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This article is in refutation of extreme Sufis who are against Shaykh Ul Islam Ibn e Tamiyah RA and they say that May Allah Forbid Ibn e tamiyah ra was deviant and Kafir.
Shaykh Ibn Naasir al-Deen al-Dimashqi (751 h) wrote a book called al-Radd al-Waafir ‘ala man za’ama anna man sammaa Ibn Taymiyah Shaykh al-Islam kaafir, in which he refuted one of the fanatical Hanafis who claimed that it was not permissible to call Ibn Taymiyah “Shaykh al-Islam”, and that the one who did that was a kaafir. In it he mentioned eighty five imams, all of whom described Ibn Taymiyah as Shaykh al-Islam, and he quoted their words from their books
These are Names of Muhadditheen who consider Ibn e Tamiyah RA to be Shaykh Ul Islam quoted by Imam Ibn Nasir Ud Din Ad Damashqi in his book and online link of book is
http://arabic.islamicweb.com/books/taimiya.asp?book=366
(end)
Ibn e katheer said in al bidaya wal nihaya vol 18 page 53
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
"Some 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.
Similarly he mentioned
وفي يوم الاثنين ثامن رجب حضر القضاة والعلماء، وفيهم الشيخ تقي الدين بن تيمية عند نائب 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 أن يكون الشيخ كمال الدين بن الزملكاني هو الذي يحاققه من غير مسامحة، 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 العقيد
In short it says that when the scholars sat to argue with him(shaykh Ibn e Tamiyah ra) with regards to his Aqueedah al-Waasitiyyah the argument ended with them accepting all that was contained in the book as in vol. 14 of ‘al-Bidaayah’ under the heading ‘Aqd al-Majaalis ath-Thalaatha and Vol 18 Page 53 of مركز الجوث والدراسات العربية والاسلامية بدار هجر ’ with the tahqeeq of Dr Abdullah bin Abdul Mohsin Al Turki (end)
Ibn e Katheer Made the Whole Chapterأول المجالس الثلاثة لشيخ الإسلام ابن تيمية(The first three councils to Sheikh al-Islam Ibn Taymiyyah)
Ibn Kathir said Regarding Funeral prayer Of Ibn e Tamiyah RA
Ahmad bin Hambal said: “Tell the innovators that between us and them are the funerals,” and there is no doubt that the funeral of al-Imam Ahmad was vast and great due to how populated his city was, and how the people gathered for him and respected him, and the government loved him. Shaykh Taqi ad-Din died in the land of Damascus, and its population was nowhere near that of Baghdad in size. However, they gathered for his funeral in such numbers that if the ruler had forced them to all go out, they would not have been out in the numbers that were seen that day, and this is all for a man who died in a citadel imprisoned by the ruler.”
al-Bidayah wan-Nihayah’ (14/130)
AL HAFIZ DAHABEE SAID
Al shaykh Al Imam AL hafiz AL naqid(faqeeh) AL MUJTAHID AL MUFASSIR al bare`e Shaykh ul ISLAM,
Tadhkaratul Huffaz 4/1496 no: 1175
He also said
هو شيخنا ، وشيخ الإسلام ، وفريد العصر ، علماً ، ومعرفة ، وشجاعة ، وذكاء ، وتنويراً إلهيّاً ً، وكرماً ، ونصحاً للأمَّة ، وأمراً بالمعروف ، ونهياً عن المنكر ، سمع الحديث ، وأكثر بنفسه من طلبه وكتابته ، وخرج ، ونظر في الرجال ، والطبقات ، وحصَّل ما لم يحصله غيره .
برَع في تفسير القرآن ، وغاص في دقيق معانيه ، بطبع سيَّال ، وخاطر إلى مواقع الإِشكال ميَّال ، واستنبط منه أشياء لم يسبق إليها ، وبرع في الحديث ، وحفِظه ، فقلَّ من يحفظ ما يحفظه من الحديث ، معزوّاً إلى أصوله وصحابته ، مع شدة استحضاره له وقت إقامة الدليل ، وفاق الناس في معرفة الفقه ، واختلاف المذاهب ، وفتاوى الصحابة والتابعين ، بحيث إنه إذا أفتى لم يلتزم بمذهب ، بل يقوم بما دليله عنده ، وأتقن العربيَّة أصولاً وفروعاً ، وتعليلاً واختلافاً ، ونظر في العقليات ، وعرف أقوال المتكلمين ، وَرَدَّ عليهم ، وَنبَّه على خطئهم ، وحذَّر منهم ، ونصر السنَّة بأوضح حجج وأبهر براهين ، وأُوذي في ذات اللّه من المخالفين ، وأُخيف في نصر السنَّة المحضة ، حتى أعلى الله مناره ، وجمع قلوب أهل التقوى على محبته والدعاء له ، وَكَبَتَ أعداءه ، وهدى به رجالاً من أهل الملل والنحل ، وجبل قلوب الملوك والأمراء على الانقياد له غالباً ، وعلى طاعته ، أحيى به الشام ، بل والإسلام ، بعد أن كاد ينثلم بتثبيت أولى الأمر لما أقبل حزب التتر والبغي في خيلائهم ، فظُنت بالله الظنون ، وزلزل المؤمنون ، واشْرَأَب النفاق وأبدى صفحته .
ومحاسنه كثيرة ، وهو أكبر من أن ينبه على سيرته مثلي ، فلو حلفت بين الركن والمقام لحلفت : إني ما رأيت بعيني مثله ، وأنه ما رأى مثل نفسه .
He is our Shaykh, the Shaykh of Islam, unrivalled in our time in terms of knowledge, courage, intelligence, spiritual enlightenment, generosity, sincerity towards the ummah, enjoining what is good and forbidding what is evil, and learning hadeeth – he put a great deal of effort into seeking it and writing it down, and he examined the different categories of narrators and acquired knowledge that no one else acquired.
He excelled in Qur’aanic commentary (tafseer) and delved deeply into its subtle meanings. He derived meanings from it that no one else managed to do before him. He also excelled in hadeeth and in the memorization thereof; very few have memorized as much hadeeth as he memorized. He attributed ahaadeeth to their proper sources and narrators, and he was able to quote readily whatever he needed to establish proof. He surpassed all people in knowledge of fiqh and the views of different madhhabs, and the fatwas of the Sahaabah and Taabi’een, so much so that when he issued a fatwa he did not adhere to the view of a madhhab, rather he based his fatwa on whichever view was supported by the stronger evidence. He excelled in knowledge of Arabic language, and studied issues on the basis of rationality and reason. He studied the views of the philosophers and refuted their arguments and pointed out their mistakes and warned against them. He supported the Sunnah with the strongest evidence and proofs. He was harmed for the sake of Allaah by his opponents and persecuted for his support of the pure Sunnah, until Allaah caused him to prevail and caused the pious to unite in loving him and praying for him, and suppressed his enemies and guided men of other groups and sects through him. Allaah made kings and commanders inclined to follow him and obey him,and he revived Syria – and indeed Islam – through his efforts, when it was almost defeated, by urging the rulers to resist the Tatars,when people were harbouring doubts about Allaah and the believers were tried and shaken with a mighty shaking (cf. al-Ahzaab 33:10-11), and hypocrisy grew strong.
His good qualities are many, and he is too great for a man like me to talk about his life. If I were to swear an oath between the Corner and the Maqaam I would swear that I have never seen anyone like him, and that he has never seen anyone like himself.
Dhayl Tabaqaat al-Hanaabilah by Ibn e Rajab Hanblee (4/390).
Note that these Extreme sufis quote fabricated saying of Dahabee against Ibn e Tamiyah RA and it is famous among sufis by the name of An Naseeha Ad Dahabiyah.
Reply 1http://islamicawakening.com/viewarticle.php?articleID=743&pageID=365& )
Reply 2
Hafidh Dahabee wrote Qaseedah after the death of Ibn e Tamiyah in praise of him and Ibn e Abdul Hadi who is student of Ibn e Tamiyah mentioned in the book العقودالدرية page 383 and Ibn e Nasir Ud Din Damashqee mentioned in Kitab Radd Al Wafir this is the qaseeda
ياموت خذ من أردت أوفدع:::::::محوت رسم العلوم والورع
أخذت شيخ الإسلام وانفصمت:::::::عرى التقى واشتفى ألواالبدع
إن يحدث فمسلم ثقة:::::::::وإن يناظر فصاحب اللمع
مضى ابن تيمية وموعده:::::مع خصمه يوم نفخة الفزع.
see Reply 4, 5 and 6 here
وقال الشيخ تقي الدين ابن دقيق العيد أيضا لما اجتمعت بابن تيمية رأيت رجلا العلوم كلها بين عينيه يأخذ منها ما يريد ويدع ما يريد
"when I met ibn Taymiyyah I saw a man with all the sciences in front of his eyes, he took from them what he wished and he left what he wished."
(Radd Al Wafir by Shaykh Ibn Naasir al-Deen al-Dimashqi (751 h)taken from the artilce of abu Rumaisa online source of the reference: http://arabic.islamicweb.com/books/taimiya.asp?book=366&id=58)
This after he had said, "by Allaah I did not think that there remained the likes of you." [ ‘al-Bidaayah wan Nihaayah’ (14/27) of ibn Katheer and ‘Dhail `alaa Tabaqaat al-Hanabilaa’ (2/392) of ibn Rajab.]
ابن تيمية ، الشيخ ، الإمام ، العلامة ، الحافظ ، الناقد ، الفقيه ، المجتهد ، المفسر البارع ، شيخ الإسلام ، علَم الزهاد ، نادرة العصر ، تقي الدين أبو العباس أحمد المفتي شهاب الدين عبد الحليم بن الإمام المجتهد شيخ الإسلام مجد الدين عبد السلام بن عبد الله بن أبي القاسم الحراني
Praise be to Allaah, and peace be upon His slaves whom He has chosen.
I came across this beneficial book and I realized what deep knowledge the imam who wrote it has, and how prominent he is in many branches of knowledge, to such an extent that he became greatly respected and honoured by the scholars. The fame and position of Shaykh Taqiy al-Deen as an imam is brighter than the sun, and his title as the Shaykh al-Islam of his own era has lasted until today and will continue tomorrow. Nobody rejects that except one who is ignorant of his position, or is unfair. How wrong is the one who thinks that way and how mistaken he is. Allaah is the One Whom we ask to protect us from the evil of our own souls and of our tongues by His blessing and grace. If there were not other evidence of the greatness of this man apart from that which was pointed out by al-Haafiz al-Shaheer ‘Ilm al-Deen al-Barzaali in his Tareekh, (where he says): There was no one in the history of Islam for whose funeral people gathered as they did for the funeral of Shaykh Taqiy al-Deen. He pointed out that the funeral of Imam Ahmad was attended by hundreds of thousands, but if the population of Damascus was like that of Baghdad, or many times greater, no one would have stayed away from his funeral. Moreover, all of those who were in Baghdad, except a very few, believed in the leadership of Imam Ahmad. The ruler and caliph of Baghdad at that time had a great deal of love and respect for him. This is unlike the case of Ibn Taymiyah, for the ruler of the city when he died was absent, and most of the fuqaha’ in the city had ganged up against him, and he died imprisoned in the citadel. But despite that none of them stayed away from his funeral or failed to pray for mercy for him and mourn for him, except three individuals, who stayed away for fear of the anger of the masses.
Although these huge numbers attended his funeral, there was no motive for that except their belief that he was a great imam and their desire to seek blessing from attending his funeral. They did not gather on the orders of the authorities or for any other reason. It is narrated in a saheeh report that the Prophet (peace and blessings of Allaah be upon him) said: “You are the witnesses of Allaah on earth” – narrated by al-Bukhaari and Muslim.
A number of scholars opposed Shaykh Taqiy al-Deen many times, because of reasons for which they criticized him that had to do with fundamental and minor issues. 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. Why shouldn’t we denounce the one who says that he was a kaafir or that the one who calls him Shaykh al-Islam is a kaafir, when there is nothing to imply kufr in calling him that? He was undoubtedly a Shaykh of Islam, and the issues for which he was opposed were not things that he said on the basis of whims and desires, and he did not persist in saying them after proof was established against him out of stubbornness. His books are filled with refutations of those who promoted anthropomorphism and his disavowal thereof. But nevertheless he was a human being who made mistakes and got things right. That in which he was correct – which was most of it – may be benefited from, and we may pray for mercy for him because of that, and that which he got wrong should not be followed, but he may be excused for it, because the imams of his era bore witness that he was fully qualified to engage in ijtihaad; even the one who was most strongly opposed to him and strove to harm him, namely Shaykh Kamaal al-Deen al-Zamalkaani, bore witness to that, as did Shaykh Sadr al-Deen ibn al-Wakeel, who was the only one who was able to hold a debate with Ibn Taymiyah.
It is most amazing that this man was the staunchest opponent of the innovators such as the Raafidis, Huloolis and Ittihaadis, whose writings on that are many and well known, whose fatwas concerning them are too numerous to count. How happy they would be to realize that there are people who accuse him of kufr and say that the one who does not regard him as a kaafir is a kaafir. The one who claims to have knowledge, if he has any reason or sense, should ponder the man’s words in his famous books, or hear them from honest and trustworthy narrators, so that he will put aside what he finds objectionable and warn others by way of sincerity, and praise him for the matters he got right, as the attitude of other scholars should be. If there was no good quality in him except the fact that his student was Shaykh Shams al-Deen ibn Qayyim al-Jawziyyah, the author of so many beneficial books, from which everyone has benefited, both those who agree with him and those who oppose him, that would be sufficient indication of his great status, so how about when his prominence in various fields of knowledge and his distinction in the study of the texts was affirmed by the prominent Shaafa’is of his time and others, in addition to the Hanbalis? No attention should be paid to the one who calls him a kaafir despite all these achievements, or who describes the one who calls him “Shaykh al-Islam” as a kaafir, and he should be ignored with regard to this matter; indeed he should be rebuked for saying that, until he comes back to the truth. Allaah speaks the truth and He guides to the right way; Allaah is sufficient for us and He is the best disposer of affairs.(end)
Al-Radd al-Waafir by Imam Ibn Naasir al-Deen al-Dimashqi (p. 145, 146), al-Haafiz al-Sakhaawi – the student of Ibn Hajar – quoted the words of his Shaykh in his book al-Jawaahir wa’l-Durar (2/734-736).
al-Hafiz Ibn Hajar wrote a lengthy biography of Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on them both) in his book al-Durar al-Kaaminah, at the beginning of which he said:
" .. وتحول به أبوه من حران سنة 67 ، فسمع من ابن عبد الدائم والقاسم الأربلي والمسلم ابن علان وابن أبي عمر والفخر في آخرين ، وقرأ بنفسه ونسخ سنن أبي داود وحصل الأجزاء ونظر في الرجال والعلل ، وتفقه وتمهر ، وتميز وتقدم ، وصنف ودرس وأفتى ، وفاق الأقران ، وصار عجباً في سرعة الاستحضار وقوة الجنان والتوسع في المنقول والمعقول والإطالة على مذاهب السلف والخلف .. "
His father took him with him from Harraan in 667 AH, and he learned from Ibn ‘Abd al-Daa’im, al-Qaasim al-Arbili, Muslim ibn ‘Allaan, Ibn Abi ‘Umar and al-Fakhr, among others. He read by himself and copied Sunan Abi Dawood, and he studied al-rijaal (narrators of hadeeth) and al-‘ilal (faults in hadeeth). He acquired deep knowledge, and he distinguished himself and went ahead of others. He wrote books, taught and issued fatwas, and he surpassed his peers. He had an amazing ability to recollect quickly; he was courageous; he had a deep knowledge of textual and rational matters; and he was able to discuss matters in detail on the basis of the views of earlier and later scholars. End quote.
Al-Durar al-Kaaminah fi A’yaan al-Mi’ah al-Thaaminah (1/168).
Hafidh Ibn Hajar Quotes
" وقرأت بخط الحافظ صلاح الدين العلائي ، في ثبت شيخ شيوخنا الحافظ بهاء الدين عبد الله بن محمد بن خليل ، ما نصه : وسمع بهاء الدين المذكور على الشيخين شيخنا وسيدنا وإمامنا فيما بيننا وبين الله تعالى ، شيخ التحقيق ، السالك بمن اتبعه أحسن طريق ، ذي الفضائل المتكاثرة ، والحجج القاهرة ، التي أقرت الأمم كافة أن هممها عن حصرها قاصرة ، ومتعنا الله بعلومه الفاخرة ونفعنا به في الدنيا والآخرة ، وهو الشيخ الإمام العالم الرباني والحبر البحر القطب النوراني ، إمام الأئمة ، بركة الأمة ، علامة العلماء ، وارث الأنبياء ، آخر المجتهدين ، أوحد علماء الدين ، شيخ الإسلام ، حجة الأعلام ، قدوة الأنام ، برهان المتعلمين ، قامع المبتدعين ، سيف المناظرين ، بحر العلوم ، كنز المستفيدين ، ترجمان القرآن ، أعجوبة الزمان ، فريد العصر والأوان ، تقي الدين ، إمام المسلمين ، حجة الله على العالمين ، اللاحق بالصالحين ، والمشبه بالماضين ، مفتي الفرق ، ناصر الحق ، علامة الهدى ، عمدة الحفاظ ، فارس المعاني والألفاظ ، ركن الشريعة ، ذو الفنون البديعة ، أبو العباس ابن تيمية !! "
I read in the handwriting of al-Haafiz Salaah al-Deen al-‘Alaa’i, when he wrote the biography of the Shaykh of our shaykhs, al-Haafiz Baha’ al-Deen ‘Abd-Allaah ibn Muhammad ibn Khaleel, the following: This Baha’ al-Deen learned from the two Shaykhs, our Shaykh, master and leader in the way of Allaah, the prominent Shaykh, the one who leads his followers to the best way, the one who has numerous virtues and the strongest evidence, which all the nations affirm that they are unable to list all this evidence; may Allaah enable us to learn from his great knowledge and benefit us by means of his knowledge in this world and in the Hereafter. He is the Shaykh, imam, scholar, teacher and bright star, the imam of imams, the blessing of the ummah, the leader of scholars, the example for people to follow, the light for the learners, the suppressor of innovators, the sea of knowledge, the treasure of those who seek benefit, the interpreter of the Qur’aan, the wonder of our age, the unrivalled one of our era, Taqiy al-Deen, the imam of the Muslims, the proof of Allaah against the world, the one who will join the righteous, the follower of the predecessors, the supporter of the truth, the sign of guidance, the prominent hafiz, the most eloquent of speech, the pillar of sharee’ah, the possessor of brilliant knowledge, Abu’l-‘Abbaas Ibn Taymiyah.
Al-Durar al-Kaaminah (186-187).
Note:Although the texts that we have quoted or referred to, which contain the words of al-Haafiz Ibn Hajar (may Allaah have mercy on him) or which were quoted by al-Haafiz from others, speak of respect for Shaykh al-Islam and highlight his status in the field of religious knowledge, that does not mean that al-Haafiz did not differ with Shaykh al-Islam at all in some fields of knowledge, or that he never criticized him, because it usually happens that scholars refute one another, without that necessarily meaning that the one who refutes another does not respect or appreciate the status of the latter, let alone accuse him of innovation or misguidance. Long ago, Imam Maalik (may Allaah have mercy on him) spoke his famous words: “Anyone’s opinion may be accepted or rejected, except the occupant of this grave” or words to that effect – meaning the Messenger of Allaah (peace and blessings of Allaah be upon him).
source: http://www.islam-qa.com/en/ref/96323
Ibn Hajar also says in his endorsement of the same book (also mentioned by as-Sakhaawee Dawl al-Laamee (8/104), who described it as: "Defending ibn Taymiyyah to the utmost."
"No one says about ibn Taymiyyah that he is a kaafir except two types of people: either one whois himself a kaafir, or one who is ignorant of him... and all the different groups of the people of his time praised his knowledge, Deen and zuhd."
He said as quoted by Ibn e Hajar asqalani ra
وقال شيخ شيوخنا الحافظ أبو الفتح اليعمري في ترجمة ابن تيمية حذاني يعني المزي على رؤية الشيخ الإمام شيخ الإسلام تقي الدين فألفيته ممن أدرك من العلوم حظا وكان يستوعب السنن والآثار حفظا إن تكلم في التفسير فهو حامل رايته، أو أفتى في الفقه فهو مدرك غايته، أو ذكر في الحديث فهو صاحب علمه وذو روايته، أو حاضر بالملل والنحل لم ير أوسع من نحلته في ذلك ولا أرفع من درايته، برز في كل فن على أبناء جنسه، ولم تر عين من رآه مثله ولا رأت عينه مثل نفسه كان يتكلم في التفسير فيحضر مجلسه الجم الغفير، ويردون من بحره العذب النمير، يرتعون من ربع فضله في روضة وغدير، إلى أن دب إليه من أهل بلده داء الحسد، وألب أهل النظر منهم على ما ينتقد عليه من أمور المعتقد، فحفظوا عنه في ذلك كلاما، أوسعوه بسببه ملاما، وفوقوا التقديعة سهاما، وزعموا أنه خالف طريقهم، وفرق فريقهم، فنازعهم ونازعوه وقاطع بعضهم وقاطعوه، ثم نازع طائفة أخرى ينتسبون من الفقر إلى طريقة، ويزعمون أنهم على أدق باطن منها وأجلى حقيقة، فكشف تلك الطرائق، وذكر على ما زعم بوائق، فآضت إلى الطائفة الأولى من منازعيه، واستغاثت بذوي الضغن عليه من مقاطعيه، فوصلوا بالأمراء أمره، وأعمل كل منهم في كفره وفكره، فرتبوا محاضر، وألبوا الرويبضة للسعي بها بين الأكابر، وسعوا في نقله إلى حضرة المملكة بالديار المصرية فنقل، وأودع السجن ساعة حضوره واعتقل، وعقدوا لإراقة دمه مجالس، وحشدوا لذلك قوما من عمار الزوايا وسكان المدارس، ما بين مجامل في المنازعة، ومخاتل بالمخادعة، ومجاهر بالتكفير مبادي بالمقاطعة، يسومونه ريب المنون، وربك يعلم ما تكن صدورهم وما يعلنون، وليس المجاهر بكفره، بأسوأ حالا من المجامل، وقد دبت إليه عقارب مكره، فرد الله كل كيد في نحره، ونجاه على يد من اصطفاه والله غالب على أمره، ثم لم يخل بعد ذلك من فتنة بعد فتنة، ولم ينتقل طول عمره من محنة إلى محنة، إلى أن فوض أمره إلى بعض القضاة فتقلد ما تقلد من اعتقاله، ولم يزل بمحبسه ذلك إلى حين ذهابه إلى رحمة الله وانتقاله، وإلى الله ترجع الأمور، وهو مطلع على خائنة الأعين وما تخفي الصدور، وكان يومه مشهودا ضاقت بجنازته الطريق، وانتابها المسلمون من كل فج عميق، يتقربون بمشهده يوم يقوم الإشهاد، ويتمسكون بسريره حتى كسروا تلك الأعواد
"The shaykh of our shaykhs, al-Haafidh Abu al-Yu'maree (ibn Sayyid an-Naas) said in his biography of ibn Taymiyyah: 'al-Mizzi encouraged me to speak my opinion on Shaykh al-Islaam Taqi ad-Deen. I found him to be fortunate in the sciences that he had. He used to fully understand and implement the Sunan and Aathaar (narrations), memorising them. Should he speak about tafseer then he would carry its flag, and should he pass a fatwa in fiqh then he knew its (or his) limits, and should he speak about a hadeeth then he was the companion of its knowledge and owner of its narrations. Should he give a lecture on Religions and Sects then none was seen who was more comprehensive or meticulous than he. He surpassed in every science over the sons of his like. And you would not see one like him, and his own eye did not see one like himself. He used to speak on tafseer and a large number of people would attend his gatherings, and an agreeable number would return (having drank) from his sweet, rich ocean. Until the sickness of envy crept (into the hearts) of the people of his city. And the people of Nadhr gathered together and picked out anything that could be disapproved of in his beliefs, and they memorised certain statements with respect to this. And they undermined him due to this. They laid traps for him by which they could declare him to be an innovator. They thought that he had left their way, and split off from their sect. So they argued with him, and he with them, and some of them cut relations with him, and he with them. Then he argued with another group who were attributed to the Fuqaraa who thought that they were upon the minute details of the inner reality and upon its truth. And he exposed these Orders. This reached the first group and they sought help from those who cut relations with him and harboured malice towards him. They took the matter to the rulers, each of them having decided that he was a disbeliever and they prepared a meeting, inspiring the ignorant people to spread the word amongst the great scholars. They took steps to transfer the matter to the king of Egypt. And he was arrested and put in prison. Gatherings were convened to discuss the spilling of his blood. They called up for this purpose the people from the small mosques and students, those people that would argue to make others happy, and those that would argue to show their cleverness, and those that announced takfeer and called for disassociation. Your Lord knows what is in their hearts and what they proclaim. And the one who announced his kufr was no better than the one who argued to make others happy. The sting of their plots crept up on him, and Allaah made futile every plot, and rescued him at the hands of those that He chose. Then he continuously moved from one trial to another, in all his life he did not move from trouble except into trouble. And then there followed what followed in the matter of his arrest. He stayed in prison until he died, and to Allaah all matters return. And on the day of his funeral the streets were crowded, and the Muslims came from every roadway...'"
(end translation taken from http://www.sahihalbukhari.com/sps/sp.cfm?subsecID=NDV07&articleID=NDV070021&articlePages=2 )
Hafidh Al Mizzi was great muhaddith and author of great book Tahdeeb Al Kamal (book of asma al rijaal)
ما رأيت مثله، ولا رأى هو مثل نفسه، وما رأيت أحدًا أعلم بكتاب الله وسنة رسوله ولا أتبع لهما من
"I have not seen the likes of him, and his own eye had not seen the likes of himself. And I have not seen one who was more knowledgeable than him of the Book and the Sunnah of His Messenger, nor one who followed them more closely." [‘Hayaat Shaykh al-Islaam ibn Taymiyyah’ (pg. 21) of Shaykh Bahjatul Baitaar.](translation taken from Article of Abu Rumaisah)
والله ، ثم والله ، لم يُرَ تحت أديم السماء مثل شيخكم ابن تيمية ، علماً ، وعملاً ، وحالاً ، وخلُقاً ، واتِّباعاً ، وكرماً ، وحلْماً ، وقياماً في حق الله تعالى عند انتهاك حرماته ، أصدق النَّاس عقداً ، وأصحهم علماً وعزماً ، وأنفذهم وأعلاهم في انتصار الحق وقيامه همةً ، وأسخاهم كفّاً ، وأكملهم اتباعاً لسنَّة محمد صلى الله عليه وسلّم ، ما رأينا في عصرنا هذا مَن تستجلي النبوة المحمدية وسننها من أقواله وأفعاله إلا هذا الرجل يشهد القلب الصحيح أن هذا هو الاتباع حقيقة
By Allaah, there was never seen under the canopy of heaven anyone like your Shaykh Ibn Taymiyah in knowledge, righteous deeds, attitude, manner, adherence to the Sunnah, generosity, forbearance and carrying out duties to Allaah when His sacred limits were transgressed; he was the most sincere of people, the most sound in knowledge, the most effective, the most serious in supporting the truth, the most generous, the most perfect in following the Sunnah of Muhammad (peace and blessings of Allaah be upon him). We have never seen anyone in our own time who demonstrates the example of the Prophet Muhammad (peace and blessings of Allaah be upon him) and his Sunnahs in word and deed like this man; a sound heart will bear witness that this is following the Sunnah in the true sense of the word.
Al-‘Uqood al-Durriyyah (p. 311).
هو الشيخ الرباني إمام الأئمة ومفتي الأمة وبحر العلوم سيد الحفاظ وفارس المعاني والألفاظ فريد العصر وحيد الدهر شيخ الاسلام بركة الانام علامة الزمان وترجمان القرآن علم الزهاد وأوحد العباد قامع المبتدعين وآخر المجتهدين تقي الدين أبو العباس أحمد ابن الشيخ الامام العلامة شهاب الدين أبي المحاسن عبد الحليم ابن الشيخ الامام العلامة شيخ الاسلام مجد الدين أبي البركات عبد السلام ابن أبي محمد عبد الله ابن أبي القاسم الخضر بن محمد بن الخضر بن علي بن عبد الله ابن تيمية الحراني
Ibn Hajar al-Haytami [one of the greatest Shaafa’i fuqaha’, who died in 974 AH and who is someone other than Ibn Hajar al-‘Asqallaani, the author of Fath al-Baari, who died in 852 AH] criticized the two Shaykhs of Islam, Ibn Taymiyah and his student Ibn al-Qayyim, a great deal and accused them of describing Allaah in physical terms, likening Him to His creation, and other abhorrent beliefs. But he was refuted by many, who explained the falseness of what he said and demonstrated that the two imams were innocent of any belief that goes against the Qur’aan and Sunnah. One of these scholars was:
Mulla ‘Ali Qaari (may Allaah have mercy on him), who said, after quoting Ibn Hajar’s accusations against them and his criticism of their ‘aqeedah:
I say: Allaah protected them – i.e., Ibn al-Qayyim and his Shaykh Ibn Taymiyah – from this abhorrent accusation. The one who studies Sharh Manaazil al-Saa’ireen by Nadeem al-Baari al-Shaykh ‘Abd-Allaah al-Ansaari, who is the Shaykh of Islam according to the Sufis, will clearly see that they were among Ahl al-Sunnah wa’l-Jamaa’ah and are indeed among the awliya’ (close friends of Allaah) of this ummah. Among what he said in the book mentioned was the following:
“These words of Shaykh al-Islam highlight his position as a prominent scholar of Ahl al-Sunnah, and his status among scholars, and it demonstrates that he is innocent of what his Jahami enemies accused him of, that he likened Allaah to His creation, as they usually accused the scholars of hadeeth and Sunnah, just as the Raafidis accuse them of being Naasibis, and the Naasibis accuse them of being Raafidis,, and the Mu’tazilah accuse them of being anthropomorphists. That is a legacy of the enemies of the Messenger of Allaah (peace and blessings of Allaah be upon him) who accused him and his companions of having invented a new religion. And this is a legacy of the scholars of hadeeth and Sunnah from their Prophet, that the people of falsehood give them offensive labels.
May Allaah sanctify the soul of al-Shaafa’i, who said when he was accused of being a Raafidi:
If being a Raafidi means loving the family of Muhammad, then let the two races (of mankind and jinn) bear witness that I am a Raafidi.
May Allaah be pleased with our Shaykh Abu’l-‘Abbaas ibn Taymiyah when he said:
If being a Naasibi means loving the family of Muhammad, then let the two races (of mankind and jinn) bear witness that I am a Naasibi.
May Allaah forgive the third – Ibn al-Qayyim – when he said:
If being an anthropomorphist means affirming the divine attributes and regarding them as being above the interpretation of a liar,
Then praise be to Allaah, I am an anthropomorphist; bring your witnesses.” [Mirqaah al-Mafaateeh by al-Mulla ‘Ali Qaari (8/146, 147). (from islam qa)]
Ibn Hajar makki Criticized Shaykh Ibn e Tamiyah, then in reply Shaykh Nu’maan Khayr al-Deen ibn al-Aloosi (may Allaah have mercy on him) in his beneficial book Jala’ al-‘Aynayn fi Muhaakamah al-Ahmadayn, said on page 189
And Taj As-Subki insulted Al-Majd , as he us used to and said : “And Tawassul is recommended, and likewise Istighathah with the Prophet (saw) to the Lord, and none of the Salaf or Khalaf denied this until Ibn Taymiyah came, and he denied this, and deviated from the right path and innovated….”
(Al-Alusi answered :) “And you know that Du’a reported in narrations from pure Ahlul Bayt (household of the Prophet (saw)) and others from Imams, there is not in them Tawassul with his noble essence (Dhat)…the one who claims a text, then he should present it”
Mahmoud Al Alousi said
شيخ الإسلام ابن تيمية
Shaykh ul Islam Ibn e Tamiyah[in commentary of surah luqman ayah 6]
15. Salahuddin as-Safdi on Ibn Tamiya
Shaykh Salahuddin as-safdi was student of Qadhi Taqi ud din as-Subki, people quote Taqi ud din-as-Subki against Shaykh ul Islam Ibn Tamiya but ket us see what the student of Qadhi Taqi ud din as-Subki say about him.
He said:
"Allama Taqi ud din Ibn Tamiya Ahmad bin Abdul haleem bin AbdusSalam bin Abdullah bin abi al-Qasim al-Harrani. Ibn Tamiya Shaykh al-Imam al-Alim al-Allama al-Mufassir alFaqeeh alMujtahid alHafid alMuhaddith Shaykh ul Islam.."[alwafi bi alwafayat by Imam Safadi under the tarjuma of Shaykh Ibn Tamiya]
as-Safadi also states
16. Qadi Taqi ud dun asSubki on Ibn Tamiya
See also articles on Defense of Ibn Tamiyah
http://www.allaahuakbar.net/scholars/ibn_taymiyyah/shaykh_al-islaam.htm )
http://www.thenoblequran.com/sps/sp.cfm?subsecID=NDV07&articleID=NDV070021&pfriend=
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