Did Mulla Ali Qari made Takfeer of Ibn Taymiyyah

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Brailwis and GF Haddad quote half of the statement of Mulla Ali Qari and claim that he changed his stance on Shaykh ul Islam Ibn Taymiyah, In this article we will see the full quote of Mulla Ali Qari, and InshaAllah we will prove that actually Mulla Ali Qari agreed with what Shaykh ul Islam Ibn Taymiyah said. First we have to see what GF Haddad quoted here. http://www.livingislam.org/n/itay_e.html
 
Mulla Ali Qari said:
"Ibn Taymiyya - one of the H.anbalîs - committed excess when he declared it prohibited to travel to visit the Prophet just as other than him also committed excess saying that it is obligatory in the Religion to know that the Visitation is an act that draws near to Allâh (qurba) and whoever denies it is judged to be a disbeliever (kâfir). Yet the latter view is probably closer to being correct than the first, because to declare prohibited something the Ulema by Consensus declared desirable (mustah.abb), is disbelief. For it is graver than to declare prohibited something agreed to be merely permitted (mubâh.) on this chapter"[Sharah Shifa vol 2 page 152]
 
Comment: One can see no where Mulla Ali Qari said Ibn Taymiyah ra is a kaafir, rather after talking about the opinion of Ibn Taymiyah regarding TRAVELLING TO VISIT THE GRAVE. He talked about VISITING THE GRAVE not TRAVELLING to visit the grave.  And there is a difference between the two, First one is a disputed issue and latter is RECOMMENDED EVEN ACCORDING TO SHAYKH UL ISLAM IBN TYAMIYAH as cleared by Imam Ibn Taymiyah and Ibn Kathir. see the following quote
 
Ibn Kathir defended shaykh ul Islam Ibn Tyamiya, He said
( دخل القاضي جمال الدين بن جملة وناصر الدين مشد الأوقاف وسألاه عن مضمون قوله في مسألة الزيارة فكتب ذلك في درج وكتب تحته قاضي الشافعية بدمشق قابلت الجواب عن هذا السؤال المكتوب على خط ابن تيمية إلى إن قال وإنما المحز جعله زيارة قبر النبي صلى الله عليه وسلم وقبور الانبياء صلوات الله وسلامه عليهم معصية بالإجماع مقطوعا بها فانظر الآن هذا التحريف على شيخ الاسلام فإن جوابه على هذه المسألة ليس فيه منع زيارة قبور الأنبياء والصالحين وإنما فيه ذكر قولين في شد الرحل والسفر إلى مجرد زيارة القبور.
وزيارة القبور من غير شد رحل إليها مسألة ، وشد الرحل لمجرد الزيارة مسألة أخرى والشيخ لم يمنع الزيارة الخالية عن شد رحل بل يستحبها ويندب إليها وكتبه ومناسكه تشهد بذلك ولم يتعرض إلى هذه الزيارة في هذا الوجه في الفتيا ولا قال إنها معصية ولا حكى الاجماع على المنع منها ولا هو جاهل قول الرسول ( زوروا القبور فإنها تذكركم الاخرة ) والله سبحانه لا يخفى عليه شيء ولا يخفى عليه خافية وسيعلم الذين ظلموا أي منقلب ينقلبون ) أهـ
Qadi Jamal ud din bin Jamlah and Nasir ud din.. came to him (Ibn Taymiyah when he was in prison) and both of them asked him regarding meaning of his saying with regards to the issue of travelling. Then he (Ibn Taymiyah) wrote to him on paper and under that Qadi of the Shafiees of Damishq wrote. I compared that answer to the writings of Ibn Taymiyah. It was written that He (Ibn Taymiyah) even said, Truth is that visiting the grave of Prophet peace be upon him and other prophets is sin according to consensus. Now see this is the forgery on Shaykh ul IslamIn this issue he (Ibn Taymiyah`s) did not prevent people from visiting the graves of Prophets and Saaliheen. In fact he mentioned two sayings regarding visiting the graves. Visiting the graves without travelling is one issue and travelling only to visit is another issue.  Shaykh did not prohibit the visiting without the travelling. In fact he said it is preferable and allowed  and neither had he said that it is a sin nor he said there is a consensus that it is a sin.  He was not unaware of the hadith of Prophet peace be upon him  where he said “visit the graves for they reminds you of the Hereafter” There is nothing hidden from Allah and no one can hide from him. And those who do wrong will come to know by what overturning they will be overturned. [Al Bidaya wal Nihaya vol 14 page 124]
 
Shaykh ul Islaam Imam Ibn Taymiyyah raihmahullah said
وإن كان المسافر إلى مسجده يزور قبره صلى الله عليه وسلم، بل هذا من أفضل الأعمال الصالحة
If a traveler goes to Masjid  (alNabvi) then he should visit the grave of Prophet صلى الله عليه وسلم rather it is from the best of actions. [Majmu'a Fatwaa Ibn Taymiyyah 27/330]
 
Comment: One can see Shaykh ul Islam Ibn Taymiyah never said visiting the grave is prohibited and Mulla Ali Qari only said its a disbelief if someone say it is prohibited to visit the graves. For the sake of Argument even if we agree with HADDAD and BRAILWIYAH than what will they say regarding Imam Ibraheem Nakhaee who was in Sughar Tabiyeen and Imam Shoabee who was one of the great Tabiyeen? Because Mulla Ali Qari before quoting the opinion of Shaykh ul Islam, he said something see below
 
 

See what Brailwis hide from Innocent people

He said:
وما وقع للشعبى والنخعى وغيرهما مما يقتضي كراهة زيارة القبور شاذ لا يعول عليه لمخالفته الاجماع
And what occurred from Ibraheem and Sho`abi (Tabiyeen) and others that it is Makrooh to visit the graves is odd and it does not count because it is against consensus.[Mulla 'Ali al-Qari al-Harawi, Sharh al-Shifa (Beirut: Dar al-Kutub al-'Ilmiyya, 2001), vol 2 page 152]
 
Comment: Right after that he quoted Ibn Taymiyah`s opinion and the opinion of kufr. Does that mean Mulla Ali Qari did takfeer of these two great Tabiyeen and other scholars like Qaadi Iyaad and Maalik bin Anas ra who were on the same opinion as of Ibn Taymiyah?? If no and obviously no than why these deviants Brailwis and HADDAD  misquote the saying of Mulla Ali Qari and claim that Mulla Ali Qari changed his stance on Ibn Taymiyah? 

Mulla Ali Qari went with the opinion of Ibn Taymiyah and against the opinion of Brailwiyah

Now see how Mulla Ali Qari WENT WITH THE OPINION of shaykh ul Islam Ibn Taymiyah. Right after the passage quoted by Haddad and Brailwiyah, He said
فى هذا الباب نعم يمكن حمل كلام من حرم أو كره على صورة خاصة من الزيارة من الاجتماع فى وقت خاص على هيئة منكرة أو صفة مكروهة من اجتماع الرجال و النساء فى وقت واحد لما فيه من اتخاذ قبره عيدا والموجب لما أورد فيه وعيدا
In this chapter, YES it is possible to take the ruling of the one who prohibited, or disliked visiting of grave in a specific condition such as gathering at a specific time, in a sinful condition, or in a disliked position, including the mixing up of men and women at one time where they take the grave as a place of festival, and necessarily due to what has been narrated in it as a warning."  [Mulla 'Ali al-Qari al-Harawi, Sharh al-Shifa (Beirut: Dar al-Kutub al-'Ilmiyya, 2001), vol 2 page 152]
 
Comment: See how they hide the passage before and the passage after that? These are the same opinions of Ahlus sunnah.

a) that to make the grave a place of gathering is prohibited, same is the opinion of Mulla Ali Qari. But Brailwis celebrate URS of the Auliyah Allah who have passed away, according to Mulla Ali Qari it is Prohibited.
 
b) Whoever  says it is Haram to visit the graves has done disbelief and this is Forgery on Ibn Taymiyah`s writings that he said it is haram, as cleared by Ibn Kathir. Rather it is a recommended act. Same is the opinion of Mulla Ali Qari. Now see what Mulla Ali Qari said which Brailwis hide from innocent people.
 
 

For Mulla Ali Qari Brailwis are like shias and deviants

Mulla Ali Qari said:
هذا كلام ظاهر الفساد مائل إلى وحدة الوجود أو الإتحاد كما هو مذهب أهل الإلحاد
This saying is open fasaad, This is inclined towards Wahdat Al wajood and Ittehaad, this is the madhab of people of Ittehaad (Mulhideen)[al Radd al Qaiyleen be Wahdat Al Wajood page 13]
 
Mulla Ali Qari wrote a whole book in refutation of Wahdat Al Wajood.
 
According to the fatwa of Mulla Ali Qari Kull knowledge of Prophet peace be upon him is only claimed by Shiah (now a days brailwis also claim that) as he said
“AS FOR THINGS CONNECTED TO THIS WORLD, IT IS NOT A PRECONDITION THAT THE PROPHETS BE PROTECTED FROM A LACK OF KNOWLEDGE ABOUT THEM as it is misconceived by the Shi’ah and they are refuted by the saying of Al-HudHud to Sulayman (may the Salah and Salam be upon him): "I have grasped (the knowledge of a thing) which you have not grasped” (27: 22)[ “Sharh Ash-Shifa” v 2 p 211, Dar Al-Kutub AlIlmiyah taken from the article of br Ali Hassan Khan]

He said
 ( اللهم لا تجعل قبري وثنا يعبد ) ، أي : لا تجعل قبري مثل الوثن في تعظيم الناس ، وعودهم للزيارة بعد بدئهم ، واستقبالهم نحوه في السجود ، كما نسمع ونشاهد الآن في بعض المزارات والمشاهد
O Allah do not make my grave wathan) Meaning O Allah do not make my grave like wathan to which people venerate, place of visiting, greetings with the prostration,  Like we see and listen (these acts) in some of the shrines and Mashaahid [Mirqaat hadith no: 750 vol 2 page 228]
 
He also said
في الأزهار : النهي عن تجصيص القبورللكراهة ، وهو يتناول البناء بذلك وتجصيص وجهه ، والنهي في البناء للكراهة إن كان في ملكه ، وللحرمة في المقبرة المسبلة ، ويجب الهدم وإن كان مسجدا
"It is mentioned in alAzhaar that Disallowing of Prophet peace be upon him to plaster the grave is in the order of makrooh.. disallowing of building is makrooh if it is his property and if it is common shrine then it is prohibited and it is obligatory to demolish it even if it is the masjid.[Mirqaat vol 3 page 1217 hadith no: 1697]
 
Now for Brailwis Mulla Ali Qari is a Wahabi.
 
After that he said
وقال بعض الشراح من علمائنا ولإضاعة المال وقد أباح السلف البناء على قبر المشايخ والعلماء
المشهورين ليزورهم الناس ويستريحوا بالجلوس فيه اه
Some of the commentators from our scholars said, "and do not of waste money" And our Salaf have made permissible erecting buildings around the graves of the mashaikh and famous ulama so that people can go there and visit their graves and rest by sitting in these buildings.[Mirqaat vol 3 page 1217 hadith no: 1697]
.
He was quoting the Ikhtilaf among his companions and predecessors as his own verdicts are different, He said
 
( ولا قبرا مشرفا ) هو الذي بني عليه حتى ارتفع دون الذي أعلم عليه بالرمل والحصباء ، أو محسومة بالحجارة ليعرف ولا يوطأ . ( إلا سويته ) في الأزهار قال العلماء : يستحب أن يرفع القبر قدر شبر ، ويكره فوق ذلك ، ويستحب الهدم ، ففي قدره خلاف ، قيل إلى الأرض تغليظا ، وهذا أقرب إلى اللفظ ، أي : لفظ الحديث من التسوية ، وقال ابن الهمام : هذا الحديث محمول على ما كانوا يفعلونه من تعلية القبور بالبناء العالي ، وليس مرادنا ذلك بتسنيم القبر بل بقدر ما يبدو من الأرض ، ويتميز عنها ، والله سبحانه أعلم . 
(or a high grave) Whatever is build on it, It is ordered to level it, not the elevation which is a protection of the grave 
(without levelling it)  It is mentioned in al Azhaar that the scholars said It is Mustahab to raise the grave as much as a hand span and more than that is makrooh. And it is mustahab to demolish more than (one hand span).  How much amount (should be demolished) there is disagreement in it. It is said It should be levelled to the ground for Taghleeza (Meaning to alert the people), This is more closer to this word. Meaning the word in hadeeth alTaswiyah (levelling). “Ibn Hammam said that this hadeeth is mahmool on what they used to do like elevating graves and building beautiful and elevated constructions over them and not elevation with sand, and the elevation with sand should be like normal graves [Mirqaat al Mafateeh Kitab al Janaiz hadeeth no. 1696 vol 2 page 272] 
 
Mulla Ali al qari said while talking about Reprehensible innovations:
وهي ما أنكره أئمة المسلمين كالبناء على القبور وتجصيصها وقيد البدعة بالضلالة لإخراج البدعة الحسنة كالمنارة ، كذا ذكره ابن الملك
These (innovations) which are rejected by the great scholars of the Muslims like building upon the graves, solidifying them. Reprehensible Innovation  is specified, so good innovation is out from it like Minarah. As it is mentioned by Ibn al Malik. [Mirqat vol 1 page 377 under the hadith 168]
 
So for the scholars of the Muslims it is an innovation according to Mulla Ali Qari.

He also said Imam at-Taibee said:

عرف أنه مرتحل ، وخاف من الناس أن يعظموا قبره كما فعل اليهود والنصارى ،
“It is as though the prophet peace be upon him knew that he will depart, so he feared for the people that they will venerate his grave like Jews and christians did (with other prophets) [Mirqaat al Mafateeh hadeeth no. 712] 

Then he said:
( اتخذوا قبور أنبيائهم مساجد ) : سبب لعنهم إما لأنهم كانوا يسجدون لقبور أنبيائهم تعظيما لهم ، وذلك هو الشرك الجلي ، وإما لأنهم كانوا يتخذون الصلاة لله تعالى في  مدافن الأنبياء ، والسجود على مقابرهم ، والتوجه إلى قبورهم حالة الصلاة ; نظرا منهم بذلك إلى عبادة الله والمبالغة في تعظيم الأنبياء ، وذلك هو الشرك الخفي لتضمنه ما يرجع إلى تعظيم مخلوق فيما لم يؤذن له ، فنهى النبي - صلى الله عليه وسلم - أمته عن ذلك لمشابهة ذلك الفعل سنة اليهود ، أو لتضمنه الشرك الخفي ، كذا قاله بعض الشراح من أئمتنا ،

They have taken the graves of their apostles as places of worship) The reason of their being cursed is because they made sajdah to the graves of the Ambiya in veneration, and this is clear shirk. They used to pray to Allah where Prophets were buried, They used to prostrate in the tombs and in the condition of Salaah they used to face the graves. According to them (They thought) they were worshiping Allah and  Exaggerating in veneration of Prophets this is hidden shirk It contains Prophet peace be upon him disallow his Ummah to do this as this is the practice of jews, It contains hidden shirk and this is also said by some of the commentators from our scholars [Mirqat, Sharh al Mishqaat, Volume No. 2, Page No. 202]

Note after that Mulla Ali Qari mentioned (this is also quoted by Brailwis in ahlus sunna website but again they hide full text)

أما من اتخذ مسجدا في جوار صالح أو صلى في مقبرة وقصد الإستظهار بروحه أو وصول أثر ما من أثر عبادته إليه لا للتعظيم له والتوجه نحوه فلا حرج عليه ألا ترى أن مرقد إسماعيل عليه السلام في المسجد الحرام عند الحطيم ثم أن ذلك المسجد أفضل مكان يتحرى المصلى لصلاته والنهي عن الصلاة في المقابر مختص بالقبور المنبوشة لما فيها من النجاسة كذا ذكره الطيبي وذكر غيره أن صورة قبر إسماعيل عليه السلام في الحجر تحت الميزاب وإن في الحطيم بين الحجر الأسود وزمزم قبر سبعين نبيا
Anyone who builds a mosque near the grave of an upright person or prays in the tomb (Maqbara) or intends to ask for help through the Ruh of that upright person or intends to seek barakah from his left overs, If he does all that without the intention of giving him Tazeem or doing tawajuh towards him ( in prayer) “Then there is nothing wrong in that, don't you see that Grave of Hadrat Ismail(A.S) is inside the Masjid ul Harram near the hateem and to Pray there is Superior than anything else ” however to pray near the graves is only forbidden when the soil becomes dirty because of Najasat of deceased… In the Hateem near Hajr al Aswad and Mizaab there are “Graves of 70 Prophets”  [Mirqat, Sharh al Mishqaat, Volume No. 2, Page No. 202]
 

Note: Brailwis tried to prove that these are his own words the answer is no because he was quoting other people as the full text states:
وقال القاضي : كانت اليهود والنصارى يسجدون لقبور أنبيائهم ويجعلونها قبلة ، ويتوجهون في الصلاة نحوها ، فقد اتخذوها أوثانا ، فلذلك لعنهم ، ومنع المسلمين عن مثل ذلك ، أما من اتخذ مسجدا في جوار صالح ، أو صلى في مقبرة وقصد الاستظهار بروحه ، أو وصول أثر ما من أثر عبادته إليه ، لا للتعظيم له والتوجه نحوه ، فلا حرج عليه ، ألا ترى أن مرقد إسماعيل - عليه السلام - في المسجد الحرام عند الحطيم ، ثم إن ذلك المسجد أفضل مكان يتحرى المصلي لصلاته ، والنهي عن الصلاة في المقابر مختص بالقبور المنبوشة ، لما فيها من النجاسة  كذا ذكره الطيبي وذكر غيره أن صورة قبر إسماعيل - عليه السلام - في الحجر تحت الميزاب ، وأن في الحطيم بين الحجر الأسود وزمزم قبر سبعين نبيا ،
Qaadi said: ‘As the Jews and Christians used to prostrate themselves before the graves of their prophets and perform prayers in the direction of these graves, they have made these graves as idols, so they were cursed. Muslims were forbidden to do the same.’ As for, ‘When one builds a mosque near the grave of a righteous man or prays there with the intention of seeking the blessing through his soul or Intended to send athar to him from his Ibadah and not revering him or dedicating acts of worship to him or the like, there is no harm in it. don't you see that Grave of Hadrat Ismail(A.S) is inside the Masjid ul Harram near the hateem and to Pray there is Superior than anything else ” however to pray near the graves is only forbidden when the soil becomes dirty because of Najasat of deceased, at-Teebi mentioned the same.. [end quote] 

Mulla Ali Qari replied right after that (which they hide)

وفيه أن صورة قبر إسماعيل - عليه السلام - وغيره مندرسة فلا يصلح الاستدلال به  
The grave of Ismaeel Aleh salam and others are not there now, so It is not correct to make rulings from these  [Mirqat, Sharh al Mishqaat, Volume No. 2, Page No. 202]  

 

c) Then he quoted Ibn Hajar al Haytami

وقال ابن حجر : أشار الشارح إلى استشكال الصلاة عند قبر إسماعيل ، بأنها تكره في المقبرة ، وأجاب : بأن محلها في مقبرة منبوشة لنجاستها ، وكله غفلة عن قولهم : يستثنى مقابر الأنبياء ، فلا يكره الصلاة فيها مطلقا ; لأنهم أحياء في قبورهم ، وعلى التنزل فجوابه غير صحيح لتصريحهم بكراهة الصلاة في مقبرة غير الأنبياء ، وإن لم تنبش لأنه محاذ للنجاسة ، ومحاذاتها في الصلاة مكروهة ، وسواء كانت فوقه أو خلفه أو تحت ما هو واقف عليه . 

The commentator noted the problem to pray at the grave of Ismaeel aleh salam as it is disliked (to pray) at shrines. He replied: The place of shrine becomes dirty with Nijasah is problematic to say, The shrines of Anbiya are excluded as to pray in them is not disliked generally because they are alive in ther graves, This Answer is NOT CORRECT to declare that it is disliked to pray in the shrines of other than prophets If their graves are not opened and the impurity does not come out because burdening or doing action of impurity in prayer is disliked. (The ruling) is same if the grave is above the praying person or behind him or below him on which he is standing.[Mirqaat al Mafateeh hadith no. 712] 

d) then Mulla Ali Qari quoted Sharah as-Sunnah

وفي شرح السنة : اختلف في الصلاة في المقبرة فكرهها جماعة ، وإن كانت التربة طاهرة والمكان طيبا ، واحتجوا بهذا الحديث والذي بعده ، وقيل : بجوازها فيها ، وتأويل الحديث أن الغالب من حال المقبرة اختلاط تربتها بصديد الموتى ولحومها ، والنهي لنجاسة المكان ، فإن كان المكان طاهرا فلا بأس ، وكذلك المزبلة والمجزرة وقارعة الطريق ، وفي القارعة معنى آخر ، وهو أن اختلاف المارة يشغله عن الصلاة 

Its mentioned in Sharah us Sunnah: disagreement has occurred regarding praying in the graveyard. A Jam'aah has disliked it even if the sand and place of graveyard is pure and they have deduced from this Hadeeth and the one after itAnd it is said some considered it permissible and they do the Ta'weel(interpretation) of Hadeeth that most probably it was prohiboted because of the impurity of place because the pus and flesh of the dead mixes with the sand, and if the place is pure then there is no harm. And likewise (it is disliked) to pray near dunghill, slaughter house and on the road, the matter of road is taken differently because praying person gets distracted because of the travelling of people.[Ibid]
 
Note: The wrong opinion started with (Qeela i.e. It is said), The correct opinion is the opinion of Jamah according to Sharah as-Sunnah 
 

e) then mulla Ali Qari quoted al Haytami again:

 قال ابن حجر : وقد صح أنه عليه الصلاة والسلام نهى عن الصلاة بالمقبرة ، واختلفوا في هذا النهي هل هو للتنزيه أو للتحريم ؟ ومذهبنا الأول ، ومذهب أحمد التحريم ، بل وعدم انعقاد الصلاة ; لأن النهي عنده في الأمكنة يفيد التحريم والبطلان كالأزمنة 
Ibn Hajr said it is proven that prophet Salallahu aleyhi wassalam has prohibited praying near graves but the difference is whether the prohibiton of prophet is for tanzeeh(purity) or Tahreem (prohibited), Our Madhhab is the first one(i.e because of purity) but the madhhab of Imam Ahmed is that it is prohibited but instead he said there is no prayer over there. Because the prohibiton according to him is like the prophet has prevented us from praying in few times so is the prohibition of praying near some places. [Mirqat, Sharh al Mishqaat, Volume No. 2, Page No. 202 hadeeth no. 712]

Comment: One can see Mulla Ali Qari said it is not correct to make rulings from this, they also leave what he said before these quotes that prayng to Allah in the maqabir of Prophets and prostrate in front of the graves is clear shirk, and whoever thinks he is actually venerating the Prophet peace be upon him and worshipping Allah than it is hidden shirk. Now see the Praise on Ibn Taymiyah by Mulla Ali Qari.

Mulla Ali Qari actually did takfeer of the likes of Brailwiyah

He said
وقد سبق عن هذه المنكرات في كلام ابن عربي لا سبيل إلى صحته تأويلها فلا يستقيم اعتقاد أنه من أولياء الله مع اعتقاد صدور هذه الكلمات منه إلا باعتقاد أنها خلاف ما صدر عنه مما تقدم هنالك أو رجوعه إلى ما يعتقده أهل الإسلام في ذلك ولم يجيء بذلك عنه خبر ولا روي عنه أثر فذمه جماعة من أعيان العلماء وأكابر الأولياء لأجل كلامه المنكر
There is no way of doing taweel on the false sayings of Ibn Arabi mentioned before, after (reading) his sayings above it is not right to say he was among the Auliya of Allah, apart from believing that these are not his words or to say that he repented and followed the way of People of Islam. But there is no way of believing this as there is no khabr or athar narrated from him (in which he repented). A group of great scholars and Auliyah refuted his sayings. [al-Radd al Qaiyleen be wahdat al wajood page 155-153]
 
Then he said:
فإن كنت مؤمنا حقا مسلما صدقا فلا تشك في كفر جماعة ابن عربي ولا تتوقف في ضلالة هذا القوم الغوي والجمع الغبي فإن قلت هل
يجوز السلام عليهم ابتداء قلت لا ولا رد السلام عليهم بل لا يقال لهم عليكم أيضا فإنهم شر من اليهود والنصارى وإن حكمهم حكم المرتدين
So if you are true Momin and True Muslim than do not doubt in Kufr of the followers of Ibn Arabi.. If you ask that can we say salam to them? I say NO and do not reply to them and do not even say Wa Alikum to them   because they are worst than Jews and Christians and they are out of the pale of Islam. [al-Radd al Qaiyleen be wahdat al wajood page 155-156]
 
Comment: Brailwis quote him partially and that is why scholars say little knowledge is harmful. They are KUFFAR according to the fatwa of Mulla Ali Qari. 
 

Mulla Ali Qari Defending Shaykh Ibn e Taymiyah

a) Mulla Ali Qari said
وأما ما ورد من الآيات المتشابهة والأحاديث المشكلات حيث جاء فيهما ذكر الوجه واليد والعين والقدم وأمثالها من الصفات ففيه ثلاث مذاهب بعد الإجماع على التنزيه من التشبيه أحدها تفويض علمها إلى عالمها وعليه جمهور السلف وكثير من الخلف ويؤيده قوله تعالى والراسخون في العلم يقولون آمنا به كل من عند ربنا وثانيها تأويلها وإليه مال أكثر الخلف وبعض السلف وثالثها أن لا تأويل ولا توقف بل المذكورات كلها صفات زائدة على الذات لا يعلم معناها من جميع الجهات وهو مختار إمامنا الأعظم وأحمد بن حنبل وأتباعه كابن تيمية وهو قول ابن خزيمة وغيرهم من أكابر الأمة من المحدثين ونسب إلى عامة السلف وقد وافقهم إمام أهل السنة أبو الحسن الأشعري في بعض الصفات في جميع المتشابهات فإن له في الاستواء
Here Mulla Ali Qari is talking about Siffat of Allah and he said after consensus against tashbeeh there are three schools regarding Siffat of Allah.
1. The Tafweed is school of Jamhur Salaf and Many of the Khalaf.
2. Taweel is the school of many of the khalaf and some of the salaf
3.The third madhab is not to make taweel of Siffaat of Allah, This saying is taken by my Imam al Adham (Abu Hanifa), Imam Ahmad bin Hamble and Ibn Taymiyah followed him, this is also saying of Ibn Khuzaima and other elders from scholars and Muhadditheen, this is attributed to Salaf in general and Imam of Ahlus Sunnah Abu al Hasan Asharee agreed with them in some of the Siffaat..[Al-Radd al Qaiyleen be Wahdat Al Wajood page 105]
 
Comment: According to Brailwiyah these Imams are Mushabbiha who do not make taweel of Siffat of Allah subhana wa tala but for Mulla Ali Qari these are great Imams of Ahlus Sunnah, and we know that Mulla Ali Qari`s opinion was tafwid al-kayfiyya as he has attributed himself to the Maturidiyyah in affirming only eight eternal Attributes, in rejection of the Asha'irah..
 
b) 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:
 
أقول : صانهما الله عن هذه السمة الشنيعة والنسبة الفظيعة ، ومن طالع شرح منازل السائرين لنديم الباري الشيخ عبد الله الأنصاري الحنبلي - قدس الله تعالى سره الجلي - وهو شيخ الإسلام عند الصوفية حال الإطلاق بالاتفاق ، تبين له أنهما كانا من أهل السنة والجماعة ، بل ومن أولياء هذه الأمة ، ومما ذكر في الشرح المذكور ما نصه على وفق المسطور هو قوله على بعض صباة المنازل ، وهذا الكلام من شيخ الإسلام يبين مرتبته من السنة ، ومقداره في العلم ، وأنه بريء مما رماه أعداؤه الجهمية من التشبيه والتمثيل على عاداتهم في رمي أهل الحديث والسنة بذلك ، كرمي الرافضة لهم بأنهم نواصب ، والنواصب بأنهم روافض ، والمعتزلة بأنهم نوائب حشوية ، وذلك ميراث من أعداء رسول الله - صلى الله عليه وسلم - في رميه ورمي أصحابه ، بأنهم صراة قد ابتدعوا دينا محدثا ، وهذا ميراث لأهل الحديث والميمنة من نبيهم بتلقيب أهل الباطل لهم بالألقاب المذمومة ، وقدس الله روح الشافعي حيث يقول ، وقد نسب إليه الرفض : 
إن كان رفضا حب آل محمد فليشهد الثقلان أني رافضي
ورضي الله عن شيخنا أبي عبد الله بن تيمية حيث يقول : 
إن كان نصبا حب صحب محمد     فليشهد الثقلان أني ناصبي 
وعفا الله عن الثالث حيث يقول : 
فإن كان تجسيما ثبوت صفاته     وتنزيهها عن كل تأويل مفتر 
فإني بحمد الله ربي مجسم     هلموا شهودا واملئوا كل محضر 
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). (This passage is taken from Islam qa)]
 

Mulla Ali al Qaari teaching tawheed

 
Mulla Ali Qari said
ولا يسأل غيره ; لأن غيره غير قادر على العطاء والمنع ودفع الضر وجلب النفع ، فإنهم لا يملكون لأنفسهم نفعا ولا ضرا ، ولا يملكون موتا ولا حياة ولا نشورا ، ولا يترك السؤال بلسان الحال أو ببيان المقال في جميع الأحوال ، ففي الحديث : من لم يسأل الله يغضب عليه 
إذ السؤال إظهار شعائر الانكسار ، والإقرار بسمت العجز والافتقار والإفلاس عن ذروة القوة والطاقة إلى حضيض الاستكانة والفاقة ، ونعم ما قيل : 
الله يغضب إن تركت سؤاله وبني آدم حين يسأل يغضب 
( " وإذا استعنت " ) أي : أردت الاستعانة في الطاعة وغيرها من أمور الدنيا والآخرة ( " فاستعن بالله " ) : فإنه المستعان وعليه التكلان في كل زمان ومكان . " "
Do not ask anyone (other than Allah) because others are not able (Qadir) to give, prevent and remove harm, attract benefit, for indeed the others do not possess the ability to benifit or harm, give death or life and nor resurrection. AND DO NOT LEAVE ASKING (ALLAH) IN ALL OF THE CASES.. as the Hadith states whoever do not ask Allah angers him "
 
Allah gets angry if one do not ask Allah and if bani adam are asked, they get angry.
 
.... (Ask Allah) Allah is the only one who should be asked for help and depended upon at all the times and places 
[Mirqat, 2/159 under the hadeeth 5302
 
 

Conclusion

 
 
 
1. Mulla Ali Qari never changed his stance. For him Ibn Taymiyah was friends of Allah (Wali Allah).
2. For Mulla Ali Qari people like brailwis are doing prohibited acts in URS of any Wali. And some are doing clear shirk while others are doing hidden shirk
3. For Mulla Ali Qari Brailwis are like SHIAS. 

Conclusion

 
 

↓↓↓Prophet(saw) said: Convey (knowledge) from me even if it is just one ayah[Bukhari 3461]. Share↓↓↓

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