Munawi defending Ibn Taymiyah against ugly accusation of Ibn Hajar al Makki.

al Munawi the sufi who hates Ibn Taymiyah refuted Ibn Hajar al Haytami.
 
Even the sufi like Allama Munawi who was against Ibn Taymiyah refuted Ibn Hajr al Haytami on his ugly accusation of Tajseem on him.
 
Ibn Hajar mentioned a dream of Prophet peace be upon him mentioned by Ibn al Qayyim from Ibn Taymiyah which states that:
 
The Prophet Muhammad (sallallahu ‘alaihi wa sallam) had let down a part of his turban to mark the spot between his shoulders that God had touched with His hand. Then Ibn Hajar accused Ibn Taymiyah for Tajseem.
 
al Munawi responded by saying:
وأقول: أما كونهما من المبتدعة فمسلم . وأما كون هذا بخصوصه مبنيا علي التجسيم فغير مستقيم، أما أولاً؛ فلأنهما إنما قالا: إن الرؤية المذكورة كانت في المنام، كما في رواية الترمذي لا في اليقظة، وهذه كتبهما حاضرة. وأما ثانيا: فإنا نؤمن بأن له يدًا، لا كيد المخلوق، فلا مانع من وضعها وضعاً لا يشبه وضع الخلوق، بل وضع يليق بجلاله، وعجب من الشيخ كيف حمله التحامل على أنكار مثل هذا مع وجود خبر الترمذي عن معاذ مرفوعن : أتاني ربي في أحسن صورة فقال: فيم يختصم الملأ الأعلى ؟ فقلت: لا أدري فوضع كفه بين كتفي، فوجدت بردها بين ثديي وتجلى لي علم كل شيء وعرفته
 
“I say: As to them being innovators, there is no disagreement (i.e. among the sufis of his bandwagon). As to this particular claim (of Ibn Hajar al Haytami) regarding tajseem then this is not correct.
 
Firstly, because they said that the mentioned seeing was during sleep as mentioned in the hadith of Tirmidhi (where Prophet peace be upon him saw Allah), it was not in the state of wakefulness. These are their (Ibn Taymiyah and Ibn al Qayyim’s) books which are present.
 
Secondly, because we believe that He (Allah) has a hand unlike any of His creation, and hence there is nothing to prevent placing It in a manner that does not resemble the placing of a created being.”
 
It is strange that how Shaykh (Ibn Hajar) objected in the presence of the Marfu Narration of Tirmidhi from Muadh that (The Prophet peace be upon him said): “My Lord, Blessed is He and Most High, came to me in the best of appearances. He said: ‘What is it that the most exalted group busy themselves with?’ I said: ‘[Lord] I do not know.’ So He placed His Hand between my shoulders, until I sensed its coolness between my chest so He informed me about all the things.
 
[Sharah ash-Shumail al-Munawi which is printed on the margin of Imam Mulla ‘Ali al-Qari’s Sharh on the Shumail (1/168-169)]
 
al Munawi was no one against 100s of great scholars who praised Ibn Taymiyah as can be seen in various books like al Bidaya, al Shahadat al Zakkiyah fi manaqibShaykh al Islam Ibn Taymiyah, al Radd al Wafir, Ghayat al Amani and others. But the point of this post is that even haters of Ibn Taymiyah rejected Ibn Hajar`s ugly accusations who was even refuted by his own student Mulla Ali al Qari.
Mulla Ali al Qari said
فالطعن الشنيع والتقبيح الفظيع غير موجه عليه ولا متوجه إليه، فإن كلامه بعينه مطابق لما قاله الإمام الأعظم، والمجتهد الأقدم في فقهه الأكبر
This heinous, ugly and worst slander (of Ibn Hajar) should not be looked upon and his (Ibn Taymiyah’s) saying is exactly like the saying of Imam al Adham and al Mujtahid (Abu Hanifa) as mentioned in Fiqh al Akbar. [Its funny that this quote is present on the same page where al Munawi defended Ibn Taymiyah i,e, Mulla ‘Ali al-Qari’s Sharh on the Shumail (1/169)].
The sufi al Munawi (952h-1031h) on practices of extremists at the graves.
a) al Munawi refuted the Urs of Auliyah as he said:
ويؤخذ منه أن اجتماع العامة في بعض أضرحة الأولياء في يوم أو شهر مخصوص من السنة ويقولون هذا يوم مولد الشيخ ويأكلون ويشربون وربما يرقصون فيه منهي عنه شرعا ، وعلى ولي الشرع ردعهم على ذلك ، وإنكاره عليهم وإبطاله
I.e. The gathering of generality on the shrines of Auliyah on the specific day of month of the year and they say: Today is the birthday of the shaykh and they eat and drink and dance. This is prohibited in Shar`an and the wali of Sha`a refuted them on this practice… [Fayd al Qadeer 4/256 Dar ul Kutub Ilmiya]
This is exactly what we have seen on the URS of Ali Hajvery and various other shrines in Pakistan.
b) al Munawi said regarding visiting the graves.
أَيْ: بِشَرْطِ أَنْ لَا يَقْتَرِنَ بِذَلِكَ تَمَسُّحٌ بِالقَبْرِ أَوْ تَقْبِيْلٌ أَوْ سُجُوْدٌ عَلَيْهِ أَوْ نَحْوِ ذَلِكَ، فَإِنَّهُ كَمَا قَالَ السُّبكْيُّ: بِدْعَةٌ مُنْكَرَةٌ إِنَّمَا يَفْعَلُهَا الجُهَّالُ
i.e. provided that it is not accompanied by wiping the grave or kissing or prostration and (things) like this, Likewise al Subki said, It is reprehensible innovation which the ignorant do (at the graves). [Fayd al Qadeer 5/55]
c) He said:
لكن في خبر الشيخين كراهة بناء المسجد على القبور مطلقا والمراد قبور المسلمين خشية أن يعبد فيها المقبور لقرينة خبر اللهم لا تجعل قبري وثنا يعبد وظاهره أنها كراهة تحريم لكن المشهور عند الشافعية أنها كراهة تنزيه
But the hadith of Shaykhayn (Bukhari and Muslim) has general karaha of making masajid over graves, MEANING THE GRAVES OF MUSLIMS, due to the fear of worshiping the graves. As it is mentioned in the hadith “”O Allah! Do not make my grave an idol that is worshiped.””. [Faydh al Qadeer 4/612]
In short, Brailwis are not following true religion of Islam as per the sufi al Munawi.