Imam Tayimiah R.A: Counter views – End

Ibn Taymiyyah:
Ibn Taymiyah (d. 728/1328) was
a theologian who was sent to
the jail by the
consensus (Ijma’a) of prominent
Sunni scholars of his time (in
Egypt and
Damascus) because of his
heretical beliefs. He was
considered an innovator
and a heretic and some Sunni
scholars went so far as to
declare his
writings as Kufr. Now he has
become a Muslim scholar for
Wahhabis! I don’t
want to go into the details of the
charges against Ibn Taymiyah
which was
raised by prominent Sunni
scholars about his heretical
beliefs such as his
idea that Allah has limbs and
these limbs are physical (Haqiqi)
and so on
since it needs thousands of lines
by itself. Among those Sunni
scholars who
denounced him, are Taqi al-Din
Subki, Ibn Hajar al-Haythami, Ibn
Hajar al-
Asqalani, al-Izz ibn Jama’a,
Muhammad Zahid al-Kawthari,
Abu Hayyan al-
Andalusi, Shaykh Ahmad Ibn
Zayni dihlani, Shaykh Mohammad
Ouwayss from al-
Azhar, and many others. In their
fatwa, they called Ibn Taymiyah
as a
misguided person who was
deserting the Sunni tenets. I
refer Sunni brothers
to their authentic Fiqh book
called “The Reliance of the
Traveller” for a
biography of Ibn Taymiyah.
************************
Now, as for Ibn Taymiyyah: A
number of prominent Muslim
scholars of great repute -have-
in fact pronounced kufr on Ibn
Taymiyyah, although the
majority of scholars of ahl-al-
Sunnah
have not pronounced kufr on
him. Many have, however,
criticized
him for innovation (bid`ah).
Among those who criticized him
are
-Ibn Hajar al-`Asqalani (FatH al-
Baaree, [Vol 12, p202], [V
13, p 410]),
-Ibn Hajar al-Haytami ([al-
Fataawaa al-Hadeethiyyah p116,
p203], [Haashiyah, p443, p489])
-Taqi al-Deen al-Subki ([al-sayf al-
Saqeel], [al-durrah al-
maDiyyah]
Others include Taj al-Deen al-
Subki, al-Hafiz al-Dhahabi, Ibn
Daqeeq al-`Eed and Zayn al-Deen
al-`Araaqee.
Firstly, we should realize that
those scholars who pronounced
kufr on him based their verdicts
on very real evidence from Ibn
Taymiyyah’s own books. One of
the
primary contentions of these
group of scholars was that Ibn
Taymiyyah believed in – eternity
of the
universe, which is that he said
that some kind of creation
always
existed. Also a
large number of scholars, of
both former and latter times,
have
criticized some of Ibn
Taymiyyah’s opinions as
innovations. It
cannot be denied that in some
issues, Ibn Taymiyyah (though he
may have had good intentions)
has contradicted the consensus
(ijmaa`) of the Muslim scholars.
Some of these issues are
doctrinal (e.g. he believed that
Allah can be described with
(limits), compare this to the
mainstream Sunni creed as
presented by Imam al-Shafi`ee,
for example in ,
p8, or Abu Haneefah (al-fiqh al-
akbar, p57), al-Tahawi (al-
`aqeeedah al-TaHaawiyyah), al-
Bayhaqi (al-Asmaa’ waS-Sifaat,
p410), etc),
others are related to fiqh
(jurisprudence) (e.g. his
opinion that three divorces
pronounced together do not all
take
effect – this fatwaa incidentally
was the reason that Ibn Rajab
al-Hanbali forsook Ibn
Taymiyyah).
*****************************
*****************************
****************
The following article is written
by a Sunni brother. This also
shows the
fact that ortodox Sunnis beleive
that Allah can be seen but we
don’t know
how? He talks but we don’t
know how? He is stablished on
the trone but
we don’t know how? On the
other hand Wahhabis attribute
physical entities
to it, while shia do not beleieve
Allah has hand at all. Shia also
beleive
he can not be seen at all, and so
on.
From: mas@Cadence.COM
(Masud Khan)
Subject: The Aqeedah of Ahl al-
Sunnah wa’l Jamma’ah
Date: 3 May 1994 23:13:19 GMT
THE AQEEDAH OF AHL AL-SUNNAH
WA’L JAMA’AH – in contrast with
the Aqueedah
of the “Salafi” sect.
What follows are some examples
of the anthropomorphic nature
of the neo-
‘Salafite’ Aqeedah, and how it
varies from the actual Aqeedah
transmitted
to
us by the earliest generations of
the Muslim Ummah. Today’s
‘Salafiyya’
claim to have the original and
pristine Aqeedah of the first
three pious
generations of Islam; but in
reality it is the Aqeedah of the
likes of Ibn
Taymiyya and his disciple Ibn al-
Qayyim al-Jawziyyah when it
comes to
describing Allah and His
attributes and so on. The
following four points
points have derived directly from
the works of the “Salafi” scholars
(al-
Harras and al-Uthaimin)
themselves. In comparison to
these points I have
also quoted from the Aqeedah
of Imam Abu Ja’far al-Tahawi’s
[d. 321 AH;
Rahimullah] and others for you
to compare and contrast. Imam
Tahawi’s
Aqeedah represents the
Aqeedah as transmitted by the
scholars of his
Madhab (which represents in
the main the Aqeedah of the
Salaf-us-Salihin) –
Imam al-Azam Abu Hanifa, Imam
Abu Yusuf and Imam al-Shaybani
(Allah
mercy be upon them) – three of
the greatest Ahl al-Sunnah
scholars.
1 The Vision of Allah in the
Hereafter
Imam al-Tahawi (Rahimullah)
said with regard to this issue in
“al-Aqeedah
at-Tahaweeah” [English trans. by
I.A. A’zami, under the title ‘Islamic
Belief’], “Belief of a man in the
‘seeing of Allah by the people of
the
Garden’ is not correct if he
imagines what it is like, or
interprets it
according to his own
understanding, since the
interpretation of his
‘seeing’ or indeed, the meaning
of any subtle phenomena which
are in the
realm of Lordship, is by avoiding
its interpretation and strictly
adhering
to the submission. This is the din
of Muslims. Anyone who does
not guard
himself against negating the
attributes of Allah, or likening
Allah to
something else
(anthropomorphism), has gone
astray and has failed to
understand Allah’s glory,
because our Lord, the Glorified
and the Exhalted,
can only possibly be described in
terms of Oneness and Absolute
Singularity
and no creation is in anyway like
Him.”
In contrast, Muhammad Khalil
Harras (a ‘Salafi’ scholar) said in
his “Sharh-
ul-Aqeedat-il-Wasitiyyah (of Ibn
Taymiyya, pg. 73): “The Mutazila
deny the
vision. This denial is based on
refusing to accept Allah in any
direction
for it is necessary for a thing
being seen to be in the direction
of the
seer..” Thus, al- Harras claims
that for Allah to be seen in the
Hereafter,
He (Allah) must have a direction!!
In comparison, Imam al-
Shahrastani [d.
1153 CE; Rahimullah] said in his
“Kitab al-Milal wa’l Nihal (Muslim
Sects
and Division, trans. by A,K, Kazi
and J.G. Flynn, pg. 85): “Imam
Ash’ari
(Rahimullah) says, however, that
the vision of God does not entail
direction, place, form, or face to
face encounter either by
impingement of
rays or by impression, all of
which are impossible.”
2 The Speech of Allah
Imam al-Tahawi (Ramimullah)
said: “The Qur’an is the word of
Allah. It
came from Him as speech
without it being possible to say
how…(next
^^^^^^^^^^^^^^^^^^^^^^^^^
^^^^^^^^^^^
paragraph): It is not created, as
is the speech of human beings,
and anyone
who hears it and claims that it is
human speech has become an
unbeliever.
Allah warns him and censures
him and threatens him with Fire
when He says,
Exalted is He: ‘I will burn him in
the Fire.’ [al-Muddaththir 74:26]
When
Allah threatens with the Fire
those who say ‘This is just
human speech’ [al-
Muddaththir 74:25] we know
for certain that it is speech of
the Creator of
mankind and it is totally unlike
the speech of mankind.”
In contrast al-Harras stated in
“Sharh-ul-aqeedat-il-wasitiyyah
of Ibn
Taymiyya” [pg. 87]: “His
statement, voice and speech
take place with
letters
and sounds. One to whom He (ie
Allah) speaks he hears. This
includes the
refutation of the stand taken by
the Ash’aria (e.g. Imam al-Ghazali,
Rahimullah, in his ‘Ihya ‘ulum al-
din’) that speech of Allah is
primeval
and is
without letter or sound.”
NB- Imam ibn Tahir al-Baghdadi
(d. 429/1037; Rahimullah) said
with regards
to this issue: “Another group (of
anthropomorphists) is
represented by
those who draw a resemblance
between God’s Word and the
word of His
creatures. They hold thatGod’s
speech consists of sounds and
letters
belonging to the same species
as the sounds and letters which
are ascribed
to mankind.” (vide: ‘al-Farq bayn
al-firaq’, English trans. by
A.Halkin: as
‘Moslem Schisms and Sects’, v2,
p35)
3 Allah’s Hands
al -Harras stated without any
definite proof (pg. 44, above
reference):
“How can ‘hand’ be interpreted
to mean power when the text
proves
mentioning of palm, fingers,
right and left, closing, opening,
etc. which
can happen only in the case of a
real hand.”
Imam al-Tahawi said [no.34 in
his above mentioned book]:
“Anyone who
describes Allah as being in
anyway the same as a human
being has become an
^^^^^^^^^^^^^^^^^^^^^^^^^
^^^^^^^^^^
unbeliever. All those who grasp
this will take heed and refrain
from saying
things such as unbelievers say,
and they will know that He, in His
attributes,
is not like human beings.”
^^^^^^^^^^^^^^
^^^^^^^^^^^^^^^^^^^^^^^^
4 Allah’s establishment on the
Throne
Imam Malik (Rahimullah) was
asked about Allah’s
establishment on the
Throne; he said: “Establishment
(Istiwa) is known, the how of it
is
^^^^^^^^^^
unknown, belief in it is
obligatory, and questions about
it are
reprehensible innovation (bid’ah)
.” (see Reliance of the Traveller,
pg.
854). In contrast, Muhammad as-
Saleh al-‘Uthaimin (a leading
‘Saudi’
scholar) said in ‘The Muslim’s
Belief’ (pg.11, this work was
heard and
approved by the foremost
‘Saudi’ Mufti – Abd al-Aziz ibn
B’az, trans. M.H.
al-Johani): “‘His (Allah’s) settling
on the Throne’ means that He is
sitting in person on his Throne
in a way that is becoming His
majesty and
Greatness. Nobody except He
knows exactly how He is sitting.”
Imam al-
Shahrastani (Rahimullah) stated
that the leader of the heretical
sect
called the ‘Karramites – Abu
Abdullah Muhammad ibn Karram
declared: “God is
firmly seated on the Throne and
that he is sitting in person on
the upper
side of it…” (Muslim Sects and
Divisions, pg. 92 trans. A.Kazi and
J.Flynn).
The above are CLEAR proofs that
the ‘Salafi/Wahabi’
interpretation of Allah
(swt) is in essence
athropomorphic, the claim that
indivduals like Ibn
Taymiyya, Bin Ba’z and al-Albani
have the same Aqeedah as Ahl al-
Sunnah
wa’l Jama’ah is blatantly untrue
and misleading to Muslims in

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