All over internet some Rafadis and extreme Sufis are quoting the following statements from al Bidaya wal Nihaya against Ahlus sunnah:
In’Al bidaaya wan nihaaya’Imam Ibn Katheer (student of Allama Ibn e Taymiyyah) narrates:
وحضر جمع كثير إلى الغاية إلى القلعة، فأذن لهم في الدخول عليه، وجلس جماعة عنده قبل الغسل، وقرءوا القرآن
‘When ibn taymiyah passed away, people sought permission to enter the room and they recited Quran next to ibn taymiyah before the ghusl. (end quote)
Response:
This was the practice of lay people as, Ibn Tamiyah himself went against this stance as Shaykh al-Islam Ibn Tamiyah (may Allaah have mercy on him), said in al-Ikhtiyaaraat (p. 91):
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. End quote.
Then it is stated in al Bidaya wal Nihaya
وتبركوا برؤيته وتقبيله، ثم انصرفوا، وحضر جماعة من النساء ففعلوا مثل ذلك ثم انصرفوا
They sought barakah, their eyes were exalted with this beautiful vision and they started to kiss him to seek barakah. Then the men left and the women came and they did the same and then they left.
وشرب جماعة الماء الذي فضل من غسله
They drank the water from the ghusl of Allama ibn e taymiyyah (to gain Barakah from it).
Response:
He is talking about what lay people did with him and Aqeedah of Imam Ibn Kathir is different. These points are cleared in the article “Ibn Jawzi vs Asking help from the dead”,
https://systemoflife.com/articles/aqeedah/319-ibn-jawzi-versus-the-creed-of-asking-help-from-dead#axzz2xWgZ0pAV
as for Ibn Tamiya, then His teachings are well known
Shaykh Ibn Tamiyah said
وَكَثِيرٌ مِمَّنْ يَسْتَغِيثُ بِالْمَشَايِخِ فَيَقُولُ : يَا سَيِّدِي فُلَانٌ أَوْ يَا شَيْخُ فُلَانٍ اقْضِ حَاجَتِي . فَيَرَى صُورَةَ ذَلِكَ الشَّيْخِ تُخَاطِبُهُ وَيَقُولُ : أَنَا أَقْضِي حَاجَتَك وَأُطَيِّبُ قَلْبَك فَيَقْضِي حَاجَتَهُ أَوْ يَدْفَعُ عَنْهُ عَدُوَّهُ وَيَكُونُ ذَلِكَ شَيْطَانًا قَدْ تَمَثَّلَ فِي صُورَتِهِ لَمَّا أَشْرَكَ بِاَللَّهِ فَدَعَا غَيْرَهُ
. وَأَنَا أَعْرِفُ مِنْ هَذَا وَقَائِعُ مُتَعَدِّدَةٌ ؛ حَتَّى إنَّ طَائِفَةً مِنْ أَصْحَابِي ذَكَرُوا أَنَّهُمْ اسْتَغَاثُوا بِي فِي شَدَائِدَ أَصَابَتْهُمْ . أَحَدُهُمْ كَانَ خَائِفًا مِنْ الْأَرْمَنِ وَالْآخَرُ كَانَ خَائِفًا مِنْ التتر : فَذَكَرَ كُلٌّ مِنْهُمْ أَنَّهُ لَمَّا اسْتَغَاثَ بِي رَآنِي فِي الْهَوَاءِ وَقَدْ دَفَعْت عَنْهُ عَدُوَّهُ . فَأَخْبَرْتهمْ أَنِّي لَمْ أَشْعُرْ بِهَذَا وَلَا دَفَعْت عَنْكُمْ شَيْئًا ؛ وَإِنَّمَا هَذَا الشَّيْطَانُ تَمَثَّلَ لِأَحَدِهِمْ فَأَغْوَاهُ لَمَّا أَشْرَكَ بِاَللَّهِ تَعَالَى . وَهَكَذَا جَرَى لِغَيْرِ وَاحِدٍ مِنْ أَصْحَابِنَا الْمَشَايِخِ مَعَ أَصْحَابِهِمْ ؛ يَسْتَغِيثُ أَحَدُهُمْ بِالشَّيْخِ فَيَرَى
الشَّيْخَ قَدْ جَاءَ وَقَضَى حَاجَتَهُ وَيَقُولُ ذَلِكَ الشَّيْخُ : إنِّي لَمْ أَعْلَمِ بِهَذَا فَيَتَبَيَّنُ أَنَّ ذَلِكَ كَانَ شَيْطَانًا . وَقَدْ قُلْت لِبَعْضِ أَصْحَابِنَا لَمَّا ذَكَرَ لِي أَنَّهُ اسْتَغَاثَ بِاثْنَيْنِ كَانَ يَعْتَقِدُهُمَا وَأَنَّهُمَا أَتَيَاهُ فِي الْهَوَاءِ ؛ وَقَالَا لَهُ طَيِّبِ قَلْبَك نَحْنُ نَدْفَعُ عَنْك هَؤُلَاءِ وَنَفْعَلُ وَنَصْنَعُ . قُلْت لَهُ : فَهَلْ كَانَ مِنْ ذَلِكَ شَيْءٌ ؟ فَقَالَ : لَا . فَكَانَ هَذَا مِمَّا دَلَّهُ عَلَى أَنَّهُمَا شَيْطَانَانِ ؛ فَإِنَّ الشَّيَاطِينَ وَإِنْ كَانُوا يُخْبِرُونَ الْإِنْسَانَ بِقَضِيَّةِ أَوْ قِصَّةٍ فِيهَا صِدْقٌ فَإِنَّهُمْ يَكْذِبُونَ أَضْعَافَ ذَلِكَ كَمَا كَانَتْ الْجِنُّ يُخْبِرُونَ الْكُهَّانَ
“Many of those who call on Shaykhs in time of need saying, ‘O master so and so, or Shaykh so and so, fulfill my need’ have seen an image of the Shaykh saying, ‘I will fulfill your need and put your heart at ease,’ then it fulfills their needs or repels their enemies. In such cases it is a devil taking the Shaykh’s form when they committed Shirk byassociating partners with Allaah and calling on others beside Him.
I know of many such incidences even among a group of my companions who called on me in times when they were struck by calamities. One was afraid of the Romans and another of theTatars. Both of them mentioned that they called out to me, they saw me in the air and I repelled their enemies for them. I informed them that I did not hear their cries nor did I repel their enemies. It was a devil taking my appearanceto seduce them when they associated partners with Allaah the Almighty. Similar incidents have also happened to the students of my contemporaries among the scholars, whereby some of their students have sought refuge in them and have seen them fulfill their needs. The scholars have also denied doing so and indicated that it was in fact the work of devils.”[Majmoo’ Al-Fataawaa, Vol. 35, pp. 115 Translation taken from Multaqa]
Comment: One can see Ibn Tamiyah ra is warning against the whispers of Shaitan. This has happend in Lahore. It is very famous that when India Attacked Lahore in 1965 then Ali Hajvery the sufi saint (known as Data gunj Baksh) saved Lahore, He was sheild against the bombing. Ask any elderly of Lahore and He/She will tell you this story.
Then al Bidaya wal Nihaya states
إن الخيط الذي كان فيه الزئبق الذي كان في عنقه بسبب القمل، دفع فيه مائة وخمسون درهما
Whilst doing ghusl they saw Ibn taymiyyah had a taweez around his neck, he had nits so the taweez was to protect him from them. That taweez was then auctioned, it was sold for 150 dirhams.
Response
This is wrong translation, rather it means
جوؤں کے باعث جو آپ نے اپنی گردن میں جو پارے والا دھاگہ ڈالا تھا۔
Because of lice he had a mercury thread around his neck.
Urdu Scan: http://htmlimg2.scribdassets.com/3yoyhr71s0u1m5r/images/161-2c2dbfa43e.jpg
Secondly, Ibn Abdul Hadi quoted this with the seegha Tamreedh:
وقيل إن الخيط الذي فيه الزئبق الذي كان في عنقه بسبب القمل دفع فيه مائة وخمسون درهما
It is said he had lice so he was wearing a mercury thread around his neck. That was then auctioned, it was sold for 150 dirhams. [Al-‘Uqood ad-Durriyah min Manaaqib Shaikhil-Islaam Ibn Taymiyyah]
So there is a doubt in this report.
Thirdly, Shaykh Rafiq Taahir said Mercury is a metal which prevents lice and other diseases like Goitre, In short It was for medical purpose. This is not shirk see the following hadith
Narrated Anas:
أَنَّ عَبْدَ، الرَّحْمَنِ بْنَ عَوْفٍ وَالزُّبَيْرَ شَكَوَا إِلَى النَّبِيِّ صلى الله عليه وسلم ـ يَعْنِي الْقَمْلَ ـ فَأَرْخَصَ لَهُمَا فِي الْحَرِيرِ، فَرَأَيْتُهُ عَلَيْهِمَا فِي غَزَاةٍ.
`Abdur Rahman bin `Auf and Az-Zubair complained to the Prophet, i.e. about the lice (that caused itching) so he allowed them to wear silken clothes. I saw them wearing such clothes in a holy battle. [Sahih al-Bukhari 2920]
Note 1: Shaykh ul Islam was in prison due to false charge i.e. He said visiting the grave of Prophet is prohibited. Imam Ibn Kathir and Imam Ibn Abdul Hadi said this is a clear lie because shaykh never said that. In prison shaykh had lice which is normal. This has happened to many like
Narrated Mujahid:
that Ka’b bin ‘Ujrah said: “By the one in Whose Hand is my soul! This Ayah was revealed referring to my case: ‘And whosoever of you is ill or has an ailment on his scalp (necessitating shaving) he must pay Fidyah of either fasting or giving charity, or a sacrifice. (2:196)'” He said: “We were with the Messenger of Allah (ﷺ) at Al-Hudaibiyyah and we were in a state of Ihram. The idolaters had held us back, and I had a good deal of hair, and the lice were falling on my face. The Prophet (ﷺ) passed by me and said: ‘The lice on your head are bothering you?'” He said: “I said: ‘Yes.’ He said: ‘Then shave.’ And this Ayah was revealed.” Mujahid said: “The fasting is for three days, the feeding is six needy people, and the sacrifice is a sheep or more.”[Tirmidhi Book 47, Hadith 3237]
Anas bin Malik said “Whenever the Apostle of Allaah(ﷺ) went to Quba, he used to visit Umm Haram daughter of Milhan who was married to ‘Ubadah bin Al Samit. One day when he visited her she gave him food and sat clearing his head of lice. The narrator narrated the rest of the tradition.
Abu Dawud said “Daughter of Milhan died in Cyprus”.[Sunan Abi Dawud 2491]
Note: 2 Quranic amulet is allowed according to some scholars whereas it is disliked according to others. No one says it is shirk, see some fatawa
a) Imaam Ahmed ibn Hanbal was asked about hanging the Glorious Qur’an, so he replied:
“التعليق كلها مكروه”
“Hanging the amulet of any kind is Makrooh”[Masaail al-Imaam Ahmed wa Ishaaq, narrated by Ishaaq bin Mansoor al-Kosaj: 1/193 # 382]
b) Whereas, Imam Ishaq bin Rahwy said
كما قال الا ان يكون بعد وقوع البلاء
However after the affliction (it can be used)[Masaail al-Imaam Ahmed wa Ishaaq, narrated by Ishaaq bin Mansoor al-Kosaj: 1/193 # 382]
c) Abu Bakar Ibn al Arabi said in his Sharah at-Tirmidhee
تعليق القرآن ليس من طريق السنة وإنما السنة فيه الذكر دون التعليق
Hanging the Quran is not from Sunnah, Sunnah is to recite it not to hang it[Awn al Mabood Kitab al Tibb Baab al-Tariyaaq]
d) Whereas, Imam al Khattabi and Sindhee said Quran and Asma al Husna are not included in this prohibition because it is help from Allah as Quran is the word of Allah [Awn al Mabood Kitab al Tibb Baab al-Tariyaaq]
e) It is mentioned in Fath al Majeed
عن إبراهيم قال : كانوا يكرهون التمائم كلها من القرآن وغير القرآن وإبراهيم هو الإمام بن يزيد النخعى الكوفي ، يكنى أبا عمران ثقة من كبار الفقهاء …..قوله : كانوا يكرهون التمائم إلى آخره ، مراده بذلك أصحاب عبد الله بن مسعود ، كعلقمة والأسود وأبي وائل والحارث بن سويد ، وعبيد السلمانى ومسروق والربيع بن خثيم ، وسويد بن غفلة وغيرهم ، وهو من سادات التابعين
It is Narrated from Ibraheem al-Nakhiee “They disliked all the types of amulets whether they contained Quranic texts or not”[Musannaf Ibn Abi Shaybah: 23467] Ibraheem is Imam Ibn Yazeed Al Nakhiee Abu Imraan Trustworthy and he was one of the great Jurist, His saying (They disliked all types of amulets till end ) Means Companions of Abdullah bin Mas`ood like Alqamah, Aswad,Abu Wail,Al Harith bin Suwaid,Obaid as Sulemani,Masrooq,Rabee bin Khatheem,Suwaid bin Ghaflah etc and they are all big Tabiyeen [Fathul Majeed Chaper 8 ( باب ما جاء فى الرقى والتمائم) Chapter of Ruqa and Amulets]
f) Shaykh Saalih Al Fawzan said
An Amulet is defined as an object worn specially around the child’s neck as a charm to protect him from the evil and envious eye. However some scholars of our Salaf allowed attaching Qur’anic amulets, whereas others such as Ibn Mas’ud prohibited it all together.[Al-Mulakhas Sharh Kitab At-Tawhid Page no: 80 of Arabic and page 78 of English version]
g) Shaykh Zubayr `Ali Zaee said in one of his video:
“With regards to Qur`anic amulets then no such evidence is found from the Prophet (peace and blessings be upon him) or the Sahaaba (radhiallahu anhum) but some narrations can be found from Taba`een and Taba` Taba`een and there is a difference of opinion among the salaf on this subject. We don’t declare (purely) Quranic amulets as Shirk or Kufr but we say that it should be abstained from and if someone makes use of (pure) Qur`anic amulets then we won’t issue such fatwas (of Shirq and Kufr) against him.”(end quote)
Further the quote states
وختمت له ختمات كثيرة بالصالحية والبلد، وتردد الناس إلى قبره أياما كثيرة ليلا ونهارا، ورئيت له منامات كثيرة صالحة، ورثاه جماعة بقصائد جمة
Day and night the people visited the grave of ibn taymiyah to hold gatherings of khatm. And people saw very Good Dreams About him and they wrote Qasaaid and Marsiyyah (some Poetry too) about Ibn e Taymiyyah.(end quote)”
Response
Those who hate Shaykh ul Islam should also agree that people saw good dreams about Ibn Tamiyah, so they should praise and pray for Imam Ibn Tamiyah Rahimullah.