taymiya’s) saying (regarding Asma wal Sifaat) is same as Imam al Adham and Greatest of the Mujtahid (Abu Hanifa).
[Mirqaat al Mafateeh Kitab al Libaas, vol 8 page 217 under the hadith 4340 dar ul kutub Ilmiya]
5. Ibn Jawzi mentioned a particular hadith in Modhuaat and Ibn Hajr tried to refute him, but Mulla Ali al Qari refuted him and said:
فَقَوْلُ ابْنِ حَجَرٍ مَرْدُودٌ
The saying if Ibn Hajr is Mardood.
Mirqaat al Mafateeh no. 1595
6. Another place he said:
وَبِهَذَا التَّحْقِيقِ الْمَعْنَوِيِّ ظَهَرَ بُطْلَانُ قَوْلِ ابْنِ حَجَرٍ
With this al Ma’nawi investigation, it is clear that the statement of Ibn Hajr is Batil (invalid). Mirqaat al Mafateeh no. 1625
7. He said:
وَأَمَّا قَوْلُ ابْنِ حَجَرٍ: فَكَانَتْ جَوَابًا عَمَّا يُقَلِّلُ مِنْ سَبَبِ طِيبِهَا، فَيُقَالُ: سَبَبُهُ أَنَّهَا لَمْ تَزَلْ فِي الْجَسَدِ الطَّيِّبِ السَّالِمِ مِنَ الْوُقُوعِ فِي الْمَعَاصِي وَالْمُخَالَفَاتِ فَغَيْرُ صَحِيحٍ بَلِ الصَّوَابُ قَلْبُهُ فَإِنَّ طِيبَ الرُّوحِ سَبَبٌ لِطِيبِ الْقَالَبِ لَا عَكْسُهُ كَمَا أَشَارَ إِلَيْهِ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ – بِقَوْلِهِ: ” «إِذَا صَلُحَ الْقَلْبُ صَلُحَ الْجَسَدُ كُلُّهُ» “
I.e the deduction of Ibn Hajr from this hadith is not saheeh rather it is opposite.
Mirqaat al mafateeh no. 1627
8. He refuted Ibn hajr by saying:
وَأَمَّا قَوْلُ ابْنِ حَجَرٍ: أَخْبَرَ بِهَا عَنِ الْجَمْعِ لِأَنَّهُ اسْمُ جِنْسٍ فِي الْأَصْلِ فَقَوْلٌ مَنْطِقِيٌّ لَا حَقِيقَةَ لَهُ.
I.e. the saying of Ibn Hajr is Mantaqi which has no reality at all.
Mirqaat. 1630
9. He said:
وَأَمَّا قَوْلُ ابْنِ حَجَرٍ: أَيِ اكْتُبُوا الْآنَ، وَإِنْ كُتِبَ فِي سَابِقِ الزَّمَانِ فَمُحْتَاجٌ إِلَى دَلِيلٍ صَحِيحٍ وَنَقْلٍ صَرِيحٍ
As for the saying of Ibn Hajr.. it is mohtaaj of authentic evidence and clear naqal. (Mirqaat no. 1630)
10. He again said:
وَلَا إِلَى قَوْلِ ابْنِ حَجَرٍ إِلَى نِصْفِهِ، فَإِنَّهُ لَا يَصِحُّ أَنْ يُقَالَ مِنْ قِبَلِ الْعَقْلِ بَلْ يَحْتَاجُ إِلَى صِحَّةِ النَّقْلِ
I.e. his saying is against aqal rather mohtaj of authentic naqal.
Mirqaat no. 1630
11. He said:
وَأَمَّا قَوْلُ ابْنِ حَجَرٍ: أَيْ: دَائِمًا أَوْ غَالِبًا أَوْ أَنَّ الْجَمْعَ بَيْنَ الضِّيقِ وَالضَّمِّ مِنْ خَصَائِصِ الْكُفَّارِ فَعَنِ التَّحْقِيقِ بَعِيدٌ، وَبِالنِّسْبَةِ إِلَى الْأَكَابِرِ غَيْرُ سَدِيدٍ، وَاللَّهُ الْمُوَفِّقُ
I.e. the saying of Ibn Hajr is far from research and attributing this research to great scholars (akabireen) is not true.
Mirqaat no. 1630
Many other examples can be seen in his books.