Archive for the ‘Comment Responses’ category

Don’t put down Ibn Taimiyya from “a sister”

July 5, 2007


a sister Says:
July 4th, 2007 at 7:17 pm e


I had a quick look at ur blog, and I wanna comment on it. How can people put Ibn Taymyah down while he ws the with a big T so The Scholar of His time. has anyone outta there read his bio or anything about him. And I mean an objective book about him not something that is unobjective.


– Well sister, perhaps you’d like to have more than just a quick look at this blog before you make any assumptive conclusions? In regards to your concern about Ibn Taimiyya and people putting him down…you see it is not just ordinary Muslims who put Ibn Taimiyya down but giants of our tradition and yes many many scholars have thoroughly read and analysed his works and have either agreed with him or usually wrote volumnous refutations against him e.g.  Raf` al-Ishtibâh fî Istih.âlat al-Jiha `alâ Allâh by Qadi Yusuf Al-Nabahani, Tabaqât al-Shâfi`iyya al-Kubrâ reproduced by Al-Hafiz Imam Tajuddin Al-Subki etc. Below are some opinions on Ibn Taimiyya from the scholars of Ahl Sunnah Wal Jama’ah :

Imâm S.alâh. al-Dîn al-S.afadî said: “The Shaykh, Imâm, and erudite scholar Taqî al-Dîn Ah.mad ibn Taymiyya – Allâh have mercy on him! – was immensely learned but he had a defective intelligence (`aqluhu nâqis.) that embroiled him into perils and made him fall into hardships.” Al-S.afadî, Sharh. Lâmiyya al-`Ajam li al-T.ughrâ’î, in al-Nabahânî, Shawâhid al-H.aqq (p. 189).

Shaykh al-Islâm al-Taqî al-Subkî said: “Ibn Taymiyya has spread deceit in [affirming] the existence of a difference of opinion in the matter [of divorce], which is a lie, a fabrication, and impudence on his part against Islâm. … It has been affirmed by many of the scholars that he who opposes the Consensus (al-ijmâ`) of the Community is a disbeliever (kâfir).” Al-Subkî, al-Durra al-Mud.iyya fî al-Radd `alâ Ibn Taymiyya (1st epistle, Naqd al-Ijtima` p. 12, 14).

 The great Shafi’e jurist Imam Ibn Hajar Al-Haytami makes the following conclusions on Ibn Taimiyyah:

Ibn Taymiyya is a servant which Allâh forsook, misguided, blinded, deafened, and debased. That is the declaration of the Imâms who have exposed the corruption of his positions and the mendacity of his sayings. Whoever wishes to pursue this must read the words of the mujtahid imâm Abû al-H.asan al-Subkî, of his son Tâj al-Dîn Subkî, of the Imâm al-`Izz ibn Jamâ`a and others of the Shâfi`î, Mâlikî, and H.anafî shaykhs… It must be considered that he is a misguided and misguiding innovator (mubtadi` d.âll mud.ill) and an ignorant fanatic (jâhilun ghâlin) whom Allâh treated with His justice. May He protect us from the likes of his path, doctrine, and actions!… Know that he has differed from people on questions about which Tâj al-Dîn Ibn al-Subkî and others warned us. Among the things Ibn Taymiyya said which violate the scholarly consensus are:

• that whoso violates the consensus commits neither disbelief (kufr) nor grave transgression (fisq);

• that our Lord is subject to created events (mah.allun li al-h.awâdith) – glorified, exalted, and sanctified is He far beyond what the depraved ascribe to Him!

• that He is complex or made of parts (murakkab), His Essence standing in need similarly to the way the whole stands in need of the parts, elevated is He and sanctified beyond that!

• that the Qur’ân is created in the Essence of Allâh (muh.dath fî dhâtillâh), elevated is He beyond that!

• that the world is of a pre-eternal nature and exists with Allâh since pre-eternity as an “ever-abiding created object” (makhlûqan dâ’îman), thus making it necessarily existent in His Essence (mûjaban bi al-dhât) and [making Him] not acting deliberately (la fâ`ilan bi al-ikhtyâr), elevated is He beyond that!

• his suggestions of the corporeality, direction, and displacement [of Allâh (swt)] (al-jismiyya wa al-jiha wa al-intiqâl), and that He fits the size of the Throne, being neither bigger nor smaller, exalted is He from such a hideous invention and wide-open disbelief, and may He forsake all his followers, and may all his beliefs be scattered and lost!

• his saying that the Fire shall go out (al-nâr tafnî),

• and that Prophets are not sinless (al-anbiyâ’ ghayr ma`s.ûmîn),

• and that the Prophet has no special status before Allâh (la jâha lahu) and must not be used as a means (la yutawassalu bihi),

• and that the undertaking of travel (al-safar) to the Prophet in order to perform his visitation is a sin, for which it is unlawful to shorten the prayers, and that it is forbidden to ask for his intercession in view of the Day of Need,

• and that the words (alfâz.) of the Torah and the Gospel were not substituted, but their meanings (ma`ânî) were. Some said: “Whoever looks at his books does not attribute to him most of these positions, except that whereby he holds the view that Allâh (swt) has a direction, and that he authored a book to establish this, and forces the proof upon the people who follow this school of thought that they are believers in Divine corporeality (jismiyya), dimensionality (muh.âdhât), and settledness (istiqrâr).” That is, it may be that at times he used to assert these proofs and that they were consequently attributed to him in particular.
But whoever attributed this to him from among the Imâms of Islâm upon whose greatness, leadership, religion, trustworthiness, fairness, acceptance, insight, and meticulousness there is agreement – then they do not say anything except what has been duly established with added precautions and repeated inquiry. This is especially true when a Muslim is attributed a view which necessitates his disbelief, apostasy, misguidance, and execution. Therefore if it is true of him that he is a disbeliever and an innovator, then Allâh will deal with him with His justice, and other than that He will forgive us and him. (Imam Ibn Hajar Al-Haytamî, Fatâwâ H.adîthiyya )

The above quotations are from from the article Ibn Taimiyya collected by Sheikh Dr. GF Haddad.

For your information, the works of Ibn Taimiyyah in matters of Aqaid and Kalam are not considered as a reliable reference by Ahl Sunnah Wal Jama’ah. Many scholars of Ahl Sunnah Wal Jama’ah have declared that Ibn Taimiyyah deviated away from the main body of the ummah, hence should be avoided. To your comment that he was THE scholar of his time…this is false, since there were many others great scholars in his time such as Sheikhul Islam Imam Ibn ‘Ata ‘illah who in fact debated with Ibn Taimiyyah and which the latter had immense respect for. In addition, Ibn Taimiyyah was sent to prisonseveral times for his strange fatawa and almost got himself executed had he not repented. I apologise if what I’ve provided here hurt you or anyone else. These are not my opinions but the opinions of the great scholars of Ahl Sunnah Wal Jama’ah. Oh and by the way, this blog is not about putting down Ibn Taimiyyah just so you know. Allah knows best.

 About mawled al nabawee, I disagree too and the imams from ahl al sunnah stated it clearly, nothing apart the feasts that Allah gave us, is supposed to be celebrated.


Have you read the category on Mawlid on this blog before you wrote this comment? If you have then I don’t think you’d say that the Imams from Ahl Sunnah disclaimed it. In any case I reproduce some of the references provided there and elsewhere:

Al-Hafiz Imamul Hadith Al Suyuti said, “Someone asked Imam Ibn Hajar about commemorating the Mawlid :

Ibn Hajar answered:

As for the origin of the practice of commemorating the Prophet’s birth , it is an innovation ( bida’a ) that has not been conveyed to us from any of the pious early muslims of the first three centuries, despite which it has included both features that are praisweorthy and features that are not. If one takes care to include in such a commemoration only things that are praiseworthy and avoids those that are otherwise, it is a praiseworthy innovation, while if ones does not, it is not. An authentic primary textual basis from which its legal validity is inferable has occured to me, namely the rigourously authenticated ( sahih ) hadith in the collections of Bukhari and Muslim that ‘ the Prophet came to Medina and found the Jews fasting on the tenth of Muharram ( ‘Ashura ‘ ), so he asked them about it and they replied ‘It is the day on which Allah drowned Pharaoh and rescued Moses, so we fast in it to thanks to Allah Most high’,

which indicates the validity of giving thanks to Allah for the blessings He has bestowed on a particular day in providing a benefit, or averting an affliction, repeating one’s thanks on the anniversary of that day every year, giving thanks to Allah taking any various forms of worship such as prostration, fasting, giving charity or reciting the Koran.”

Al Suyuti then further writes, “Then what blessing is greater than the birth of the Prophet , the Prophet of Mercy, on this day?”

In light of which, one should take care to commemorate it on the day itself in order to conform to the above story of Moses and the tenth of Muharram, those who do not view the matter thus do not mind commemorating it on any other day of the month, while some have expanded its time to any of the day of the year, whatever exception may be taken at such a view.

al Suyuti, Jalal al Din.
al Hawi li al fatawi al fiqh was ulum al tafsir was al hadith wa al usul wa al nahw wa al i wa sa’ir al funun. 2 vols. 1352/1933 – 34 Reprint Beirut : Dar al Kutub al Ilmiyya, 1403/1983. Quoted in The Reliance of the Traveller ( Ahmad ibn Naqib al Misri ) A Classical Manual of Islamic Sacred Law translated by Noah Ha Mim Keller ( 1991 ) page w58.0 –> w59.0

According to the Mufti of Mecca Ahmad ibn Zayni Dahlan, in his book al-Sira al-nabawiyya wa al-athar al-muhammadiyya, page 51: “To celebrate the Mawlid and to remember the Prophet is accepted by all the Ulama of the Muslims.”

Imam Subki said, “When we were celebrating the Prophet’s birthday , a great uns (familiarity) comes to our heart, and we feel something special.”

Imam Abu Shama, the sheikh of Imam Nawawi, said in his book on innovations entitled: al-Ba`ith `ala inkar al-bida` wa al-hawadith:

“The best innovation in our day is the remembrance of the Prophet’s birthday. On that day, people give much donations, make much worship, show much love to the Prophet, and give much thanks to Allah Almighty for sending them His Messenger to keep them on the Sunna and Shari`a of Islam. “

In regards to your saying that we can celebrate only the feasts which Allah revealed which I take you mean the two Eids Sheikh Dr. GF Haddad responds :

Among educated Muslims there is a verse of poetry that goes,

“The day of Jumu`a, the day of `Eid, and the visit of a beloved friend: These are three `Eids for which I thank our Most High Lord.”

In fact, every highlighted date in the Islamic calendar is a `Eid, for example the first ten days of Dhu al-Hijja, the Day of `Arafa, the Day of `Ashura, Laylat al-Qadr, and the night of Mi`raj which is the greatest mu`jiza of the Prophet after the Glorious Qur’an. But the Mawlid of the Prophet looms larger and more important than all of the above including the two prescribed `Eids in Islam. Sayyid Muhammad al-Maliki said in his fatwa _Hawl al-Ihtifal bi Dhikra al-Mawlid al-Nabawi al-Sharif_ (p. 8-9): “How many times did we say that the day of the Mawlid of our Master Muhammad is not a `Eid, nor do we consider it a `Eid, because it is BIGGER THAN THE `EID AND GREATER AND NOBLER. A `Eid only comes once a year, as for the celebration of his Mawlid and the consideration of his remembrance and Sira, they must be permanent and not restricted to a particular time nor place!”

There is no shubhah among the jumhur of Ahl Sunnah Wal Jama’ah about celebrating the Mawlid of our beloved Prophet s.a.w. provided the things done therein do not contravene the Shari’ah as mentioned by the scholars. Allah knows best.

Also, the name of that so called sheikh salafi najdi wahabi seems well fake where did u find it, I say it because it’s obvious that it’s a fake name given just to put the salafis down ( am not a salafi by the way).


My dear sister…have you no sense of humour? That is a made up quote in imitation of the typical salafi speech. Don’t take it too seriously, there is no person on earth with such a name.

And NO tasawuf is not bed3ah, but what is bed3ah is the way ppl practice it which is wrong while in a gathering.


Jazakallah khair for knowing that Tasawwuf is not bid’ah. What do you mean the way people practice it is bid’ah? which people? care to provide examples? you said that it is wrong while in a gathering? Are you referring to gatherings of dhikr? If so, then kindly proceed to the category called Dhikr Allah on this blog for some clarification. Thank you.

Following a madhhab is not wrong, saying it is a bed3ah is not right as I see it, I follow myself, well trying to follow a madhhab inshaAllah.


Alhamdulillah that you are following a madhab. Which one if I may ask?

Now u can change that name coz none has the name of “sheikh salafi najdi wahabi” salafi=salafis; najdi=najd in arabia; wahabi= ibn abd al wahab , all that sounds fake…


This is explained above. I’m not going to remove the made-up quote. Thank you for the suggestion though.

AND FOR GOD SAKE THINK TWICE WHEN YOU LOT SAY THAT SALAFIS R WAHABIS OR WAHABIS R SALAFIS, there is nothing in common… u acting like the shias now!!!!
(am not angry by the way if my post appears to be, I apologise)

I thank you again for your concern but to me there is no difference between a wahabi and a salafi.  I would appreciate it if you would refrain from associating me with any deviant groups.

Thank you so much for your comment. I look forward to hearing from you again insha’Allah. Wassalamu’alaikum.