Refutation Islamic knowledge from Quran & Sunnah (Ahlus Sunnah Wal Jamah, Salaf as Saalih). Islam submisssion to Allah alone & Last Prophet Mohammed Teachings http://www.systemoflife.com/articles/refutation 2019-04-24T22:14:58+00:00 Joomla! - Open Source Content Management Who was Ibn abi al Izz al Hanafi 2018-10-29T03:44:27+00:00 2018-10-29T03:44:27+00:00 http://www.systemoflife.com/articles/refutation/2000180-who-was-ibn-abi-al-izz-al-hanafi Asim ul Haq aaim_14@yahoo.com <div class="feed-description"><div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">Who was Ibn abi al Izz al Hanafi [731 h to 792 h] the commentator of Sharh Aqeedah Tahawiyah.&nbsp;His name is Sadr al Din Muhammad bin Ala al din Ali bin Ali bin Muhammad bin Abi al Izz al Hanafi</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="font-family:times new roman,times,serif;"><span style="color:#800080;"><strong>Contents:&nbsp;</strong></span></span></div> <div style="text-align: justify;"> <span style="font-family:times new roman,times,serif;"><span style="color:#800080;">1. He was student of Ibn Kathir.</span></span></div> <div style="text-align: justify;"> <span style="font-family:times new roman,times,serif;"><span style="color:#800080;">2. He was teacher of the teachers of Sakhawi.</span></span><br /> <span style="color: rgb(128, 0, 128); font-family: &quot;times new roman&quot;, times, serif;">3. Ibn Hajr al Asqalani on Ibn abi al Izz</span><br /> <span style="color: rgb(128, 0, 128); font-family: &quot;times new roman&quot;, times, serif;">4. Abū al-Maḥāsin Yūsuf Ibn Taghrībirdī al Hanafi&nbsp; (813 - 874 h) said:</span></div> <div> <div> <div style="text-align: justify;"> <span style="font-family:times new roman,times,serif;"><span style="color:#800080;">5. Jalal ad din as-Suyuti mentioned him in the Judges of Ahnaaf.</span></span></div> </div> </div> <div style="text-align: justify;"> <span style="font-family:times new roman,times,serif;"><span style="color:#800080;">6. Khayr ad din al Zarkali (1310h - 1396 h) said:</span></span></div> <div style="text-align: justify;"> <span style="font-family:times new roman,times,serif;"><span style="color:#800080;">7. It says in Mosuaat al Fiqhiyah</span></span></div> <div style="text-align: justify;"> <span style="font-family:times new roman,times,serif;"><span style="color:#800080;">8. Shuaib Arnaoot al Hanafi and Abdullah Bin Abdul Mohsin At-Turki&nbsp; on Ibn abi al Izz.</span></span><br /> <span style="color: rgb(128, 0, 128); font-family: &quot;times new roman&quot;, times, serif;">9. Allama Sarfaraz Khan Safdar Hanafi Hiyati Deobandi said the author of Sharh Tahawiya is agreed upon Imam.</span><br /> <span style="color: rgb(128, 0, 128); font-family: &quot;times new roman&quot;, times, serif;">10. Ibn Abi al Izz taught in various Hanafi Madrassah of his time.</span><br /> <span style="color: rgb(128, 0, 128); font-family: &quot;times new roman&quot;, times, serif;">11. Response to allegations.</span></div> <div style="text-align: justify; margin-left: 40px;"> <br /> <span style="color: rgb(128, 0, 128); font-family: &quot;times new roman&quot;, times, serif;">a)&nbsp; Murtada al Zabidi (1145 h -1205 h) on Ibn Abi al Izz.</span><br /> <span style="color: rgb(128, 0, 128); font-family: &quot;times new roman&quot;, times, serif;">b) Mulla Ali al Qaari Hanafi on Ibn abi al Izz Hanafi.</span><br /> <span style="color: rgb(128, 0, 128); font-family: &quot;times new roman&quot;, times, serif;">c) Imam Qasim ibn Qutlubugha al-Hanafi (d. 879 AH) on Ibn Abi al Izz.</span></div> <div> <p style="text-align: justify;"> <span style="font-family:times new roman,times,serif;"><span style="color:#800080;">12 Ibn abi al Izz&#39;s arguments against the poem of Ibn Aybak.</span></span></p> <div> <p style="text-align: justify; margin-left: 40px;"> <span style="color:#800080;"><span style="font-family:times new roman,times,serif;">Argument Number 1: We can&#39;t say after the death of Prophet peace be upon him &quot;only the Messenger of Allah suffices Me.&quot;</span></span><br /> <span style="color: rgb(128, 0, 128); font-family: &quot;times new roman&quot;, times, serif;">Argument Number 2: We should only ask Allah about the intercession of Prophet peace be upon him after his death.</span><br /> <span style="color: rgb(128, 0, 128); font-family: &quot;times new roman&quot;, times, serif;">Argument Number 3: Tawassul is not to be made with him (peace be upon him).</span><br /> <span style="color: rgb(128, 0, 128); font-family: &quot;times new roman&quot;, times, serif;">Argument number 4: The possibility of prophets sometimes committing mistake in worldly matters.</span><br /> <span style="color: rgb(128, 0, 128); font-family: &quot;times new roman&quot;, times, serif;">Argument no. Number 5: To say that Angels are better than Prophets.</span></p> <div> <div> <div> <p style="text-align: justify;"> <span style="font-family:times new roman,times,serif;"><span style="color:#800080;">13. Reaction of the judges after hearing unexplained responses of Ibn abi al Izz, he was jailed and released.</span></span><br /> <span style="color: rgb(128, 0, 128); font-family: &quot;times new roman&quot;, times, serif;">14. Few examples where Ibn Abi al Izz showed his great respect to the Prophet peace be upon him.</span><br /> <span style="color: rgb(128, 0, 128); font-family: &quot;times new roman&quot;, times, serif;">15. Conclusion:</span></p> <div> <div style="text-align: justify;"> <br /> <br /> &nbsp;</div> </div> </div> </div> </div> </div> </div> <div style="text-align: justify;"> <strong><span style="color:#000080;">1. He was student of Ibn Kathir.</span></strong></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">a) Ibn Abi al Izz said:</span></strong><br /> <span style="color:#000080;">الأحاديث الواردة في ذكر الحوض تَبْلُغُ حَدَّ التواتُرِ، رواها من الصحابة بِضْعٌ وثلاثونَ صحابياً، رضي الله عنهم، ولقد استقصى طرقها شيخنا الشيخ عِمَادُ الدين ابن كثير -تغمده الله برحمته- في آخر تاريخه الكبير المسمى بالبداية والنهاية</span></div> <div style="text-align: justify;"> <span style="color:#000080;">The ahadith narrated conceming the Fountain reach the level of mutawatir. They have been narrated from thirty some-odd companions. Our teacher, Sheikh &lsquo;Imad ad-Dln Ibn Kathir, may</span></div> <div style="text-align: justify;"> <span style="color:#000080;">Allah shower His blessings upon him, has collected all the channels through which the ahadith have been transmitted in his great history, Al-Bidayah wa an-Nihayah.&nbsp;[Sharah Aqeeda Tahawiya page 277]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">b) He also said:</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">فَقَدْ سُئل شيخنا الشيخ عماد الدين ابن كثير رحمه الله تعالى عن هذا الحديث، فأجاب</span></div> <div style="text-align: justify;"> <span style="color:#000080;">My teacher Shaykh Imad al din Ibn Kathir May Allah have mercy on him was asked about this hadith, He answered.. [Sharah Aqeeda Tahawiya page 480]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">2. He was teacher of the teachers of Sakhawi.</span></strong></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">Hafidh Sakhawi said regarding his teacher ابْن الديري That</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">&nbsp;وَأَجَازَ لَهُ فِيمَا أَخْبرنِي بِهِ النَّجْم بن الكشك والصدر بن الْعِزّ..</span></div> <div style="text-align: justify;"> <span style="color:#000080;">He had Ijazah from... Sadr bin al Izz...</span></div> <div style="text-align: justify;"> <span style="color:#000080;">[Al-Daw&#39; al-lami` li ahli al-Qarni al-Tasi 3/249]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">al Sakhawi also said:</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">The Allama as-Sadr Ali ibn Aila Ali ibn Muhammad ibn Muhammad bin abi al Izz Damishqi who was the Judge of the Hanafis, The commentator of the Aqeedah Tahawi and the (author of) Manaqashaat ala al Hidayah... My teacher ابْن الديري took knowledge from him.&nbsp;</span></div> <div style="text-align: justify;"> <span style="color:#000080;">[Wajeez al Kalam by as-Sakhawi 1/296]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">The name of&nbsp; ابْن الديري is Saad bin Muhammad bin Abdullah, who was a Judge of Ahnaf&nbsp; 867 h.</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">3. Ibn Hajr al Asqalani on Ibn abi al Izz</span></strong></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">Ibn Hajr al Asqalani mentioned that he was a Hanafi and appointed as Judge in Damascus then Egypt and then again in Damascus, and Said:</span></div> <div style="text-align: justify;"> <span style="color:#000080;">&nbsp;وكان من الفضلاء الأذكياء.</span></div> <div style="text-align: justify;"> <span style="color:#000080;">ولد في ثاني عشر ذي الحجة سنة إحدى وثلاثين وسبعمائة وجرت له محنة كان سببها أن علي بن أيبك الشاعر نظم قصيدة نبوية عارض بها</span></div> <div style="text-align: justify;"> <span style="color:#000080;">He was among the most virtuous people.</span></div> <div style="text-align: justify;"> <span style="color:#000080;">He was born on Dhul-Hijjah 12, 731, He suffered an ordeal that was caused by Ali ibn Aybak, the poet, who wrote a Qaseedah Nabawiyah that he opposed.</span></div> <div style="text-align: justify;"> <span style="color:#000080;">&nbsp;[رفع الإصر عن قضاة مصر 1/122-123 ]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">In ad-Durar Kamina Ibn Hajr said:</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">&nbsp;الحنفى قاضى القضاة بدمشق ثم بالديار المصرية ثم بدمشق وهو الذى</span></div> <div style="text-align: justify;"> <span style="color:#000080;">امتحن بسبب اعتراضه على قصيدة ابن أيبك الدمشقى مولده سنة إحدى وثلاثين وسبعمائة ووفاته سنة اثنتين</span></div> <div style="text-align: justify;"> <span style="color:#000080;">وتسعين وسبعمائة ثم تلمذ المؤلف وكان يلزمه ذكره وذكره بالاسماء فسماه محمدا والصواب على والله</span></div> <div style="text-align: justify;"> <span style="color:#000080;">اعلم</span></div> <div style="text-align: justify;"> <span style="color:#000080;">The Hanafi Judge of the judges in Damascus then in Egypt and again in Damascus. He was put to trial because he opposed&nbsp; the qaseedah of Ibn Aybak Damishqi.</span></div> <div style="text-align: justify;"> <span style="color:#000080;">[Durar Kamina 3/159]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">4. Abū al-Maḥāsin Yūsuf Ibn Taghrībirdī al Hanafi&nbsp; (813 - 874 h) said:</span></strong></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">&quot;Ali bin Ali bin Muhammad, Judge of the Judges Sadr al din Abul Hasan..</span></div> <div style="text-align: justify;"> <span style="color:#000080;">[al Dalil al Shaafi 1/465]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">5. Jalal ad din as-Suyuti mentioned him in the Judges of Ahnaaf.</span></strong></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">He mentioned:</span></div> <div style="text-align: justify;"> <span style="color:#000080;">ذكر قضاة الحنفية:</span></div> <div style="text-align: justify;"> <span style="color:#000080;">The Judges of Hanafiyah.</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">And mentioned:</span></div> <div style="text-align: justify;"> <span style="color:#000080;">وولي صدر الدين علي بن أبي العز الأذرعي، ثم استعفي فأعفي.</span></div> <div style="text-align: justify;"> <span style="color:#000080;">[Husn al-Muhadhara by al-Suyuti fi Tareekh Misr wal Qaahirah 2/185]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">6. Khayr ad din az-Zarkali (1310h - 1396 h) said:</span></strong></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">&nbsp;الحنفي الدمشقيّ: فقيه. كان قاضي القضاة بدمشقي: فقيه.</span></div> <div style="text-align: justify;"> <span style="color:#000080;">كان قاضي القضاة بدمشق، ثم بالديار المصرية، ثم بدمشق. وامتحن بسبب اعتراضه .</span></div> <div style="text-align: justify;"> <span style="color:#000080;">على قصيدة لابن أيبك الدمشقيّ. له كتب، منها &quot; التنبيه على مشكلات الهداية - خ &quot; فقه، و &quot; النور اللامع فيما يعمل به في الجامع &quot; أي جامع بني أمية</span></div> <div style="text-align: justify;"> <span style="color:#000080;">The Hanafi, Damishqi, He was Judge of the Judges in Damascus , faqeeh.</span></div> <div style="text-align: justify;"> <span style="color:#000080;">He was Judge of the Judges in Damascus then Egypt then for Damascus again. He was put to trial due to the Qaseeda of Ibn Aybak Damashqi.. [Ailam az-Zarkali 4/313]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">7. It says in Mosuaat al Fiqhiyah</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">&nbsp;الحنفي الفقيه كان قاضي القضاء بدمشق، ثم بالديار المصرية،&nbsp; ثم بدمشق ، امتحن بسبب اعتراضه على قصيدة لابن أيبك الدمشقي</span></div> <div style="text-align: justify;"> <span style="color:#000080;">The Hanafi Faqeeh, Qāḍī al-Quḍāh (the Judge of Judges) of Damascus and then Egypt and then for Damascus again. He was put to trial due to his censure of Ibn Aybuk Damashqi`s poem. [Mosuaat al Fiqhiyah 34/323]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">8. Shuaib Arnaoot al Hanafi and Abdullah Bin Abdul Mohsin At-Turki&nbsp; on Ibn abi al Izz.</span></strong></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">It is mentioned in Muqaddima of Sharah Aqeeda Tahawiya by Muhaddith Shuaib Arnaoot al Hanafi and Abdullah Bin Abdul Mohsin At-Turki that</span></div> <div style="text-align: justify;"> <span style="color:#000080;">هو الإمام العلامة صدر الدين أبو الحسن علي بن علاء الدين..</span></div> <div style="text-align: justify;"> <span style="color:#000080;">He is the Imam, The Allama Sadr al Din Abul Hasan Ali bin Ala al Din.. [Muqaddima of Sharah Aqeeda Tahawiya page 63]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">9. Allama Sarfaraz Khan Safdar Hanafi Hiyati Deobandi said the author of Sharh Tahawiya is agreed upon Imam.</span></strong></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;"><strong>Allama Sarfaraz Khan</strong> said in response to Ahmad Yar Khan Naeemi Brailwi:</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">&quot;Allama Sadr al Din Ali bin Muhammad al Damishqi al Hanafi&nbsp; (d 746 h)(1) May Allah be pleased with him said regarding the aqaid of Zanadaqah and Murtadeen that</span></div> <div style="text-align: justify;"> <span style="color:#000080;">وكذا من يقول بأن الكعبة تطوف برجال منهم حيث كانوا ! ! فهلا خرجت الكعبة إلى الحديبية فطافت برسول الله صلى الله عليه وسلم حين أحصر عنها ، وهو يود منها نظرة ؟ !&nbsp;</span></div> <div style="text-align: justify;"> <span style="color:#000080;">Those who say that the Kabah circumambulates some of their leaders, wherever they maybe are no better. I would ask them a simple question: How is it that the Kabah did not go to the Hudabiyah and circumambulate the Prophet peace be upon him when he was prevented from entering Makkah and looking upon it when Prophet peace be upon him wanted to see it (Kabah)?&quot;</span></div> <div style="text-align: justify;"> <span style="color:#000080;">[End quote, Shaykh quoted from Sharah Aqeeda Tahawiyah Page 478 in his book&nbsp; تبريد النواظر فى تحقيق الحاظر و الناظر known as &quot;Ankhoon ki Thandak&quot; by Sarfaraz Khan page 143]&nbsp;&nbsp;</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">Shaykh Sarfaraz Khan Safdar went on and said:</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">&quot;Ahmad Yaar Khan should read this passage again and again with cool heart regarding what THE MUSALLAM (agreed upon) IMAM OF THE KNOWLEDGE IN AQEEDAH said and the fun is, he IS ALSO A HANAFI, do you i.e. the Mufti find any place to take shelter?</span></div> <div style="text-align: justify;"> <span style="color:#000080;">[Ankhoon ki Thandak by Sarfaraz Khan page 143]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">I just wanted to say that even Maturidi and Ashari Hanafi Authorities quote Sharh Aqeedah Tahawiyah against the innovators.</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">10. Ibn Abi al Izz taught in various Hanafi Madrassah of his time.</span></strong></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">1. He taught at Qimaziyyah school in&nbsp; 748 h.&nbsp;</span></div> <div style="text-align: justify;"> <span style="color:#000080;">2. He started teaching at the Rukniyyah, school in 777 h</span></div> <div style="text-align: justify;"> <span style="color:#000080;">3. He taught at the ʿIzziyyah Barraniyah school in 784h.</span></div> <div style="text-align: justify;"> <span style="color:#000080;">4. He Taught at al Jawhariyah</span></div> <div style="text-align: justify;"> <span style="color:#000080;">5. He gave sermons in Husban.</span></div> <div style="text-align: justify;"> <span style="color:#000080;">6. He was appointed as Judge of the Hanafiyah in Damascus in 776 h&nbsp;</span></div> <div style="text-align: justify;"> <span style="color:#000080;">[Muqaddima of Sharah Aqeeda Tahawiya by Muhaddith Shuaib Arnaoot al Hanafi and Abdullah Bin Abdul Mohsin At-Turki pages 77 to 81]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">11. Response to allegations.</span></strong></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">a) Murtada al Zabidi (1145 h -1205 h) on Ibn Abi al Izz.</span></strong></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">As a whole al Zabidi considered him a trustworthy Hanafi Imam, as <strong>he himself said:</strong></span></div> <div style="text-align: justify;"> <span style="color:#000080;">وقد استرسل بعض علمائنا، من الذين لهم تقدم ووجاهة، وهو: علي بن علي بن محمد الغزي الحنفي&nbsp; فقال في شرح عقيدة الإمام أبي جعفر الطحاوي،</span></div> <div style="text-align: justify;"> <span style="color:#000080;">And some of our high ranking and eminent Scholars have confirmed this&nbsp; including Ali&nbsp; bin&nbsp; Ali&nbsp; bin&nbsp; Muhammad al-Ghazzi (2) al Hanafi Who said in Sharh Aqeedah Imam Abi Jafar at Tahawi. [end quote Ithaf al-Sadat al-Muttaqin (2/146)]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">After the above praise he did not like the SPECIFIC response by Ibn Abi al Izz where he was refuting those who believe that Allah&rsquo;s speech is one and they debate from the poetry of Akhtal (the poet) who said,</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">&ldquo;Indeed speech exists in the heart/The tongue is simply its indicator.&rdquo;</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">After that he mentioned the following specific paragraph from <strong>Sharh Aqeedah Tahawiyah:</strong></span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">&nbsp;فاستدلال فاسد . ولو استدل مستدل بحديث في الصحيحين لقالوا هذا خبر واحد ! ويكون مما اتفق العلماء على تصديقه وتلقيه بالقبول والعمل به ! فكيف وهذا البيت قد قيل إنه موضوع منسوب إلى الأخطل ، وليس هو في ديوانه ؟ ! وقيل إنما قال : إن البيان لفي الفؤاد وهذا أقرب إلى الصحة ، وعلى تقدير صحته عنه فلا يجوز الاستدلال&nbsp; به ، فإن النصارى قد ضلوا في معنى الكلام ، وزعموا أن عيسى عليه السلام نفس كلمة الله واتحد اللاهوت بالناسوت ! أي : شيء من الإله بشيء من الناس ! أفيستدل بقول نصراني قد ضل في معنى الكلام على معنى الكلام ، ويترك ما يعلم من معنى الكلام في لغة العرب ؟ ! وأيضا : فمعناه غير صحيح ، إذ لازمه أن الأخرس يسمى متكلما لقيام الكلام بقلبه وإن لم ينطق به ولم يسمع منه ، والكلام على ذلك مبسوط في موضعه ، وإنما أشير إليه إشارة .&nbsp; وهنا معنى عجيب ، وهو : أن هذا القول له شبه قوي بقول النصارى القائلين باللاهوت والناسوت</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">&quot;This proof (lines of the poet) is incorrect. It is strange that when someone cites a hadlth from one or the other of the two Sahih collections, they object to it and say that is only a solitary report (khabar al-wahid), even though scholars agree that such a hadith should be accepted and acted upon. But on the other hand they argue from a poet&rsquo;s couplet, which is doubtful and not even found in his diwan (collection of poems). In fact, the first line of the couplet has been narrated in a</span></div> <div style="text-align: justify;"> <span style="color:#000080;">different way, &ldquo;Indeed the thought (al-bayan) exists in the heart...&rdquo; This seems to be more authentic. Even if we grant that the lines are Akhtal&#39;s to begin with, we cannot use them as proof. The Christians deviated with respect to the meaning of kalam. They believe that Jesus (peace be on him) is the Word of Allah (logos). They claim that divinity merged in him with his humanity, or that he is partly human and partly divine. Would it then be acceptable to argue from the lines of a Christian poet who has a mistaken view of theology and kalam while disregarding the meaning of kalam which is established and well known in Arabic? Furthermore, the meaning of the couplet is not correct. It implies that a mute is to be regarded as a speaker, since he has speech in his mind even though he cannot utter it nor can people hear him. I have stated the points here brietly. For details, one should refer to the relevant works.</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">There is an interesting point concerning this view. It has a close affinity with the beliefs of the Christians regarding divinity and humanity.&quot;</span></div> <div style="text-align: justify;"> <span style="color:#000080;">[end of the statement by Ibn abi al Izz, quoted by al Zabidi in Ithaf al-Sadat al-Muttaqin (2/146) see also English Translation of the Sharh Tahawiyah part 2 page 114]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">al Zabidi did not like above passage and said:</span></strong></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">&ldquo;After examining THESE words [of Ibn Abi al-`Izz] carefully, I have found THEM to be in contravention of the principles of the School of his Imam. In fact, he seems to be rejecting the Imams of the Sunna as if he were the advocate of their opponents, speaking rashly and trespassing bounds until he compared the position of Ahl al-Sunna with the sayings of Christians. Let the reader therefore beware!&rdquo; [This paragraph is already translated by some sufis, taken from darultahqiq . com]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;"><strong>Comment: </strong>There was nothing wrong in the answer by Ibn abi al Izz, One may read it again and again. He was refuting those people who use the poetry as evidence. He was not even talking about great Muhadditheen of Ahlus sunnah wal Jama`h. Also Murtada al Zabidi only talked about THESE SPECIFIC words, otherwise he considered Ibn Abi al Izz as high esteemed Hanafi Imam. Scholars wrote books against each other, why the sufis are silent on a staunch stances of al Suyuti and al Sakhawi against each other? (3) Why are they silent on the harsh stance of&nbsp; Izz al din al Kinani (819 h) against their favorite Taj ad din al Subki. (4) As for us we still respect al Suyuti and al Sakhawi, We even quote Taj al Subki even though he was staunch against sunni Imams like Ibn Taymiyah. He was student of ad-Dhahabi and still spoke against him as well.</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">b) Mulla Ali al Qaari Hanafi on Ibn abi al Izz Hanafi.</span></strong></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">al Qari went against Ibn Abi al Izz&#39;s stance of &quot;Allah&#39;s elevation (`uluw) over His creatures.&quot; in his Sharh al-Fiqh al-Akbar (p. 180) as he was Maturidi in Aqeedah and he was staunch against the followers of Ibn Arabi Wahdatul wajudi (5).&nbsp; He mentioned Ibn Abi al Izz against the sufi innovators and accepted his verdict. (6)</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;"><strong>al Qari explained the sufi terminology</strong> &quot;Rijaal al Ghayb&quot; in the book of Aqeeda (Sharah Fiqh al Akbar) saying It is mentioned in Sharah al Aqeeda Tahawiya (i.e. Magnum Opus by Ibn Abi al Izz).</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">ونوع منهم [ يتكلم ] بالأحوال الشيطانية ، والكشوف ومخاطبة رجال الغيب ، وأن لهم خوارق تقتضي أنهم أولياء الله ! وكان من هؤلاء من يعين المشركين على المسلمين ! ويقول : إن الرسول أمره بقتال المسلمين مع المشركين ، لكون المسلمين قد عصوا وهؤلاء في الحقيقة إخوان المشركين&nbsp;</span></div> <div style="text-align: justify;"> <span style="color:#000080;">&nbsp;ثم الناس من أهل العلم فى حق ثلاثة أحزاب : حزب يكذبون بوجود رجال الغيب ، ولكن قد عاينهم الناس ، وثبت ذالك ممن عاينهم أو حدثه الثقات بما رأوه ، وهؤلاء إذا رأوهم وتيقنوا وجودهم خضعوا لهم. وحزب عرفوهم ، ورجعوا إلى القدر ، واعتقدوا أن ثمة&nbsp; في الباطن طريقا إلى الله غير طريقة الأنبياء عليهم الصلاة والسلام</span></div> <div style="text-align: justify;"> <span style="color:#000080;">وحزب ما أمكنهم أن يجعلوا وليا خارجا عن دائرة الرسول ، فقالوا : يكون الرسول هو ممدا للطائفتين . فهؤلاء معظمون للرسول جاهلون بدينه وشرعه .&nbsp;</span></div> <div style="text-align: justify;"> <span style="color:#000080;">والحق : أن هؤلاء من أتباع الشياطين ، وأن رجال الغيب هم الجن لأن الإنس لا يكون دائما محتجبا عن أبصار الإنس يحتجب احيانا فمن ظن أنهم من الإنس فمن غلطه وجهله . وسبب الضلال فيهم ، وافتراق هذه الأحزاب الثلاثة - عدم الفرقان بين أولياء الشيطان وأولياء الرحمن .</span></div> <div style="text-align: justify;"> <span style="color:#000080;">&ldquo;There are people who have evil experiences, who see visions, enter into dialogue with &ldquo;invisible beings&rdquo; (Rijal al-ghayb), and perform miracles and on that basis claim that they are awliya of Allah. Such people have assisted the polytheists against the believers, and claimed that the Prophet peace be upon him had asked them to fight the believers and help the polytheists because the believers had flouted the Shariah. In fact, they are brethren of polytheists.</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">Opinions differ regarding these people. Some scholars deny outright the existence of invisible beings; but they have been seen, and the testimony of those who have seen them has been transmitted by reliable persons. Had these people seen them and ascertained their existence, they would have submitted to them, Other scholars testify to their existence and accept the fact as the will of Allah; they believe that there is a way to Allah other than the way of the prophets. A third section, which rules out the existence of walis outside the sphere of prophetic followers, thinks however that both groups receive help from the Prophet peace be upon him. These people have respect for the Prophet peace be upon him but are ignorant of his religion and the Shariah.</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">The truth is that these so-called awliya are followers of devils, and the invisible beings (rijal al-ghayb) are none other than jinns. Had they been men they would have been visible. True men are sometimes not seen but they are not invisible. Those who think that the rijal al-ghayb are human are wrong.The reason people have differed regarding their identity is that they are not able to distinguish between the friends of satan and the friends of Allah.&rdquo;</span></div> <div style="text-align: justify;"> <span style="color:#000080;">[Sharah Fiqh al Akbar page 421 of Dar al Basaaer al Islamiyah and page 253 of dar al kutub Ilmiya]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">In the above quote against sufis, al Qari did not go against him rather went on and<strong> said right after the quote:</strong></span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">بالجملة فالعلم بالغيب أمر تفرد به سبحانه ولا سبيل للعباد إليه</span></div> <div style="text-align: justify;"> <span style="color:#000080;">الا بعلام منه والهام بطريق المعجزة أو الكرامة أو الإرشاد الى الاستدلال بالامارات فيما يمكن فيه ذلك.&nbsp;</span></div> <div style="text-align: justify;"> <span style="color:#000080;">ولهذا ذكر فى الفتاوى ان قول القائل عند روية هالة القمر أى دائرته يكون مطر مدعبا علم الغيب لا بعلامة كفر.</span></div> <div style="text-align: justify;"> <span style="color:#000080;">ومن الطائف ما حكاه بعض أرباب الظرائف ان منجما صلب فقيل له: هل رأيت هذا فى نجمك! فقال رأيت رفعة ولكن ما عرفت أنها فوق خشبة</span></div> <div style="text-align: justify;"> <span style="color:#000080;">ثم اعلم أن الأنبياء عليهم الصلاة والسلام لم يعلموا المغيبات من الأشياء إلا ما أعلمهم الله أحيانا ، وذكر الحنفية تصريحا بالتكفير باعتقاد أن النبي صلى الله عليه وسلم يعلم الغيب لمعارضة قوله تعالى قل لا يعلم من في السماوات والأرض الغيب إلا الله</span></div> <div style="text-align: justify;"> <span style="color:#000080;">كذا في المسايرة</span></div> <div style="text-align: justify;"> <span style="color:#000080;">In short knowledge of ghayb is a matter exclusive Him - Glorified is He - and there is no path for the servants to it with the exception of Ilham by the way of Miracle or karamah... &quot;Know that the Prophets (peace be upon them) did not know matters related to hidden knowledge except for those that Allah taught them SOMETIMES (Ahyanan) and the Ahnaf have clearly affirmed the Takfeer (excommunication from Islam) for those who hold the belief that the Prophet (saw) knows Al-Ghayb (the Unseen) contradicting His saying: Say: &quot;None In the heavens and the earth knows the Ghaib (unseen) except Allah&quot; (An-Naml : 65) This is how it is stated in Al-Musayarah.&nbsp;</span></div> <div style="text-align: justify;"> <span style="color:#000080;">[Sharah Fiqh al Akbar page 421 of Dar al Basaaer al Islamiyah and page 253 of dar al kutub Ilmiya].</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">c) Imam Qasim ibn Qutlubugha al-Hanafi (d. 879 AH) on Ibn Abi al Izz.</span></strong></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">Ibn Abi al Izz discussed some of the difficult issues of the book &quot;Al-Hidayah&quot; by Abu Bakr Burhan ad-Dln &lsquo; Ali Al-Marghinanl Hanafi (d. 593), in a book entitled &quot;At-Tanblh &lsquo;ala Mushkilat al-Hidayah&quot;,&nbsp; and Hanafi Imam Qasim ibn Qutlubugha wrote a reply to his claims on al-Hidaya. as&nbsp; al-Sakhawi mentioned as follows:</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">وأجوبة عن اعتراضات ابن العز على الهداية وأفرد عدة مسائل وهي البسملة ورفع اليدين والأسوس في كيفية الجلوس والفوائد الجلة في اشتباه القبلة والنجدات في السهو عن السجدات ورفع الاشتباه عن مسألة المياه</span></div> <div style="text-align: justify;"> <span style="color:#000080;">He answered the objections of Ibn al Izz on al Hidaya where several issues were mentioned which are Basmalah, Raising Hand (Rafa ul Yadayn)... [al-Daw al-Lami (6/187)]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">Above statement does not mean Imam Qasim considered Ibn abi al Izz as weak. Scholars differ over fiqhi issue and write books against each other. Imam Qasim Ibn Qutlubagha also spoke against aqaid of sufis. (6).</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">There were some so called Hanafis who even criticised Imam al Bukhari, for example. <strong>Yussuf ibn Moosa Al Multi al Halabi al Hanafi said regarding the book of Imam Bukhari</strong>:&nbsp;</span></div> <div style="text-align: justify;"> <span style="color:#000080;">: من نظر في كتاب البخاري تزندق.</span></div> <div style="text-align: justify;"> <span style="color:#000080;">&ldquo; One who reads the book al Bukhari, he will become Zindeeq</span></div> <div style="text-align: justify;"> <span style="color:#000080;">[Ibnau ul Ghumar bi Abnail Umar of ibn Hajar 2/196, al-Daw al-Lami of al Sakhawi 10/335, Shadhratu dhahab 9/65)&nbsp;<br /> <br /> Does that mean we leave Imam al Bukhari?</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">12. Ibn abi al Izz&#39;s arguments against the poem of Ibn Aybak.</span></strong></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify; margin-left: 40px;"> <span style="color:#000080;"><strong>Argument Number 1</strong>: We can&#39;t say after the death of Prophet peace be upon him &quot;only the Messenger of Allah suffices Me.&quot;<br /> <br /> <strong>Ibn Qadi Shubha (779 h-851 h) said:</strong></span></div> <div style="text-align: justify;"> <span style="color:#000080;">&nbsp;&quot;حسبي رسول الله&quot; فقال: لا يقال هذا إلا عن الله تعالى</span></div> <div style="text-align: justify;"> <span style="color:#000080;">&lsquo;(Ibn Aybak said in ode) The Messenger of Allah suffices Me. (Ibn abi al Izz replied) This is only said of Allah&rsquo; [Tareekh Ibn Qadhi Shubha 3/90]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">What Ibn abi al Izz said was completely in agreement of Quran and what the major scholars understood.</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">Allah says:</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">And if they intend to deceive you, then verily, Allah is All-Sufficient for you. He it is Who has supported you with His help and with the believers. [8 : 62]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">al Qurtubi commented:</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">&nbsp;{ فَإِنَّ حَسْبَكَ ٱللَّهُ } كافيك الله؛ أي يتولّى كفايتك وحياطتك.</span></div> <div style="text-align: justify;"> <span style="color:#000080;">&nbsp;&quot;Allah is All-Sufficient for you&quot; Allah is enough for you, meaning HE is the one who is responsible for your kifayat and safety [Tafsir al Qurtubi under 8 : 62]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">Allah also says:</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">O Prophet! Allah is sufficient for you and for the believers who follow you. [8 : 64]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">al Qurtubi commented:</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">{ يٰأَيُّهَا ٱلنَّبِيُّ حَسْبُكَ ٱللَّهُ } أراد التعميم؛ أي حسبك الله في كل حال</span></div> <div style="text-align: justify;"> <span style="color:#000080;">&quot;O Prophet! Allah is sufficient for you&quot;.. Meaning Allah suffices you in everything. [Tafsir al Qurtubi under 8 : 64]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">When Allah is sufficient for the Prophet peace be upon him, then how can we say the Prophet is sufficient for me after his death?&nbsp;</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">Allah says:</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">&nbsp;Those to whom the people said, &quot;Verily, the people have gathered against you, therefore, fear them.&#39;&#39; But it (only) increased them in faith, and they said: &quot;Allah is Sufficient for us, and He is the Best Disposer of affairs. [3 : 173]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">Ibn Kathir commented:</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">Al-Bukhari recorded that Ibn `Abbas said,</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">(&quot;Allah Alone is Sufficient for us and He is the Best Disposer of affairs for us.&#39;&#39;) &quot;Ibrahim (Peace be upon him) said it when he was thrown in fire. Muhammad (peace be upon him) said it when the people said, `Verily, the people have gathered against you, therefore, fear them.&#39; But it only increased them in faith, and they said, `Allah is Sufficient for us and He is the Best Disposer of affairs for us.&#39;&#39;&#39; Abu Bakr Ibn Marduwyah recorded that Anas bin Malik said that the Prophet was told on the day of Uhud, &quot;Verily, the people have gathered against you, therefore, fear them.&#39;&#39; Thereafter, Allah sent down this Ayah&nbsp; [end quote from Tafsir Ibn Kathir under 3 : 173]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">In short, This is the way of Prophets and the believers to say &quot;Allah is sufficient for me&quot;. No one ever said &quot;Prophets and auliyah are sufficient for us&quot;.</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">Allahh says:</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">&nbsp;Is not Allah Sufficient for His servant Yet they try to frighten you with those besides Him! And whom Allah sends astray, for him there will be no guide. [39 : 36]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">Ibn Kathir said:</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">يعني أنه تعالى يكفي من عبده وتوكل عليه</span></div> <div style="text-align: justify;"> <span style="color:#000080;">&nbsp;It means that Allah is Sufficient for the one who worships Him and relies upon Him. [Tafsir Ibn Kathir under 39 : 36]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify; margin-left: 40px;"> <span style="color:#000080;"><strong>Argument Number 2:</strong>&nbsp;We should only ask Allah about the intercession of Prophet peace be upon him after his death.</span></div> <div style="text-align: justify; margin-left: 40px;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">Ibn Qadi Shuba said:&nbsp;</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">وقوله: اشفع لي، قال: لا تطلب منه الشفاعة</span></div> <div style="text-align: justify;"> <span style="color:#000080;">His (Ibn Aybak&#39;s) statement: &lsquo;&ldquo;Intercede for me&rdquo;, (Ibn abi al Izz said) intercession is not sought from him (peace be upon him).&rsquo; [Tareekh Ibn Qadhi Shubha 3/90]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">It is not allowed to say after the death of Prophet peace be upon him that &quot;O Prophet peace be upon him intercede for me&quot; with the intention that He peace be upon him can hear from far and will intercede. Rather one should ask only Allah. The evidence is the following hadith:&nbsp;</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">Uthman bin Hunaif narrated that a blind man came to the Prophet and said:</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">&ldquo;Supplicate to Allah to heal me.&rdquo; He said: &ldquo;If you wish I will supplicate for you, and if you wish, you can be patient, for that is better for you.&rdquo; He said: &ldquo;Then supplicate to Him.&rdquo; He said: &ldquo;So he ordered him to perform Wudu and to make his Wudu complete, and to supplicate with this supplication: &lsquo;O Allah, I ask You and turn towards You by Your Prophet Muhammad, the Prophet of Mercy. Indeed, I have turned to my Lord, by means of You, concerning this need of mine, so that it can be resolved, SO O ALLAH ACCEPT HIS INTERCESSION FOR ME [Jami` at-Tirmidhi 3578]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;"><strong>Another evidence </strong>of not directly asking from Prophet peace be upon him after his passing away is the following hadith:</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">A woman came to the Prophet who ordered her to return to him again. She said, &quot;What if I came and did not find you?&quot; as if she wanted to say, &quot;If I found you dead?&quot; The Prophet said, &quot;If you should not find me, go to Abu Bakr.&quot; [Sahih Bukhari Volume 5, Book 57, Number 11]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">It is mentioned in <strong>Muqaddima of Sharah Aqeeda Tahawiya </strong>by Muhaddith Shuaib Arnaoot al Hanafi and Abdullah Bin Abdul Mohsin At-Turki page 97</span></div> <div style="text-align: justify;"> <span style="color:#000080;">&quot;The Intercession of Prophet peace be upon him for his ummah is proven from the authentic ahadith which Ibn abi al Izz mentioned in this commentary its various types. And he mentioned the Prophet&rsquo;s intercession for the people who committed great sins, as well as the intercession of others, but no one will be allowed to intercede except with Allah&rsquo;s permission, and He will specify the people who will be interceded for as mentioned in an authentic hadith. He is not alone in this issue from Ahlus sunnah rather they agreed with him. [end quote]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">Ibn abi al Izz himself said:</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">الشفاعة أنواع : منها ما هو متفق عليه بين الأمة ، ومنها ما خالف فيه المعتزلة ونحوهم من أهل البدع .</span></div> <div style="text-align: justify;"> <span style="color:#000080;">النوع الأول : الشفاعة الأولى ، وهي العظمى ، الخاصة بنبينا صلى الله عليه وسلم من بين سائر إخوانه من الأنبياء والمرسلين ، صلوات الله عليهم أجمعين . في ( ( الصحيحين ) ) وغيرهما عن جماعة من الصحابة ، رضي الله عنهم أجمعين ، أحاديث الشفاعة .</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">Intercession is of many varieties. Some of them are agreed upon by the Muslim nation. Concerning others, the Mu&lsquo;tazilah and other heretics reject them. The first type is the first intercession and the greatest, and is the exclusive privilege of our Prophet (peace be on him) from among all his brother prophets and messengers (may Allah&rsquo;s blessings be upon all of them). There are many ahadlth recorded in Al-Bukhari, Muslim, and other works about this intercession from a number of Companions. [Sharah Tahawiyah page 170]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">al-Qadi &#39;Iyaad al-Maliki on how the Prophet&#39;s intercession is sought:</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">وقد عرف بالنقل المستفيض سؤال السلف الصالح - رضي الله عنهم - شفاعة نبينا - صلى الله عليه وسلم - ورغبتهم فيها ، وعلى هذا لا يلتفت إلى قول من قال إنه يكره أن يسأل الإنسان الله تعالى أن يرزقه شفاعة محمد - صلى الله عليه وسلم - ، لكونها لا تكون إلا للمذنبين فإنها قد تكون كما قدمنا لتخفيف الحساب ، وزيادة الدرجات ثم كل عاقل معترف بالتقصير ، محتاج إلى العفو ، غير معتد بعمله ، مشفق من أن يكون من الهالكين ، ويلزم هذا القائل ألا يدعو بالمغفرة والرحمة ; لأنها لأصحاب الذنوب ، وهذا كله خلاف ما عرف من دعاء السلف والخلف . هذا آخر كلام القاضي - رحمه الله - والله أعلم .&nbsp;</span></div> <div style="text-align: justify;"> <span style="color:#000080;">From the famous narrations it is evident&nbsp; that the righteous predecessors would seek the Prophet&#39;s intercession&nbsp; and they had a desire to do that. So, do not pay attention to the one who claim that it is disliked to ask Allah for the intercession of the Prophet Muhammad peace be upon him. Because his intercession is not limited to the sinners, rather ease in the hisaab (of the person), and It would also be for it would also be for increase in darajaat.&nbsp; &nbsp;[Sharah Sahih Muslim hadith no: 183]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">It clearly states that we should ask Allah for the intercession of the Prophet peace be upon him.</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify; margin-left: 40px;"> <span style="color:#000080;"><strong>Argument Number 3:&nbsp;Tawassul is not to be made with him (peace be upon him).</strong></span><br /> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">Ibn Hajr mentioned:</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">ومنها: توسلت بك، قال: لا يتوسل به،</span></div> <div style="text-align: justify;"> <span style="color:#000080;">(Ibn Aybak said) &lsquo;I have made tawassul with you&rsquo; and he (Ibn Abi al Izz) said: &lsquo;Tawassul is not to be made with him (peace be upon him). [Inba al-Ghamr 1/258]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">Even though this is just a fiqhi issue but our website is filled with the quotes of various scholars on Tawassul and asking help only from Allah. (8)</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">Ibn abi al Izz did not reject all types of tawassul where the name of Prophet peace be upon him is mentioned, <strong>rather the best type of the tawassul according to him is the following:</strong></span></div> <div style="text-align: justify;"> <span style="color:#000080;">وتارة يقول : باتباعي لرسولك ومحبتي له وإيماني به وسائر أنبيائك ورسلك وتصديقي لهم ، ونحو ذلك . فهذا من أحسن ما يكون في الدعاء والتوسل والاستشفاع .&nbsp;</span></div> <div style="text-align: justify;"> <span style="color:#000080;">Some say in prayer, &ldquo;I ask You in the name of my obedience to Your Messenger and love for him,&rdquo; or &ldquo;by my belief in him and the rest of Your prophets and messengers and my believing in them,&rdquo; and so on. This is one of the best types of supplications, means of approach and seeking intercession. [Sharh Aqeeda Tahawiya page 180]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">Above statement is also accepted by the Hanbali scholars. (9)</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify; margin-left: 40px;"> <strong><span style="color:#000080;">Argument number 4: The possibility of prophets sometimes committing mistake in worldly matters.</span></strong><br /> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">Ibn Hajr mentioned:</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">وقوله: المعصوم من الزلل، قال: إلا من زلة العتاب</span></div> <div style="text-align: justify;"> <span style="color:#000080;">His (Ibn Aybak;s) statement: &lsquo;He is divinely protected from error&rsquo; He (Ibn abi al Izz) said: &lsquo;Except from the error by mistake (i.e. the possibility of prophets sometimes committing mistake in worldly matters.).&rsquo;&nbsp; [Inba al-Ghamr 1/258]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">This opinion of Ibn abi al Izz is not mentioned in Sharh Aqeedah Tahawiya, but if he really said it then he was not the first. Rather <strong>Qadl &lsquo;Ayad, the famous Ash&lsquo;ari theologian and Malikl jurist, wrote in his renowned work, Ash-Shifa:</strong></span></div> <div style="text-align: justify;"> <span style="color:#000080;">وأما الصغائر فجوزها جماعة من السلف ، وغيرهم على الأنبياء ، وهو مذهب أبي جعفر الطبري ، وغيره من الفقهاء ، والمحدثين ، والمتكلمين . وسنورد بعد هذا ما احتجوا به .&nbsp;</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">وذهبت طائفة أخرى إلى الوقف ، وقالوا : العقل لا&nbsp; يحيل وقوعها منهم ، ولم يأت في الشرع قاطع بأحد الوجهين .&nbsp;</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">وذهبت طائفة أخرى من المحققين ، والمتكلمين إلى عصمتهم من الصغائر كعصمتهم من الكبائر ، قالوا : لاختلاف الناس في الصغائر ، وتعيينها من الكبائر ،</span></div> <div style="text-align: justify;"> <span style="color:#000080;">&quot;As for small mistakes (in worldly matters), a group of the Salaf as well as others uphold its possibility. This is also the view of Abu Ja&lsquo;far At- Tabari and other scholars of fiqh, hadith and kalam... Another group has retrained from saying anything positive on this issue. Rationally, it cannot be ruled out that they might commit small sins, but as for textual sources, there is nothing definitive either way. A third group of jurists and theologians uphold their absolute infallibility&quot; (10)</span></div> <div style="text-align: justify;"> <span style="color:#000080;">[Qadl &lsquo;Ayad, Ash-Shifa&lsquo; fi Ta&lsquo;rif Huquq, p. 144. Also see Al-Amidl, Al-Ihkdm fi Usul al-Ahkdm (Cairo: Dar al-Ma&lsquo;arif, 1332/1914), vol. I, p. 244; Ibn Amlr Al-Hajj, At-Taqrir wa at-Tahbir (Beirut: Dar al-Kutub al-Islamlyyah, 1403/1983), vol. II, p.224; Muhammad Ibn &lsquo;All Ash-Shawkanl, Irshdd al-Fuhul (Cairo: Al-Halabl, 1356 A.H.), pp. 33ff. Taken from English Translation of Sharh Aqeeda Tahawiyah under the biography of Ibn abi al Izz]&nbsp;</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify; margin-left: 40px;"> <strong><span style="color:#000080;">Argument no. Number 5: To say that Angels are better than Prophets.</span></strong></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">Ibn Hajr stated:</span></div> <div style="text-align: justify;"> <span style="color:#000080;">&nbsp;وقوله: يا خير خلق الله، الراجع تفضيل الملائكة، إلى غير ذلك فسئل فاعترف ثم قال: رجعت عن ذلك وأنا الآن أعتقد غير ما قلت أولاً</span></div> <div style="text-align: justify;"> <span style="color:#000080;">His (Ibn Aybak&#39;s) statement: &lsquo;&ldquo;O best of creation&rdquo; and it is better to say this of the angels&rsquo;, and other examples. He (Ibn abi al Izz) was asked and he admitted and then he said: &lsquo;I have gone back on that and now I believe other than what I initially stated.&rsquo; [Inba al-Ghamr (1/258 onward)]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">No where in his commentary Ibn abi al Izz said its my view that Angels are better than Prophets. Rather he mentioned the following (Taken from the biography of Ibn abi al Izz from English Translation of Sharh Aqeedah Tahawiyah]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">&quot;People have debated the question as to which is superior: angels or human beings that are pious. It is said that the Ahl as-Sunnah believe that pious men, or at least the prophets among them, are superior to the angels. The Mu&lsquo;tazilah, on the contrary, believe in the superiority of the angels. This opinion is also held by a group of the Ahl as-Sunnah and the Sufis. As for the Ash&lsquo;aris, some have no opinion on this issue and others are inclined to believe in the superiority of the angels. Shi&lsquo;ah scholars say that all the imams are superior to the angels, and exalted some categories of men over some categories of angels, and vice-versa. However, no one worth mention has said that the angels are superior to some Prophets rather than others.&quot; [end quote]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">Then the translator states:</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">&quot;However, he does enter into a discussion, cites the arguments of those who exalt the angels and of those who exalt the prophets and then concludes, &ldquo;In short, this is an unimportant issue and that is why most of the writers on the subject have not discussed it; and Abu Hanlfah kept silent concerning it, as we have said before .&rdquo; [Ibn Abl Al-&lsquo;Izz, Sharh al-&#39;Aqldah At-Tahawiyyah, ed. by Dr. &lsquo;Abdullah &lsquo;Abdul-Muhsin At-Turkl and Shu&lsquo;ayb Al-Anawut Hanafi, vol. 1, pp. 410-423.]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">13. Reaction of the judges after hearing unexplained responses of Ibn abi al Izz, He was jailed and then released.</span></strong></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">Ibn abi al Izz was not asked about the explanations or evidences of what he said in response to Ibn Aybak.</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">Ibn Hajr said:</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">فسئل ابن العز عما أراد بما كتب؟ فقال: ما أردت إلا تعظيم جناب النبي صلى الله عليه وسلم وامتثال أمره أن لا يعطى فوق حقه، فأفتى القاضي شهاب الدين الزهري بأن ذلك كاف في قبول قوله وإن أساء في التعبير، وكتب خطه بذلك، وأفتى ابن الشريشي وغيره بتعزيره، فحكم القاضي الشافعي بحبسه فحبس بالعذراوية</span></div> <div style="text-align: justify;"> <span style="color:#000080;">Ibn Abi Al-&lsquo;Izz was asked what he meant by what he had written and he replied: &#39;I meant nothing other than respect for the Prophet, and to follow his command by not going beyond what is right. The Judge Shihaab Ad-Deen Az-Zuhri issued a Fatwa that <strong>this was enough to accept his statement</strong> although he had made the wrong choice of words. And this was written down. Ibn Al-Sharīsī gave a fatwa, along with others, that censured him, and the Shāfiʿī judge ruled that he be imprisoned and he was thus imprisoned in Al-ʿAdhrāwiya.&nbsp; [Inba al-Ghamr (1/260)]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">He was not asked about the evidences and names of the Majority of the Imams he followed, he clearly said He meant nothing other than respect for the Prophet peace be upon him. It was a split decesion but still he was imprisined after the order of Shafiee Judge.<br /> <br /> <strong>When he was released from the Jail.</strong><br /> <br /> Some time after he was released and he was not found guilty of anything when <strong>Sayf ad-Dln Balghuk Ibn &lsquo;Abdullah An-Nasiri pleaded with the emir, to reinstate him in his position and to restore his stipend. The emir agreed and issued the relevant orders.</strong> Ibn Abl Al-&lsquo;Izz resumed teaching at Jawhariyyah and delivered sermons in the Mosque of Afram in the month of Rabi&lsquo; al-Awwal in 791 h. [See detail in english translation of Sharh Aqeeda Tahawiya in the biography of Ibn Abi al Izz]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;"><strong>Ibn al Imaad Hanbali Dimishqi </strong>(1034 h 1089 h) mentioned the above precisely, He said:</span></div> <div style="text-align: justify;"> <span style="color:#000080;">&nbsp;ثم بدت منه هفوة فاعتقل بسببها، وأقام مدة مقترا خاملا إلى أن جاء الناصري، فرفع إليه أمره فأمر برد وظائفه، فلم تطل مدته بعد ذلك، وتوفي في ذي القعدة&zwj;</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">[Shadhardt al-dhahab&nbsp; 8/557 Dar Ibn Kathir]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">14. Few examples where Ibn Abi al Izz showed his great respect to the Prophet peace be upon him.</span></strong></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">Ibn Abi al Izz said:</span></strong></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">He (peace be upon him) attained that great status through his</span></div> <div style="text-align: justify;"> <span style="color:#000080;">complete servitude of Allah. [Shrah Aqeeda Tahawiya English translation p 77]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">He said:</span></strong></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">&quot;Hassan said about the Prophet (peace be on him), &ldquo;Had there been no other distinguishing signs in him, his face would have been sufficient to tell you about him.&rdquo; [Shrah Aqeeda Tahawiya English translation p 78]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">He said:</span></strong></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">&quot;Allah increased his fame, made his religion prevail and made a great many people in all parts of the world believe in his prophecy and witness to his piety.&quot; [Shrah Aqeeda Tahawiya English translation p 84]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">He said:</span></strong></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">&quot;The sending of messengers is one of the greatest blessings that Allah has bestowed on mankind. This is especially true in the case of Muhammad (peace be on him). Allah has said, &ldquo;Allah did confer a great favor on the Believers when He sent among them a messenger from among themselves, rehearsing unto them the verses of Allah, purifying them, and instructing them in scripture and wisdom. while before that they had been in manifest error&rdquo; [3 : 164];</span></div> <div style="text-align: justify;"> <span style="color:#000080;">also, &ldquo;We sent you not but as a mercy for all creatures&rdquo; [21 : 107]. [Shrah Aqeeda Tahawiya English translation p 85]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">He said:</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">&quot;The Prophet (peace be on him) was sent as an example to be followed. As Allah has said, &ldquo;Say (Muhammad): If you truly love Allah, then follow me and Allah will love you&rdquo; [3 : 31]. Whoever follows him and obeys him is one of the pious.&quot; [Shrah Aqeeda Tahawiya English translation p 87]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">He said:</span></strong></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">&quot;Since the hadith refers to the greatness of the Prophet (peace be upon him) in general terms, there is nothing wrong in it. If you say that X is the best of all the people in the city, you are not comparing him with any particular person and, as such, there is nothing wrong in it. But it is completely different when you say X is better than Y. It is better to avoid such specific references. This is the answer given by At-Tahawl in his Sharh Ma &lsquo;ani al-Athar}<br /> [At-Tahawl, Sharh Ma&lsquo;anl al-Athar, ed. by Muhammad Zuhrl An-Najjar (Beirut: Dar Al-Kutub al-Tlmlyyah, 1399/1979), first edition, vol. IV, pp. 316-316.] [Shrah Aqeeda Tahawiya English translation p&nbsp; 88]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">He said:</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">It is confirmed that the Prophet (peace be on him) enjoyed the</span></div> <div style="text-align: justify;"> <span style="color:#000080;">highest degree of Allah&rsquo;s love, which is khullah. [Shrah Aqeeda Tahawiya English translation p 91]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">After reading the above quotes no one would ever say He Rahimahullah was not follower of Ahlus sunnah, rather he praised the Prophet peace be upon him in great deal.</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">15. Conclusion:</span></strong></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">Ibn abi al Izz was great Imam and scholars like Ibn Hajr and others know him as &quot;The Most virtuous&quot;, &quot;Judge of the Judges&quot;, &quot;Hanafi Jurist&quot; as they knew the convictions on him were false. Even Maturidi Imams praised him and some even said he is agreed upon Imam.&nbsp;</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">-------------------------------------</span></div> <div style="text-align: justify;"> <span style="color:#000080;">(1) Its a Mistake as 746 h is the death date of Allama Ala ud Din Ali bin Muhammad al Damishqi al Hanafi who is father of Ibn Abi al Izz Hanafi d 792 h. Either Allama Sarfaraz Safdar thought its the book by his father or He put this Date of death mistakenly. Both of the ways He mentioned same book Sharh Tahawiya which the sufis hate from the core and the quote is present in the book.</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">(2) The sufi from darultahqiq . com himself said:&nbsp; &quot;Al-Imam al-Hafiz Murtada al-Zabidi al-Hanafi (d. 1205 AH) in his Sharh on Imam al-Ghazali&rsquo;s Ihya Ulum al-Din entitled &ndash; Ithaf al-Sadat al-Muttaqin (2/146) mentioned the following from Ibn Abi&rsquo;l Izz whose name has been spelt as al-Ghazzi by the typist but the quote is surely from Ibn Abi&rsquo;l Izz as it is found in the printed editions of his Sharh on al-Aqida al-Tahawiyya&quot;.</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">(3) It is mentioned in كشف الظنون 2/1382 and هدية العارفين:1/541 that Jalal ud din as-Suyuti wrote a book in refutation of as-Sakhawi with the name of الكاوي في تاريخ السخاوي .</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">(4) Dr Bashar Awad said in his comments on Tahdeeb al Kamal (1/21):</span></div> <div style="text-align: justify;"> <span style="color:#000080;">وكان السبكي أشعريا جلدا بحيث قال فيه عز الدين الكناني&quot;ت 819&quot;: هو رجل قليل الادب، عديم الانصاف جاهل بأهل السنة ورتبهم&quot;&nbsp;</span></div> <div style="text-align: justify;"> <span style="color:#000080;">as-Subki, (The son) was Ashari.., Izz al din al Kinani (819 h) said regarding him: &quot; he is a man having little manners, lack of scholarly integrity, ignorant of Ahl as-Sunnah and their ranks.&nbsp;</span></div> <div style="text-align: justify;"> <span style="color:#000080;">( الاعلان للسخاوي: 469 فما بعد، ومعجم الشافعية لابن عبد الهادي، الورقة: 48 47 (الظاهرية)&nbsp;</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">(5) al Qari wrote a book against Mainstream aqeeda of sufis &quot;Wahdatul Wajood&quot; in which he said:</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">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</span></div> <div style="text-align: justify;"> <span style="color:#000080;">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</span></div> <div style="text-align: justify;"> <span style="color:#000080;">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, He also spoke against various sufi practices, one may read the article &quot;Did Mulla Ali Qari made Takfeer of Ibn Taymiyyah&quot;]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">(6) See the article&quot;Fatwa related to Rijaal Al Ghayb (Men of unseen)&quot; where we have mentioned the opinion of Mulla Ali al Qari and answers to sufis.&nbsp;</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">(7) Qasim ibn Qatlubaga al-Hanafi 879 h on the vows of lay people and istigatha on the graves.</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">Ibn Nujaym Abu Hanifa Thani said:</span></div> <div style="text-align: justify;"> <span style="color:#000080;">فَقَالَ الشَّيْخُ قَاسِمٌ فِي شَرْحِ الدُّرَرِ وَأَمَّا النَّذْرُ الَّذِي يُنْذِرُهُ أَكْثَرُ الْعَوَامّ عَلَى مَا هُوَ مُشَاهَدٌ كَأَنْ يَكُونَ لِإِنْسَانٍ غَائِبٌ أَوْ مَرِيضٌ، أَوْ لَهُ حَاجَةٌ ضَرُورِيَّةٌ فَيَأْتِي بَعْضَ الصُّلَحَاءِ فَيَجْعَلُ سُتْرَةً عَلَى رَأْسِهِ فَيَقُولُ يَا سَيِّدِي فُلَانٌ إنْ رُدَّ غَائِبِي، أَوْ عُوفِيَ مَرِيضِي أَوْ قُضِيَتْ حَاجَتِي فَلَكَ مِنْ الذَّهَبِ كَذَا، أَوْ مِنْ الْفِضَّةِ كَذَا، أَوْ مِنْ الطَّعَامِ كَذَا، أَوْ مِنْ الْمَاءِ كَذَا، أَوْ مِنْ الشَّمْعِ كَذَا، أَوْ مِنْ الزَّيْتِ كَذَا فَهَذَا النَّذْرُ بَاطِلٌ بِالْإِجْمَاعِ لِوُجُوهٍ مِنْهَا أَنَّهُ نَذْرُ مَخْلُوقٍ وَالنَّذْرُ لِلْمَخْلُوقِ لَا يَجُوزُ؛ لِأَنَّهُ عِبَادَةٌ وَالْعِبَادَةُ لَا تَكُونُ لِلْمَخْلُوقِ وَمِنْهَا أَنَّ الْمَنْذُورَ لَهُ مَيِّتٌ وَالْمَيِّتُ لَا يَمْلِكُ وَمِنْهَا إنْ ظَنَّ أَنَّ الْمَيِّتَ يَتَصَرَّفُ فِي الْأُمُورِ دُونَ اللَّهِ تَعَالَى وَاعْتِقَادُهُ ذَلِكَ كُفْرٌ اللَّهُمَّ إلَّا أَنْ قَالَ يَا اللَّهُ إنِّي نَذَرْت لَك إنْ شَفَيْت مَرِيضِي، أَوْ رَدَدْت غَائِبِي أَوْ قَضَيْت حَاجَتِي أَنْ أُطْعِمَ الْفُقَرَاءَ الَّذِينَ بِبَابِ السَّيِّدَةِ نَفِيسَةَ، أَوْ الْفُقَرَاءَ الَّذِينَ بِبَابِ الْإِمَامِ الشَّافِعِيِّ، أَوْ الْإِمَامِ اللَّيْثِ، أَوْ أَشْتَرِي حُصْرًا لِمَسَاجِدِهِمْ، أَوْ زَيْتًا لِوَقُودِهَا أَوْ دَرَاهِمَ لِمَنْ يَقُومُ بِشَعَائِرِهَا إلَى غَيْرِ ذَلِكَ مِمَّا يَكُونُ فِيهِ نَفْعٌ لِلْفُقَرَاءِ وَالنَّذْرُ لِلَّهِ عَزَّ وَجَلَّ&nbsp;</span></div> <div style="text-align: justify;"> <span style="color:#000080;">Shaykh Qasim (ibn Qatlubaga al-Hanafi 879 h) said in &quot;Sharah ad-Durar&quot;: As for vow which many people make as we witness.. When they have essential need, they come to some righteous.. and say: &#39;Oh my such and such a master, if you return that which I have lost or cure my illness or fulfil my need, then for you is a large amount of gold or silver or food or water or candles or oil or the like.&#39; This Vow is baatil by the consensus, on account of a few reasons. Among them (those reasons) is that he has promised to the creation and promising to the creation is not permissible because this is a [form of] worship and worship should only be for the creator; and among them is that the person being promised is dead and the dead cannot own; and among them is that &quot;Whoever thinks that any dead person has any control over the affairs besides Allaah, and he believes that, then he is an Unbeliever.&quot;,</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">(it is allowed) only if he (ask help from Allah) saying oh Allah, &#39;Oh Allah, surely I promise you - if you cure my illness, or return me my lost possession, or fulfil my need - that I shall feed the poor, who are at the door of Sayyidah Nafisah, or Imam Shafi&#39;i, or Imam Layth etc, from among those things in which there is benefit for the poor and the offering is for Allah&quot;. [al Bhr al Raiq 2/320-321]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">(8) See&nbsp; Aqida section, Tawassul Section and Refutation section on our website systemoflife . com. You will find various quotes. Quoting just one example, Ala ud din Kasani (587 h) Mentioned in Bada`i al Sanai`e 5/126</span></div> <div style="text-align: justify;"> <span style="color:#000080;">(ويكره للرجل أن يقول في دعائه أسألك بحق أنبيائك ورسلك وبحق فلان لأنه لا حق لأحد على الله سبحانه وتعالى جل شأنه</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">It is disliked if a person say in Dua and ask Allah with the right of messengers and Prophets with the right of so and so because there is no right on anyone other than Allah subhanawa Tala Jalla Shanahu [end quote]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">(9) Ibn Muflih Hanbali said.</span></div> <div style="text-align: justify;"> <span style="color:#000080;">ويجوز التوسل بصالح ، وقيل : يستحب ، قال أحمد في منسكه الذي كتبه للمروذي : إنه يتوسل بالنبي صلى الله عليه وسلم في دعائه ، وجزم به في المستوعب وغيره ، وجعلها شيخنا كمسألة اليمين به ، قال : والتوسل بالإيمان به وطاعته ومحبته ، والصلاة والسلام عليه صلى الله عليه وسلم وبدعائه وشفاعته ، ونحوه مما هو من فعله وأفعال العباد المأمور بها في حقه مشروع ( ع ) وهو من الوسيلة المأمور بها في قوله تعالى { اتقوا الله وابتغوا إليه الوسيلة } وقال أحمد وغيره في قوله عليه السلام { أعوذ بكلمات الله التامة من شر ما خلق } : الاستعاذة لا تكون بمخلوق ،&nbsp; .&nbsp;</span></div> <div style="text-align: justify;"> <span style="color:#000080;">And tawassul with the righteous is allowed and It is said: It is recommended. Ahmed said in Mansik which is written by al-Marudhi: He sought intercession through the Prophet peace be upon him in his supplications, which is also &quot;AFFIRMED&quot; in Al-Mastoo&#39;b&nbsp; and others. Our Shaykh considered this matter as the case of the Yameen. He said: The tawassul is with belief in him (peace be upon him), his obedience, and his love and by sending Salat us-salam alayhi - peace be upon him and &quot;BY his supplication and Shafa`at. and alike from what he can do and the actions of the appointed servants by which its reality is legislated and it is from the Waseelah which Allah has ordained in His saying { Do your duty to Allah, &quot;SEEK THE MEANS OF APPROACH UNTO HIM}</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">Imam Ahmad and other scholars said regarding the saying of Prophet peace be upon him {&quot;I seek refuge in the perfect Words of Allaah&quot; } There is no Seeking refuge in creation</span></div> <div style="text-align: justify;"> <span style="color:#000080;">[al-Furoo 2/159]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">Ibn Muflih also said regarding the Tawassul through graves that, Ibn Aqil Hanbali said:</span></div> <div style="text-align: justify;"> <span style="color:#000080;">لا يخلق القبور بالخلوق , والتزويق والتقبيل لها والطواف بها , والتوسل بهم إلى الله</span></div> <div style="text-align: justify;"> <span style="color:#000080;">Graves are not made for kissing and decorating and roaming around and making them Tawassul before ALLAH [Ibn e Muflih quoted al furoo 2/316]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">(10) Shaykh Zubair Ali Zai Rahumahullah the great Sunni Salafi muhaddith of our era states:</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">&quot;We (the ahlul hadith / ahlus sunnah) believe Muhammad the Messenger of Allah is certainly masoom from every kind of kabeera and sagheera sins. [Sharh wa Tahqiq Shumail Tirmidhii page 280]</span></div> </div> <div class="feed-description"><div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">Who was Ibn abi al Izz al Hanafi [731 h to 792 h] the commentator of Sharh Aqeedah Tahawiyah.&nbsp;His name is Sadr al Din Muhammad bin Ala al din Ali bin Ali bin Muhammad bin Abi al Izz al Hanafi</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="font-family:times new roman,times,serif;"><span style="color:#800080;"><strong>Contents:&nbsp;</strong></span></span></div> <div style="text-align: justify;"> <span style="font-family:times new roman,times,serif;"><span style="color:#800080;">1. He was student of Ibn Kathir.</span></span></div> <div style="text-align: justify;"> <span style="font-family:times new roman,times,serif;"><span style="color:#800080;">2. He was teacher of the teachers of Sakhawi.</span></span><br /> <span style="color: rgb(128, 0, 128); font-family: &quot;times new roman&quot;, times, serif;">3. Ibn Hajr al Asqalani on Ibn abi al Izz</span><br /> <span style="color: rgb(128, 0, 128); font-family: &quot;times new roman&quot;, times, serif;">4. Abū al-Maḥāsin Yūsuf Ibn Taghrībirdī al Hanafi&nbsp; (813 - 874 h) said:</span></div> <div> <div> <div style="text-align: justify;"> <span style="font-family:times new roman,times,serif;"><span style="color:#800080;">5. Jalal ad din as-Suyuti mentioned him in the Judges of Ahnaaf.</span></span></div> </div> </div> <div style="text-align: justify;"> <span style="font-family:times new roman,times,serif;"><span style="color:#800080;">6. Khayr ad din al Zarkali (1310h - 1396 h) said:</span></span></div> <div style="text-align: justify;"> <span style="font-family:times new roman,times,serif;"><span style="color:#800080;">7. It says in Mosuaat al Fiqhiyah</span></span></div> <div style="text-align: justify;"> <span style="font-family:times new roman,times,serif;"><span style="color:#800080;">8. Shuaib Arnaoot al Hanafi and Abdullah Bin Abdul Mohsin At-Turki&nbsp; on Ibn abi al Izz.</span></span><br /> <span style="color: rgb(128, 0, 128); font-family: &quot;times new roman&quot;, times, serif;">9. Allama Sarfaraz Khan Safdar Hanafi Hiyati Deobandi said the author of Sharh Tahawiya is agreed upon Imam.</span><br /> <span style="color: rgb(128, 0, 128); font-family: &quot;times new roman&quot;, times, serif;">10. Ibn Abi al Izz taught in various Hanafi Madrassah of his time.</span><br /> <span style="color: rgb(128, 0, 128); font-family: &quot;times new roman&quot;, times, serif;">11. Response to allegations.</span></div> <div style="text-align: justify; margin-left: 40px;"> <br /> <span style="color: rgb(128, 0, 128); font-family: &quot;times new roman&quot;, times, serif;">a)&nbsp; Murtada al Zabidi (1145 h -1205 h) on Ibn Abi al Izz.</span><br /> <span style="color: rgb(128, 0, 128); font-family: &quot;times new roman&quot;, times, serif;">b) Mulla Ali al Qaari Hanafi on Ibn abi al Izz Hanafi.</span><br /> <span style="color: rgb(128, 0, 128); font-family: &quot;times new roman&quot;, times, serif;">c) Imam Qasim ibn Qutlubugha al-Hanafi (d. 879 AH) on Ibn Abi al Izz.</span></div> <div> <p style="text-align: justify;"> <span style="font-family:times new roman,times,serif;"><span style="color:#800080;">12 Ibn abi al Izz&#39;s arguments against the poem of Ibn Aybak.</span></span></p> <div> <p style="text-align: justify; margin-left: 40px;"> <span style="color:#800080;"><span style="font-family:times new roman,times,serif;">Argument Number 1: We can&#39;t say after the death of Prophet peace be upon him &quot;only the Messenger of Allah suffices Me.&quot;</span></span><br /> <span style="color: rgb(128, 0, 128); font-family: &quot;times new roman&quot;, times, serif;">Argument Number 2: We should only ask Allah about the intercession of Prophet peace be upon him after his death.</span><br /> <span style="color: rgb(128, 0, 128); font-family: &quot;times new roman&quot;, times, serif;">Argument Number 3: Tawassul is not to be made with him (peace be upon him).</span><br /> <span style="color: rgb(128, 0, 128); font-family: &quot;times new roman&quot;, times, serif;">Argument number 4: The possibility of prophets sometimes committing mistake in worldly matters.</span><br /> <span style="color: rgb(128, 0, 128); font-family: &quot;times new roman&quot;, times, serif;">Argument no. Number 5: To say that Angels are better than Prophets.</span></p> <div> <div> <div> <p style="text-align: justify;"> <span style="font-family:times new roman,times,serif;"><span style="color:#800080;">13. Reaction of the judges after hearing unexplained responses of Ibn abi al Izz, he was jailed and released.</span></span><br /> <span style="color: rgb(128, 0, 128); font-family: &quot;times new roman&quot;, times, serif;">14. Few examples where Ibn Abi al Izz showed his great respect to the Prophet peace be upon him.</span><br /> <span style="color: rgb(128, 0, 128); font-family: &quot;times new roman&quot;, times, serif;">15. Conclusion:</span></p> <div> <div style="text-align: justify;"> <br /> <br /> &nbsp;</div> </div> </div> </div> </div> </div> </div> <div style="text-align: justify;"> <strong><span style="color:#000080;">1. He was student of Ibn Kathir.</span></strong></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">a) Ibn Abi al Izz said:</span></strong><br /> <span style="color:#000080;">الأحاديث الواردة في ذكر الحوض تَبْلُغُ حَدَّ التواتُرِ، رواها من الصحابة بِضْعٌ وثلاثونَ صحابياً، رضي الله عنهم، ولقد استقصى طرقها شيخنا الشيخ عِمَادُ الدين ابن كثير -تغمده الله برحمته- في آخر تاريخه الكبير المسمى بالبداية والنهاية</span></div> <div style="text-align: justify;"> <span style="color:#000080;">The ahadith narrated conceming the Fountain reach the level of mutawatir. They have been narrated from thirty some-odd companions. Our teacher, Sheikh &lsquo;Imad ad-Dln Ibn Kathir, may</span></div> <div style="text-align: justify;"> <span style="color:#000080;">Allah shower His blessings upon him, has collected all the channels through which the ahadith have been transmitted in his great history, Al-Bidayah wa an-Nihayah.&nbsp;[Sharah Aqeeda Tahawiya page 277]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">b) He also said:</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">فَقَدْ سُئل شيخنا الشيخ عماد الدين ابن كثير رحمه الله تعالى عن هذا الحديث، فأجاب</span></div> <div style="text-align: justify;"> <span style="color:#000080;">My teacher Shaykh Imad al din Ibn Kathir May Allah have mercy on him was asked about this hadith, He answered.. [Sharah Aqeeda Tahawiya page 480]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">2. He was teacher of the teachers of Sakhawi.</span></strong></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">Hafidh Sakhawi said regarding his teacher ابْن الديري That</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">&nbsp;وَأَجَازَ لَهُ فِيمَا أَخْبرنِي بِهِ النَّجْم بن الكشك والصدر بن الْعِزّ..</span></div> <div style="text-align: justify;"> <span style="color:#000080;">He had Ijazah from... Sadr bin al Izz...</span></div> <div style="text-align: justify;"> <span style="color:#000080;">[Al-Daw&#39; al-lami` li ahli al-Qarni al-Tasi 3/249]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">al Sakhawi also said:</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">The Allama as-Sadr Ali ibn Aila Ali ibn Muhammad ibn Muhammad bin abi al Izz Damishqi who was the Judge of the Hanafis, The commentator of the Aqeedah Tahawi and the (author of) Manaqashaat ala al Hidayah... My teacher ابْن الديري took knowledge from him.&nbsp;</span></div> <div style="text-align: justify;"> <span style="color:#000080;">[Wajeez al Kalam by as-Sakhawi 1/296]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">The name of&nbsp; ابْن الديري is Saad bin Muhammad bin Abdullah, who was a Judge of Ahnaf&nbsp; 867 h.</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">3. Ibn Hajr al Asqalani on Ibn abi al Izz</span></strong></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">Ibn Hajr al Asqalani mentioned that he was a Hanafi and appointed as Judge in Damascus then Egypt and then again in Damascus, and Said:</span></div> <div style="text-align: justify;"> <span style="color:#000080;">&nbsp;وكان من الفضلاء الأذكياء.</span></div> <div style="text-align: justify;"> <span style="color:#000080;">ولد في ثاني عشر ذي الحجة سنة إحدى وثلاثين وسبعمائة وجرت له محنة كان سببها أن علي بن أيبك الشاعر نظم قصيدة نبوية عارض بها</span></div> <div style="text-align: justify;"> <span style="color:#000080;">He was among the most virtuous people.</span></div> <div style="text-align: justify;"> <span style="color:#000080;">He was born on Dhul-Hijjah 12, 731, He suffered an ordeal that was caused by Ali ibn Aybak, the poet, who wrote a Qaseedah Nabawiyah that he opposed.</span></div> <div style="text-align: justify;"> <span style="color:#000080;">&nbsp;[رفع الإصر عن قضاة مصر 1/122-123 ]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">In ad-Durar Kamina Ibn Hajr said:</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">&nbsp;الحنفى قاضى القضاة بدمشق ثم بالديار المصرية ثم بدمشق وهو الذى</span></div> <div style="text-align: justify;"> <span style="color:#000080;">امتحن بسبب اعتراضه على قصيدة ابن أيبك الدمشقى مولده سنة إحدى وثلاثين وسبعمائة ووفاته سنة اثنتين</span></div> <div style="text-align: justify;"> <span style="color:#000080;">وتسعين وسبعمائة ثم تلمذ المؤلف وكان يلزمه ذكره وذكره بالاسماء فسماه محمدا والصواب على والله</span></div> <div style="text-align: justify;"> <span style="color:#000080;">اعلم</span></div> <div style="text-align: justify;"> <span style="color:#000080;">The Hanafi Judge of the judges in Damascus then in Egypt and again in Damascus. He was put to trial because he opposed&nbsp; the qaseedah of Ibn Aybak Damishqi.</span></div> <div style="text-align: justify;"> <span style="color:#000080;">[Durar Kamina 3/159]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">4. Abū al-Maḥāsin Yūsuf Ibn Taghrībirdī al Hanafi&nbsp; (813 - 874 h) said:</span></strong></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">&quot;Ali bin Ali bin Muhammad, Judge of the Judges Sadr al din Abul Hasan..</span></div> <div style="text-align: justify;"> <span style="color:#000080;">[al Dalil al Shaafi 1/465]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">5. Jalal ad din as-Suyuti mentioned him in the Judges of Ahnaaf.</span></strong></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">He mentioned:</span></div> <div style="text-align: justify;"> <span style="color:#000080;">ذكر قضاة الحنفية:</span></div> <div style="text-align: justify;"> <span style="color:#000080;">The Judges of Hanafiyah.</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">And mentioned:</span></div> <div style="text-align: justify;"> <span style="color:#000080;">وولي صدر الدين علي بن أبي العز الأذرعي، ثم استعفي فأعفي.</span></div> <div style="text-align: justify;"> <span style="color:#000080;">[Husn al-Muhadhara by al-Suyuti fi Tareekh Misr wal Qaahirah 2/185]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">6. Khayr ad din az-Zarkali (1310h - 1396 h) said:</span></strong></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">&nbsp;الحنفي الدمشقيّ: فقيه. كان قاضي القضاة بدمشقي: فقيه.</span></div> <div style="text-align: justify;"> <span style="color:#000080;">كان قاضي القضاة بدمشق، ثم بالديار المصرية، ثم بدمشق. وامتحن بسبب اعتراضه .</span></div> <div style="text-align: justify;"> <span style="color:#000080;">على قصيدة لابن أيبك الدمشقيّ. له كتب، منها &quot; التنبيه على مشكلات الهداية - خ &quot; فقه، و &quot; النور اللامع فيما يعمل به في الجامع &quot; أي جامع بني أمية</span></div> <div style="text-align: justify;"> <span style="color:#000080;">The Hanafi, Damishqi, He was Judge of the Judges in Damascus , faqeeh.</span></div> <div style="text-align: justify;"> <span style="color:#000080;">He was Judge of the Judges in Damascus then Egypt then for Damascus again. He was put to trial due to the Qaseeda of Ibn Aybak Damashqi.. [Ailam az-Zarkali 4/313]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">7. It says in Mosuaat al Fiqhiyah</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">&nbsp;الحنفي الفقيه كان قاضي القضاء بدمشق، ثم بالديار المصرية،&nbsp; ثم بدمشق ، امتحن بسبب اعتراضه على قصيدة لابن أيبك الدمشقي</span></div> <div style="text-align: justify;"> <span style="color:#000080;">The Hanafi Faqeeh, Qāḍī al-Quḍāh (the Judge of Judges) of Damascus and then Egypt and then for Damascus again. He was put to trial due to his censure of Ibn Aybuk Damashqi`s poem. [Mosuaat al Fiqhiyah 34/323]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">8. Shuaib Arnaoot al Hanafi and Abdullah Bin Abdul Mohsin At-Turki&nbsp; on Ibn abi al Izz.</span></strong></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">It is mentioned in Muqaddima of Sharah Aqeeda Tahawiya by Muhaddith Shuaib Arnaoot al Hanafi and Abdullah Bin Abdul Mohsin At-Turki that</span></div> <div style="text-align: justify;"> <span style="color:#000080;">هو الإمام العلامة صدر الدين أبو الحسن علي بن علاء الدين..</span></div> <div style="text-align: justify;"> <span style="color:#000080;">He is the Imam, The Allama Sadr al Din Abul Hasan Ali bin Ala al Din.. [Muqaddima of Sharah Aqeeda Tahawiya page 63]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">9. Allama Sarfaraz Khan Safdar Hanafi Hiyati Deobandi said the author of Sharh Tahawiya is agreed upon Imam.</span></strong></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;"><strong>Allama Sarfaraz Khan</strong> said in response to Ahmad Yar Khan Naeemi Brailwi:</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">&quot;Allama Sadr al Din Ali bin Muhammad al Damishqi al Hanafi&nbsp; (d 746 h)(1) May Allah be pleased with him said regarding the aqaid of Zanadaqah and Murtadeen that</span></div> <div style="text-align: justify;"> <span style="color:#000080;">وكذا من يقول بأن الكعبة تطوف برجال منهم حيث كانوا ! ! فهلا خرجت الكعبة إلى الحديبية فطافت برسول الله صلى الله عليه وسلم حين أحصر عنها ، وهو يود منها نظرة ؟ !&nbsp;</span></div> <div style="text-align: justify;"> <span style="color:#000080;">Those who say that the Kabah circumambulates some of their leaders, wherever they maybe are no better. I would ask them a simple question: How is it that the Kabah did not go to the Hudabiyah and circumambulate the Prophet peace be upon him when he was prevented from entering Makkah and looking upon it when Prophet peace be upon him wanted to see it (Kabah)?&quot;</span></div> <div style="text-align: justify;"> <span style="color:#000080;">[End quote, Shaykh quoted from Sharah Aqeeda Tahawiyah Page 478 in his book&nbsp; تبريد النواظر فى تحقيق الحاظر و الناظر known as &quot;Ankhoon ki Thandak&quot; by Sarfaraz Khan page 143]&nbsp;&nbsp;</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">Shaykh Sarfaraz Khan Safdar went on and said:</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">&quot;Ahmad Yaar Khan should read this passage again and again with cool heart regarding what THE MUSALLAM (agreed upon) IMAM OF THE KNOWLEDGE IN AQEEDAH said and the fun is, he IS ALSO A HANAFI, do you i.e. the Mufti find any place to take shelter?</span></div> <div style="text-align: justify;"> <span style="color:#000080;">[Ankhoon ki Thandak by Sarfaraz Khan page 143]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">I just wanted to say that even Maturidi and Ashari Hanafi Authorities quote Sharh Aqeedah Tahawiyah against the innovators.</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">10. Ibn Abi al Izz taught in various Hanafi Madrassah of his time.</span></strong></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">1. He taught at Qimaziyyah school in&nbsp; 748 h.&nbsp;</span></div> <div style="text-align: justify;"> <span style="color:#000080;">2. He started teaching at the Rukniyyah, school in 777 h</span></div> <div style="text-align: justify;"> <span style="color:#000080;">3. He taught at the ʿIzziyyah Barraniyah school in 784h.</span></div> <div style="text-align: justify;"> <span style="color:#000080;">4. He Taught at al Jawhariyah</span></div> <div style="text-align: justify;"> <span style="color:#000080;">5. He gave sermons in Husban.</span></div> <div style="text-align: justify;"> <span style="color:#000080;">6. He was appointed as Judge of the Hanafiyah in Damascus in 776 h&nbsp;</span></div> <div style="text-align: justify;"> <span style="color:#000080;">[Muqaddima of Sharah Aqeeda Tahawiya by Muhaddith Shuaib Arnaoot al Hanafi and Abdullah Bin Abdul Mohsin At-Turki pages 77 to 81]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">11. Response to allegations.</span></strong></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">a) Murtada al Zabidi (1145 h -1205 h) on Ibn Abi al Izz.</span></strong></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">As a whole al Zabidi considered him a trustworthy Hanafi Imam, as <strong>he himself said:</strong></span></div> <div style="text-align: justify;"> <span style="color:#000080;">وقد استرسل بعض علمائنا، من الذين لهم تقدم ووجاهة، وهو: علي بن علي بن محمد الغزي الحنفي&nbsp; فقال في شرح عقيدة الإمام أبي جعفر الطحاوي،</span></div> <div style="text-align: justify;"> <span style="color:#000080;">And some of our high ranking and eminent Scholars have confirmed this&nbsp; including Ali&nbsp; bin&nbsp; Ali&nbsp; bin&nbsp; Muhammad al-Ghazzi (2) al Hanafi Who said in Sharh Aqeedah Imam Abi Jafar at Tahawi. [end quote Ithaf al-Sadat al-Muttaqin (2/146)]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">After the above praise he did not like the SPECIFIC response by Ibn Abi al Izz where he was refuting those who believe that Allah&rsquo;s speech is one and they debate from the poetry of Akhtal (the poet) who said,</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">&ldquo;Indeed speech exists in the heart/The tongue is simply its indicator.&rdquo;</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">After that he mentioned the following specific paragraph from <strong>Sharh Aqeedah Tahawiyah:</strong></span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">&nbsp;فاستدلال فاسد . ولو استدل مستدل بحديث في الصحيحين لقالوا هذا خبر واحد ! ويكون مما اتفق العلماء على تصديقه وتلقيه بالقبول والعمل به ! فكيف وهذا البيت قد قيل إنه موضوع منسوب إلى الأخطل ، وليس هو في ديوانه ؟ ! وقيل إنما قال : إن البيان لفي الفؤاد وهذا أقرب إلى الصحة ، وعلى تقدير صحته عنه فلا يجوز الاستدلال&nbsp; به ، فإن النصارى قد ضلوا في معنى الكلام ، وزعموا أن عيسى عليه السلام نفس كلمة الله واتحد اللاهوت بالناسوت ! أي : شيء من الإله بشيء من الناس ! أفيستدل بقول نصراني قد ضل في معنى الكلام على معنى الكلام ، ويترك ما يعلم من معنى الكلام في لغة العرب ؟ ! وأيضا : فمعناه غير صحيح ، إذ لازمه أن الأخرس يسمى متكلما لقيام الكلام بقلبه وإن لم ينطق به ولم يسمع منه ، والكلام على ذلك مبسوط في موضعه ، وإنما أشير إليه إشارة .&nbsp; وهنا معنى عجيب ، وهو : أن هذا القول له شبه قوي بقول النصارى القائلين باللاهوت والناسوت</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">&quot;This proof (lines of the poet) is incorrect. It is strange that when someone cites a hadlth from one or the other of the two Sahih collections, they object to it and say that is only a solitary report (khabar al-wahid), even though scholars agree that such a hadith should be accepted and acted upon. But on the other hand they argue from a poet&rsquo;s couplet, which is doubtful and not even found in his diwan (collection of poems). In fact, the first line of the couplet has been narrated in a</span></div> <div style="text-align: justify;"> <span style="color:#000080;">different way, &ldquo;Indeed the thought (al-bayan) exists in the heart...&rdquo; This seems to be more authentic. Even if we grant that the lines are Akhtal&#39;s to begin with, we cannot use them as proof. The Christians deviated with respect to the meaning of kalam. They believe that Jesus (peace be on him) is the Word of Allah (logos). They claim that divinity merged in him with his humanity, or that he is partly human and partly divine. Would it then be acceptable to argue from the lines of a Christian poet who has a mistaken view of theology and kalam while disregarding the meaning of kalam which is established and well known in Arabic? Furthermore, the meaning of the couplet is not correct. It implies that a mute is to be regarded as a speaker, since he has speech in his mind even though he cannot utter it nor can people hear him. I have stated the points here brietly. For details, one should refer to the relevant works.</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">There is an interesting point concerning this view. It has a close affinity with the beliefs of the Christians regarding divinity and humanity.&quot;</span></div> <div style="text-align: justify;"> <span style="color:#000080;">[end of the statement by Ibn abi al Izz, quoted by al Zabidi in Ithaf al-Sadat al-Muttaqin (2/146) see also English Translation of the Sharh Tahawiyah part 2 page 114]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">al Zabidi did not like above passage and said:</span></strong></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">&ldquo;After examining THESE words [of Ibn Abi al-`Izz] carefully, I have found THEM to be in contravention of the principles of the School of his Imam. In fact, he seems to be rejecting the Imams of the Sunna as if he were the advocate of their opponents, speaking rashly and trespassing bounds until he compared the position of Ahl al-Sunna with the sayings of Christians. Let the reader therefore beware!&rdquo; [This paragraph is already translated by some sufis, taken from darultahqiq . com]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;"><strong>Comment: </strong>There was nothing wrong in the answer by Ibn abi al Izz, One may read it again and again. He was refuting those people who use the poetry as evidence. He was not even talking about great Muhadditheen of Ahlus sunnah wal Jama`h. Also Murtada al Zabidi only talked about THESE SPECIFIC words, otherwise he considered Ibn Abi al Izz as high esteemed Hanafi Imam. Scholars wrote books against each other, why the sufis are silent on a staunch stances of al Suyuti and al Sakhawi against each other? (3) Why are they silent on the harsh stance of&nbsp; Izz al din al Kinani (819 h) against their favorite Taj ad din al Subki. (4) As for us we still respect al Suyuti and al Sakhawi, We even quote Taj al Subki even though he was staunch against sunni Imams like Ibn Taymiyah. He was student of ad-Dhahabi and still spoke against him as well.</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">b) Mulla Ali al Qaari Hanafi on Ibn abi al Izz Hanafi.</span></strong></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">al Qari went against Ibn Abi al Izz&#39;s stance of &quot;Allah&#39;s elevation (`uluw) over His creatures.&quot; in his Sharh al-Fiqh al-Akbar (p. 180) as he was Maturidi in Aqeedah and he was staunch against the followers of Ibn Arabi Wahdatul wajudi (5).&nbsp; He mentioned Ibn Abi al Izz against the sufi innovators and accepted his verdict. (6)</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;"><strong>al Qari explained the sufi terminology</strong> &quot;Rijaal al Ghayb&quot; in the book of Aqeeda (Sharah Fiqh al Akbar) saying It is mentioned in Sharah al Aqeeda Tahawiya (i.e. Magnum Opus by Ibn Abi al Izz).</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">ونوع منهم [ يتكلم ] بالأحوال الشيطانية ، والكشوف ومخاطبة رجال الغيب ، وأن لهم خوارق تقتضي أنهم أولياء الله ! وكان من هؤلاء من يعين المشركين على المسلمين ! ويقول : إن الرسول أمره بقتال المسلمين مع المشركين ، لكون المسلمين قد عصوا وهؤلاء في الحقيقة إخوان المشركين&nbsp;</span></div> <div style="text-align: justify;"> <span style="color:#000080;">&nbsp;ثم الناس من أهل العلم فى حق ثلاثة أحزاب : حزب يكذبون بوجود رجال الغيب ، ولكن قد عاينهم الناس ، وثبت ذالك ممن عاينهم أو حدثه الثقات بما رأوه ، وهؤلاء إذا رأوهم وتيقنوا وجودهم خضعوا لهم. وحزب عرفوهم ، ورجعوا إلى القدر ، واعتقدوا أن ثمة&nbsp; في الباطن طريقا إلى الله غير طريقة الأنبياء عليهم الصلاة والسلام</span></div> <div style="text-align: justify;"> <span style="color:#000080;">وحزب ما أمكنهم أن يجعلوا وليا خارجا عن دائرة الرسول ، فقالوا : يكون الرسول هو ممدا للطائفتين . فهؤلاء معظمون للرسول جاهلون بدينه وشرعه .&nbsp;</span></div> <div style="text-align: justify;"> <span style="color:#000080;">والحق : أن هؤلاء من أتباع الشياطين ، وأن رجال الغيب هم الجن لأن الإنس لا يكون دائما محتجبا عن أبصار الإنس يحتجب احيانا فمن ظن أنهم من الإنس فمن غلطه وجهله . وسبب الضلال فيهم ، وافتراق هذه الأحزاب الثلاثة - عدم الفرقان بين أولياء الشيطان وأولياء الرحمن .</span></div> <div style="text-align: justify;"> <span style="color:#000080;">&ldquo;There are people who have evil experiences, who see visions, enter into dialogue with &ldquo;invisible beings&rdquo; (Rijal al-ghayb), and perform miracles and on that basis claim that they are awliya of Allah. Such people have assisted the polytheists against the believers, and claimed that the Prophet peace be upon him had asked them to fight the believers and help the polytheists because the believers had flouted the Shariah. In fact, they are brethren of polytheists.</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">Opinions differ regarding these people. Some scholars deny outright the existence of invisible beings; but they have been seen, and the testimony of those who have seen them has been transmitted by reliable persons. Had these people seen them and ascertained their existence, they would have submitted to them, Other scholars testify to their existence and accept the fact as the will of Allah; they believe that there is a way to Allah other than the way of the prophets. A third section, which rules out the existence of walis outside the sphere of prophetic followers, thinks however that both groups receive help from the Prophet peace be upon him. These people have respect for the Prophet peace be upon him but are ignorant of his religion and the Shariah.</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">The truth is that these so-called awliya are followers of devils, and the invisible beings (rijal al-ghayb) are none other than jinns. Had they been men they would have been visible. True men are sometimes not seen but they are not invisible. Those who think that the rijal al-ghayb are human are wrong.The reason people have differed regarding their identity is that they are not able to distinguish between the friends of satan and the friends of Allah.&rdquo;</span></div> <div style="text-align: justify;"> <span style="color:#000080;">[Sharah Fiqh al Akbar page 421 of Dar al Basaaer al Islamiyah and page 253 of dar al kutub Ilmiya]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">In the above quote against sufis, al Qari did not go against him rather went on and<strong> said right after the quote:</strong></span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">بالجملة فالعلم بالغيب أمر تفرد به سبحانه ولا سبيل للعباد إليه</span></div> <div style="text-align: justify;"> <span style="color:#000080;">الا بعلام منه والهام بطريق المعجزة أو الكرامة أو الإرشاد الى الاستدلال بالامارات فيما يمكن فيه ذلك.&nbsp;</span></div> <div style="text-align: justify;"> <span style="color:#000080;">ولهذا ذكر فى الفتاوى ان قول القائل عند روية هالة القمر أى دائرته يكون مطر مدعبا علم الغيب لا بعلامة كفر.</span></div> <div style="text-align: justify;"> <span style="color:#000080;">ومن الطائف ما حكاه بعض أرباب الظرائف ان منجما صلب فقيل له: هل رأيت هذا فى نجمك! فقال رأيت رفعة ولكن ما عرفت أنها فوق خشبة</span></div> <div style="text-align: justify;"> <span style="color:#000080;">ثم اعلم أن الأنبياء عليهم الصلاة والسلام لم يعلموا المغيبات من الأشياء إلا ما أعلمهم الله أحيانا ، وذكر الحنفية تصريحا بالتكفير باعتقاد أن النبي صلى الله عليه وسلم يعلم الغيب لمعارضة قوله تعالى قل لا يعلم من في السماوات والأرض الغيب إلا الله</span></div> <div style="text-align: justify;"> <span style="color:#000080;">كذا في المسايرة</span></div> <div style="text-align: justify;"> <span style="color:#000080;">In short knowledge of ghayb is a matter exclusive Him - Glorified is He - and there is no path for the servants to it with the exception of Ilham by the way of Miracle or karamah... &quot;Know that the Prophets (peace be upon them) did not know matters related to hidden knowledge except for those that Allah taught them SOMETIMES (Ahyanan) and the Ahnaf have clearly affirmed the Takfeer (excommunication from Islam) for those who hold the belief that the Prophet (saw) knows Al-Ghayb (the Unseen) contradicting His saying: Say: &quot;None In the heavens and the earth knows the Ghaib (unseen) except Allah&quot; (An-Naml : 65) This is how it is stated in Al-Musayarah.&nbsp;</span></div> <div style="text-align: justify;"> <span style="color:#000080;">[Sharah Fiqh al Akbar page 421 of Dar al Basaaer al Islamiyah and page 253 of dar al kutub Ilmiya].</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">c) Imam Qasim ibn Qutlubugha al-Hanafi (d. 879 AH) on Ibn Abi al Izz.</span></strong></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">Ibn Abi al Izz discussed some of the difficult issues of the book &quot;Al-Hidayah&quot; by Abu Bakr Burhan ad-Dln &lsquo; Ali Al-Marghinanl Hanafi (d. 593), in a book entitled &quot;At-Tanblh &lsquo;ala Mushkilat al-Hidayah&quot;,&nbsp; and Hanafi Imam Qasim ibn Qutlubugha wrote a reply to his claims on al-Hidaya. as&nbsp; al-Sakhawi mentioned as follows:</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">وأجوبة عن اعتراضات ابن العز على الهداية وأفرد عدة مسائل وهي البسملة ورفع اليدين والأسوس في كيفية الجلوس والفوائد الجلة في اشتباه القبلة والنجدات في السهو عن السجدات ورفع الاشتباه عن مسألة المياه</span></div> <div style="text-align: justify;"> <span style="color:#000080;">He answered the objections of Ibn al Izz on al Hidaya where several issues were mentioned which are Basmalah, Raising Hand (Rafa ul Yadayn)... [al-Daw al-Lami (6/187)]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">Above statement does not mean Imam Qasim considered Ibn abi al Izz as weak. Scholars differ over fiqhi issue and write books against each other. Imam Qasim Ibn Qutlubagha also spoke against aqaid of sufis. (6).</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">There were some so called Hanafis who even criticised Imam al Bukhari, for example. <strong>Yussuf ibn Moosa Al Multi al Halabi al Hanafi said regarding the book of Imam Bukhari</strong>:&nbsp;</span></div> <div style="text-align: justify;"> <span style="color:#000080;">: من نظر في كتاب البخاري تزندق.</span></div> <div style="text-align: justify;"> <span style="color:#000080;">&ldquo; One who reads the book al Bukhari, he will become Zindeeq</span></div> <div style="text-align: justify;"> <span style="color:#000080;">[Ibnau ul Ghumar bi Abnail Umar of ibn Hajar 2/196, al-Daw al-Lami of al Sakhawi 10/335, Shadhratu dhahab 9/65)&nbsp;<br /> <br /> Does that mean we leave Imam al Bukhari?</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">12. Ibn abi al Izz&#39;s arguments against the poem of Ibn Aybak.</span></strong></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify; margin-left: 40px;"> <span style="color:#000080;"><strong>Argument Number 1</strong>: We can&#39;t say after the death of Prophet peace be upon him &quot;only the Messenger of Allah suffices Me.&quot;<br /> <br /> <strong>Ibn Qadi Shubha (779 h-851 h) said:</strong></span></div> <div style="text-align: justify;"> <span style="color:#000080;">&nbsp;&quot;حسبي رسول الله&quot; فقال: لا يقال هذا إلا عن الله تعالى</span></div> <div style="text-align: justify;"> <span style="color:#000080;">&lsquo;(Ibn Aybak said in ode) The Messenger of Allah suffices Me. (Ibn abi al Izz replied) This is only said of Allah&rsquo; [Tareekh Ibn Qadhi Shubha 3/90]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">What Ibn abi al Izz said was completely in agreement of Quran and what the major scholars understood.</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">Allah says:</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">And if they intend to deceive you, then verily, Allah is All-Sufficient for you. He it is Who has supported you with His help and with the believers. [8 : 62]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">al Qurtubi commented:</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">&nbsp;{ فَإِنَّ حَسْبَكَ ٱللَّهُ } كافيك الله؛ أي يتولّى كفايتك وحياطتك.</span></div> <div style="text-align: justify;"> <span style="color:#000080;">&nbsp;&quot;Allah is All-Sufficient for you&quot; Allah is enough for you, meaning HE is the one who is responsible for your kifayat and safety [Tafsir al Qurtubi under 8 : 62]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">Allah also says:</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">O Prophet! Allah is sufficient for you and for the believers who follow you. [8 : 64]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">al Qurtubi commented:</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">{ يٰأَيُّهَا ٱلنَّبِيُّ حَسْبُكَ ٱللَّهُ } أراد التعميم؛ أي حسبك الله في كل حال</span></div> <div style="text-align: justify;"> <span style="color:#000080;">&quot;O Prophet! Allah is sufficient for you&quot;.. Meaning Allah suffices you in everything. [Tafsir al Qurtubi under 8 : 64]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">When Allah is sufficient for the Prophet peace be upon him, then how can we say the Prophet is sufficient for me after his death?&nbsp;</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">Allah says:</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">&nbsp;Those to whom the people said, &quot;Verily, the people have gathered against you, therefore, fear them.&#39;&#39; But it (only) increased them in faith, and they said: &quot;Allah is Sufficient for us, and He is the Best Disposer of affairs. [3 : 173]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">Ibn Kathir commented:</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">Al-Bukhari recorded that Ibn `Abbas said,</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">(&quot;Allah Alone is Sufficient for us and He is the Best Disposer of affairs for us.&#39;&#39;) &quot;Ibrahim (Peace be upon him) said it when he was thrown in fire. Muhammad (peace be upon him) said it when the people said, `Verily, the people have gathered against you, therefore, fear them.&#39; But it only increased them in faith, and they said, `Allah is Sufficient for us and He is the Best Disposer of affairs for us.&#39;&#39;&#39; Abu Bakr Ibn Marduwyah recorded that Anas bin Malik said that the Prophet was told on the day of Uhud, &quot;Verily, the people have gathered against you, therefore, fear them.&#39;&#39; Thereafter, Allah sent down this Ayah&nbsp; [end quote from Tafsir Ibn Kathir under 3 : 173]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">In short, This is the way of Prophets and the believers to say &quot;Allah is sufficient for me&quot;. No one ever said &quot;Prophets and auliyah are sufficient for us&quot;.</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">Allahh says:</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">&nbsp;Is not Allah Sufficient for His servant Yet they try to frighten you with those besides Him! And whom Allah sends astray, for him there will be no guide. [39 : 36]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">Ibn Kathir said:</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">يعني أنه تعالى يكفي من عبده وتوكل عليه</span></div> <div style="text-align: justify;"> <span style="color:#000080;">&nbsp;It means that Allah is Sufficient for the one who worships Him and relies upon Him. [Tafsir Ibn Kathir under 39 : 36]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify; margin-left: 40px;"> <span style="color:#000080;"><strong>Argument Number 2:</strong>&nbsp;We should only ask Allah about the intercession of Prophet peace be upon him after his death.</span></div> <div style="text-align: justify; margin-left: 40px;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">Ibn Qadi Shuba said:&nbsp;</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">وقوله: اشفع لي، قال: لا تطلب منه الشفاعة</span></div> <div style="text-align: justify;"> <span style="color:#000080;">His (Ibn Aybak&#39;s) statement: &lsquo;&ldquo;Intercede for me&rdquo;, (Ibn abi al Izz said) intercession is not sought from him (peace be upon him).&rsquo; [Tareekh Ibn Qadhi Shubha 3/90]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">It is not allowed to say after the death of Prophet peace be upon him that &quot;O Prophet peace be upon him intercede for me&quot; with the intention that He peace be upon him can hear from far and will intercede. Rather one should ask only Allah. The evidence is the following hadith:&nbsp;</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">Uthman bin Hunaif narrated that a blind man came to the Prophet and said:</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">&ldquo;Supplicate to Allah to heal me.&rdquo; He said: &ldquo;If you wish I will supplicate for you, and if you wish, you can be patient, for that is better for you.&rdquo; He said: &ldquo;Then supplicate to Him.&rdquo; He said: &ldquo;So he ordered him to perform Wudu and to make his Wudu complete, and to supplicate with this supplication: &lsquo;O Allah, I ask You and turn towards You by Your Prophet Muhammad, the Prophet of Mercy. Indeed, I have turned to my Lord, by means of You, concerning this need of mine, so that it can be resolved, SO O ALLAH ACCEPT HIS INTERCESSION FOR ME [Jami` at-Tirmidhi 3578]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;"><strong>Another evidence </strong>of not directly asking from Prophet peace be upon him after his passing away is the following hadith:</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">A woman came to the Prophet who ordered her to return to him again. She said, &quot;What if I came and did not find you?&quot; as if she wanted to say, &quot;If I found you dead?&quot; The Prophet said, &quot;If you should not find me, go to Abu Bakr.&quot; [Sahih Bukhari Volume 5, Book 57, Number 11]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">It is mentioned in <strong>Muqaddima of Sharah Aqeeda Tahawiya </strong>by Muhaddith Shuaib Arnaoot al Hanafi and Abdullah Bin Abdul Mohsin At-Turki page 97</span></div> <div style="text-align: justify;"> <span style="color:#000080;">&quot;The Intercession of Prophet peace be upon him for his ummah is proven from the authentic ahadith which Ibn abi al Izz mentioned in this commentary its various types. And he mentioned the Prophet&rsquo;s intercession for the people who committed great sins, as well as the intercession of others, but no one will be allowed to intercede except with Allah&rsquo;s permission, and He will specify the people who will be interceded for as mentioned in an authentic hadith. He is not alone in this issue from Ahlus sunnah rather they agreed with him. [end quote]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">Ibn abi al Izz himself said:</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">الشفاعة أنواع : منها ما هو متفق عليه بين الأمة ، ومنها ما خالف فيه المعتزلة ونحوهم من أهل البدع .</span></div> <div style="text-align: justify;"> <span style="color:#000080;">النوع الأول : الشفاعة الأولى ، وهي العظمى ، الخاصة بنبينا صلى الله عليه وسلم من بين سائر إخوانه من الأنبياء والمرسلين ، صلوات الله عليهم أجمعين . في ( ( الصحيحين ) ) وغيرهما عن جماعة من الصحابة ، رضي الله عنهم أجمعين ، أحاديث الشفاعة .</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">Intercession is of many varieties. Some of them are agreed upon by the Muslim nation. Concerning others, the Mu&lsquo;tazilah and other heretics reject them. The first type is the first intercession and the greatest, and is the exclusive privilege of our Prophet (peace be on him) from among all his brother prophets and messengers (may Allah&rsquo;s blessings be upon all of them). There are many ahadlth recorded in Al-Bukhari, Muslim, and other works about this intercession from a number of Companions. [Sharah Tahawiyah page 170]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">al-Qadi &#39;Iyaad al-Maliki on how the Prophet&#39;s intercession is sought:</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">وقد عرف بالنقل المستفيض سؤال السلف الصالح - رضي الله عنهم - شفاعة نبينا - صلى الله عليه وسلم - ورغبتهم فيها ، وعلى هذا لا يلتفت إلى قول من قال إنه يكره أن يسأل الإنسان الله تعالى أن يرزقه شفاعة محمد - صلى الله عليه وسلم - ، لكونها لا تكون إلا للمذنبين فإنها قد تكون كما قدمنا لتخفيف الحساب ، وزيادة الدرجات ثم كل عاقل معترف بالتقصير ، محتاج إلى العفو ، غير معتد بعمله ، مشفق من أن يكون من الهالكين ، ويلزم هذا القائل ألا يدعو بالمغفرة والرحمة ; لأنها لأصحاب الذنوب ، وهذا كله خلاف ما عرف من دعاء السلف والخلف . هذا آخر كلام القاضي - رحمه الله - والله أعلم .&nbsp;</span></div> <div style="text-align: justify;"> <span style="color:#000080;">From the famous narrations it is evident&nbsp; that the righteous predecessors would seek the Prophet&#39;s intercession&nbsp; and they had a desire to do that. So, do not pay attention to the one who claim that it is disliked to ask Allah for the intercession of the Prophet Muhammad peace be upon him. Because his intercession is not limited to the sinners, rather ease in the hisaab (of the person), and It would also be for it would also be for increase in darajaat.&nbsp; &nbsp;[Sharah Sahih Muslim hadith no: 183]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">It clearly states that we should ask Allah for the intercession of the Prophet peace be upon him.</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify; margin-left: 40px;"> <span style="color:#000080;"><strong>Argument Number 3:&nbsp;Tawassul is not to be made with him (peace be upon him).</strong></span><br /> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">Ibn Hajr mentioned:</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">ومنها: توسلت بك، قال: لا يتوسل به،</span></div> <div style="text-align: justify;"> <span style="color:#000080;">(Ibn Aybak said) &lsquo;I have made tawassul with you&rsquo; and he (Ibn Abi al Izz) said: &lsquo;Tawassul is not to be made with him (peace be upon him). [Inba al-Ghamr 1/258]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">Even though this is just a fiqhi issue but our website is filled with the quotes of various scholars on Tawassul and asking help only from Allah. (8)</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">Ibn abi al Izz did not reject all types of tawassul where the name of Prophet peace be upon him is mentioned, <strong>rather the best type of the tawassul according to him is the following:</strong></span></div> <div style="text-align: justify;"> <span style="color:#000080;">وتارة يقول : باتباعي لرسولك ومحبتي له وإيماني به وسائر أنبيائك ورسلك وتصديقي لهم ، ونحو ذلك . فهذا من أحسن ما يكون في الدعاء والتوسل والاستشفاع .&nbsp;</span></div> <div style="text-align: justify;"> <span style="color:#000080;">Some say in prayer, &ldquo;I ask You in the name of my obedience to Your Messenger and love for him,&rdquo; or &ldquo;by my belief in him and the rest of Your prophets and messengers and my believing in them,&rdquo; and so on. This is one of the best types of supplications, means of approach and seeking intercession. [Sharh Aqeeda Tahawiya page 180]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">Above statement is also accepted by the Hanbali scholars. (9)</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify; margin-left: 40px;"> <strong><span style="color:#000080;">Argument number 4: The possibility of prophets sometimes committing mistake in worldly matters.</span></strong><br /> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">Ibn Hajr mentioned:</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">وقوله: المعصوم من الزلل، قال: إلا من زلة العتاب</span></div> <div style="text-align: justify;"> <span style="color:#000080;">His (Ibn Aybak;s) statement: &lsquo;He is divinely protected from error&rsquo; He (Ibn abi al Izz) said: &lsquo;Except from the error by mistake (i.e. the possibility of prophets sometimes committing mistake in worldly matters.).&rsquo;&nbsp; [Inba al-Ghamr 1/258]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">This opinion of Ibn abi al Izz is not mentioned in Sharh Aqeedah Tahawiya, but if he really said it then he was not the first. Rather <strong>Qadl &lsquo;Ayad, the famous Ash&lsquo;ari theologian and Malikl jurist, wrote in his renowned work, Ash-Shifa:</strong></span></div> <div style="text-align: justify;"> <span style="color:#000080;">وأما الصغائر فجوزها جماعة من السلف ، وغيرهم على الأنبياء ، وهو مذهب أبي جعفر الطبري ، وغيره من الفقهاء ، والمحدثين ، والمتكلمين . وسنورد بعد هذا ما احتجوا به .&nbsp;</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">وذهبت طائفة أخرى إلى الوقف ، وقالوا : العقل لا&nbsp; يحيل وقوعها منهم ، ولم يأت في الشرع قاطع بأحد الوجهين .&nbsp;</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">وذهبت طائفة أخرى من المحققين ، والمتكلمين إلى عصمتهم من الصغائر كعصمتهم من الكبائر ، قالوا : لاختلاف الناس في الصغائر ، وتعيينها من الكبائر ،</span></div> <div style="text-align: justify;"> <span style="color:#000080;">&quot;As for small mistakes (in worldly matters), a group of the Salaf as well as others uphold its possibility. This is also the view of Abu Ja&lsquo;far At- Tabari and other scholars of fiqh, hadith and kalam... Another group has retrained from saying anything positive on this issue. Rationally, it cannot be ruled out that they might commit small sins, but as for textual sources, there is nothing definitive either way. A third group of jurists and theologians uphold their absolute infallibility&quot; (10)</span></div> <div style="text-align: justify;"> <span style="color:#000080;">[Qadl &lsquo;Ayad, Ash-Shifa&lsquo; fi Ta&lsquo;rif Huquq, p. 144. Also see Al-Amidl, Al-Ihkdm fi Usul al-Ahkdm (Cairo: Dar al-Ma&lsquo;arif, 1332/1914), vol. I, p. 244; Ibn Amlr Al-Hajj, At-Taqrir wa at-Tahbir (Beirut: Dar al-Kutub al-Islamlyyah, 1403/1983), vol. II, p.224; Muhammad Ibn &lsquo;All Ash-Shawkanl, Irshdd al-Fuhul (Cairo: Al-Halabl, 1356 A.H.), pp. 33ff. Taken from English Translation of Sharh Aqeeda Tahawiyah under the biography of Ibn abi al Izz]&nbsp;</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify; margin-left: 40px;"> <strong><span style="color:#000080;">Argument no. Number 5: To say that Angels are better than Prophets.</span></strong></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">Ibn Hajr stated:</span></div> <div style="text-align: justify;"> <span style="color:#000080;">&nbsp;وقوله: يا خير خلق الله، الراجع تفضيل الملائكة، إلى غير ذلك فسئل فاعترف ثم قال: رجعت عن ذلك وأنا الآن أعتقد غير ما قلت أولاً</span></div> <div style="text-align: justify;"> <span style="color:#000080;">His (Ibn Aybak&#39;s) statement: &lsquo;&ldquo;O best of creation&rdquo; and it is better to say this of the angels&rsquo;, and other examples. He (Ibn abi al Izz) was asked and he admitted and then he said: &lsquo;I have gone back on that and now I believe other than what I initially stated.&rsquo; [Inba al-Ghamr (1/258 onward)]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">No where in his commentary Ibn abi al Izz said its my view that Angels are better than Prophets. Rather he mentioned the following (Taken from the biography of Ibn abi al Izz from English Translation of Sharh Aqeedah Tahawiyah]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">&quot;People have debated the question as to which is superior: angels or human beings that are pious. It is said that the Ahl as-Sunnah believe that pious men, or at least the prophets among them, are superior to the angels. The Mu&lsquo;tazilah, on the contrary, believe in the superiority of the angels. This opinion is also held by a group of the Ahl as-Sunnah and the Sufis. As for the Ash&lsquo;aris, some have no opinion on this issue and others are inclined to believe in the superiority of the angels. Shi&lsquo;ah scholars say that all the imams are superior to the angels, and exalted some categories of men over some categories of angels, and vice-versa. However, no one worth mention has said that the angels are superior to some Prophets rather than others.&quot; [end quote]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">Then the translator states:</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">&quot;However, he does enter into a discussion, cites the arguments of those who exalt the angels and of those who exalt the prophets and then concludes, &ldquo;In short, this is an unimportant issue and that is why most of the writers on the subject have not discussed it; and Abu Hanlfah kept silent concerning it, as we have said before .&rdquo; [Ibn Abl Al-&lsquo;Izz, Sharh al-&#39;Aqldah At-Tahawiyyah, ed. by Dr. &lsquo;Abdullah &lsquo;Abdul-Muhsin At-Turkl and Shu&lsquo;ayb Al-Anawut Hanafi, vol. 1, pp. 410-423.]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">13. Reaction of the judges after hearing unexplained responses of Ibn abi al Izz, He was jailed and then released.</span></strong></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">Ibn abi al Izz was not asked about the explanations or evidences of what he said in response to Ibn Aybak.</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">Ibn Hajr said:</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">فسئل ابن العز عما أراد بما كتب؟ فقال: ما أردت إلا تعظيم جناب النبي صلى الله عليه وسلم وامتثال أمره أن لا يعطى فوق حقه، فأفتى القاضي شهاب الدين الزهري بأن ذلك كاف في قبول قوله وإن أساء في التعبير، وكتب خطه بذلك، وأفتى ابن الشريشي وغيره بتعزيره، فحكم القاضي الشافعي بحبسه فحبس بالعذراوية</span></div> <div style="text-align: justify;"> <span style="color:#000080;">Ibn Abi Al-&lsquo;Izz was asked what he meant by what he had written and he replied: &#39;I meant nothing other than respect for the Prophet, and to follow his command by not going beyond what is right. The Judge Shihaab Ad-Deen Az-Zuhri issued a Fatwa that <strong>this was enough to accept his statement</strong> although he had made the wrong choice of words. And this was written down. Ibn Al-Sharīsī gave a fatwa, along with others, that censured him, and the Shāfiʿī judge ruled that he be imprisoned and he was thus imprisoned in Al-ʿAdhrāwiya.&nbsp; [Inba al-Ghamr (1/260)]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">He was not asked about the evidences and names of the Majority of the Imams he followed, he clearly said He meant nothing other than respect for the Prophet peace be upon him. It was a split decesion but still he was imprisined after the order of Shafiee Judge.<br /> <br /> <strong>When he was released from the Jail.</strong><br /> <br /> Some time after he was released and he was not found guilty of anything when <strong>Sayf ad-Dln Balghuk Ibn &lsquo;Abdullah An-Nasiri pleaded with the emir, to reinstate him in his position and to restore his stipend. The emir agreed and issued the relevant orders.</strong> Ibn Abl Al-&lsquo;Izz resumed teaching at Jawhariyyah and delivered sermons in the Mosque of Afram in the month of Rabi&lsquo; al-Awwal in 791 h. [See detail in english translation of Sharh Aqeeda Tahawiya in the biography of Ibn Abi al Izz]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;"><strong>Ibn al Imaad Hanbali Dimishqi </strong>(1034 h 1089 h) mentioned the above precisely, He said:</span></div> <div style="text-align: justify;"> <span style="color:#000080;">&nbsp;ثم بدت منه هفوة فاعتقل بسببها، وأقام مدة مقترا خاملا إلى أن جاء الناصري، فرفع إليه أمره فأمر برد وظائفه، فلم تطل مدته بعد ذلك، وتوفي في ذي القعدة&zwj;</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">[Shadhardt al-dhahab&nbsp; 8/557 Dar Ibn Kathir]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">14. Few examples where Ibn Abi al Izz showed his great respect to the Prophet peace be upon him.</span></strong></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">Ibn Abi al Izz said:</span></strong></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">He (peace be upon him) attained that great status through his</span></div> <div style="text-align: justify;"> <span style="color:#000080;">complete servitude of Allah. [Shrah Aqeeda Tahawiya English translation p 77]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">He said:</span></strong></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">&quot;Hassan said about the Prophet (peace be on him), &ldquo;Had there been no other distinguishing signs in him, his face would have been sufficient to tell you about him.&rdquo; [Shrah Aqeeda Tahawiya English translation p 78]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">He said:</span></strong></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">&quot;Allah increased his fame, made his religion prevail and made a great many people in all parts of the world believe in his prophecy and witness to his piety.&quot; [Shrah Aqeeda Tahawiya English translation p 84]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">He said:</span></strong></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">&quot;The sending of messengers is one of the greatest blessings that Allah has bestowed on mankind. This is especially true in the case of Muhammad (peace be on him). Allah has said, &ldquo;Allah did confer a great favor on the Believers when He sent among them a messenger from among themselves, rehearsing unto them the verses of Allah, purifying them, and instructing them in scripture and wisdom. while before that they had been in manifest error&rdquo; [3 : 164];</span></div> <div style="text-align: justify;"> <span style="color:#000080;">also, &ldquo;We sent you not but as a mercy for all creatures&rdquo; [21 : 107]. [Shrah Aqeeda Tahawiya English translation p 85]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">He said:</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">&quot;The Prophet (peace be on him) was sent as an example to be followed. As Allah has said, &ldquo;Say (Muhammad): If you truly love Allah, then follow me and Allah will love you&rdquo; [3 : 31]. Whoever follows him and obeys him is one of the pious.&quot; [Shrah Aqeeda Tahawiya English translation p 87]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">He said:</span></strong></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">&quot;Since the hadith refers to the greatness of the Prophet (peace be upon him) in general terms, there is nothing wrong in it. If you say that X is the best of all the people in the city, you are not comparing him with any particular person and, as such, there is nothing wrong in it. But it is completely different when you say X is better than Y. It is better to avoid such specific references. This is the answer given by At-Tahawl in his Sharh Ma &lsquo;ani al-Athar}<br /> [At-Tahawl, Sharh Ma&lsquo;anl al-Athar, ed. by Muhammad Zuhrl An-Najjar (Beirut: Dar Al-Kutub al-Tlmlyyah, 1399/1979), first edition, vol. IV, pp. 316-316.] [Shrah Aqeeda Tahawiya English translation p&nbsp; 88]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">He said:</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">It is confirmed that the Prophet (peace be on him) enjoyed the</span></div> <div style="text-align: justify;"> <span style="color:#000080;">highest degree of Allah&rsquo;s love, which is khullah. [Shrah Aqeeda Tahawiya English translation p 91]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">After reading the above quotes no one would ever say He Rahimahullah was not follower of Ahlus sunnah, rather he praised the Prophet peace be upon him in great deal.</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">15. Conclusion:</span></strong></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">Ibn abi al Izz was great Imam and scholars like Ibn Hajr and others know him as &quot;The Most virtuous&quot;, &quot;Judge of the Judges&quot;, &quot;Hanafi Jurist&quot; as they knew the convictions on him were false. Even Maturidi Imams praised him and some even said he is agreed upon Imam.&nbsp;</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">-------------------------------------</span></div> <div style="text-align: justify;"> <span style="color:#000080;">(1) Its a Mistake as 746 h is the death date of Allama Ala ud Din Ali bin Muhammad al Damishqi al Hanafi who is father of Ibn Abi al Izz Hanafi d 792 h. Either Allama Sarfaraz Safdar thought its the book by his father or He put this Date of death mistakenly. Both of the ways He mentioned same book Sharh Tahawiya which the sufis hate from the core and the quote is present in the book.</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">(2) The sufi from darultahqiq . com himself said:&nbsp; &quot;Al-Imam al-Hafiz Murtada al-Zabidi al-Hanafi (d. 1205 AH) in his Sharh on Imam al-Ghazali&rsquo;s Ihya Ulum al-Din entitled &ndash; Ithaf al-Sadat al-Muttaqin (2/146) mentioned the following from Ibn Abi&rsquo;l Izz whose name has been spelt as al-Ghazzi by the typist but the quote is surely from Ibn Abi&rsquo;l Izz as it is found in the printed editions of his Sharh on al-Aqida al-Tahawiyya&quot;.</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">(3) It is mentioned in كشف الظنون 2/1382 and هدية العارفين:1/541 that Jalal ud din as-Suyuti wrote a book in refutation of as-Sakhawi with the name of الكاوي في تاريخ السخاوي .</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">(4) Dr Bashar Awad said in his comments on Tahdeeb al Kamal (1/21):</span></div> <div style="text-align: justify;"> <span style="color:#000080;">وكان السبكي أشعريا جلدا بحيث قال فيه عز الدين الكناني&quot;ت 819&quot;: هو رجل قليل الادب، عديم الانصاف جاهل بأهل السنة ورتبهم&quot;&nbsp;</span></div> <div style="text-align: justify;"> <span style="color:#000080;">as-Subki, (The son) was Ashari.., Izz al din al Kinani (819 h) said regarding him: &quot; he is a man having little manners, lack of scholarly integrity, ignorant of Ahl as-Sunnah and their ranks.&nbsp;</span></div> <div style="text-align: justify;"> <span style="color:#000080;">( الاعلان للسخاوي: 469 فما بعد، ومعجم الشافعية لابن عبد الهادي، الورقة: 48 47 (الظاهرية)&nbsp;</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">(5) al Qari wrote a book against Mainstream aqeeda of sufis &quot;Wahdatul Wajood&quot; in which he said:</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">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</span></div> <div style="text-align: justify;"> <span style="color:#000080;">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</span></div> <div style="text-align: justify;"> <span style="color:#000080;">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, He also spoke against various sufi practices, one may read the article &quot;Did Mulla Ali Qari made Takfeer of Ibn Taymiyyah&quot;]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">(6) See the article&quot;Fatwa related to Rijaal Al Ghayb (Men of unseen)&quot; where we have mentioned the opinion of Mulla Ali al Qari and answers to sufis.&nbsp;</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">(7) Qasim ibn Qatlubaga al-Hanafi 879 h on the vows of lay people and istigatha on the graves.</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">Ibn Nujaym Abu Hanifa Thani said:</span></div> <div style="text-align: justify;"> <span style="color:#000080;">فَقَالَ الشَّيْخُ قَاسِمٌ فِي شَرْحِ الدُّرَرِ وَأَمَّا النَّذْرُ الَّذِي يُنْذِرُهُ أَكْثَرُ الْعَوَامّ عَلَى مَا هُوَ مُشَاهَدٌ كَأَنْ يَكُونَ لِإِنْسَانٍ غَائِبٌ أَوْ مَرِيضٌ، أَوْ لَهُ حَاجَةٌ ضَرُورِيَّةٌ فَيَأْتِي بَعْضَ الصُّلَحَاءِ فَيَجْعَلُ سُتْرَةً عَلَى رَأْسِهِ فَيَقُولُ يَا سَيِّدِي فُلَانٌ إنْ رُدَّ غَائِبِي، أَوْ عُوفِيَ مَرِيضِي أَوْ قُضِيَتْ حَاجَتِي فَلَكَ مِنْ الذَّهَبِ كَذَا، أَوْ مِنْ الْفِضَّةِ كَذَا، أَوْ مِنْ الطَّعَامِ كَذَا، أَوْ مِنْ الْمَاءِ كَذَا، أَوْ مِنْ الشَّمْعِ كَذَا، أَوْ مِنْ الزَّيْتِ كَذَا فَهَذَا النَّذْرُ بَاطِلٌ بِالْإِجْمَاعِ لِوُجُوهٍ مِنْهَا أَنَّهُ نَذْرُ مَخْلُوقٍ وَالنَّذْرُ لِلْمَخْلُوقِ لَا يَجُوزُ؛ لِأَنَّهُ عِبَادَةٌ وَالْعِبَادَةُ لَا تَكُونُ لِلْمَخْلُوقِ وَمِنْهَا أَنَّ الْمَنْذُورَ لَهُ مَيِّتٌ وَالْمَيِّتُ لَا يَمْلِكُ وَمِنْهَا إنْ ظَنَّ أَنَّ الْمَيِّتَ يَتَصَرَّفُ فِي الْأُمُورِ دُونَ اللَّهِ تَعَالَى وَاعْتِقَادُهُ ذَلِكَ كُفْرٌ اللَّهُمَّ إلَّا أَنْ قَالَ يَا اللَّهُ إنِّي نَذَرْت لَك إنْ شَفَيْت مَرِيضِي، أَوْ رَدَدْت غَائِبِي أَوْ قَضَيْت حَاجَتِي أَنْ أُطْعِمَ الْفُقَرَاءَ الَّذِينَ بِبَابِ السَّيِّدَةِ نَفِيسَةَ، أَوْ الْفُقَرَاءَ الَّذِينَ بِبَابِ الْإِمَامِ الشَّافِعِيِّ، أَوْ الْإِمَامِ اللَّيْثِ، أَوْ أَشْتَرِي حُصْرًا لِمَسَاجِدِهِمْ، أَوْ زَيْتًا لِوَقُودِهَا أَوْ دَرَاهِمَ لِمَنْ يَقُومُ بِشَعَائِرِهَا إلَى غَيْرِ ذَلِكَ مِمَّا يَكُونُ فِيهِ نَفْعٌ لِلْفُقَرَاءِ وَالنَّذْرُ لِلَّهِ عَزَّ وَجَلَّ&nbsp;</span></div> <div style="text-align: justify;"> <span style="color:#000080;">Shaykh Qasim (ibn Qatlubaga al-Hanafi 879 h) said in &quot;Sharah ad-Durar&quot;: As for vow which many people make as we witness.. When they have essential need, they come to some righteous.. and say: &#39;Oh my such and such a master, if you return that which I have lost or cure my illness or fulfil my need, then for you is a large amount of gold or silver or food or water or candles or oil or the like.&#39; This Vow is baatil by the consensus, on account of a few reasons. Among them (those reasons) is that he has promised to the creation and promising to the creation is not permissible because this is a [form of] worship and worship should only be for the creator; and among them is that the person being promised is dead and the dead cannot own; and among them is that &quot;Whoever thinks that any dead person has any control over the affairs besides Allaah, and he believes that, then he is an Unbeliever.&quot;,</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">(it is allowed) only if he (ask help from Allah) saying oh Allah, &#39;Oh Allah, surely I promise you - if you cure my illness, or return me my lost possession, or fulfil my need - that I shall feed the poor, who are at the door of Sayyidah Nafisah, or Imam Shafi&#39;i, or Imam Layth etc, from among those things in which there is benefit for the poor and the offering is for Allah&quot;. [al Bhr al Raiq 2/320-321]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">(8) See&nbsp; Aqida section, Tawassul Section and Refutation section on our website systemoflife . com. You will find various quotes. Quoting just one example, Ala ud din Kasani (587 h) Mentioned in Bada`i al Sanai`e 5/126</span></div> <div style="text-align: justify;"> <span style="color:#000080;">(ويكره للرجل أن يقول في دعائه أسألك بحق أنبيائك ورسلك وبحق فلان لأنه لا حق لأحد على الله سبحانه وتعالى جل شأنه</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">It is disliked if a person say in Dua and ask Allah with the right of messengers and Prophets with the right of so and so because there is no right on anyone other than Allah subhanawa Tala Jalla Shanahu [end quote]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">(9) Ibn Muflih Hanbali said.</span></div> <div style="text-align: justify;"> <span style="color:#000080;">ويجوز التوسل بصالح ، وقيل : يستحب ، قال أحمد في منسكه الذي كتبه للمروذي : إنه يتوسل بالنبي صلى الله عليه وسلم في دعائه ، وجزم به في المستوعب وغيره ، وجعلها شيخنا كمسألة اليمين به ، قال : والتوسل بالإيمان به وطاعته ومحبته ، والصلاة والسلام عليه صلى الله عليه وسلم وبدعائه وشفاعته ، ونحوه مما هو من فعله وأفعال العباد المأمور بها في حقه مشروع ( ع ) وهو من الوسيلة المأمور بها في قوله تعالى { اتقوا الله وابتغوا إليه الوسيلة } وقال أحمد وغيره في قوله عليه السلام { أعوذ بكلمات الله التامة من شر ما خلق } : الاستعاذة لا تكون بمخلوق ،&nbsp; .&nbsp;</span></div> <div style="text-align: justify;"> <span style="color:#000080;">And tawassul with the righteous is allowed and It is said: It is recommended. Ahmed said in Mansik which is written by al-Marudhi: He sought intercession through the Prophet peace be upon him in his supplications, which is also &quot;AFFIRMED&quot; in Al-Mastoo&#39;b&nbsp; and others. Our Shaykh considered this matter as the case of the Yameen. He said: The tawassul is with belief in him (peace be upon him), his obedience, and his love and by sending Salat us-salam alayhi - peace be upon him and &quot;BY his supplication and Shafa`at. and alike from what he can do and the actions of the appointed servants by which its reality is legislated and it is from the Waseelah which Allah has ordained in His saying { Do your duty to Allah, &quot;SEEK THE MEANS OF APPROACH UNTO HIM}</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">Imam Ahmad and other scholars said regarding the saying of Prophet peace be upon him {&quot;I seek refuge in the perfect Words of Allaah&quot; } There is no Seeking refuge in creation</span></div> <div style="text-align: justify;"> <span style="color:#000080;">[al-Furoo 2/159]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">Ibn Muflih also said regarding the Tawassul through graves that, Ibn Aqil Hanbali said:</span></div> <div style="text-align: justify;"> <span style="color:#000080;">لا يخلق القبور بالخلوق , والتزويق والتقبيل لها والطواف بها , والتوسل بهم إلى الله</span></div> <div style="text-align: justify;"> <span style="color:#000080;">Graves are not made for kissing and decorating and roaming around and making them Tawassul before ALLAH [Ibn e Muflih quoted al furoo 2/316]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">(10) Shaykh Zubair Ali Zai Rahumahullah the great Sunni Salafi muhaddith of our era states:</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">&quot;We (the ahlul hadith / ahlus sunnah) believe Muhammad the Messenger of Allah is certainly masoom from every kind of kabeera and sagheera sins. [Sharh wa Tahqiq Shumail Tirmidhii page 280]</span></div> </div> Qadi al Baydawi vs Asking help from dead 2018-08-12T03:04:34+00:00 2018-08-12T03:04:34+00:00 http://www.systemoflife.com/articles/refutation/2000178-qadi-al-baydawi-vs-asking-help-from-dead Asim ul Haq aaim_14@yahoo.com <div class="feed-description"><p style="text-align: justify;"> &nbsp;</p> <p style="text-align: justify;"> <span style="color:#000080;"><strong>Sufis quote the following statement of Qaadi al Baydawi:</strong><br /> &nbsp;وقال البيضاوي : لما كانت اليهود والنصارى يسجدون لقبور الأنبياء تعظيما لشأنهم ويجعلونها قبلة يتوجهون في الصلاة نحوها واتخذوها أوثانا لعنهم ومنع المسلمين عن مثل ذلك ، فأما من اتخذ مسجدا في جوار صالح وقصد التبرك بالقرب منه لا التعظيم له ولا التوجه نحوه فلا يدخل في ذلك الوعيد<br /> al Baydawi said: &lsquo;As the Jews and Christians used to prostrate themselves before the graves of the prophets venerating them 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.&rsquo; As for, &lsquo;When one builds a mosque near the grave of a righteous man and intends to take blessing near him WITHOUT revering him or paying attention or the like, then this prohibition is not included in it. [Fath al Bari 1/525]</span></p> <p style="text-align: justify;"> <strong><span style="color:#000080;">Response:</span></strong></p> <p style="text-align: justify;"> <span style="color:#000080;">There is no shirk in above quote rather he is just saying praying in mosque near the grave of a righteous is allowed WITHOUT PAYING ATTENTION and VENERATING HIM. He is not saying it is allowed to ask help from the grave or the righteous person. As for his saying that &quot;It is allowed to build a mosque near the grave of righteous without venerating him&quot;? This is questionable.<br /> <br /> <strong>a) Even Sufis like Allama al-Manawi (952 h 1031 h) refuted al Baydawi on this, He said:</strong><br /> 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<br /> 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 &quot;&quot;O Allah! Do not make my grave an idol that is worshiped.&quot;&quot;. [Faydh al Qadeer 4/612]</span></p> <div style="text-align: justify;"> <span style="color:#000080;"><strong>b) As-San&lsquo;aani&nbsp; may&nbsp; Allaah&nbsp; have&nbsp; mercy&nbsp; upon&nbsp; him responded this</strong> statement of al Baydawi,&nbsp; As-San&lsquo;aani commented on these statement as follows:</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">I (As-San`aani) say, &#39;Building mosques near the grave of a pious person out of seeking its blessing is, in fact, a form of veneration. Moreover, the Ahaadeeth deeming it absolutely forbidden to pray in mosques containing graves have a general indication and there is no evidence of the above mentioned justification.</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">The preponderant opinion is that the reason for the prohibition is to eliminate the means leading to unfavorable ends and avoid the imitation of idol worshippers who venerate inanimate objects that do not hear, benefit, or harm them.&rdquo; [Subul As-Salaam] [see islamweb Fatwa No : 263494]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#ff0000;"><strong>NOTE:</strong></span><span style="color:#000080;">&nbsp;al Baydawi spoke against asking help from others.</span></div> <div style="text-align: justify;"> &nbsp;</div> <div> <div style="text-align: justify;"> <strong><span style="color:#000080;">1. Allah says in az-Zumr</span></strong></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">39 : 43 Or have they taken other than Allah as intercessors? Say, &quot;Even though they do not possess [power over] anything, nor do they reason?&quot;</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">a) Qadi Baydawi (d. 685 AH) said:</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">هو أن الشفعاء أشخاص مقربون هي تماثيلهم</span></div> <div style="text-align: justify;"> <span style="color:#000080;">Intercessors among <strong>the Pious people </strong>upon whose forms these pictures have been made [Tafsir Baydawi under 39 : 43]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">b) al Razi said:</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">وتقرير الجواب أن هؤلاء الكفار إما أن يطمعوا بتلك الشفاعة من هذه الأصنام أو من أولئك العلماء والزهاد الذين جعلت هذه الأصنام تماثيل لها&nbsp;</span></div> <div style="text-align: justify;"> <span style="color:#000080;">The detailed answer to this is that these disbelievers either desired the intercession from these idols or from these scholars and saints upon whose forms these idols have been made. [Tafsir al Kabeer under 39 : 43]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">2. Allah says in al Ahqaf.</span></strong></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">46 : 5 And who is more astray than he who invokes besides Allah those who will not respond to him until the Day of Resurrection, and they, of their invocation, are unaware.</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">a) Qadi Baydawi (d. 685 AH) said:</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">{ وَهُمْ عَن دُعَائِهِمْ غَـٰفِلُونَ } لأنهم إما جمادات وإما عباد مسخرون مشتغلون بأحوالهم.</span></div> <div style="text-align: justify;"> <span style="color:#000080;">(And they, of their invocation, are unaware) They are either Inanimate objects <strong>or they are Men who are busy in their ahwaal.</strong>&nbsp;</span></div> <div style="text-align: justify;"> <span style="color:#000080;">[Anwar al-Tanzil wa-Asrar al-Ta&#39;wil under 46 : 5]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">In short according to al Baydawi those Inanimate objects AND MEN are unaware of your invocation to whom you call &quot;O Gawth&quot; &quot;O Gunj Baksh&quot; &quot;O Ghareeb Nawaz&quot; Help us.</span></div> </div> <div style="text-align: justify;"> &nbsp;</div> <div> &nbsp;</div> </div> <div class="feed-description"><p style="text-align: justify;"> &nbsp;</p> <p style="text-align: justify;"> <span style="color:#000080;"><strong>Sufis quote the following statement of Qaadi al Baydawi:</strong><br /> &nbsp;وقال البيضاوي : لما كانت اليهود والنصارى يسجدون لقبور الأنبياء تعظيما لشأنهم ويجعلونها قبلة يتوجهون في الصلاة نحوها واتخذوها أوثانا لعنهم ومنع المسلمين عن مثل ذلك ، فأما من اتخذ مسجدا في جوار صالح وقصد التبرك بالقرب منه لا التعظيم له ولا التوجه نحوه فلا يدخل في ذلك الوعيد<br /> al Baydawi said: &lsquo;As the Jews and Christians used to prostrate themselves before the graves of the prophets venerating them 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.&rsquo; As for, &lsquo;When one builds a mosque near the grave of a righteous man and intends to take blessing near him WITHOUT revering him or paying attention or the like, then this prohibition is not included in it. [Fath al Bari 1/525]</span></p> <p style="text-align: justify;"> <strong><span style="color:#000080;">Response:</span></strong></p> <p style="text-align: justify;"> <span style="color:#000080;">There is no shirk in above quote rather he is just saying praying in mosque near the grave of a righteous is allowed WITHOUT PAYING ATTENTION and VENERATING HIM. He is not saying it is allowed to ask help from the grave or the righteous person. As for his saying that &quot;It is allowed to build a mosque near the grave of righteous without venerating him&quot;? This is questionable.<br /> <br /> <strong>a) Even Sufis like Allama al-Manawi (952 h 1031 h) refuted al Baydawi on this, He said:</strong><br /> 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<br /> 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 &quot;&quot;O Allah! Do not make my grave an idol that is worshiped.&quot;&quot;. [Faydh al Qadeer 4/612]</span></p> <div style="text-align: justify;"> <span style="color:#000080;"><strong>b) As-San&lsquo;aani&nbsp; may&nbsp; Allaah&nbsp; have&nbsp; mercy&nbsp; upon&nbsp; him responded this</strong> statement of al Baydawi,&nbsp; As-San&lsquo;aani commented on these statement as follows:</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">I (As-San`aani) say, &#39;Building mosques near the grave of a pious person out of seeking its blessing is, in fact, a form of veneration. Moreover, the Ahaadeeth deeming it absolutely forbidden to pray in mosques containing graves have a general indication and there is no evidence of the above mentioned justification.</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">The preponderant opinion is that the reason for the prohibition is to eliminate the means leading to unfavorable ends and avoid the imitation of idol worshippers who venerate inanimate objects that do not hear, benefit, or harm them.&rdquo; [Subul As-Salaam] [see islamweb Fatwa No : 263494]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#ff0000;"><strong>NOTE:</strong></span><span style="color:#000080;">&nbsp;al Baydawi spoke against asking help from others.</span></div> <div style="text-align: justify;"> &nbsp;</div> <div> <div style="text-align: justify;"> <strong><span style="color:#000080;">1. Allah says in az-Zumr</span></strong></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">39 : 43 Or have they taken other than Allah as intercessors? Say, &quot;Even though they do not possess [power over] anything, nor do they reason?&quot;</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">a) Qadi Baydawi (d. 685 AH) said:</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">هو أن الشفعاء أشخاص مقربون هي تماثيلهم</span></div> <div style="text-align: justify;"> <span style="color:#000080;">Intercessors among <strong>the Pious people </strong>upon whose forms these pictures have been made [Tafsir Baydawi under 39 : 43]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">b) al Razi said:</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">وتقرير الجواب أن هؤلاء الكفار إما أن يطمعوا بتلك الشفاعة من هذه الأصنام أو من أولئك العلماء والزهاد الذين جعلت هذه الأصنام تماثيل لها&nbsp;</span></div> <div style="text-align: justify;"> <span style="color:#000080;">The detailed answer to this is that these disbelievers either desired the intercession from these idols or from these scholars and saints upon whose forms these idols have been made. [Tafsir al Kabeer under 39 : 43]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">2. Allah says in al Ahqaf.</span></strong></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">46 : 5 And who is more astray than he who invokes besides Allah those who will not respond to him until the Day of Resurrection, and they, of their invocation, are unaware.</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">a) Qadi Baydawi (d. 685 AH) said:</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">{ وَهُمْ عَن دُعَائِهِمْ غَـٰفِلُونَ } لأنهم إما جمادات وإما عباد مسخرون مشتغلون بأحوالهم.</span></div> <div style="text-align: justify;"> <span style="color:#000080;">(And they, of their invocation, are unaware) They are either Inanimate objects <strong>or they are Men who are busy in their ahwaal.</strong>&nbsp;</span></div> <div style="text-align: justify;"> <span style="color:#000080;">[Anwar al-Tanzil wa-Asrar al-Ta&#39;wil under 46 : 5]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">In short according to al Baydawi those Inanimate objects AND MEN are unaware of your invocation to whom you call &quot;O Gawth&quot; &quot;O Gunj Baksh&quot; &quot;O Ghareeb Nawaz&quot; Help us.</span></div> </div> <div style="text-align: justify;"> &nbsp;</div> <div> &nbsp;</div> </div> The killing of Bani Quraydha 2018-07-25T03:19:46+00:00 2018-07-25T03:19:46+00:00 http://www.systemoflife.com/articles/refutation/2000172-the-killing-of-bani-quraydha Asim ul Haq aaim_14@yahoo.com <div class="feed-description"><p> &nbsp;</p> <div> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">What happened at Ghazwa Bani Quraydha.</span></span></span></div> <div> &nbsp;</div> <div> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">Banu Quraydha betrayed the Muslims and breached the covenant which was concluded with the Muslims at a crucial time when they were besieged by 10,000 Kaafir fighters. Thus, they exposed the life of all the Muslims (men, women, children and elders) to danger if it was not for the Mercy and Grace of Allaah The Almighty Who repelled those who disbelieved in their rage.</span></span></span></div> <div> &nbsp;</div> <div> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">Following is summary of Ghazwa Bani Quraydha taken from Al Bidaya wal Nihaya Vol 4 pages 94-100.</span></span></span></div> <div> &nbsp;</div> <div> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">1. It is said that Prophet peace be upon him tried to talk with them peacefully but they replied, Do not waste your time. Huyayy ibn Akhtab encouraged them to fight against Muslims.&nbsp;</span></span></span></div> <div> &nbsp;</div> <div> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">2. وكان علي قد سمع منهم قولا سيئا لرسول الله صلى الله عليه وسلم وأزواجه رضي الله عنهن، فكره أن يسمع ذلك رسول الله صلى الله عليه وسلم، فقال رسول الله صلى الله عليه وسلم: &laquo;لمَ تأمرني بالرجوع؟&raquo; فكتمه ما سمع منهم.</span></span></span></div> <div> &nbsp;</div> <div> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">فقال: &laquo;أظنك سمعت فيَّ منهم أذى، فامض فإن أعداء الله لو رأوني لم يقولوا شيئا مما سمعت&raquo;.</span></span></span></div> <div> &nbsp;</div> <div> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">Ali ra heard bad words from them for Prophet peace be upon him and his wives, he disliked that Prophet peace be upon him would hear the same, He said to Prophet peace be upon him I am enough for these jews.</span></span></span></div> <div> &nbsp;</div> <div> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">3. When the tribe of Bani Quraydha (who were planning to Kill the Sahaba and Prophet peace be upon him) was ready to accept Sad&#39;s judgment, Sad came and sat beside Allah&#39;s Apostle who said to him. &quot;These people are ready to accept your judgment.&quot; Sad said, &quot;I give the judgment that their warriors should be killed and their children and women should be taken as prisoners.&quot;</span></span></span></div> </div> <div class="feed-description"><p> &nbsp;</p> <div> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">What happened at Ghazwa Bani Quraydha.</span></span></span></div> <div> &nbsp;</div> <div> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">Banu Quraydha betrayed the Muslims and breached the covenant which was concluded with the Muslims at a crucial time when they were besieged by 10,000 Kaafir fighters. Thus, they exposed the life of all the Muslims (men, women, children and elders) to danger if it was not for the Mercy and Grace of Allaah The Almighty Who repelled those who disbelieved in their rage.</span></span></span></div> <div> &nbsp;</div> <div> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">Following is summary of Ghazwa Bani Quraydha taken from Al Bidaya wal Nihaya Vol 4 pages 94-100.</span></span></span></div> <div> &nbsp;</div> <div> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">1. It is said that Prophet peace be upon him tried to talk with them peacefully but they replied, Do not waste your time. Huyayy ibn Akhtab encouraged them to fight against Muslims.&nbsp;</span></span></span></div> <div> &nbsp;</div> <div> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">2. وكان علي قد سمع منهم قولا سيئا لرسول الله صلى الله عليه وسلم وأزواجه رضي الله عنهن، فكره أن يسمع ذلك رسول الله صلى الله عليه وسلم، فقال رسول الله صلى الله عليه وسلم: &laquo;لمَ تأمرني بالرجوع؟&raquo; فكتمه ما سمع منهم.</span></span></span></div> <div> &nbsp;</div> <div> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">فقال: &laquo;أظنك سمعت فيَّ منهم أذى، فامض فإن أعداء الله لو رأوني لم يقولوا شيئا مما سمعت&raquo;.</span></span></span></div> <div> &nbsp;</div> <div> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">Ali ra heard bad words from them for Prophet peace be upon him and his wives, he disliked that Prophet peace be upon him would hear the same, He said to Prophet peace be upon him I am enough for these jews.</span></span></span></div> <div> &nbsp;</div> <div> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">3. When the tribe of Bani Quraydha (who were planning to Kill the Sahaba and Prophet peace be upon him) was ready to accept Sad&#39;s judgment, Sad came and sat beside Allah&#39;s Apostle who said to him. &quot;These people are ready to accept your judgment.&quot; Sad said, &quot;I give the judgment that their warriors should be killed and their children and women should be taken as prisoners.&quot;</span></span></span></div> </div> Who was Ibn Hajar al Haytami? 2017-07-24T04:02:25+00:00 2017-07-24T04:02:25+00:00 http://www.systemoflife.com/articles/refutation/2000085-who-was-ibn-hajar-al-haytami Asim ul Haq aaim_14@yahoo.com <div class="feed-description"><p style="text-align: justify;"> &nbsp;</p> <p style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">He is Ahmad ibn Muhammad ibn Ali ibn Hajr al Haytami, al Ashari, The Soofi, The Shafiee faqeeh of 9th Century, born in 909 h died in 974 h.&nbsp;</span></span></span></p> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">He is praised as well as rejected by the scholars of Sunnah due to his aqaaid and slanders against Ibn Taymiyyah.</span></span></span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><strong><span style="color:#000080;">He said in Al-Fatawa al-Hadithya 156-157:</span></strong></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">ابن تيمية عبد خذله الله وأضله وأعماه وأصمه وأذله ، وبذلك صرح الأئمة الذين بينوا فساد أحواله وكذب أقواله ۔۔۔</span></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">IbnTamiyah is a person who has been made infamous, blind, deaf and contemptible and the very fact has also been endorsed by the Imams who have mentioned his being a Fasid and a lair.&nbsp;</span></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">[Al-Fatawa al-Hadithya by Ibn Hajar al-Haythami, pages 156-157]</span></span></span></div> <p style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">Due to these slanders The scholars of Ahlus sunnah bashed Al Haytami, for example:</span></span></span></p> <div> <p style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><strong><span style="color:#000080;">a) Mahmud Shukri Alusi on Ibn Hajar Haytami</span></strong></span></span></p> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">Sayyed Mahmud Shukri al Alusi baghdadi said regarding him:</span></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">فإن غالب كتب ابن حجر مشحونة بالكذب، والافتراء، وقول الزور، والآراء التي لم تستند إلى كتاب ولا سنة صحيحة، والدعوة إلى غير الله، ونحو ذلك من البدع والضلالات</span></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">Many of the books written Ibn hajar are filled with lies, Slanders, .. False opinions which are against the Book and authentic Sunnah, call towards other then Allah, Innovations.. [Ghayat al Imani fe Radd al Nabhani 2/313]Ibn Hajar Haytami on Mawlid]</span></span></span></div> </div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><strong><span style="color:#000080;">b) Mulla Ali al Qari correcting the mistakes of Ibn Hajar Haytami.</span></strong></span></span><br /> &nbsp;</div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">Mulla Ali al Qari said:</span></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">قصة رحلة بلال ثم رجوعه إلى المدينة بعد رؤيته عليه الصلاة والسلام في المنام وأذانه بها وارتجاج المدينة لاأاصل لها وهي بينة الوضع وكأن ابن حجر المكي ما اطلع عليه وذكرها في كتابه الموضوع للزيارة</span></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">The story of traveling of Bilal towards Madinah after he saw Prophet peace be upon him in dream. And saying Adhaan.. &nbsp;There is no base of this story &nbsp;and it is clear fabrication. Ibn Hajar Makki was not informed on it as He mentioned this athar in his book on Ziyarah. [Al Modhuaat al Sughraa by Mulla Ali Qari]</span></span></span></div> <div style="text-align: justify;"> &nbsp;</div> <div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;"><strong>c) Mulla Ali al Qari defending Ibn Taymiyah against the slanders of Ibn Hajr al Haytami.</strong><br /> <br /> When Ibn Hajar al-Haytami 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. Mulla &lsquo;Ali Qaari (may Allaah have mercy on him), who said, after quoting Ibn Hajar&rsquo;s accusations against them and his criticism of their &lsquo;aqeedah:</span></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">أقول صانهما الله &ndash; أي : ابن القيم وشيخه ابن تيمية - عن هذه السمة الشنيعة ، والنسبة الفظيعة ، ومن طالع &quot; شرح منازل السائرين &quot; لنديم الباري الشيخ عبد الله الأنصاري قدس الله سره الجلي ، وهو شيخ الإسلام عند الصوفية : تبيَّن له أنهما كانا من أهل السنة والجماعة ، بل ومن أولياء هذه الأمة ، ومما ذكر في الشرح المذكور ما نصه على وفق المسطور</span></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">&quot; وهذا الكلام من شيخ الإسلام يبين مرتبته من السنَّة ، ومقداره في العلم ، وأنه بريء مما رماه أعداؤه الجهمية من التشبيه والتمثيل ، على عادتهم في رمي أهل الحديث والسنَّة بذلك ، كرمي الرافضة لهم بأنهم نواصب ، والناصبة بأنهم روافض ، والمعتزلة بأنهم نوابت حشوية ، وذلك ميراث من أعداء رسول الله صلى الله عليه وسلم في رميه ، ورمي أصحابه بأنهم صبأة ، قد ابتدعوا ديناً محدثاً ، وهذا ميراث لأهل الحديث والسنة من نبيهم بتلقيب أهل الباطل لهم بالألقاب المذمومة</span></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">وقدس الله روح الشافعي حيث يقول وقد نسب إلى الرفض</span></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">إن كان رفضا حب آل محمد *** فليشهد الثقلان أني رافضي</span></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">ورضي الله عن شيخنا أبي العباس بن تيمية حيث يقول</span></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">إن كان نصباً حب آل محمد *** فليشهد الثقلان أني ناصبي</span></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">وعفا الله عن الثالث &ndash; وهو ابن القيم - حيث يقول :</span></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">فإن كان تجسيماً ثبوت صفاته *** وتنزيهها عن كل تأويل مفتر</span></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">فإني بحمد الله ربي مجسم *** هلموا شهوداً واملئوا كل محضرِ</span></span></span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">I say: Allaah protected them &ndash; i.e., Ibn al-Qayyim and his Shaykh Ibn Taymiyah &ndash; from this abhorrent accusation. The one who studies Sharh Manaazil al-Saa&rsquo;ireen by Nadeem al-Baari al-Shaykh &lsquo;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&rsquo;l-Jamaa&rsquo;ah and are indeed among the awliya&rsquo; (close friends of Allaah) of this ummah. Among what he said in the book mentioned was the following:</span></span></span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">&ldquo;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&rsquo;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.</span></span></span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">May Allaah sanctify the soul of al-Shaafa&rsquo;i, who said when he was accused of being a Raafidi:</span></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">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.</span></span></span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">May Allaah be pleased with our Shaykh Abu&rsquo;l-&lsquo;Abbaas ibn Taymiyah when he said:</span></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">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.</span></span></span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">May Allaah forgive the third &ndash; Ibn al-Qayyim &ndash; when he said:</span></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">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.&rdquo; [Mirqaah al-Mafaateeh by al-Mulla &lsquo;Ali Qaari (8/146, 147), Islamqa].</span></span></span></div> </div> <div style="text-align: justify;"> <br /> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">But still the scholars of Ahlus sunnah have given him a justice i.e. they praised his works as well, like:<br /> <br /> <strong>a) Shaykh Abd Allaah bin Muhammad bin Abd al-Wahhaab, said in al-Durar al-Saniyyah (1/236):</strong></span></span></span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">ونحن كذلك : لا نقول بكفر من صحت ديانته، وشهر صلاحه، وعلم ورعه وزهده، وحسنت سيرته، وبلغ من نصحه الأمة ، ببذل نفسه لتدريس العلوم النافعة والتأليف فيها، وإن كان مخطئاً في هذه المسألة أو غيرها، كابن حجر الهيتمي، فإنا نعرف كلامه في الدر المنظم، ولا ننكر سمة علمه، ولهذا نعتني بكتبه، كشرح الأربعين، والزواجر وغيرها ؛ ونعتمد على نقله إذا نقل لأنه من جملة علماء المسلمين .</span></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">And we likewise, we do not not speak of the kufr of one whose religiosity is sound, whose rectitude, knowledge, piety, and abstinence has become well-known, whose conduct was good and [who] from his [intent of giving] advice reached the Ummah with self-sacrifice, to teach beneficial sciences, and authoring of (works) regarding them, even if he erred in this particular matter or others, such as Ibn Hajar Al-Haythami. For we acknowledge his words in al-Dur al-Munadhdham, and we do not reject the sign of his knowledge, and for that reason we tend to his books, such as Sharh al-Arba&#39;een, al-Zawaajir and others, and we also depend upon his citation (transmission from others) when he cites because he is from the generality of the Scholars of the Muslims. [Translation taken from wahhabis . com]</span></span></span></div> <p style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><strong><span style="color:#000080;">b) ash-Shawkani said:</span></strong></span></span></p> <div> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">&nbsp;وَكَانَ زاهداً متقللاً على طَريقَة السلف أمراً بِالْمَعْرُوفِ ناهياً عَن الْمُنكر وَاسْتمرّ على ذَلِك حَتَّى مَاتَ في سنة 973 ثَلَاث وَسبعين وَتِسْعمِائَة</span></span></span></div> <div> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">[ البدر الطالع بمحاسن من بعد القرن السابع 1/109]</span><br /> <br /> <span style="color: rgb(0, 0, 128);"><strong>c) Mulla Ali al Qari said:</strong><br /> شيخنا العالم العلامة والبحر الفهامة شيخ الإسلام ومفتي الأنام صاحب التصانيف الكثيرة والتآليف الشهيرة مولانا وسيدنا الشيخ شهاب الدين بن حجر المكي</span></span></span> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color: rgb(0, 0, 128);">Our teacher, The scholar, The Allama.. Shaykh al Islam, Our Mawla and Leader, The shaykh Shihab al Din bin Hajr al Makki. [Mirqaat 1/65]<br /> <br /> <strong>d)&nbsp;</strong></span><strong><span style="color:#000080;">Mahmud Shukri al Alusi also praised his book in defence of Muawiyah ra by saying.</span></strong></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">وقد ألف العلامة ابن حجر المكي كتابا جليلا في مناقبه (تطهير الجنان واللسان عن الخطور والتفوه بثلب معاوية بن أبي سفيان مع المدح الجلي وإثبات الحق العلي لمولانا أمير المؤمنين علي)&nbsp;</span></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">Allama Ibn Hajar Makki wrote a beautiful book in the virtues. (Tahteer al Janan wal Lisan an al Khatur wal Tafuh be Thalab Muawiyah bin Abi Sufiyan, Ma al Madah al Jalli wa Ithbaat al Haq al Ali al Molana Imeer ul Momineen Ali&quot; [العذاب على من سب الأصحاب page 425]</span></span></span></div> </div> <p style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">Let us quote Ibn Hajr al Haytami from his al Fatawa al Hadithiya itself that actually extreme sufis are innovators.<br /> <br /> <strong>a) Ibn Hajr al Haytami on Mawlid un Nabi celebrations.</strong></span></span></span></p> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">He said:</span></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">&nbsp;الموالد والأذكار التى تفعل عندنا أكثرها مشتمل على خير كصدقة وذكر وصلاة وسلام على رسول الله صلى الله عليه وسلم ومدحه ، وعلى شرّبل شرور . ولو لم يكن فيها إلا رؤية النساء للرجال الأجانب لكفى . وبعضها ليس فيه شر لكنه قليل نادر &nbsp;ولا شك &nbsp;أن القسم الأول ممنوع للقاعدة المشهورة: إن درء المفاسد مقدم على جلب المصالح فمن علم وقوع شئ من الشر فيما يفعله من ذلك فهو عاص آثم .</span></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">وبفرض أنه عمل فى ذلك خيراً فربما خيرُه لا يساوى شره ، ألا ترى أن الشارع صلى الله عليه وسلم اكتفى من الخير بما تيسر ، وفطَم عن جميع أنواع الشر حيث قال : فإذا أمرتكم بالشئ فخذوا به ما استطعتم ، وإذا نهيتكم عن شئ فاجتنبوه</span></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">( والقسم ) الثانى سنة تشمله الأحاديث الواردة فى الأذكار المخصوصة والعامة ، كقوله صلى الله عليه وسلم : لا يقعد قوم يذكرون الله تعالى إلا حفّتهم الملائكة وغشيتهم الرحمةُ ونزلتْ عليهم السكينة وذكرهم الله فيمن عنده . رواه مسلم</span></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">The gatherings of Mawlid and Adhkaar which take place during our time, many of them confined to good deeds like Sadaqat are given, Dhikr is done, Darud and Salam is sent upon the Prophet (salallaho alaihi wasalam) and he is praised and evils are women seeing at stranger men. Although there are some Mawlid gatherings where there are no wrong things but they are few.There is no doubt in it that first type is prohibited, because it is the famous rule of Islamic law that &quot;It is better to leave the losses rather than earning benefits&quot;. So the one who knows that there is even a single thing in mawlid which is against Islamic law, and still he participates in it then he is disobiediant to Allah and a sinner. And even if we assume that he did some praiseworthy works in the mawlid still it does not compensate that (wrong thing) in mawlid. Don&#39;t you see regarding good and voluntary things Prophet peace be upon him ordered to do only which we can afford , but against that He (peace be upon him) ordered to keep away from all kinds of bad things. So we know that even if the evil is less it is not allowed to practice and against that one can do according to his power good voluntary things. &nbsp;And the second type of gathering is sunnah which comes under those ahadith which are regarding &nbsp;adhkaar&nbsp;</span></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">Allah&#39;s Messenger may peace be upon him) said: The people do not sit but they are surrounded by angels and covered by Mercy, and there descends upon them tranquillity as they remember Allah narrated by Muslim [Imam al Haythami (rah) in Fatawa al Hadithiyyah, Page No. 202]&nbsp;</span></span></span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;"><strong>Comment:</strong> He was not talking about those mawlid celebrations where people stand in respect of Prophet peace be uponn him and think that he is present. He only talked about those gatherings where people remember Allah and these gatherings are very few according to him even in his time, He would surely bash brailwis if he comes today. There is a special fatwa of Ibn Hajar Makki in very same Fatawa Hadithiyyah page 60 where he declared standing in the Mawlid as an Innovation and criticised so called scholars who order their awaam to stand.</span></span></span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><strong><span style="color:#000080;">He said</span></strong></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">&nbsp;ونظير ذلك فعل كثير عند ذكر مولده ( صلى الله عليه وسلم ) ووضع أمه له من القيام وهو أيضاً بدعة لم يرد فيه شيء على أن الناس إنما يفعلون ذلك تعظيماً له ( صلى الله عليه وسلم ) فالعوام معذورون لذلك بخلاف الخواص&nbsp;</span></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">And example of this is the practice of Many people stand at the time of dhikr and mawlid of Rasool Allah peace be upon him. This is an innovation because there is no hadith mentioned regarding this issue. Even if people do it in veneration of him (peace be upon him) But the lay people can be excused because they don&#39;t know. But specials (scholars) can not be excused [Fatawa Hadithiya page no: 60 under the heading مطلب في أن القيام في أثناء مولده الشريف بدعة لا ينبغي فعلها]&nbsp;</span></span></span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;"><strong>Comment:</strong> So even according to Ibn Hajar makki so called scholars like Tahir ul qadri and Ilyas Qadri are innovators.</span></span></span></div> <div> <p style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><strong><span style="color:#000080;">b) Ibn Hajar Haytami on Making domes over the graves of pious.</span></strong></span></span></p> </div> <div> <div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">Ibn Hajar Haytami said:</span></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">بقوله المنقول المعتمد كما جزم به النووي في شرح المهذب حرمة البناء في المقبرة المسبلة فإن بني فيها هدم ولا فرق في ذلك بين قبور الصالحين والعلماء وغيرهم &nbsp;</span></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">The saying which is approved as Nawawi affirmed in Sharah al Madhab the sanctity of construction in Maqbarah.. so demolish the construction and there is no difference in the graves of Righteous, Scholars and other. [Fatawa al Faqeeh al Kubra 3/141] &nbsp;&nbsp;</span></span></span></div> </div> <div style="text-align: justify;"> &nbsp;</div> <div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">Ibn Hajar al Haytami said:</span></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">فإن أعظم المحرمات وأسباب الشرك الصلاة عندها واتخاذها مساجد أو بناءها عليها . والقول بالكراهة محمول على غير ذلك ، إذ لا يظن بالعلماء تجويز فعل تواتر عن النبي صلى الله عليه وسلم لعن فاعله ، ويجب المبادرة لهدمها وهدم القباب التي على القبور إذ هي أضر من مسجد الضرار؛ لأنها أسست على معصية الرسول صلى الله عليه وسلم؛ لأنه نهى عن ذلك ، وأمر صلى الله عليه وسلم بهدم القبور المشرفة ، وتجب إزالة كل قنديل وسراج على القبر ولا يصح وقفه ونذره</span></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">The causes of big sins and Shirk are Praying near them, Making Mosque over them or making structures over them. The saying of disliking is for other thing. Because we can not think that the scholars allow a thing which is cursed by Prophet peace be upon him in tawatur. It is wajib to demolish them and demolish the domes over the graves because they are more worst than Masjid al Dharaar. Because they are based on disobedience of Prophet peace be upon him as He (peace be upon him) forbade it and He peace be upon him ordered to demolish the high graves. Likewise it is Wajib to remove every qandeel and Lamp over the grave. It is not correct to waqf and make vow over the grave [alZawajir an Iqtaraaf al Kabaair 1/120-121]</span></span></span></div> <div style="text-align: justify;"> &nbsp;</div> <div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">In his Fatawa v. 2, p. 25,Ibn Hajar said,<br /> &nbsp;ووجب على ولاة الأمر هدم الأبنية التي في المقابر المسبلة&nbsp;</span></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">&ldquo;Demolishing the structures which are in the public graveyards is obligatory on the wulat al-amr [those in charge, the government].&rdquo;</span></span></span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">Ibn Hajar Haytami said</span></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">&nbsp;وقد أفتى جمع بهدم كل ما بقرافة مصر من الأبنية حتى قبة إمامنا الشافعي رضي الله عنه التي بناها بغض الملوك وينبغي أن لكل أحد هدم ذلك ما لم يخش منه مفسدة فيتعين الرفع للإمام أخذا من كلام ابن الرفعة في الصلح&nbsp;</span></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">Scholars have given fatwa to demolish all the buildings in Qarafa egypt, even the dome of Imam Shafiee Aleh Rahma that was made by the king. Everyone should demolish these (domes) if there is no fear of corruption, otherwise It is the work of Imam (the one who is in authority). I have taken this from al-Sulah which is the book of Ibn Raf`a [Sharah al-Minhaaj Kitab al Janaiz page 198] &nbsp;</span></span></span></div> </div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">c) Ibn Hajr Haytami the sufi teaching tawheed.</span></strong></div> <div> &nbsp;</div> <div> <span style="color:#000080;">He said:</span></div> <div> <span style="color:#000080;">ونعوذ باللَّه من اعتقاد نفعٍ أو ضرٍّ في غيره تعالى؛ فإن ذلك هو عين الشرك الأصغر بل الأكبر كما لا يخفى.</span></div> <div> <span style="color:#000080;">Naudhubillah to believe that others beside Allah can benefit or harm, this is ayn shirk al Asghar rather Shirk al Akbar as it is not hidden. [Sharah Arbaeen 1/374]</span></div> <div> &nbsp;</div> <div> <span style="color:#000080;">(إذا سألت) شيئًا، أي: أردت سؤاله (فاسأل اللَّه) أن يعطيك إياه: {وَاسْأَلُوا اللَّهَ مِنْ فَضْلِهِ} ولا تسأل غيره؛ فإن خزائن الجود بيده، وأزِمَّتها إليه؛ إذ لا قادر ولا معطي ولا متفضِّل غيره، فهو أحق أن يقصد، سيما وقد قسم الرزق وقدَّره لكل أحدٍ بحسب ما أراده له، لا يتقدَّم ولا يتأخَّر، ولا يزيد ولا ينقص، بحسب علمه القديم الأزلي وإن كان قد يقع في ذلك تبديل في اللوح المحفوظ بحسب تعليق على شرط، ومن ثَمَّ كان للسؤال فائدة؛ لاحتمال أن يكون إعطاءُ المسؤول معلقًا على سؤاله.</span></div> <div> &nbsp;</div> <div> <span style="color:#000080;">1/370-371</span></div> <div> &nbsp;</div> <div> <span style="color:#000080;">فمع النظر لذلك لا فائدة في سؤال الخلق مع التعويل عليهم؛ فإن قلوبهم كلها بيد اللَّه سبحانه وتعالى يصرفها على حسب إرادته، فوجب ألَّا يعتمد في أمرٍ من الأمور إلا عليه سبحانه وتعالى؛ فإنه المعطي المانع، لا مانع لما أعطى، ولا معطي لما منع، له الخلق والأمر، وبيد قدرته النفع والضر، وهو على كل شيءٍ قدير، فبقدر ما يميل القلب إلى مخلوقٍ يبعد عن مولاه؛ لضعف يقينه، ووقوعه في هُوَّة الغفلة عن حقائق الأمور التي تيقظ لها أصحاب التوكل واليقين، فأعرضوا عمَّا سواه، وأنزلوا جميع حوائجهم بباب كرمه وجوده؛ لأنه المتكفل لكل متوكلٍ بما يحبه ويتمناه؛ كما قال عز قائلًا: {وَمَنْ يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ} مع علمهم بما طلبه اللَّه تعالى من عباده من سؤاله، والرغبة فيما عنده، مع تبشيرهم بالإجابة في قوله تعالى: {ادْعُونِي أَسْتَجِبْ لَكُمْ}، ومع ثنائه على مَنْ دعاه بغاية الذِّلة والخضوع والخشوع بقوله: {إِنَّهُمْ كَانُوا يُسَارِعُونَ فِي الْخَيْرَاتِ وَيَدْعُونَنَا رَغَبًا وَرَهَبًا وَكَانُوا لَنَا خَاشِعِينَ}</span></div> <div> &nbsp;</div> <div> <span style="color:#000080;">1/371</span></div> <div> &nbsp;</div> <div> <span style="color:#000080;">(وإذا استعنت) أي: طلبت الإعانة على أمرٍ من أمور الدنيا والآخرة (فاستعن باللَّه) لما علمت أنه القادر على كل شيء، وغيره عاجزٌ عن كل شيء، حتى عن جلب مصالح نفسه، ودفع مضارِّها، والاستعانةُ إنما تكون بقادرٍ على الإعانة، وأما من هو كَلٌّ على مولاه، لا قدرة له على إنفاذ ما يهواه لنفسه فضلًا عن غيره. . فكيف يُؤهَّل للاستعانة به، أو يستمسك بسببه؟! قال سبحانه وتعالى: {إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ}&nbsp;</span></div> <div> <span style="color:#000080;">1/372</span></div> <div> &nbsp;</div> <div> <span style="color: rgb(0, 0, 128); font-family: &quot;times new roman&quot;, times, serif; font-size: 18px; text-align: justify;">Above quotes and others like them are the reason that Ahlus sunnah praised him as well.</span></div> <div style="text-align: justify;"> &nbsp;</div> </div> </div> </div> <div class="feed-description"><p style="text-align: justify;"> &nbsp;</p> <p style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">He is Ahmad ibn Muhammad ibn Ali ibn Hajr al Haytami, al Ashari, The Soofi, The Shafiee faqeeh of 9th Century, born in 909 h died in 974 h.&nbsp;</span></span></span></p> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">He is praised as well as rejected by the scholars of Sunnah due to his aqaaid and slanders against Ibn Taymiyyah.</span></span></span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><strong><span style="color:#000080;">He said in Al-Fatawa al-Hadithya 156-157:</span></strong></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">ابن تيمية عبد خذله الله وأضله وأعماه وأصمه وأذله ، وبذلك صرح الأئمة الذين بينوا فساد أحواله وكذب أقواله ۔۔۔</span></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">IbnTamiyah is a person who has been made infamous, blind, deaf and contemptible and the very fact has also been endorsed by the Imams who have mentioned his being a Fasid and a lair.&nbsp;</span></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">[Al-Fatawa al-Hadithya by Ibn Hajar al-Haythami, pages 156-157]</span></span></span></div> <p style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">Due to these slanders The scholars of Ahlus sunnah bashed Al Haytami, for example:</span></span></span></p> <div> <p style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><strong><span style="color:#000080;">a) Mahmud Shukri Alusi on Ibn Hajar Haytami</span></strong></span></span></p> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">Sayyed Mahmud Shukri al Alusi baghdadi said regarding him:</span></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">فإن غالب كتب ابن حجر مشحونة بالكذب، والافتراء، وقول الزور، والآراء التي لم تستند إلى كتاب ولا سنة صحيحة، والدعوة إلى غير الله، ونحو ذلك من البدع والضلالات</span></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">Many of the books written Ibn hajar are filled with lies, Slanders, .. False opinions which are against the Book and authentic Sunnah, call towards other then Allah, Innovations.. [Ghayat al Imani fe Radd al Nabhani 2/313]Ibn Hajar Haytami on Mawlid]</span></span></span></div> </div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><strong><span style="color:#000080;">b) Mulla Ali al Qari correcting the mistakes of Ibn Hajar Haytami.</span></strong></span></span><br /> &nbsp;</div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">Mulla Ali al Qari said:</span></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">قصة رحلة بلال ثم رجوعه إلى المدينة بعد رؤيته عليه الصلاة والسلام في المنام وأذانه بها وارتجاج المدينة لاأاصل لها وهي بينة الوضع وكأن ابن حجر المكي ما اطلع عليه وذكرها في كتابه الموضوع للزيارة</span></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">The story of traveling of Bilal towards Madinah after he saw Prophet peace be upon him in dream. And saying Adhaan.. &nbsp;There is no base of this story &nbsp;and it is clear fabrication. Ibn Hajar Makki was not informed on it as He mentioned this athar in his book on Ziyarah. [Al Modhuaat al Sughraa by Mulla Ali Qari]</span></span></span></div> <div style="text-align: justify;"> &nbsp;</div> <div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;"><strong>c) Mulla Ali al Qari defending Ibn Taymiyah against the slanders of Ibn Hajr al Haytami.</strong><br /> <br /> When Ibn Hajar al-Haytami 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. Mulla &lsquo;Ali Qaari (may Allaah have mercy on him), who said, after quoting Ibn Hajar&rsquo;s accusations against them and his criticism of their &lsquo;aqeedah:</span></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">أقول صانهما الله &ndash; أي : ابن القيم وشيخه ابن تيمية - عن هذه السمة الشنيعة ، والنسبة الفظيعة ، ومن طالع &quot; شرح منازل السائرين &quot; لنديم الباري الشيخ عبد الله الأنصاري قدس الله سره الجلي ، وهو شيخ الإسلام عند الصوفية : تبيَّن له أنهما كانا من أهل السنة والجماعة ، بل ومن أولياء هذه الأمة ، ومما ذكر في الشرح المذكور ما نصه على وفق المسطور</span></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">&quot; وهذا الكلام من شيخ الإسلام يبين مرتبته من السنَّة ، ومقداره في العلم ، وأنه بريء مما رماه أعداؤه الجهمية من التشبيه والتمثيل ، على عادتهم في رمي أهل الحديث والسنَّة بذلك ، كرمي الرافضة لهم بأنهم نواصب ، والناصبة بأنهم روافض ، والمعتزلة بأنهم نوابت حشوية ، وذلك ميراث من أعداء رسول الله صلى الله عليه وسلم في رميه ، ورمي أصحابه بأنهم صبأة ، قد ابتدعوا ديناً محدثاً ، وهذا ميراث لأهل الحديث والسنة من نبيهم بتلقيب أهل الباطل لهم بالألقاب المذمومة</span></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">وقدس الله روح الشافعي حيث يقول وقد نسب إلى الرفض</span></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">إن كان رفضا حب آل محمد *** فليشهد الثقلان أني رافضي</span></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">ورضي الله عن شيخنا أبي العباس بن تيمية حيث يقول</span></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">إن كان نصباً حب آل محمد *** فليشهد الثقلان أني ناصبي</span></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">وعفا الله عن الثالث &ndash; وهو ابن القيم - حيث يقول :</span></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">فإن كان تجسيماً ثبوت صفاته *** وتنزيهها عن كل تأويل مفتر</span></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">فإني بحمد الله ربي مجسم *** هلموا شهوداً واملئوا كل محضرِ</span></span></span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">I say: Allaah protected them &ndash; i.e., Ibn al-Qayyim and his Shaykh Ibn Taymiyah &ndash; from this abhorrent accusation. The one who studies Sharh Manaazil al-Saa&rsquo;ireen by Nadeem al-Baari al-Shaykh &lsquo;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&rsquo;l-Jamaa&rsquo;ah and are indeed among the awliya&rsquo; (close friends of Allaah) of this ummah. Among what he said in the book mentioned was the following:</span></span></span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">&ldquo;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&rsquo;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.</span></span></span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">May Allaah sanctify the soul of al-Shaafa&rsquo;i, who said when he was accused of being a Raafidi:</span></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">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.</span></span></span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">May Allaah be pleased with our Shaykh Abu&rsquo;l-&lsquo;Abbaas ibn Taymiyah when he said:</span></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">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.</span></span></span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">May Allaah forgive the third &ndash; Ibn al-Qayyim &ndash; when he said:</span></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">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.&rdquo; [Mirqaah al-Mafaateeh by al-Mulla &lsquo;Ali Qaari (8/146, 147), Islamqa].</span></span></span></div> </div> <div style="text-align: justify;"> <br /> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">But still the scholars of Ahlus sunnah have given him a justice i.e. they praised his works as well, like:<br /> <br /> <strong>a) Shaykh Abd Allaah bin Muhammad bin Abd al-Wahhaab, said in al-Durar al-Saniyyah (1/236):</strong></span></span></span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">ونحن كذلك : لا نقول بكفر من صحت ديانته، وشهر صلاحه، وعلم ورعه وزهده، وحسنت سيرته، وبلغ من نصحه الأمة ، ببذل نفسه لتدريس العلوم النافعة والتأليف فيها، وإن كان مخطئاً في هذه المسألة أو غيرها، كابن حجر الهيتمي، فإنا نعرف كلامه في الدر المنظم، ولا ننكر سمة علمه، ولهذا نعتني بكتبه، كشرح الأربعين، والزواجر وغيرها ؛ ونعتمد على نقله إذا نقل لأنه من جملة علماء المسلمين .</span></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">And we likewise, we do not not speak of the kufr of one whose religiosity is sound, whose rectitude, knowledge, piety, and abstinence has become well-known, whose conduct was good and [who] from his [intent of giving] advice reached the Ummah with self-sacrifice, to teach beneficial sciences, and authoring of (works) regarding them, even if he erred in this particular matter or others, such as Ibn Hajar Al-Haythami. For we acknowledge his words in al-Dur al-Munadhdham, and we do not reject the sign of his knowledge, and for that reason we tend to his books, such as Sharh al-Arba&#39;een, al-Zawaajir and others, and we also depend upon his citation (transmission from others) when he cites because he is from the generality of the Scholars of the Muslims. [Translation taken from wahhabis . com]</span></span></span></div> <p style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><strong><span style="color:#000080;">b) ash-Shawkani said:</span></strong></span></span></p> <div> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">&nbsp;وَكَانَ زاهداً متقللاً على طَريقَة السلف أمراً بِالْمَعْرُوفِ ناهياً عَن الْمُنكر وَاسْتمرّ على ذَلِك حَتَّى مَاتَ في سنة 973 ثَلَاث وَسبعين وَتِسْعمِائَة</span></span></span></div> <div> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">[ البدر الطالع بمحاسن من بعد القرن السابع 1/109]</span><br /> <br /> <span style="color: rgb(0, 0, 128);"><strong>c) Mulla Ali al Qari said:</strong><br /> شيخنا العالم العلامة والبحر الفهامة شيخ الإسلام ومفتي الأنام صاحب التصانيف الكثيرة والتآليف الشهيرة مولانا وسيدنا الشيخ شهاب الدين بن حجر المكي</span></span></span> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color: rgb(0, 0, 128);">Our teacher, The scholar, The Allama.. Shaykh al Islam, Our Mawla and Leader, The shaykh Shihab al Din bin Hajr al Makki. [Mirqaat 1/65]<br /> <br /> <strong>d)&nbsp;</strong></span><strong><span style="color:#000080;">Mahmud Shukri al Alusi also praised his book in defence of Muawiyah ra by saying.</span></strong></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">وقد ألف العلامة ابن حجر المكي كتابا جليلا في مناقبه (تطهير الجنان واللسان عن الخطور والتفوه بثلب معاوية بن أبي سفيان مع المدح الجلي وإثبات الحق العلي لمولانا أمير المؤمنين علي)&nbsp;</span></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">Allama Ibn Hajar Makki wrote a beautiful book in the virtues. (Tahteer al Janan wal Lisan an al Khatur wal Tafuh be Thalab Muawiyah bin Abi Sufiyan, Ma al Madah al Jalli wa Ithbaat al Haq al Ali al Molana Imeer ul Momineen Ali&quot; [العذاب على من سب الأصحاب page 425]</span></span></span></div> </div> <p style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">Let us quote Ibn Hajr al Haytami from his al Fatawa al Hadithiya itself that actually extreme sufis are innovators.<br /> <br /> <strong>a) Ibn Hajr al Haytami on Mawlid un Nabi celebrations.</strong></span></span></span></p> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">He said:</span></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">&nbsp;الموالد والأذكار التى تفعل عندنا أكثرها مشتمل على خير كصدقة وذكر وصلاة وسلام على رسول الله صلى الله عليه وسلم ومدحه ، وعلى شرّبل شرور . ولو لم يكن فيها إلا رؤية النساء للرجال الأجانب لكفى . وبعضها ليس فيه شر لكنه قليل نادر &nbsp;ولا شك &nbsp;أن القسم الأول ممنوع للقاعدة المشهورة: إن درء المفاسد مقدم على جلب المصالح فمن علم وقوع شئ من الشر فيما يفعله من ذلك فهو عاص آثم .</span></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">وبفرض أنه عمل فى ذلك خيراً فربما خيرُه لا يساوى شره ، ألا ترى أن الشارع صلى الله عليه وسلم اكتفى من الخير بما تيسر ، وفطَم عن جميع أنواع الشر حيث قال : فإذا أمرتكم بالشئ فخذوا به ما استطعتم ، وإذا نهيتكم عن شئ فاجتنبوه</span></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">( والقسم ) الثانى سنة تشمله الأحاديث الواردة فى الأذكار المخصوصة والعامة ، كقوله صلى الله عليه وسلم : لا يقعد قوم يذكرون الله تعالى إلا حفّتهم الملائكة وغشيتهم الرحمةُ ونزلتْ عليهم السكينة وذكرهم الله فيمن عنده . رواه مسلم</span></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">The gatherings of Mawlid and Adhkaar which take place during our time, many of them confined to good deeds like Sadaqat are given, Dhikr is done, Darud and Salam is sent upon the Prophet (salallaho alaihi wasalam) and he is praised and evils are women seeing at stranger men. Although there are some Mawlid gatherings where there are no wrong things but they are few.There is no doubt in it that first type is prohibited, because it is the famous rule of Islamic law that &quot;It is better to leave the losses rather than earning benefits&quot;. So the one who knows that there is even a single thing in mawlid which is against Islamic law, and still he participates in it then he is disobiediant to Allah and a sinner. And even if we assume that he did some praiseworthy works in the mawlid still it does not compensate that (wrong thing) in mawlid. Don&#39;t you see regarding good and voluntary things Prophet peace be upon him ordered to do only which we can afford , but against that He (peace be upon him) ordered to keep away from all kinds of bad things. So we know that even if the evil is less it is not allowed to practice and against that one can do according to his power good voluntary things. &nbsp;And the second type of gathering is sunnah which comes under those ahadith which are regarding &nbsp;adhkaar&nbsp;</span></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">Allah&#39;s Messenger may peace be upon him) said: The people do not sit but they are surrounded by angels and covered by Mercy, and there descends upon them tranquillity as they remember Allah narrated by Muslim [Imam al Haythami (rah) in Fatawa al Hadithiyyah, Page No. 202]&nbsp;</span></span></span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;"><strong>Comment:</strong> He was not talking about those mawlid celebrations where people stand in respect of Prophet peace be uponn him and think that he is present. He only talked about those gatherings where people remember Allah and these gatherings are very few according to him even in his time, He would surely bash brailwis if he comes today. There is a special fatwa of Ibn Hajar Makki in very same Fatawa Hadithiyyah page 60 where he declared standing in the Mawlid as an Innovation and criticised so called scholars who order their awaam to stand.</span></span></span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><strong><span style="color:#000080;">He said</span></strong></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">&nbsp;ونظير ذلك فعل كثير عند ذكر مولده ( صلى الله عليه وسلم ) ووضع أمه له من القيام وهو أيضاً بدعة لم يرد فيه شيء على أن الناس إنما يفعلون ذلك تعظيماً له ( صلى الله عليه وسلم ) فالعوام معذورون لذلك بخلاف الخواص&nbsp;</span></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">And example of this is the practice of Many people stand at the time of dhikr and mawlid of Rasool Allah peace be upon him. This is an innovation because there is no hadith mentioned regarding this issue. Even if people do it in veneration of him (peace be upon him) But the lay people can be excused because they don&#39;t know. But specials (scholars) can not be excused [Fatawa Hadithiya page no: 60 under the heading مطلب في أن القيام في أثناء مولده الشريف بدعة لا ينبغي فعلها]&nbsp;</span></span></span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;"><strong>Comment:</strong> So even according to Ibn Hajar makki so called scholars like Tahir ul qadri and Ilyas Qadri are innovators.</span></span></span></div> <div> <p style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><strong><span style="color:#000080;">b) Ibn Hajar Haytami on Making domes over the graves of pious.</span></strong></span></span></p> </div> <div> <div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">Ibn Hajar Haytami said:</span></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">بقوله المنقول المعتمد كما جزم به النووي في شرح المهذب حرمة البناء في المقبرة المسبلة فإن بني فيها هدم ولا فرق في ذلك بين قبور الصالحين والعلماء وغيرهم &nbsp;</span></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">The saying which is approved as Nawawi affirmed in Sharah al Madhab the sanctity of construction in Maqbarah.. so demolish the construction and there is no difference in the graves of Righteous, Scholars and other. [Fatawa al Faqeeh al Kubra 3/141] &nbsp;&nbsp;</span></span></span></div> </div> <div style="text-align: justify;"> &nbsp;</div> <div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">Ibn Hajar al Haytami said:</span></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">فإن أعظم المحرمات وأسباب الشرك الصلاة عندها واتخاذها مساجد أو بناءها عليها . والقول بالكراهة محمول على غير ذلك ، إذ لا يظن بالعلماء تجويز فعل تواتر عن النبي صلى الله عليه وسلم لعن فاعله ، ويجب المبادرة لهدمها وهدم القباب التي على القبور إذ هي أضر من مسجد الضرار؛ لأنها أسست على معصية الرسول صلى الله عليه وسلم؛ لأنه نهى عن ذلك ، وأمر صلى الله عليه وسلم بهدم القبور المشرفة ، وتجب إزالة كل قنديل وسراج على القبر ولا يصح وقفه ونذره</span></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">The causes of big sins and Shirk are Praying near them, Making Mosque over them or making structures over them. The saying of disliking is for other thing. Because we can not think that the scholars allow a thing which is cursed by Prophet peace be upon him in tawatur. It is wajib to demolish them and demolish the domes over the graves because they are more worst than Masjid al Dharaar. Because they are based on disobedience of Prophet peace be upon him as He (peace be upon him) forbade it and He peace be upon him ordered to demolish the high graves. Likewise it is Wajib to remove every qandeel and Lamp over the grave. It is not correct to waqf and make vow over the grave [alZawajir an Iqtaraaf al Kabaair 1/120-121]</span></span></span></div> <div style="text-align: justify;"> &nbsp;</div> <div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">In his Fatawa v. 2, p. 25,Ibn Hajar said,<br /> &nbsp;ووجب على ولاة الأمر هدم الأبنية التي في المقابر المسبلة&nbsp;</span></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">&ldquo;Demolishing the structures which are in the public graveyards is obligatory on the wulat al-amr [those in charge, the government].&rdquo;</span></span></span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">Ibn Hajar Haytami said</span></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">&nbsp;وقد أفتى جمع بهدم كل ما بقرافة مصر من الأبنية حتى قبة إمامنا الشافعي رضي الله عنه التي بناها بغض الملوك وينبغي أن لكل أحد هدم ذلك ما لم يخش منه مفسدة فيتعين الرفع للإمام أخذا من كلام ابن الرفعة في الصلح&nbsp;</span></span></span></div> <div style="text-align: justify;"> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">Scholars have given fatwa to demolish all the buildings in Qarafa egypt, even the dome of Imam Shafiee Aleh Rahma that was made by the king. Everyone should demolish these (domes) if there is no fear of corruption, otherwise It is the work of Imam (the one who is in authority). I have taken this from al-Sulah which is the book of Ibn Raf`a [Sharah al-Minhaaj Kitab al Janaiz page 198] &nbsp;</span></span></span></div> </div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">c) Ibn Hajr Haytami the sufi teaching tawheed.</span></strong></div> <div> &nbsp;</div> <div> <span style="color:#000080;">He said:</span></div> <div> <span style="color:#000080;">ونعوذ باللَّه من اعتقاد نفعٍ أو ضرٍّ في غيره تعالى؛ فإن ذلك هو عين الشرك الأصغر بل الأكبر كما لا يخفى.</span></div> <div> <span style="color:#000080;">Naudhubillah to believe that others beside Allah can benefit or harm, this is ayn shirk al Asghar rather Shirk al Akbar as it is not hidden. [Sharah Arbaeen 1/374]</span></div> <div> &nbsp;</div> <div> <span style="color:#000080;">(إذا سألت) شيئًا، أي: أردت سؤاله (فاسأل اللَّه) أن يعطيك إياه: {وَاسْأَلُوا اللَّهَ مِنْ فَضْلِهِ} ولا تسأل غيره؛ فإن خزائن الجود بيده، وأزِمَّتها إليه؛ إذ لا قادر ولا معطي ولا متفضِّل غيره، فهو أحق أن يقصد، سيما وقد قسم الرزق وقدَّره لكل أحدٍ بحسب ما أراده له، لا يتقدَّم ولا يتأخَّر، ولا يزيد ولا ينقص، بحسب علمه القديم الأزلي وإن كان قد يقع في ذلك تبديل في اللوح المحفوظ بحسب تعليق على شرط، ومن ثَمَّ كان للسؤال فائدة؛ لاحتمال أن يكون إعطاءُ المسؤول معلقًا على سؤاله.</span></div> <div> &nbsp;</div> <div> <span style="color:#000080;">1/370-371</span></div> <div> &nbsp;</div> <div> <span style="color:#000080;">فمع النظر لذلك لا فائدة في سؤال الخلق مع التعويل عليهم؛ فإن قلوبهم كلها بيد اللَّه سبحانه وتعالى يصرفها على حسب إرادته، فوجب ألَّا يعتمد في أمرٍ من الأمور إلا عليه سبحانه وتعالى؛ فإنه المعطي المانع، لا مانع لما أعطى، ولا معطي لما منع، له الخلق والأمر، وبيد قدرته النفع والضر، وهو على كل شيءٍ قدير، فبقدر ما يميل القلب إلى مخلوقٍ يبعد عن مولاه؛ لضعف يقينه، ووقوعه في هُوَّة الغفلة عن حقائق الأمور التي تيقظ لها أصحاب التوكل واليقين، فأعرضوا عمَّا سواه، وأنزلوا جميع حوائجهم بباب كرمه وجوده؛ لأنه المتكفل لكل متوكلٍ بما يحبه ويتمناه؛ كما قال عز قائلًا: {وَمَنْ يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ} مع علمهم بما طلبه اللَّه تعالى من عباده من سؤاله، والرغبة فيما عنده، مع تبشيرهم بالإجابة في قوله تعالى: {ادْعُونِي أَسْتَجِبْ لَكُمْ}، ومع ثنائه على مَنْ دعاه بغاية الذِّلة والخضوع والخشوع بقوله: {إِنَّهُمْ كَانُوا يُسَارِعُونَ فِي الْخَيْرَاتِ وَيَدْعُونَنَا رَغَبًا وَرَهَبًا وَكَانُوا لَنَا خَاشِعِينَ}</span></div> <div> &nbsp;</div> <div> <span style="color:#000080;">1/371</span></div> <div> &nbsp;</div> <div> <span style="color:#000080;">(وإذا استعنت) أي: طلبت الإعانة على أمرٍ من أمور الدنيا والآخرة (فاستعن باللَّه) لما علمت أنه القادر على كل شيء، وغيره عاجزٌ عن كل شيء، حتى عن جلب مصالح نفسه، ودفع مضارِّها، والاستعانةُ إنما تكون بقادرٍ على الإعانة، وأما من هو كَلٌّ على مولاه، لا قدرة له على إنفاذ ما يهواه لنفسه فضلًا عن غيره. . فكيف يُؤهَّل للاستعانة به، أو يستمسك بسببه؟! قال سبحانه وتعالى: {إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ}&nbsp;</span></div> <div> <span style="color:#000080;">1/372</span></div> <div> &nbsp;</div> <div> <span style="color: rgb(0, 0, 128); font-family: &quot;times new roman&quot;, times, serif; font-size: 18px; text-align: justify;">Above quotes and others like them are the reason that Ahlus sunnah praised him as well.</span></div> <div style="text-align: justify;"> &nbsp;</div> </div> </div> </div> Abdul Rahman al Jabarti regarding the beliefs of Muhammad ibn Abdul wahhab. 2017-06-27T03:59:39+00:00 2017-06-27T03:59:39+00:00 http://www.systemoflife.com/articles/refutation/2000162-abdul-rahman-al-jabarti-regarding-the-beliefs-of-muhammad-ibn-abdul-wahhab Asim ul Haq aaim_14@yahoo.com <div class="feed-description"><p style="text-align: justify;"> &nbsp;</p> <div style="text-align: justify;"> <span style="color:#000080;">The pride of Egyptian historians, <strong>Abdul Rahman al Jabarti &nbsp;(1753&ndash;1825)</strong> who trained as a Sheikh at the Al-Azhar University in Cairo regarding the beliefs of Muhammad ibn Abdul Wahhab.</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">He said, after quoting the letter of Imam Saud to the Ameer of Morocco. Where Imam Saud mentioned the beliefs of Ahlus sunnah regarding:</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">1. Shaf`at</span></div> <div style="text-align: justify;"> <span style="color:#000080;">2. Fitna of extreme veneration of the graves</span></div> <div style="text-align: justify;"> <span style="color:#000080;">3. Vows for the dead.</span></div> <div style="text-align: justify;"> <span style="color:#000080;">4. Amr bil Maruf</span></div> <div style="text-align: justify;"> <span style="color:#000080;">5. Finding false tawassul to reach Allah.</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">إن كان كذلك فهذا ما ندين الله به ونحن أيضا وهو خلاصة لباب التوحيد وما علينا من المارقين والمتعصبين</span></div> <div style="text-align: justify;"> <span style="color:#000080;">&nbsp;وقد بسط الكلام في ذلك ابن القيم في كتابه اغاثة اللهفان والحافظ المقريزى في تجريد التوحيد والإمام اليوسي في شرح الكبرى وشرح الحكم لابن عباد وكتاب جمع الفضائل وقمع الرذائل وكتاب مصايد يد الشيطان وغير ذلك</span></div> <div style="text-align: justify;"> <span style="color:#000080;">If this is the case than I say the same, this is the khulasa of the chapter of tauheed. We don&#39;t care of those who find faults (in them) and those of fanatics.</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">Same has been propagated by Ibn al Qayyim in ighathat al lahfan, Hafidh al Maqraizi in Yajreed at Tauheed, Imam al Alusi in Sharah al Kubra, Sharah al Hakam by Ibn Ibaad, And the book &quot;Jama al Fadail wa Qam`a al Radaail, &nbsp;the book Masa`id yad al Shaitan and others like these.</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">Ajaib al athaar fe tarajim wal akhbar 2/591</span></div> </div> <div class="feed-description"><p style="text-align: justify;"> &nbsp;</p> <div style="text-align: justify;"> <span style="color:#000080;">The pride of Egyptian historians, <strong>Abdul Rahman al Jabarti &nbsp;(1753&ndash;1825)</strong> who trained as a Sheikh at the Al-Azhar University in Cairo regarding the beliefs of Muhammad ibn Abdul Wahhab.</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">He said, after quoting the letter of Imam Saud to the Ameer of Morocco. Where Imam Saud mentioned the beliefs of Ahlus sunnah regarding:</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">1. Shaf`at</span></div> <div style="text-align: justify;"> <span style="color:#000080;">2. Fitna of extreme veneration of the graves</span></div> <div style="text-align: justify;"> <span style="color:#000080;">3. Vows for the dead.</span></div> <div style="text-align: justify;"> <span style="color:#000080;">4. Amr bil Maruf</span></div> <div style="text-align: justify;"> <span style="color:#000080;">5. Finding false tawassul to reach Allah.</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">إن كان كذلك فهذا ما ندين الله به ونحن أيضا وهو خلاصة لباب التوحيد وما علينا من المارقين والمتعصبين</span></div> <div style="text-align: justify;"> <span style="color:#000080;">&nbsp;وقد بسط الكلام في ذلك ابن القيم في كتابه اغاثة اللهفان والحافظ المقريزى في تجريد التوحيد والإمام اليوسي في شرح الكبرى وشرح الحكم لابن عباد وكتاب جمع الفضائل وقمع الرذائل وكتاب مصايد يد الشيطان وغير ذلك</span></div> <div style="text-align: justify;"> <span style="color:#000080;">If this is the case than I say the same, this is the khulasa of the chapter of tauheed. We don&#39;t care of those who find faults (in them) and those of fanatics.</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">Same has been propagated by Ibn al Qayyim in ighathat al lahfan, Hafidh al Maqraizi in Yajreed at Tauheed, Imam al Alusi in Sharah al Kubra, Sharah al Hakam by Ibn Ibaad, And the book &quot;Jama al Fadail wa Qam`a al Radaail, &nbsp;the book Masa`id yad al Shaitan and others like these.</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">Ajaib al athaar fe tarajim wal akhbar 2/591</span></div> </div> Taking help from the Mushrikeen in wars. 2017-06-24T01:55:51+00:00 2017-06-24T01:55:51+00:00 http://www.systemoflife.com/articles/refutation/2000159-taking-help-from-the-mushrikeen-in-wars Asim ul Haq aaim_14@yahoo.com <div class="feed-description"><p> &nbsp;</p> <div> <span style="color:#000080;">Taking help from the Mushrikeen in the war.</span></div> <div> &nbsp;</div> <div> <strong><span style="color:#000080;">an Nawawi mentioned the chapter in Sahih Muslim.</span></strong></div> <div> <span style="color:#000080;">باب كراهة الاستعانة في الغزو بكافر إلا لحاجة أو كونه حسن الرأي في المسلمين</span></div> <div> <span style="color:#000080;">&quot;Chapter: It is disliked to seek the help of a disbeliever in wars except in cases of necessity, or if he thinks well of the Muslims.&quot;</span></div> <div> &nbsp;</div> <div> <span style="color:#000080;">And the hadith of Sahih Muslim states that the Prophet peace be upon him said to a Mushrik:&nbsp;</span></div> <div> &nbsp;</div> <div> <span style="color:#000080;">&quot;Go back, I will not seek help from a Mushrik (polytheist)&quot; (Until he accepted Islam and then only He took his help). [Sahih Muslim 1817]</span></div> <div> &nbsp;</div> <div> <strong><span style="color:#000080;">an-Nawawi commented:</span></strong></div> <div> <span style="color:#000080;">قوله صلى الله عليه وسلم : ( فارجع فلن أستعين بمشرك ) وقد جاء في الحديث الآخر : ( أن النبي صلى الله عليه وسلم استعان بصفوان بن أمية قبل إسلامه ) فأخذ طائفة من العلماء بالحديث الأول على إطلاقه ، وقال الشافعي وآخرون : إن كان الكافر حسن الرأي في المسلمين ، ودعت الحاجة إلى الاستعانة به استعين به ، وإلا فيكره ، وحمل الحديثين على هذين الحالين</span></div> <div> <span style="color:#000080;">The saying of the Prophet peace be upon him &quot;&quot;Go back, I will not seek help from a Mushrik&quot;&quot; It is mentioned in other hadith that &quot;The Prophet peace be upon him took help from Safwan ibn Umaiyah before his Islam(i.e. when he was a Mushrik&quot;. A group of scholars take the first hadith ala Itlaaquhu,</span></div> <div> &nbsp;</div> <div> <span style="color:#000080;">ash-Shafiee and others said: If a Kafir thinks well of the Muslims and it is necessity to take his help then his help will be taken otherwise it is disliked.&nbsp;</span></div> <div> &nbsp;</div> <div> <span style="color:#000080;">Both of the ahadith will be taken according to their cases. </span></div> <div> <span style="color:#000080;">[Shah an-Nawawi vol 12, Kitab al Jihad]</span></div> </div> <div class="feed-description"><p> &nbsp;</p> <div> <span style="color:#000080;">Taking help from the Mushrikeen in the war.</span></div> <div> &nbsp;</div> <div> <strong><span style="color:#000080;">an Nawawi mentioned the chapter in Sahih Muslim.</span></strong></div> <div> <span style="color:#000080;">باب كراهة الاستعانة في الغزو بكافر إلا لحاجة أو كونه حسن الرأي في المسلمين</span></div> <div> <span style="color:#000080;">&quot;Chapter: It is disliked to seek the help of a disbeliever in wars except in cases of necessity, or if he thinks well of the Muslims.&quot;</span></div> <div> &nbsp;</div> <div> <span style="color:#000080;">And the hadith of Sahih Muslim states that the Prophet peace be upon him said to a Mushrik:&nbsp;</span></div> <div> &nbsp;</div> <div> <span style="color:#000080;">&quot;Go back, I will not seek help from a Mushrik (polytheist)&quot; (Until he accepted Islam and then only He took his help). [Sahih Muslim 1817]</span></div> <div> &nbsp;</div> <div> <strong><span style="color:#000080;">an-Nawawi commented:</span></strong></div> <div> <span style="color:#000080;">قوله صلى الله عليه وسلم : ( فارجع فلن أستعين بمشرك ) وقد جاء في الحديث الآخر : ( أن النبي صلى الله عليه وسلم استعان بصفوان بن أمية قبل إسلامه ) فأخذ طائفة من العلماء بالحديث الأول على إطلاقه ، وقال الشافعي وآخرون : إن كان الكافر حسن الرأي في المسلمين ، ودعت الحاجة إلى الاستعانة به استعين به ، وإلا فيكره ، وحمل الحديثين على هذين الحالين</span></div> <div> <span style="color:#000080;">The saying of the Prophet peace be upon him &quot;&quot;Go back, I will not seek help from a Mushrik&quot;&quot; It is mentioned in other hadith that &quot;The Prophet peace be upon him took help from Safwan ibn Umaiyah before his Islam(i.e. when he was a Mushrik&quot;. A group of scholars take the first hadith ala Itlaaquhu,</span></div> <div> &nbsp;</div> <div> <span style="color:#000080;">ash-Shafiee and others said: If a Kafir thinks well of the Muslims and it is necessity to take his help then his help will be taken otherwise it is disliked.&nbsp;</span></div> <div> &nbsp;</div> <div> <span style="color:#000080;">Both of the ahadith will be taken according to their cases. </span></div> <div> <span style="color:#000080;">[Shah an-Nawawi vol 12, Kitab al Jihad]</span></div> </div> The innovation of Qul and four school of thoughts. 2017-06-01T02:10:22+00:00 2017-06-01T02:10:22+00:00 http://www.systemoflife.com/articles/refutation/2000158-the-innovation-of-rasme-qul-and-four-school-of-thoughts Asim ul Haq aaim_14@yahoo.com <div class="feed-description"><div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <div> <span style="font-family:times new roman,times,serif;"><span style="color:#000080;">It was narrated that &lsquo;Abdullah bin Ja&rsquo;far said:</span></span></div> <div> <span style="font-family:times new roman,times,serif;"><span style="color:#000080;">&ldquo;When news of the death of Ja&rsquo;far was brought, the Messenger of Allah (Peace be upon him) said:</span></span><br /> <div> <span style="font-family:times new roman,times,serif;"><span style="color:#000080;">&rlm; &quot;&rlm; اصْنَعُوا لآلِ جَعْفَرٍ طَعَامًا فَقَدْ أَتَاهُمْ مَا يَشْغَلُهُمْ أَوْ أَمْرٌ يَشْغَلُهُمْ &rlm;&quot;&rlm; &rlm;.&rlm;</span></span><br /> <span style="color: rgb(0, 0, 128); font-family: &quot;times new roman&quot;, times, serif;">&lsquo;Prepare food for the family of Ja&rsquo;far, for there has come to them that which is keeping them busy or something which is keeping t</span><span style="color: rgb(0, 0, 128); font-family: &quot;times new roman&quot;, times, serif;">hem busy.&rdquo;</span></div> </div> <div> <span style="font-family:times new roman,times,serif;"><span style="color:#000080;">[Ibn Maja Vol. 1, Book 6, Hadith 1610,&nbsp;Musnad Ahmad No. 1751, The verifiers of Hadith said: Its chain of narration is good.]</span></span></div> <div> <br /> <span style="font-family:times new roman,times,serif;"><span style="color:#000080;">Above hadith is totally opposite of what is happening now a days.&nbsp;</span></span></div> <div> &nbsp;</div> </div> <div style="text-align: justify;"> <div> <span style="font-family:times new roman,times,serif;"><span style="font-size:16px;"><span style="color:#000080;">Four school of thoughts.</span></span></span></div> <div> &nbsp;</div> <div> <span style="color:#800080;"><span style="font-family:times new roman,times,serif;"><span style="font-size:16px;">1. Imam an-Nawawi ash-Shaf`i &nbsp;</span></span></span></div> <div> <span style="color:#800080;"><span style="font-family:times new roman,times,serif;"><span style="font-size:16px;">2. Abu Bakr al-Turtushi al-Maliki (d. 520H)&nbsp;</span></span></span></div> <div> <span style="color:#800080;"><span style="font-family:times new roman,times,serif;"><span style="font-size:16px;">3. Ibn Qudama Hanbali&nbsp;</span></span></span></div> <div> <span style="color:#800080;"><span style="font-family:times new roman,times,serif;"><span style="font-size:16px;">4. Ibn al Hummam Hanafi&nbsp;</span></span></span></div> <div> <span style="color:#800080;"><span style="font-family:times new roman,times,serif;"><span style="font-size:16px;">5. Ibn Taymiyah</span></span></span></div> <div> <span style="color:#800080;"><span style="font-family:times new roman,times,serif;"><span style="font-size:16px;">6. Fatawa Shaykh Shams ul Haq Azeemabadi<br /> 7. Radd al Muhtar.<br /> 8. Ibn Nujaym Hanafi</span></span></span></div> <div> <span style="color:#800080;"><span style="font-family:times new roman,times,serif;"><span style="font-size:16px;">9. Ibn Hajr al Haytami.</span></span></span></div> <div> <span style="color:#800080;"><span style="font-family:times new roman,times,serif;"><span style="font-size:16px;">10. Al Buhuti</span></span></span></div> <div> <span style="color:#800080;"><span style="font-family:times new roman,times,serif;"><span style="font-size:16px;">11. Al Hattab al Maaliki</span></span></span></div> <div> <span style="color:#800080;"><span style="font-family:times new roman,times,serif;"><span style="font-size:16px;">12. Al Mosuaat al Fiqhiyah</span></span></span></div> <div> &nbsp;</div> <div> &nbsp;</div> <div> <strong><span style="font-family:times new roman,times,serif;"><span style="font-size:16px;"><span style="color:#000080;">1. Imam an-Nawawi ash-Shaf`i &nbsp;said:</span></span></span></strong></div> <div> <span style="font-family:times new roman,times,serif;"><span style="font-size:16px;"><span style="color:#000080;">قُلْتُ: قَالَ صَاحِبُ (الشَّامِلِ) وَأَمَّا إِصْلَاحُ أَهْلِ الْمَيِّتِ طَعَامًا، وَجَمْعُهُمُ النَّاسَ عَلَيْهِ، فَلَمْ يُنْقَلْ فِيهِ شَيْءٌ، قَالَ: وَهُوَ بِدْعَةٌ غَيْرُ مُسْتَحَبَّةٍ،&nbsp;</span></span></span></div> <div> <span style="font-family:times new roman,times,serif;"><span style="font-size:16px;"><span style="color:#000080;">I say: The author of ash-Shamil (Ibn al Sabbagh, d 512 h) said: as for when the family (of the deceased) prepare food, and gathering of people on it, Nothing has been narrated about it. This is an innovation which is not good. [Rodhatul Talibeen 2/145]</span></span></span></div> <div> &nbsp;</div> <div> <strong><span style="font-family:times new roman,times,serif;"><span style="font-size:16px;"><span style="color:#000080;">2. Abu Bakr al-Turtushi al-Maliki (d. 520H) wrote:</span></span></span></strong></div> <div> <span style="font-family:times new roman,times,serif;"><span style="font-size:16px;"><span style="color:#000080;">&nbsp;وَأَمَّا إِصلَحُ أَهْلِ الْمَيِّتِ طَعَامًا ، وَدعوا النَّاسَ عَلَيْهِ فَلَمْ يُنْقَلْ فِيهِ عن القدماء شَيْءٌ وعندي أنه وَ بِدعَةٌ ومكروه</span></span></span></div> <div> <span style="font-family:times new roman,times,serif;"><span style="font-size:16px;"><span style="color:#000080;">وهذه المسألة مما وافقنا عليه الشافعى.</span></span></span></div> <div> <span style="font-family:times new roman,times,serif;"><span style="font-size:16px;"><span style="color:#000080;">As for when the family (of the deceased) prepare food and invite the people to it, nothing has been narrated about it at all from the predecessors (qudumaa), and in my view it is an innovation and disliked. And this view is from that which al-Shafi&#39;i has agreed upon. [Al-Hawadith wal-Bida&#39; (Dar Ibn al-Jawzee, pp. 170-171), translation taken from bidah . com]</span></span></span></div> <div> &nbsp;</div> <div> <strong><span style="font-family:times new roman,times,serif;"><span style="font-size:16px;"><span style="color:#000080;">3. Ibn Qudama Hanbali said:</span></span></span></strong></div> <div> <span style="font-family:times new roman,times,serif;"><span style="font-size:16px;"><span style="color:#000080;">&quot; فَأَمَّا صُنْعُ أَهْلِ الْمَيِّتِ طَعَامًا لِلنَّاسِ : فَمَكْرُوهٌ ؛ لِأَنَّ فِيهِ زِيَادَةً عَلَى مُصِيبَتِهِمْ ، وَشُغْلًا لَهُمْ إلَى شُغْلِهِمْ ، وَتَشَبُّهًا بِصُنْعِ أَهْلِ الْجَاهِلِيَّةِ &quot;.</span></span></span></div> <div> <span style="font-family:times new roman,times,serif;"><span style="font-size:16px;"><span style="color:#000080;">The preparation of food from the household of the dead for the people is makrooh, as it increases their infliction, which will make them busy from their work, this is similar to the preparation of the people of Jahiliyah. [Al Mughni (3/ 497)]</span></span></span></div> <div> &nbsp;</div> <div> <strong><span style="font-family:times new roman,times,serif;"><span style="font-size:16px;"><span style="color:#000080;">4. Ibn al Hummam Hanafi said:</span></span></span></strong></div> <div> <span style="font-family:times new roman,times,serif;"><span style="font-size:16px;"><span style="color:#000080;">&nbsp;وَيُكْرَهُ اتِّخَاذُ الضِّيَافَةِ مِنْ الطَّعَامِ مِنْ أَهْلِ الْمَيِّتِ ؛ لِأَنَّهُ شُرِعَ فِي السُّرُورِ لَا فِي الشُّرُورِ، وَهِيَ بِدْعَةٌ مُسْتَقْبَحَةٌ&nbsp;</span></span></span></div> <div> <span style="font-family:times new roman,times,serif;"><span style="font-size:16px;"><span style="color:#000080;">It is makrooh to take from the hospitality of food from people of the deceased, because it is prescribed in pleasure not in the calamity, this is an &nbsp;Ugly (worst) innovation. [Fath al Qadeer 2/142]</span></span></span></div> <div> &nbsp;</div> <div> <strong><span style="font-family:times new roman,times,serif;"><span style="font-size:16px;"><span style="color:#000080;">5. Ibn Taymiyah said:</span></span></span></strong></div> <div> <span style="font-family:times new roman,times,serif;"><span style="font-size:16px;"><span style="color:#000080;">وَأَمَّا صَنْعَةُ أَهْلِ الْمَيِّتِ طَعَامًا يَدْعُونَ النَّاسَ إلَيْهِ ، فَهَذَا غَيْرُ مَشْرُوعٍ ، وَإِنَّمَا هُوَ بِدْعَةٌ&nbsp;</span></span></span></div> <div> <span style="font-family:times new roman,times,serif;"><span style="font-size:16px;"><span style="color:#000080;">As for the preparation of food from the people of the deceased and people supplicate over it. This is not prescribes and it is an innovation. [Majmoo Fatawa 24/316]</span></span></span></div> <div> &nbsp;</div> <div> <strong><span style="font-family:times new roman,times,serif;"><span style="font-size:16px;"><span style="color:#000080;">6. It is mentioned in Fatawa Shaykh Shams ul Haq Azeemabadi page 159 that</span></span></span></strong></div> <div> <span style="font-family:times new roman,times,serif;"><span style="font-size:16px;"><span style="color:#000080;">It is mentioned in Fatawa Jame al Riwayaat that It is mentioned in Sharah a Minhaaj of an-Nawawi</span></span></span></div> <div> <span style="font-family:times new roman,times,serif;"><span style="font-size:16px;"><span style="color:#000080;">&laquo; الاجتماع على مقبرة فى اليوم الثالث و تقسيم الورد و العود و واطعام الطعام فى الايام المخصوصة كالثالث و الخامس و التاسع و العاشرة و العشرين و الاربعين و الشهر السادس و السنة بدعة مذمومة&raquo;</span></span></span></div> <div> <span style="font-family:times new roman,times,serif;"><span style="font-size:16px;"><span style="color:#000080;">&quot;Gathering over the grave on third day, giving roses and Ood, and giving food on specific days like 3rd, 5th, 9th, 10th, 20th, 40th, 6th month or after a year are innovations.&quot;<br /> <br /> <strong>7. Radd al Muhtar.</strong></span></span></span><br /> <br /> <div> <span style="font-size:16px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">It is mentioned in Radd al Muhtar ala Durr al Mukhtar 2/241</span></span></span></div> <div> <span style="font-size:16px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">وفي البزازية : ويكره اتخاذ الطعام في اليوم الأول والثالث وبعد الأسبوع ونقل الطعام إلى القبر في المواسم ، واتخاذ الدعوة لقراءة القرآن وجمع الصلحاء والقراء للختم أو لقراءة سورة الأنعام أو الإخلاص . والحاصل أن اتخاذ الطعام عند قراءة القرآن لأجل الأكل يكره&nbsp;</span></span></span></div> <div> <span style="color:#000080;">وفيها من كتاب الاستحسان وإن اتخذ طعاما للفقراء كان حسنا اه&nbsp;</span><br /> <span style="font-size:16px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">It is mentioned in (Fatawa) Bazzaziyah (a Hanafi Fatawa book), It is disliked to make food on first day, third day, After seventh day, and to take food towards the grave in different seasons, and to ask the Qari to recite the Quran, and to gather the righteous and to ask them to do khatam, or to recite Surah al An`am and Ikhlaas.</span></span></span></div> <div> <span style="font-size:16px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">In conclusion, It is disliked to make food when (people gather) to recite the Qur`an. It is mentioned in Kitab al Estehsaan that to make food for the poor is good. [end quote]</span></span></span></div> </div> <div> &nbsp;</div> <div> <strong><span style="font-family:times new roman,times,serif;"><span style="font-size:16px;"><span style="color:#000080;">8. Ibn Nujaym Hanafi</span></span></span></strong><br /> <div> <span style="font-family:times new roman,times,serif;"><span style="color:#000080;">Ibn Nujaym al-Hanafi said:&nbsp;</span></span></div> <div> <span style="font-family:times new roman,times,serif;"><span style="color:#000080;">وَلَا بَأْسَ بِالْجُلُوسِ إلَيْهَا ثَلَاثًا مِنْ غَيْرِ ارْتِكَابِ مَحْظُورٍ مِنْ فَرْشِ الْبُسُطِ وَالْأَطْعِمَةِ مِنْ أَهْلِ الْبَيْتِ</span></span></div> <div> <span style="font-family:times new roman,times,serif;"><span style="color:#000080;">There is nothing wrong with sitting to receive condolences for three days, without committing any objectionable action such as burdening the family of the deceased with requirements to make preparations to receive the visitors and offer food.</span></span></div> <div> <span style="font-family:times new roman,times,serif;"><span style="color:#000080;">[Al-Bahr ar-Raa&rsquo;iq, 2/207]</span></span></div> <br /> <strong><span style="font-family:times new roman,times,serif;"><span style="font-size:16px;"><span style="color:#000080;">9. Ibn Hajr al Haytami<br /> <br /> He was asked:</span></span></span></strong><br /> <div> <span style="font-size:16px;"><span style="color:#000080;">&nbsp;أعاد الله علينا من بركاته عما يذبح من النعم ويحمل مع ملح خلف الميت إلى المقبرة ويتصدق به على الحفارين فقط وعما يعمل يوم ثالث موته من تهيئة أكل وإطعامه للفقراء وغيرهم وعما يعمل يوم السابع كذلك وعما يعمل يوم تمام الشهر من الكعك ويدار به على بيوت النساء اللاتي حضرن الجنازة ولم يقصدوا بذلك إلا مقتضى عادة أهل البلد حتى إن من لم يفعل ذلك صار ممقوتا عندهم خسيسا لا يعبئون به وهل إذا قصدوا بذلك العادة والتصدق في غير الأخيرة أو مجرد العادة ماذا يكون الحكم جواز وغيره وهل يوزع ما صرف على أنصباء الورثة عند قسمة التركة وإن لم يرض به بعضهم وعن المبيت عند أهل الميت إلى مضي شهر من موته لأن ذلك عندهم كالفرض ما حكمه .</span></span></div> <div> <span style="font-size:16px;"><span style="color:#000080;">.. What is the ruling on preparing food for the dead on the third day, same way on seventh day..</span></span></div> <div> &nbsp;</div> <div> <strong><span style="font-size:16px;"><span style="color:#000080;">He answered:</span></span></strong></div> <div> &nbsp;</div> <div> <span style="font-size:16px;"><span style="color:#000080;">( فأجاب ) بقوله جميع ما يفعل مما ذكر في السؤال من البدع المذمومة لكن لا حرمة فيه إلا إن فعل شيء منه لنحو نائحة أو رثاء ومن قصد بفعل شيء منه دفع ألسنة الجهال وخوضهم في عرضه بسبب الترك يرجى أن يكتب له ثواب ذلك أخذا من أمره صلى الله عليه وسلم من أحدث في الصلاة بوضع يده على أنفه وعللوه بصون عرضه عن خوض الناس فيه لو انصرف على غير هذه الكيفية ولا يجوز أن يفعل شيء من ذلك من التركة حيث كان فيها محجور عليه مطلقا أو كانوا كلهم رشداء لكن لم يرض بعضهم بل من فعله من ماله لم يرجع به على غيره ومن فعله من التركة غرم حصة غيره الذي لم يأذن فيه إذنا صحيحا وإذا كان في المبيت عند أهل</span></span></div> <div> <span style="font-size:16px;"><span style="color:#000080;">الميت تسلية لهم أو جبر لخواطرهم لم يكن به بأس لأنه من الصلات المحمودة التي رغب الشارع فيها والكلام في مبيت لا يتسبب عنه مكروه ولا محرم وإلا أعطي حكم ما ترتب عليه إذ للوسائل حكم المقاصد والله سبحانه وتعالى أعلم بالصواب .</span></span></div> <div> <div> <span style="font-family:times new roman,times,serif;"><span style="font-size:16px;"><span style="color:#000080;">All of the things mentioned in the question are&nbsp;Reprehensible Innovations..</span></span></span></div> </div> <div> <span style="font-family:times new roman,times,serif;"><span style="font-size:16px;"><span style="color:#000080;">[Fatawa al Kubra 3/95-96]</span></span></span></div> <br /> <span style="font-family:times new roman,times,serif;"><strong><span style="font-size:16px;"><span style="color:#000080;">He also said:</span></span></strong></span></div> <div> <span style="font-family:times new roman,times,serif;"><span style="font-size:18px;"><span style="color:#000080;">&quot; وَمَا اُعْتِيدَ مِنْ جَعْلِ أَهْلِ الْمَيِّتِ طَعَامًا لِيَدْعُوا النَّاسَ عَلَيْهِ بِدْعَةٌ مَكْرُوهَةٌ ، كَإِجَابَتِهِمْ لِذَلِكَ &quot; </span></span></span></div> <div> <span style="font-family:times new roman,times,serif;"><span style="color:#000080;">The preparation of food from the household of the dead and asking people to eat is a Makrooh Innovation.&nbsp;</span></span></div> <div> <span style="font-family:times new roman,times,serif;"><span style="color:#000080;">[Tuhfatul Muhtaj 3/207]</span></span></div> <div> &nbsp;</div> <div> &nbsp;</div> <div> <strong><span style="font-family:times new roman,times,serif;"><span style="font-size:16px;"><span style="color:#000080;">10. قال البهوتي :</span></span></span></strong></div> <div> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">&quot; وَيُكْرَهُ الْأَكْلُ مِنْ طَعَامِهِمْ ، وَإِنْ كَانَ مِنْ التَّرِكَةِ وَفِي الْوَرَثَةِ مَحْجُورٌ عَلَيْهِ ، أَوْ مَنْ لَمْ يَأْذَنْ : حَرُمَ فِعْلُهُ ، وحَرُمَ الْأَكْلُ مِنْهُ ؛ لِأَنَّهُ تَصَرُّفٌ فِي مَالِ الْمَحْجُورِ عَلَيْهِ ، أَوْ مَالِ الْغَيْرِ بِغَيْرِ إذْنِهِ &quot;. انتهى من &quot;كشاف القناع&quot; (2/149) .</span></span></span></div> <div> &nbsp;</div> <div> <strong><span style="font-family:times new roman,times,serif;"><span style="font-size:16px;"><span style="color:#000080;">11. وقال الحطَّاب المالكي : </span></span></span></strong></div> <div> <span style="font-family:times new roman,times,serif;"><span style="font-size:16px;"><span style="color:#000080;">&quot; أَمَّا إصْلَاحُ أَهْلِ الْمَيِّتِ طَعَامًا ، وَجَمْعُ النَّاسِ عَلَيْهِ : فَقَدْ كَرِهَهُ جَمَاعَةٌ ، وَعَدُّوهُ مِنْ الْبِدَعِ ؛ لِأَنَّهُ لَمْ يُنْقَلْ فِيهِ شَيْءٌ ، وَلَيْسَ ذَلِكَ مَوْضِعَ الْوَلَائِمِ &quot;. انتهى من &quot;مواهب الجليل في شرح مختصر خليل&quot; (2/228).</span></span></span></div> <div> &nbsp;</div> <div> <strong><span style="font-family:times new roman,times,serif;"><span style="font-size:16px;"><span style="color:#000080;">12. وفي &quot;الموسوعة الفقهية&quot; (16/ 44) :</span></span></span></strong></div> <div> <span style="font-family:times new roman,times,serif;"><span style="font-size:16px;"><span style="color:#000080;">&quot; وَاتَّفَقَ الْفُقَهَاءُ عَلَى أَنَّهُ تُكْرَهُ الضِّيَافَةُ مِنْ أَهْل الْمَيِّتِ ؛ لأِنَّهَا شُرِعَتْ فِي السُّرُورِ ، لاَ فِي الشُّرُورِ... وَصَرَّحَ الْحَنَابِلَةُ بِأَنَّهُ يُكْرَهُ الأْكْل مِنْ طَعَامِ أَهْل الْمَيِّتِ ، فَإِنْ كَانَ مِنْ تَرِكَةٍ وَفِي مُسْتَحِقِّيهَا مَحْجُورٌ عَلَيْهِ : حُرِّمَ فِعْلُهُ ، وَالأْكْل مِنْهُ .</span></span></span></div> <div> <span style="font-family:times new roman,times,serif;"><span style="font-size:16px;"><span style="color:#000080;">وَصَرَّحَ الْحَنَابِلَةُ وَالشَّافِعِيَّةُ ، بِأَنَّهُ يَحْرُمُ تَهْيِئَةُ الطَّعَامِ لِنَائِحَاتٍ ؛ لأِنَّهُ إِعَانَةٌ عَلَى الْمَعْصِيَةِ .</span></span></span></div> <div> <span style="font-family:times new roman,times,serif;"><span style="font-size:16px;"><span style="color:#000080;">وَصَرَّحَ الْحَنَفِيَّةُ بِأَنَّهُ يُكْرَهُ اتِّخَاذُ الطَّعَامِ فِي أَيَّامٍ مُتَعَارَفٍ عَلَيْهَا كَالْيَوْمِ الأْوَّل ، وَالثَّالِثِ ، وَبَعْدَ الأْسْبُوعِ &quot; انتهى .</span></span></span></div> <div> <span style="font-family:times new roman,times,serif;"><span style="font-size:16px;"><span style="color:#000080;">220923 Islamqa</span></span></span></div> </div> </div> <div class="feed-description"><div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <div> <span style="font-family:times new roman,times,serif;"><span style="color:#000080;">It was narrated that &lsquo;Abdullah bin Ja&rsquo;far said:</span></span></div> <div> <span style="font-family:times new roman,times,serif;"><span style="color:#000080;">&ldquo;When news of the death of Ja&rsquo;far was brought, the Messenger of Allah (Peace be upon him) said:</span></span><br /> <div> <span style="font-family:times new roman,times,serif;"><span style="color:#000080;">&rlm; &quot;&rlm; اصْنَعُوا لآلِ جَعْفَرٍ طَعَامًا فَقَدْ أَتَاهُمْ مَا يَشْغَلُهُمْ أَوْ أَمْرٌ يَشْغَلُهُمْ &rlm;&quot;&rlm; &rlm;.&rlm;</span></span><br /> <span style="color: rgb(0, 0, 128); font-family: &quot;times new roman&quot;, times, serif;">&lsquo;Prepare food for the family of Ja&rsquo;far, for there has come to them that which is keeping them busy or something which is keeping t</span><span style="color: rgb(0, 0, 128); font-family: &quot;times new roman&quot;, times, serif;">hem busy.&rdquo;</span></div> </div> <div> <span style="font-family:times new roman,times,serif;"><span style="color:#000080;">[Ibn Maja Vol. 1, Book 6, Hadith 1610,&nbsp;Musnad Ahmad No. 1751, The verifiers of Hadith said: Its chain of narration is good.]</span></span></div> <div> <br /> <span style="font-family:times new roman,times,serif;"><span style="color:#000080;">Above hadith is totally opposite of what is happening now a days.&nbsp;</span></span></div> <div> &nbsp;</div> </div> <div style="text-align: justify;"> <div> <span style="font-family:times new roman,times,serif;"><span style="font-size:16px;"><span style="color:#000080;">Four school of thoughts.</span></span></span></div> <div> &nbsp;</div> <div> <span style="color:#800080;"><span style="font-family:times new roman,times,serif;"><span style="font-size:16px;">1. Imam an-Nawawi ash-Shaf`i &nbsp;</span></span></span></div> <div> <span style="color:#800080;"><span style="font-family:times new roman,times,serif;"><span style="font-size:16px;">2. Abu Bakr al-Turtushi al-Maliki (d. 520H)&nbsp;</span></span></span></div> <div> <span style="color:#800080;"><span style="font-family:times new roman,times,serif;"><span style="font-size:16px;">3. Ibn Qudama Hanbali&nbsp;</span></span></span></div> <div> <span style="color:#800080;"><span style="font-family:times new roman,times,serif;"><span style="font-size:16px;">4. Ibn al Hummam Hanafi&nbsp;</span></span></span></div> <div> <span style="color:#800080;"><span style="font-family:times new roman,times,serif;"><span style="font-size:16px;">5. Ibn Taymiyah</span></span></span></div> <div> <span style="color:#800080;"><span style="font-family:times new roman,times,serif;"><span style="font-size:16px;">6. Fatawa Shaykh Shams ul Haq Azeemabadi<br /> 7. Radd al Muhtar.<br /> 8. Ibn Nujaym Hanafi</span></span></span></div> <div> <span style="color:#800080;"><span style="font-family:times new roman,times,serif;"><span style="font-size:16px;">9. Ibn Hajr al Haytami.</span></span></span></div> <div> <span style="color:#800080;"><span style="font-family:times new roman,times,serif;"><span style="font-size:16px;">10. Al Buhuti</span></span></span></div> <div> <span style="color:#800080;"><span style="font-family:times new roman,times,serif;"><span style="font-size:16px;">11. Al Hattab al Maaliki</span></span></span></div> <div> <span style="color:#800080;"><span style="font-family:times new roman,times,serif;"><span style="font-size:16px;">12. Al Mosuaat al Fiqhiyah</span></span></span></div> <div> &nbsp;</div> <div> &nbsp;</div> <div> <strong><span style="font-family:times new roman,times,serif;"><span style="font-size:16px;"><span style="color:#000080;">1. Imam an-Nawawi ash-Shaf`i &nbsp;said:</span></span></span></strong></div> <div> <span style="font-family:times new roman,times,serif;"><span style="font-size:16px;"><span style="color:#000080;">قُلْتُ: قَالَ صَاحِبُ (الشَّامِلِ) وَأَمَّا إِصْلَاحُ أَهْلِ الْمَيِّتِ طَعَامًا، وَجَمْعُهُمُ النَّاسَ عَلَيْهِ، فَلَمْ يُنْقَلْ فِيهِ شَيْءٌ، قَالَ: وَهُوَ بِدْعَةٌ غَيْرُ مُسْتَحَبَّةٍ،&nbsp;</span></span></span></div> <div> <span style="font-family:times new roman,times,serif;"><span style="font-size:16px;"><span style="color:#000080;">I say: The author of ash-Shamil (Ibn al Sabbagh, d 512 h) said: as for when the family (of the deceased) prepare food, and gathering of people on it, Nothing has been narrated about it. This is an innovation which is not good. [Rodhatul Talibeen 2/145]</span></span></span></div> <div> &nbsp;</div> <div> <strong><span style="font-family:times new roman,times,serif;"><span style="font-size:16px;"><span style="color:#000080;">2. Abu Bakr al-Turtushi al-Maliki (d. 520H) wrote:</span></span></span></strong></div> <div> <span style="font-family:times new roman,times,serif;"><span style="font-size:16px;"><span style="color:#000080;">&nbsp;وَأَمَّا إِصلَحُ أَهْلِ الْمَيِّتِ طَعَامًا ، وَدعوا النَّاسَ عَلَيْهِ فَلَمْ يُنْقَلْ فِيهِ عن القدماء شَيْءٌ وعندي أنه وَ بِدعَةٌ ومكروه</span></span></span></div> <div> <span style="font-family:times new roman,times,serif;"><span style="font-size:16px;"><span style="color:#000080;">وهذه المسألة مما وافقنا عليه الشافعى.</span></span></span></div> <div> <span style="font-family:times new roman,times,serif;"><span style="font-size:16px;"><span style="color:#000080;">As for when the family (of the deceased) prepare food and invite the people to it, nothing has been narrated about it at all from the predecessors (qudumaa), and in my view it is an innovation and disliked. And this view is from that which al-Shafi&#39;i has agreed upon. [Al-Hawadith wal-Bida&#39; (Dar Ibn al-Jawzee, pp. 170-171), translation taken from bidah . com]</span></span></span></div> <div> &nbsp;</div> <div> <strong><span style="font-family:times new roman,times,serif;"><span style="font-size:16px;"><span style="color:#000080;">3. Ibn Qudama Hanbali said:</span></span></span></strong></div> <div> <span style="font-family:times new roman,times,serif;"><span style="font-size:16px;"><span style="color:#000080;">&quot; فَأَمَّا صُنْعُ أَهْلِ الْمَيِّتِ طَعَامًا لِلنَّاسِ : فَمَكْرُوهٌ ؛ لِأَنَّ فِيهِ زِيَادَةً عَلَى مُصِيبَتِهِمْ ، وَشُغْلًا لَهُمْ إلَى شُغْلِهِمْ ، وَتَشَبُّهًا بِصُنْعِ أَهْلِ الْجَاهِلِيَّةِ &quot;.</span></span></span></div> <div> <span style="font-family:times new roman,times,serif;"><span style="font-size:16px;"><span style="color:#000080;">The preparation of food from the household of the dead for the people is makrooh, as it increases their infliction, which will make them busy from their work, this is similar to the preparation of the people of Jahiliyah. [Al Mughni (3/ 497)]</span></span></span></div> <div> &nbsp;</div> <div> <strong><span style="font-family:times new roman,times,serif;"><span style="font-size:16px;"><span style="color:#000080;">4. Ibn al Hummam Hanafi said:</span></span></span></strong></div> <div> <span style="font-family:times new roman,times,serif;"><span style="font-size:16px;"><span style="color:#000080;">&nbsp;وَيُكْرَهُ اتِّخَاذُ الضِّيَافَةِ مِنْ الطَّعَامِ مِنْ أَهْلِ الْمَيِّتِ ؛ لِأَنَّهُ شُرِعَ فِي السُّرُورِ لَا فِي الشُّرُورِ، وَهِيَ بِدْعَةٌ مُسْتَقْبَحَةٌ&nbsp;</span></span></span></div> <div> <span style="font-family:times new roman,times,serif;"><span style="font-size:16px;"><span style="color:#000080;">It is makrooh to take from the hospitality of food from people of the deceased, because it is prescribed in pleasure not in the calamity, this is an &nbsp;Ugly (worst) innovation. [Fath al Qadeer 2/142]</span></span></span></div> <div> &nbsp;</div> <div> <strong><span style="font-family:times new roman,times,serif;"><span style="font-size:16px;"><span style="color:#000080;">5. Ibn Taymiyah said:</span></span></span></strong></div> <div> <span style="font-family:times new roman,times,serif;"><span style="font-size:16px;"><span style="color:#000080;">وَأَمَّا صَنْعَةُ أَهْلِ الْمَيِّتِ طَعَامًا يَدْعُونَ النَّاسَ إلَيْهِ ، فَهَذَا غَيْرُ مَشْرُوعٍ ، وَإِنَّمَا هُوَ بِدْعَةٌ&nbsp;</span></span></span></div> <div> <span style="font-family:times new roman,times,serif;"><span style="font-size:16px;"><span style="color:#000080;">As for the preparation of food from the people of the deceased and people supplicate over it. This is not prescribes and it is an innovation. [Majmoo Fatawa 24/316]</span></span></span></div> <div> &nbsp;</div> <div> <strong><span style="font-family:times new roman,times,serif;"><span style="font-size:16px;"><span style="color:#000080;">6. It is mentioned in Fatawa Shaykh Shams ul Haq Azeemabadi page 159 that</span></span></span></strong></div> <div> <span style="font-family:times new roman,times,serif;"><span style="font-size:16px;"><span style="color:#000080;">It is mentioned in Fatawa Jame al Riwayaat that It is mentioned in Sharah a Minhaaj of an-Nawawi</span></span></span></div> <div> <span style="font-family:times new roman,times,serif;"><span style="font-size:16px;"><span style="color:#000080;">&laquo; الاجتماع على مقبرة فى اليوم الثالث و تقسيم الورد و العود و واطعام الطعام فى الايام المخصوصة كالثالث و الخامس و التاسع و العاشرة و العشرين و الاربعين و الشهر السادس و السنة بدعة مذمومة&raquo;</span></span></span></div> <div> <span style="font-family:times new roman,times,serif;"><span style="font-size:16px;"><span style="color:#000080;">&quot;Gathering over the grave on third day, giving roses and Ood, and giving food on specific days like 3rd, 5th, 9th, 10th, 20th, 40th, 6th month or after a year are innovations.&quot;<br /> <br /> <strong>7. Radd al Muhtar.</strong></span></span></span><br /> <br /> <div> <span style="font-size:16px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">It is mentioned in Radd al Muhtar ala Durr al Mukhtar 2/241</span></span></span></div> <div> <span style="font-size:16px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">وفي البزازية : ويكره اتخاذ الطعام في اليوم الأول والثالث وبعد الأسبوع ونقل الطعام إلى القبر في المواسم ، واتخاذ الدعوة لقراءة القرآن وجمع الصلحاء والقراء للختم أو لقراءة سورة الأنعام أو الإخلاص . والحاصل أن اتخاذ الطعام عند قراءة القرآن لأجل الأكل يكره&nbsp;</span></span></span></div> <div> <span style="color:#000080;">وفيها من كتاب الاستحسان وإن اتخذ طعاما للفقراء كان حسنا اه&nbsp;</span><br /> <span style="font-size:16px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">It is mentioned in (Fatawa) Bazzaziyah (a Hanafi Fatawa book), It is disliked to make food on first day, third day, After seventh day, and to take food towards the grave in different seasons, and to ask the Qari to recite the Quran, and to gather the righteous and to ask them to do khatam, or to recite Surah al An`am and Ikhlaas.</span></span></span></div> <div> <span style="font-size:16px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">In conclusion, It is disliked to make food when (people gather) to recite the Qur`an. It is mentioned in Kitab al Estehsaan that to make food for the poor is good. [end quote]</span></span></span></div> </div> <div> &nbsp;</div> <div> <strong><span style="font-family:times new roman,times,serif;"><span style="font-size:16px;"><span style="color:#000080;">8. Ibn Nujaym Hanafi</span></span></span></strong><br /> <div> <span style="font-family:times new roman,times,serif;"><span style="color:#000080;">Ibn Nujaym al-Hanafi said:&nbsp;</span></span></div> <div> <span style="font-family:times new roman,times,serif;"><span style="color:#000080;">وَلَا بَأْسَ بِالْجُلُوسِ إلَيْهَا ثَلَاثًا مِنْ غَيْرِ ارْتِكَابِ مَحْظُورٍ مِنْ فَرْشِ الْبُسُطِ وَالْأَطْعِمَةِ مِنْ أَهْلِ الْبَيْتِ</span></span></div> <div> <span style="font-family:times new roman,times,serif;"><span style="color:#000080;">There is nothing wrong with sitting to receive condolences for three days, without committing any objectionable action such as burdening the family of the deceased with requirements to make preparations to receive the visitors and offer food.</span></span></div> <div> <span style="font-family:times new roman,times,serif;"><span style="color:#000080;">[Al-Bahr ar-Raa&rsquo;iq, 2/207]</span></span></div> <br /> <strong><span style="font-family:times new roman,times,serif;"><span style="font-size:16px;"><span style="color:#000080;">9. Ibn Hajr al Haytami<br /> <br /> He was asked:</span></span></span></strong><br /> <div> <span style="font-size:16px;"><span style="color:#000080;">&nbsp;أعاد الله علينا من بركاته عما يذبح من النعم ويحمل مع ملح خلف الميت إلى المقبرة ويتصدق به على الحفارين فقط وعما يعمل يوم ثالث موته من تهيئة أكل وإطعامه للفقراء وغيرهم وعما يعمل يوم السابع كذلك وعما يعمل يوم تمام الشهر من الكعك ويدار به على بيوت النساء اللاتي حضرن الجنازة ولم يقصدوا بذلك إلا مقتضى عادة أهل البلد حتى إن من لم يفعل ذلك صار ممقوتا عندهم خسيسا لا يعبئون به وهل إذا قصدوا بذلك العادة والتصدق في غير الأخيرة أو مجرد العادة ماذا يكون الحكم جواز وغيره وهل يوزع ما صرف على أنصباء الورثة عند قسمة التركة وإن لم يرض به بعضهم وعن المبيت عند أهل الميت إلى مضي شهر من موته لأن ذلك عندهم كالفرض ما حكمه .</span></span></div> <div> <span style="font-size:16px;"><span style="color:#000080;">.. What is the ruling on preparing food for the dead on the third day, same way on seventh day..</span></span></div> <div> &nbsp;</div> <div> <strong><span style="font-size:16px;"><span style="color:#000080;">He answered:</span></span></strong></div> <div> &nbsp;</div> <div> <span style="font-size:16px;"><span style="color:#000080;">( فأجاب ) بقوله جميع ما يفعل مما ذكر في السؤال من البدع المذمومة لكن لا حرمة فيه إلا إن فعل شيء منه لنحو نائحة أو رثاء ومن قصد بفعل شيء منه دفع ألسنة الجهال وخوضهم في عرضه بسبب الترك يرجى أن يكتب له ثواب ذلك أخذا من أمره صلى الله عليه وسلم من أحدث في الصلاة بوضع يده على أنفه وعللوه بصون عرضه عن خوض الناس فيه لو انصرف على غير هذه الكيفية ولا يجوز أن يفعل شيء من ذلك من التركة حيث كان فيها محجور عليه مطلقا أو كانوا كلهم رشداء لكن لم يرض بعضهم بل من فعله من ماله لم يرجع به على غيره ومن فعله من التركة غرم حصة غيره الذي لم يأذن فيه إذنا صحيحا وإذا كان في المبيت عند أهل</span></span></div> <div> <span style="font-size:16px;"><span style="color:#000080;">الميت تسلية لهم أو جبر لخواطرهم لم يكن به بأس لأنه من الصلات المحمودة التي رغب الشارع فيها والكلام في مبيت لا يتسبب عنه مكروه ولا محرم وإلا أعطي حكم ما ترتب عليه إذ للوسائل حكم المقاصد والله سبحانه وتعالى أعلم بالصواب .</span></span></div> <div> <div> <span style="font-family:times new roman,times,serif;"><span style="font-size:16px;"><span style="color:#000080;">All of the things mentioned in the question are&nbsp;Reprehensible Innovations..</span></span></span></div> </div> <div> <span style="font-family:times new roman,times,serif;"><span style="font-size:16px;"><span style="color:#000080;">[Fatawa al Kubra 3/95-96]</span></span></span></div> <br /> <span style="font-family:times new roman,times,serif;"><strong><span style="font-size:16px;"><span style="color:#000080;">He also said:</span></span></strong></span></div> <div> <span style="font-family:times new roman,times,serif;"><span style="font-size:18px;"><span style="color:#000080;">&quot; وَمَا اُعْتِيدَ مِنْ جَعْلِ أَهْلِ الْمَيِّتِ طَعَامًا لِيَدْعُوا النَّاسَ عَلَيْهِ بِدْعَةٌ مَكْرُوهَةٌ ، كَإِجَابَتِهِمْ لِذَلِكَ &quot; </span></span></span></div> <div> <span style="font-family:times new roman,times,serif;"><span style="color:#000080;">The preparation of food from the household of the dead and asking people to eat is a Makrooh Innovation.&nbsp;</span></span></div> <div> <span style="font-family:times new roman,times,serif;"><span style="color:#000080;">[Tuhfatul Muhtaj 3/207]</span></span></div> <div> &nbsp;</div> <div> &nbsp;</div> <div> <strong><span style="font-family:times new roman,times,serif;"><span style="font-size:16px;"><span style="color:#000080;">10. قال البهوتي :</span></span></span></strong></div> <div> <span style="font-size:18px;"><span style="font-family:times new roman,times,serif;"><span style="color:#000080;">&quot; وَيُكْرَهُ الْأَكْلُ مِنْ طَعَامِهِمْ ، وَإِنْ كَانَ مِنْ التَّرِكَةِ وَفِي الْوَرَثَةِ مَحْجُورٌ عَلَيْهِ ، أَوْ مَنْ لَمْ يَأْذَنْ : حَرُمَ فِعْلُهُ ، وحَرُمَ الْأَكْلُ مِنْهُ ؛ لِأَنَّهُ تَصَرُّفٌ فِي مَالِ الْمَحْجُورِ عَلَيْهِ ، أَوْ مَالِ الْغَيْرِ بِغَيْرِ إذْنِهِ &quot;. انتهى من &quot;كشاف القناع&quot; (2/149) .</span></span></span></div> <div> &nbsp;</div> <div> <strong><span style="font-family:times new roman,times,serif;"><span style="font-size:16px;"><span style="color:#000080;">11. وقال الحطَّاب المالكي : </span></span></span></strong></div> <div> <span style="font-family:times new roman,times,serif;"><span style="font-size:16px;"><span style="color:#000080;">&quot; أَمَّا إصْلَاحُ أَهْلِ الْمَيِّتِ طَعَامًا ، وَجَمْعُ النَّاسِ عَلَيْهِ : فَقَدْ كَرِهَهُ جَمَاعَةٌ ، وَعَدُّوهُ مِنْ الْبِدَعِ ؛ لِأَنَّهُ لَمْ يُنْقَلْ فِيهِ شَيْءٌ ، وَلَيْسَ ذَلِكَ مَوْضِعَ الْوَلَائِمِ &quot;. انتهى من &quot;مواهب الجليل في شرح مختصر خليل&quot; (2/228).</span></span></span></div> <div> &nbsp;</div> <div> <strong><span style="font-family:times new roman,times,serif;"><span style="font-size:16px;"><span style="color:#000080;">12. وفي &quot;الموسوعة الفقهية&quot; (16/ 44) :</span></span></span></strong></div> <div> <span style="font-family:times new roman,times,serif;"><span style="font-size:16px;"><span style="color:#000080;">&quot; وَاتَّفَقَ الْفُقَهَاءُ عَلَى أَنَّهُ تُكْرَهُ الضِّيَافَةُ مِنْ أَهْل الْمَيِّتِ ؛ لأِنَّهَا شُرِعَتْ فِي السُّرُورِ ، لاَ فِي الشُّرُورِ... وَصَرَّحَ الْحَنَابِلَةُ بِأَنَّهُ يُكْرَهُ الأْكْل مِنْ طَعَامِ أَهْل الْمَيِّتِ ، فَإِنْ كَانَ مِنْ تَرِكَةٍ وَفِي مُسْتَحِقِّيهَا مَحْجُورٌ عَلَيْهِ : حُرِّمَ فِعْلُهُ ، وَالأْكْل مِنْهُ .</span></span></span></div> <div> <span style="font-family:times new roman,times,serif;"><span style="font-size:16px;"><span style="color:#000080;">وَصَرَّحَ الْحَنَابِلَةُ وَالشَّافِعِيَّةُ ، بِأَنَّهُ يَحْرُمُ تَهْيِئَةُ الطَّعَامِ لِنَائِحَاتٍ ؛ لأِنَّهُ إِعَانَةٌ عَلَى الْمَعْصِيَةِ .</span></span></span></div> <div> <span style="font-family:times new roman,times,serif;"><span style="font-size:16px;"><span style="color:#000080;">وَصَرَّحَ الْحَنَفِيَّةُ بِأَنَّهُ يُكْرَهُ اتِّخَاذُ الطَّعَامِ فِي أَيَّامٍ مُتَعَارَفٍ عَلَيْهَا كَالْيَوْمِ الأْوَّل ، وَالثَّالِثِ ، وَبَعْدَ الأْسْبُوعِ &quot; انتهى .</span></span></span></div> <div> <span style="font-family:times new roman,times,serif;"><span style="font-size:16px;"><span style="color:#000080;">220923 Islamqa</span></span></span></div> </div> </div> Muhadditheen from the tribe of Banu Tamim 2017-01-07T03:20:21+00:00 2017-01-07T03:20:21+00:00 http://www.systemoflife.com/articles/refutation/2000149-muhadditheen-from-the-tribe-of-banu-tamim Asim ul Haq aaim_14@yahoo.com <div class="feed-description"><div> &nbsp;</div> <div> <span style="font-family:times new roman,times,serif;"><span style="font-size:18px;"><span style="color:#000080;">To those who hate the tribe of Banu Tamim because Shaykh Muhammad bin Abdul Wahab was from them.</span></span></span></div> <div> &nbsp;</div> <div> <span style="font-family:times new roman,times,serif;"><span style="font-size:18px;"><span style="color:#000080;">5 of the great Muhadditheen from the tribe of Banu Tamim.</span></span></span></div> <div> &nbsp;</div> <div> <span style="font-family:times new roman,times,serif;"><span style="font-size:18px;"><span style="color:#000080;">1. Ishaq bin Rahwyh (238 h)</span></span></span></div> <div> <span style="font-family:times new roman,times,serif;"><span style="font-size:18px;"><span style="color:#000080;">2. ad-Darami (255 h)</span></span></span></div> <div> <span style="font-family:times new roman,times,serif;"><span style="font-size:18px;"><span style="color:#000080;">3. Harith bin Abi Usama (d 282 h)</span></span></span></div> <div> <span style="font-family:times new roman,times,serif;"><span style="font-size:18px;"><span style="color:#000080;">4. Abu Ya`la (307 h)</span></span></span></div> <div> <span style="font-family:times new roman,times,serif;"><span style="font-size:18px;"><span style="color:#000080;">5. Ibn Hibban (354 h)</span></span></span></div> <div> &nbsp;</div> <div> <span style="font-family:times new roman,times,serif;"><span style="font-size:18px;"><span style="color:#000080;">[Mahnama al Hadith no. 137 page 21]</span></span></span></div> </div> <div class="feed-description"><div> &nbsp;</div> <div> <span style="font-family:times new roman,times,serif;"><span style="font-size:18px;"><span style="color:#000080;">To those who hate the tribe of Banu Tamim because Shaykh Muhammad bin Abdul Wahab was from them.</span></span></span></div> <div> &nbsp;</div> <div> <span style="font-family:times new roman,times,serif;"><span style="font-size:18px;"><span style="color:#000080;">5 of the great Muhadditheen from the tribe of Banu Tamim.</span></span></span></div> <div> &nbsp;</div> <div> <span style="font-family:times new roman,times,serif;"><span style="font-size:18px;"><span style="color:#000080;">1. Ishaq bin Rahwyh (238 h)</span></span></span></div> <div> <span style="font-family:times new roman,times,serif;"><span style="font-size:18px;"><span style="color:#000080;">2. ad-Darami (255 h)</span></span></span></div> <div> <span style="font-family:times new roman,times,serif;"><span style="font-size:18px;"><span style="color:#000080;">3. Harith bin Abi Usama (d 282 h)</span></span></span></div> <div> <span style="font-family:times new roman,times,serif;"><span style="font-size:18px;"><span style="color:#000080;">4. Abu Ya`la (307 h)</span></span></span></div> <div> <span style="font-family:times new roman,times,serif;"><span style="font-size:18px;"><span style="color:#000080;">5. Ibn Hibban (354 h)</span></span></span></div> <div> &nbsp;</div> <div> <span style="font-family:times new roman,times,serif;"><span style="font-size:18px;"><span style="color:#000080;">[Mahnama al Hadith no. 137 page 21]</span></span></span></div> </div> Sufis forged the fatwa of Ibn Taymiyah on visiting the grave of Prophet peace be upon him 2016-09-08T00:48:44+00:00 2016-09-08T00:48:44+00:00 http://www.systemoflife.com/articles/refutation/2000147-sufis-forged-the-fatwa-of-ibn-taymiyah-on-visiting-the-grave-of-prophet-peace-be-upon-him Asim ul Haq aaim_14@yahoo.com <div class="feed-description"><div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">Some jealous people twisted the fatwa of Ibn Taymiyyah on travelling to visit the grave of Prophet peace be upon him and presented in front of Sultan, due to which he was jailed. They even forged his writings that he said visiting the grave of Prophet peace be upon him is prohibited by the consensus, &nbsp;Ibn Kathir, Ibn Abdul Hadi, Muree bin Yusaf and many others &nbsp;spoke against the forgery and defended him.</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">Ibn Kathir said when Ibn Taymiyyah was in jail:</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">وفي يوم الاثنين تاسع جمادى الآخرة أخرج ما كان عند الشيخ تقي الدين بن تيمية من الكتب والأوراق والدواة والقلم، ومنع من الكتب والمطالعة، وحملت كتبه في مستهل رجب إلى خزانة الكتب بالعادلية الكبيرة. &nbsp;قال البرزالي: وكانت نحو ستين مجلدا، وأربع عشرة ربطة كراريس، فنظر القضاة والفقهاء فيها وتفرقوها بينهم، وكان سبب ذلك أنه أجاب لما كان رد عليه التقي ابن الاخنائي المالكي في مسألة الزيارة فرد عليه الشيخ تقي الدين واستجهله وأعلمه أنه قليل البضاعة في العلم، فطلع الاخنائي إلى السلطان، وشكاه فرسم السلطان عند ذلك بإخراج ما عنده من ذلك وكان ما كان، كما ذكرنا.</span></div> <div style="text-align: justify;"> <span style="color:#000080;">On Monday 9th Jamadi ul akhir Books, Papers, Ink, Pen were taken from Shaykh Taqi ud din Ibn Taymiyyah and he was prevented from books and reading. And in the start of Rajab his books were taken to the library of Adliya tul Kabeer. al Bazzarli said: &nbsp;Those were sixty volumes and fourteen bundles of papers. &nbsp;Judges and Jurists saw them and distributed among them. The reason for this was the response (of Ibn Taymiyyah) to the answer of Taqi ibn al Ikhnaai al Maaliki on the issue of (travelling to) visit (the graves), Shaykh Taqi ud din refuted him and declared him an ignorant and told him that his knowledge is little. Then al Ikhnaai &nbsp;complaint against him in front of Sultan and Sultan ordered to take all the things from him. And then it happened what happened as we have mentioned already [al Bidaya wal Nihaya 14/157]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">Scholars defending the Fatwa of Ibn Taymiyyah on visiting the graves.</span></strong></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">a) Ibn Kathir defended Ibn Taymiyyah against this forgery as he said:</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">( 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.</span></div> <div style="text-align: justify;"> <span style="color:#000080;">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</span></div> <div style="text-align: justify;"> <span style="color:#000080;">Qadi Jamal ud din bin Jamlah and Nasir ud din.. came to him (Ibn Taymiyyah when he was in prison) and both of them asked him regarding the meaning of his saying with regards to the issue of visiting. Then he (Ibn Taymiyyah) wrote to him on paper and under that Shafiee judge of Damascus wrote. I compared that answer to the writings of Ibn Taymiyyah. It was written that He (Ibn Taymiyyah) 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 Islam. In this issue he (Ibn Taymiyyah`s) did not prevent people from visiting the graves of Prophets and Saaliheen. In fact he mentioned two sayings regarding traveling to visit 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, he did not say it is a sin nor he said there is a consensus. &nbsp;He was not unaware of the hadith of Prophet peace be upon him &nbsp;where he said &ldquo;visit the graves for they reminds you of the Hereafter&rdquo; 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 146]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">b) Imam Ibn Abdul Hadi defended like this</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">هذا كلامه فانظر إلى هذا التحريف على شيخ الإسلام والجواب ليس فيه المنع من زيارة قبور الأنبياء والصالحين وإنما ذكر فيه قولين في شد الرحل والسفر إلى مجرد زيارة القبور وزيارة القبور من غير شد رحل إليها مسألة وشد الرحل لمجرد الزيارة مسألة أخرى</span></div> <div style="text-align: justify;"> <span style="color:#000080;">والشيخ لا يمنع الزيارة الخالية عن شد رحل بل يستحبها ويندب إليها وكتبه ومناسكه تشهد بذلك ولم يتعرض الشيخ إلى هذه الزيارة في الفتيا ولا قال إنها معصية ولا حكى الإجماع على المنع منها والله سبحانه وتعالى لا تخفى عليه خافية</span></div> <div style="text-align: justify;"> <span style="color:#000080;">This saying is forgery on Shaykh al Islam, his answer does not contains prohibition of visiting the graves of Prophets and righteous, he mentioned two sayings regarding travelling to visit the graves to take blessings. Traveling to visit the grave is an issue and visiting the graves without traveling is another issue.</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">And Shaykh did not forbade visiting without traelling rather its desirable and allowed and his writings on Manasik are witness over it. He did not objected to this visiting in his fatwa, neither he said its a sin, nor he mentioned any consensus on its prohibition. And nothing is hidden from Allah Subhana watala [alUqood ad-Durriyah 1/357]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">c) Imam Muree bin Yusaf (d 1033 h)</span></strong></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">He said:</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">فانظر إلى هذا التحريف الشنيع على شيخ الإسلام وكلامه مصرح باستحباب زيارة قبور المسلمين وجواز قبور الكافرين&nbsp;</span></div> <div style="text-align: justify;"> <span style="color:#000080;">See this UGLY FORGERY on Shaykh al Islam, who clearly ssaid It is MUSTAHAB to visit the graves of Muslims and it is allowed to visit the graves of Kuffar. [Shifa as-Sudoor fe Ziyarah al Mashahid wal Qaboor page 291]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">He also said:</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">ومن العجب أن ابن تيمية رحمه الله قائل بزيارة القبور حتى قبور الكفار كما تقدم وكتبه فى الفقه ومناسكه فى الحج مصرحة بذاكك, ومع ذلك فتجد كثيرا من المتعصبين ومن يستحل الوقيعة بين أئمة الدين ينقولن عنه القول بتحريم زيارة قبور الأنبياء والصالحين، إما جهلا أو بغضا وعنادا ممن أشاع عنه ذلك في الأصل.</span></div> <div style="text-align: justify;"> <span style="color:#000080;">It is strange that Ibn Taymiyah May Allah be pleased with him is on the opinion to visit the graves, even the graves of Kuffar as mentioned previously, and his books on fiqh and Manasik of Hajj are also clear in this regard, However you will find a lot of fanatics disagree with the scholars of religion and transmits from them the saying of Prohibition of visiting the graves of Prophets and righteous, Either out of ignorance or they have bughaz and they are stubborn who propagate (this ugly forgery). [Ibid page 167 rough translation, see also al Kawakib ad-Durriyah bin Imam Muree bin Yusaf page 158]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">d) The scholars of Baghdad defending the Fatwa of Ibn Taymiyah.</span></strong></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">Imam Muree bin Yusaf and Ibn Abdul Hadi quoted the letters of scholars which were sent to Sultan in favour of the Fatwa of Ibn Taymiyah, including the letters of Maaliki scholars, Hanbalee scholars like Jamal ud din Yusaf al Hanbalee, Imam Safi ud din (Abdul Momin) bin Abdul Haq Hanbalee (d 739 h), &nbsp;one of the letter from the scholars of Baghdad states:</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">&nbsp;فإنه لما قرع أسماع أهل البلاد المشرقية والنواحي العراقية التضييق على شيخ الإسلام تقي الدين أبي العباس أحمد بن تيمية سلمه الله عظم ذلك على المسلمين وشق على ذوي الدين وارتفعت رؤوس الملحدين وجابت نفوس أهل الأهواء والمبتدعين ولما رأى علماء أهل هذه الناحية عظم هذه النازلة من شماتة أهل البدع وأهل الأهواء بأكابر الأفاضر وأئمة العلماء أنهوا حال هذا الأمر الفظيع والأمر الشنيع إلى الحضرة الشريفة السلطانية زادها الله شرفا وكتبوا أجوبتهم في تصويب ما أجاب به الشيخ سلمه الله في فتاواه وذكروا من علمه وفضائله بعض ما هو فيه وحملوا ذلك إلى بين يدي مولانا ملك الأمراء أعز الله أنصاره وضاعف اقتداءه غيرة منهم على هذا الدين ونصيحة للإسلام وأمراء المؤمنين</span></div> <div style="text-align: justify;"> <span style="color:#000080;">When people of the cities of Mashriq and those who are living nearby Iraq heard regarding the restrictions against Shaykh ul Islam Taqi ud din Abul Abbas Ahmad bin Taymiyyah, This thing was hard on Muslims and It was burden on the supporters of religion, and the heads of Mulhideen are Raised, and the souls of people of desires and Innovation became happy. When Scholars came to know about this great calamity and when they felt that because of his imprisonment people of innovations and desires are mocking the great scholars and Imams then they brought this unpleasant and daunting news in the honest court of Sultan. They (the scholars) wrote fatawa in agreement of the fatwa of shaykh and mentioned the knowledge and virtues of shaykh... [al Uqood ad-Durriyah 1/367]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">Imam Muree bin Yusaf said after quoting these letters:</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">&quot; قلت والظاهر أن هذه الكتب لم تصل للسلطان الملك الناصر، إما لعدم من يوصلها أو لموت الشيخ قبل وصولها،&nbsp;</span></div> <div style="text-align: justify;"> <span style="color:#000080;">I say apparently these letters were never received by Sultan Malik Nasir. either because there was no one to take them (to Sultan) or Shaykh died before they were received [al Kawakib ad-Durruiyah 1/171]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;"><strong>Note: </strong>When some people presented these letters of the scholars to <strong>as-Subki</strong>, he said without any evidence:</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">&quot;I don`t know These are made up by those Shayateen who are not good in their works, or these are really from scholars but in reality they are ignorants.&quot; [Shifa as-Siqam page 301]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">But then he tried to reply the letters as will be shown below.</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">e) Letter from a Maaliki scholar, Muhammad bin Abdul Rahman Baghdadi Khadim of a Group of Malikis from Madrassah ash-Shareefah al Mustansariyah</span></strong></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">Following letter was sent by &nbsp;Muhammad bin Abdul Rahman Baghdadi &nbsp;(701 h to 767 h) Khadim of a Group of Malikis from Madrassah ash-Shareefah al Mustansariyah stated:</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">ما أجاب به الشيخ الأجل الأوحد بقية السلف وقدوة الخلف رئيس المحققين وخلاصة المدققين تقي الملة والحق والدين</span></div> <div style="text-align: justify;"> <span style="color:#000080;">من الخلاف في هذه المسألة صحيح منقول في غير ما كتاب من كتب أهل العلم لا اعتراض عليه في ذلك إذ ليس في ذلك ثلب لرسول الله ولا غض من قدره</span></div> <div style="text-align: justify;"> <span style="color:#000080;">وقد نص الشيخ أبو محمد الجويني في كتبه على تحريم السفر لزيارة القبور وهذا اختيار القاضي الإمام عياض بن موسى بن عياض في إكماله وهو من أفضل المتأخرين من أصحابنا</span></div> <div style="text-align: justify;"> <span style="color:#000080;">ومن المدونة ومن قال على المشي إلى المدينة أو بين المقدس فلا يأتيهما أصلا إلا أن يريد الصلاة في مسجديهما فليأتهما</span></div> <div style="text-align: justify;"> <span style="color:#000080;">فلم يجعل نذر زيارة قبره طاعة يجب الوفاء بها إذ من أصلنا أن من نذر طاعة لزمه الوفاء بها كان من جنسها ما هو واجب بالشرع كما هو مذهب أبي حنيفة أو لم يكن</span></div> <div style="text-align: justify;"> <span style="color:#000080;">قال القاضي أبو اسحق اسمعيل بن اسحق عقيب هذه المسألة ولولا الصلاة فيهما لما لزمه إتيانهما ولو كان نذر زيارة طاعة لما لزمه ذلك</span></div> <div style="text-align: justify;"> <span style="color:#000080;">وقد ذكر ذلك القيرواني في تقريبه والشيخ ابن سيرين في تنبيهه وفي المبسوط قال مالك ومن نذر المشي إلى مسجد من المساجد ليصلي فيه قال فإني أكره ذلك له لقوله لاتعمل المطي إلا إلى ثلاثة مساجد المسجد الحرام ومسجد بيت المقدس ومسجدي هذا وروى محمد بن المواز في الموازية إلا أن يكون قريبا فيلزمه الوفاء لأنه ليس بشد رحل</span></div> <div style="text-align: justify;"> <span style="color:#000080;">وقد قال الشيخ أبو عمر بن عبد البر في كتابه التمهيد يحرم على المسلمين أن يتخذوا قبور الأنبياء والصالحين مساجد</span></div> <div style="text-align: justify;"> <span style="color:#000080;">وحيث تقرر هذا فلا يجوز أن ينسب من أجاب في هذه المسألة بأنه سفر منهي عنه إلى الكفر فمن كفره بذلك من غير موجب فإن كان مستبيحا ذلك فهو كافر وإلا فهو فاسق</span></div> <div style="text-align: justify;"> <span style="color:#000080;">قال الإمام أبو عبد الله محمد بن علي المازري في كتاب المعلم من كفر أحدا من أهل القبلة فإن كان مستبيحا ذلك فقد كفر وإلا فهو فاسق يجب على الحاكم إذا رفع أمره إليه أن يؤدبه ويعزره بما يكون رادعا لأمثاله فإن ترك مع القدرة عليه فهو آثم والله تعالى أعلم أه</span></div> <div style="text-align: justify;"> <span style="color:#000080;">He quoted Abu Muhammad Juwaini and Qaadi Iyaad regarding the prohibition of traveling to visit the graves. He also quoted Qadhi Ismaeel bin Ishaq Maliki (d 282 h), Imam Maalik, Muhammad bin al Mawaz, Ibn Abdul Barr, al Maazari, Shaykh Ibn Sireen, al Madawana in favor of Ibn Taymiyyah [, Al uqood ad-Durriyah 1/45, al Kawakib ad-Durruiyah 163-165]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">When as-Subki saw this letter he said This Maaliki is liar in his naql from Abu Muhammad Juwaini and Qaadi Iyaad because Abu Muhammad Juwaini and Qaadi Iyaad never said this [Shifa as-Siqam page 302]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">But this is a big mistake of as-Subki because Imam an-Nawawi, Ibn Hajar asqalani and others also mentioned same fatawa from Abu Muhammad Juwaini and Qaadi Iyaad. In fact even as-Subki himself mentioned these fatawa in &quot;Shifa as-Siqam page 295&quot; and said Imam an-Nawawi mentioned this fatwa in his Sharah Saheeh Muslim not in other books. But we know that Imam an-Nawawi is not alone in quoting this fatwa even Ibn Hajar asqalani and other Maaliki scholars mentioned this fatwa.</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;"><strong>Note: </strong>This Maaliki scholar is not a liar but a Scholar of Maalikis as said by Muhammad Makhloof and Abu Al-Abbaas Al-Hilaali Al-Filaali who wrote his biography, Muhammad Makhloof wrote a short biography on him in his book<strong> Shajarat An-Noor Az-Zakiyyah fi Tabaqaat Al-Maalikiyyah</strong>, He wrote,&nbsp;</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">&ldquo;The polymath, well-versed, and ingenious scholar, the one who raised the banner of the Maaliki school in Iraq; he was a devout worshipper and one of the refined ascetic scholars. He studied at the hands of his father and other scholars. He authored many books, among them a commentary on Al-Irshaad written by his father, Sharh Mukhtasar Ibn Al-Haajib Al-Asli and Al-Fari; he also wrote a lengthy Tafseer and a commentary on Ilm Al-Khilaaf (science of legal differences among jurists) and other books in different areas of knowledge. He was born in 701 AH and passed away in 767 AH.&rdquo;</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">see his biography on Islam web Fatwa No : 290407</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">f) Letter from a Shafiee scholar, Ibn al Katbi Muhammad Shakir Salah al-Din ad-Damishqi (d 763 h)</span></strong></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">He said</span></div> <div style="text-align: justify;"> <span style="color:#000080;">لا ريب أن المملوك وقف على ما سئل عنه الشيخ الإمام العلامة وحيد دهره وفريد عصره تقي الدين أبو العباس أحمد بن تيمية وما أجاب به&nbsp;</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">فوجدته خلاصة ما قاله العلماء في هذا الباب حسب ما اقتضاه الحال من نقله الصحيح وما أدى إليه البحث من الإلزام والالتزام لا يداخله تحامل ولا يعتريه تجاهل وليس فيه والعياذ بالله ما يقتضي الإزراء والتنقيص بمنزلة الرسول&nbsp;</span></div> <div style="text-align: justify;"> <span style="color:#000080;">وكيف يجوز للعلماء أن يحملهم العصبية أن يتفوهوا بالإزراء والتنقيص في حق الرسول&nbsp;</span></div> <div style="text-align: justify;"> <span style="color:#000080;">وهل يجوز أن يتصور متصور أن زيارة قبره تزيد في قدره وهل تركها مما ينقص من تعظيمه&nbsp;</span></div> <div style="text-align: justify;"> <span style="color:#000080;">حاشا للرسول من ذلك</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">نعم لو ذكر ذلك ذاكر ابتداء وكان هناك قرائن تدل على الإزراء والتنقيص أمكن حمله على ذلك مع أنه كان يكون كناية لا صريحا فكيف وقد قاله في معرض السؤال وطريق البحث والجدل&nbsp;</span></div> <div style="text-align: justify;"> <span style="color:#000080;">مع أن المفهوم من كلام العلماء وأنظار العقلاء أن الزيارة ليست عبادة وطاعة لمجردها حتى لو حلف أنه يأتي بعبادة أو طاعة لم يبر بها&nbsp;</span></div> <div style="text-align: justify;"> <span style="color:#000080;">لكن القاضي ابن كج من متأخري أصحابنا ذكر أن نذر هذه الزيارة عنده قربة تلزم ناذرها&nbsp;</span></div> <div style="text-align: justify;"> <span style="color:#000080;">وهو منفرد به لا يساعده في ذلك نقل صريح ولا قياس صحيح والذي يقتضيه مطلق الخبر النبوي في قوله لا تشد الرحال إلى آخره أنه لا يجوز شد الرحال إلى غير ما ذكر أو وجوبه أو ند بيته فإن فعله كان مخالفا لصريح النهي ومخالفة النهي معصية إما كفر أو غيره على قدر المنهى عنه ووجوبه وتحريمه وصفة النهي والزيارة أخص من وجه فالزيارة بغير شد غير منهي عنها ومع الشد منهي عنها&nbsp;</span></div> <div style="text-align: justify;"> <span style="color:#000080;">وبالجملة فما ذكره الشيخ تقي الدين على الوجه المذكور الموقوف عليه لم يستحق عليه عقابا ولا يوجب عتابا</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">والمراحم السلطانية أحرى بالتوسعة والنظر بعين الرأفة والرحمة إليه وللآراء الملكية علو المزيد&nbsp;</span></div> <div style="text-align: justify;"> <span style="color:#000080;">In this letter Muhammad Shakir Salah al-din Shafiee stated after seeking refuge. He stated &quot;Can anyone think that traveling to visit the grave of Prophet peace be upon him will increase His status? or Will it decrease His status if someone do not travel to visit his grave? For sure this is not the case. It is understood from the sayings of Scholars that (traveling) to visit the graves is not a worship and whoever vows that he will travel and worship there then he should not fulfill his vow. Among our Later companions Qadhi Ibn al Kaj said this is Qurbah and it is obligatory to fulfill this vow. But he is alone in it and He has no support of Clear Naqal and Authentic Qiyas. In this chapter the true saying is the saying of Prophet peace be upon him &quot;&quot;Do not tie the camel saddle to set out a journey except the three mosques&quot; So whenever one travels to seek blessings apart from three mosques then he is going against clear prohibition, and going against clear prohibition is a sin or kufr. If this visiting is without traveling than there is no prohibition. [al Uqud ad-Durriyah page 359-361, al Kuwakib ad-Durriyah 162-163]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">g) Abu Umar and Abdullah bin abi waleed Maaliki, The scholars of ash-Sham.</span></strong></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">They said in their letter</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">السفر إلى غير المساجد الثلاثة ليس بمشروع وأما من سافر إلى مسجد النبي ليصلي فيه ويسلم على النبي وعلى صاحبيه رضي الله عنهما فمشروع كما ذكر باتفاق العلماء</span></div> <div style="text-align: justify;"> <span style="color:#000080;">وأما لو قصد إعمال المطي لزيارته ولم يقصد الصلاة فهذا السفر إذا ذكر رجل فيه خلافا للعلماء وأن منهم من قال إنه منهي عنه ومنهم من قال أنه مباح وأنه على القولين ليس بطاعة ولا قربة فمن جعله طاعة وقربة على مقتضى هذين القولين كان حراما بالإجماع وذكر حجة كل قول منهما أو رجح أحد القولين لم يلزمه ما يلزم من تنقص إذ لا تنقص ولا إزراء بالنبي</span></div> <div style="text-align: justify;"> <span style="color:#000080;">وقد قال مالك رحمه الله لسائل سأله أنه نذر أن يأتي قبر النبي فقال إن كان أراد مسجد النبي فليأته وليصل فيه وإن كان أراد القبر فلا يفعل للحديث الذي جاء لا تعمل المطي إلا إلى ثلاثة مساجد والله أعلم</span></div> <div style="text-align: justify;"> <span style="color:#000080;">They said: Traveling other than three mosques is not allowed. But If this traveling is for visiting the Masjid of Prophet peace be upon him, pray there, sending blessings upon him, and his companions is allowed with the agreement of the scholars. If the visiting is not to pray in the mosque rather only to visit the grave then there is dispute among the scholars in this issue that it is prohibited or allowed.... Then he quoted the fatwa of Imaam Maalik which is not fulfilling the vow if the intent is only to visit the grave, and if the intent is to visit the mosque and praying there than it should be fulfilled.&nbsp;</span></div> <div style="text-align: justify;"> <span style="color:#000080;">[al Kuwakib ad-Durriyah 165-166]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">h, i) The letters of Jamal ud din Yusaf bin Abdul Salam al Batti al Hanbalee, and Abdul Khaliq al Khateeb</span></strong></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">Abdul Momin bin Abdul Khaliq al Khateeb started with Praising Allah and sending blessings on Prophet peace be upon him and quoted fatawa of Shafiees and Maalikis and ended with praise of Allah.</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">Shaykh Jamal ud din Yusaf said</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">وما جاء من الأحاديث في استحباب زيارة القبور فمحمول على ما لم يكن فيه شد رحل وإعمال مطي جمعا بينهما<br /> The ahadith on recomendation of visiting the graves just means visiting the graves of the own city, these ahadith does not prove traveling towards them to attain barakah. [Al Uqud ad-Durriyah page 233, al Kawakib ad-Durriyah]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">j) Imam ad-Dahabi defended him in Tarjumah Shaykh ul Islam</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">ثم ظفروا له بمسألة السفر لزيارة قبور النبيين، وأن السفر وشد الرحال لذلك منهي عنه؛ لقوله عليه السلام: &laquo;لا تُشد الرحال إلا إلى ثلاثة مساجد&raquo; مع اعترافه بأن الزيارة بلا شد رحلٍ قربةٌ، وشنعوا عليه بها واستعتوا عليه، وكتب فيها جماعةٌ بأنه يلزم من منعه شائبة تنقصٍ للنبوة؛ فيَكْفُر بذلك، وأفتى عدة بأنه مخطئٌ في ذلك خطأ المجتهدين المغفور لهم، ووافقه جماعة وكبرت القضية؛</span></div> <div style="text-align: justify;"> <span style="color:#000080;">Then he raised the issue that travelling to visit the graves of Anbiya is not allowed because of the hadith of Prophet peave be upon him &quot;Do not tie the camel saddle to set out a journey except the three mosques&quot; with the acknowledgment that visiting without travelling is the source of qurbah. And because of that he was attacked and wronged. And a group wrote whoever &nbsp;has forbade it, he has defected the nabuwwah and they did takfir because of it. Others gave fatwa that its a mistake like the mistake of mujtahideen and he will be forgiven because of that, this is accepted by a Jama`h and big judges. (end quote)</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;"><strong>Comment:</strong> So for great Judges Ibn Taymiyyah was forgiven because he has used hadith, sahaba and the sayings of scholars in his view. He was not the first in this view. Yes some wahdatul wajoodis did takfir and showed his forged fatwa to sultan, but they were refuted by the judges and scholars of his time and the scholars who came later including <strong>Ibn Hajar asqalani who said:</strong></span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">، وعقدت له بسبب ذلك عدة مجالس بالقاهرة ، وبدمشق ، ولا يحفظ عن أحد منهم أنه أفتى بزندقته ، ولا حكم بسفك دمه مع شدة المتعصبين عليه حينئذ من أهل الدولة ، حتى حبس بالقاهرة ، ثم بالإسكندرية ، ومع ذلك فكلهم معترف بسعة علمه ، وكثرة ورعه ، وزهده ، ووصفه بالسخاء ، والشجاعة ، وغير ذلك من قيامه في نصر الإسلام ، والدعوة إلى الله تعالى في السر والعلانية</span></div> <div style="text-align: justify;"> <span style="color:#000080;">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. [introduction to al-Radd al-Waafir by Hafidh Ibn Hajar asqalani]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">and ad-Dahabi defended him by saying:</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">&nbsp;وأوذي رحمه الله في ذات الله تعالى من قبل المخالفين، وأخيف في نصرة السنة المحضة، حتى سار على منارة، وعلى وضوح، ولكن الله جمع له قلوب أهل التقوى، وجمعهم على محبته، والدعاء له، وكبت الله أعداءه،</span></div> <div style="text-align: justify;"> <span style="color:#000080;">And he Rahimullah was harmed in his path to Allāh by the opposers, threatened because he aided the pure Sunnah until Allāh raised his lighthouse, and united the hearts of the people of piety upon love of him and supplication for him, and Allah crushed his enemies [quoted from al-Dhahabī by Ibn Rajab al-Ḥanbalī in Dhayl Ṭabaqāt al-Ḥanābilah (4/496-497) through his work Muʿjam al-Shuyūkh, quoted by Abu Zahra in Hiyat Shaykh al Islam page 777, Omar bin Saood quoted in Sharah Limiyah 1/7 from Mojam ash-Shuyukh]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">Imam ad-Dahabi said:</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">قلت وله خبرة تامة بالرجال وجرحهم وتعديلهم وطبقاتهم ومعرفة بفنون الحديث وبالعالي والنازل وبالصحيح والسقيم مع حفظه لمتونه الذي انفرد به فلا يبلغ أحد في العصر رتبته ولا يقاربه وهو عجب في استحضاره واستخراج الحجج منه وإليه المنتهى في عزوه إلى الكتب الستة والمسند بحيث يصدق عليه أن يقال كل حديث لا يعرفه ابن تيمية فليس بحديث ولكن الإحاطة لله غير أنه يغترف من بحر وغيره من الأئمة يغترفون من السواقي&nbsp;</span></div> <div style="text-align: justify;"> <span style="color:#000080;">&ldquo;I say: He had knowledge regarding narrators, regarding their criticism and praise, and their category, and knowledge of sciences of Hadith, and &lsquo;Aali and Naazil, and Authentic and inauthentic, with his specialization in Hifz of texts, so no one reaches his status during his time, not even near him... such that It would be true if said: &ldquo;Every hadith (narration) which Ibn Taymiyyah does not know, is not a Hadith&rdquo;. The (knowledge) is sorrounded by Allah (only) but the difference (between Ibn Tamiyah and other schoars is that) He was and ocean (of knowledge) and other scholars are streams which came out from it.</span></div> <div style="text-align: justify;"> <span style="color:#000080;">[Tarjumah Shaykh ul Islam by Imam ad-Dahabee p 241, dhaylh Tabaqat Al-Hanabilah by Ibn Rajab hanbalee 4/500, al Uqood ad-Durriyah by Ibn Abdul Hadi p 41, Shahadah az-Zakiyah page 41]&nbsp;</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">k) Imam al Ayni Hanafi said:</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">ولم يكن بحثه فيما صدر عنه في مسألة الزيارة والطلاق إلا عن اجتهاد سائغ بالاتفاق، والمجتهد في الحالين مأجور مثاب، وليس فيه شيء مما يلام أو يعاب، ولكن حملهم على ذلك حسدهم الظاهر، وكيدهم الباهر، وكفى للحاسد ذماً آخر سورة الفلق، في احتراقاته بالقلق،</span></div> <div style="text-align: justify;"> <span style="color:#000080;">Whatever he said regarding the issue of &quot;Ziyarah&quot; and &quot;Talaq&quot; is his Ijtihaad, which is allowed by the agreement. The Mujtahid get the thawab whether he is right or even when he is wrong. AND THEN THERE IS NOTHING IN HIS (THE FATAWA OF ZIYARAH AND TALAQ) WHICH SHOULD BE BLAMED AND CONDEMNED, envious tried to make his name bad by doing mischievous things. The last verse of Surah Falaq is enough in refutation of envious. he burns because he is anxious. [Taqreez of al Ayni on the book &quot;Radd al Wafir&quot;, Ghayat al Amani 2/157]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">He not even defended and praised ibn Taymiyah rather wrote a full Sharah on the book of Shaykh al Islam Ibn Taymiyyah by the name of &quot;العلم الهيب في شرح الكلم الطيب&quot; in which<strong> he said</strong> on page 32, that This book is authored by</span></div> <div style="text-align: justify;"> <span style="color:#000080;">الامام العالم العلامة الاوحد الرحلة الفهامة شيخ الاسلام والمسلمين: تقي الدين أحمد بن عبد الحليم بن تيمية الحرانى تغمده الله برحمته واسكنه بحبوح جنته وحين وقع نظرهم عليه انكبوا بالالتفات اليه</span></div> <div style="text-align: justify;"> <span style="color:#000080;">The Imam, The Scholar, The Allama.. The Knowledgeable Shaykh al Islam of the Muslims Taqi ad-Din Ahmad bin Abdul Haleem Ibn Taymiyah al Harrani May Allah have mercy on him and GRANT HIM THE BEST PLACE IN JANNAH..</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">Al-Ayni also said:&nbsp;</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">فمن قال هو كافر فهو كافر حقيق، ومن نسبه إلى الزندقة فهو زنديق، وكيف يكون ذلك وقد سارت تصانيفه إلى الآفاق، وليس فيها شيء مما يدل على الزيغ والشقاق</span></div> <div style="text-align: justify;"> <span style="color:#000080;">&quot;Whoever says ibn Taymiyyah is a kaafir then he is in reality himself a kaafir, and the one who accuses him of heresy is himself a heretic. How is this possible when his works are widely available and there is no hint of deviation or dissension contained therein.&quot; [Taqreez of al Ayni on the book &quot;Radd al Wafir&quot;, Ghayat al Amani 2/157, The Last paragraph of the translation is taken from salafipublications]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">l) Taqi ud din as-Subki accepting the truth</span></strong></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">He said in Shifa as-Siqaam page 265</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">&quot;That&#39;s why most of authors while discussing the Manasik &nbsp;say that it is expedient to visit the grave of Messenger of Allah peace be upon him along with that make the intention of going to Masjid al Nabvi and praying there. Those who denounce visiting graves in fact do not reject the visiting of graves but actually describe the way of Mustahb Ziyarah and that is to do the intention of going to Masjid also&quot;</span></div> <div style="text-align: justify;"> <span style="color:#000080;">He clearly said most of the authors say while making intention of visiting grave it is better to make intention to visit the Masjid al Nabvi and praying there.&nbsp;</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;"><strong>Note: </strong>Ibn Abdul Hadi was not alone in refuting as-Subki rather</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">1. Abul Muzaffar Yusaf bin Muhammad al Hanbalee (696h to 776h) [Trustworthy Imam Radd al Wafir 1/131] wrote الحمية الإسلامية في الإنتصار لمذهب ابن تيمية in refutation of as-Subki.</span></div> <div style="text-align: justify;"> <span style="color:#000080;">and</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">2. Abu Abdullah Muhammad bin Jamal al-din Yusaf ash-Shafiee Yemeni [Shaykh, The Imam, Allama see Ghayat al Eemani 1/623] wrote قصيدة في الرد على التقي السبكي والدفاع عن ابن تيمية in refutation of as-Subki.&nbsp;</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">When as-Subki said regarding Ibn Taymiyah after his death:</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">لو كان حياً يرى قولي ويفهمه ... رددت ما قال أقفو أثر سبسبه كما رددت عليه في الطلاق وفي ... ترك الزيارة رداً غير مشتبه</span></div> <div style="text-align: justify;"> <span style="color:#000080;">If he was alive, he would listen and understand that I wrote a refutation.. As I refuted on the issue of divorce and visiting the graves.. [Quoted by his student Safadi in al Wafi bil wafiyat 21/172]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">Imam Abul Muzaffar Yusaf bin Muhammad (696h to 776h) [Trustworthy Imam, see Radd al Wafir 1/131] wrote:&nbsp;</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">الحمية الإسلامية في الإنتصار لمذهب ابن تيمية</span></div> <div style="text-align: justify;"> <span style="color:#000080;">in refutation of as-Subki, Just quoting two lines from it,</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">He said:</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">لكن إذا الأسد الضرغام غاب عن الـ ... ـعرين تسمع فيه ضج ثعلبه</span></div> <div style="text-align: justify;"> <span style="color:#000080;">كذا الجبان خلا في البر صاح ألا ... مبارزٌ وتغالى في توثبه</span></div> <div style="text-align: justify;"> <span style="color:#000080;">When the Powerful Lion (Ibn Taymiyah) is not in the Jungle, You hear the noises of the fox (as-Subki).</span></div> <div style="text-align: justify;"> <span style="color:#000080;">Coward ask for someone to come against him when there is no one in the ring. [quoted by Mahmud al Alusi in Ghayat al Amani 1/430]</span></div> </div> <div class="feed-description"><div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">Some jealous people twisted the fatwa of Ibn Taymiyyah on travelling to visit the grave of Prophet peace be upon him and presented in front of Sultan, due to which he was jailed. They even forged his writings that he said visiting the grave of Prophet peace be upon him is prohibited by the consensus, &nbsp;Ibn Kathir, Ibn Abdul Hadi, Muree bin Yusaf and many others &nbsp;spoke against the forgery and defended him.</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">Ibn Kathir said when Ibn Taymiyyah was in jail:</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">وفي يوم الاثنين تاسع جمادى الآخرة أخرج ما كان عند الشيخ تقي الدين بن تيمية من الكتب والأوراق والدواة والقلم، ومنع من الكتب والمطالعة، وحملت كتبه في مستهل رجب إلى خزانة الكتب بالعادلية الكبيرة. &nbsp;قال البرزالي: وكانت نحو ستين مجلدا، وأربع عشرة ربطة كراريس، فنظر القضاة والفقهاء فيها وتفرقوها بينهم، وكان سبب ذلك أنه أجاب لما كان رد عليه التقي ابن الاخنائي المالكي في مسألة الزيارة فرد عليه الشيخ تقي الدين واستجهله وأعلمه أنه قليل البضاعة في العلم، فطلع الاخنائي إلى السلطان، وشكاه فرسم السلطان عند ذلك بإخراج ما عنده من ذلك وكان ما كان، كما ذكرنا.</span></div> <div style="text-align: justify;"> <span style="color:#000080;">On Monday 9th Jamadi ul akhir Books, Papers, Ink, Pen were taken from Shaykh Taqi ud din Ibn Taymiyyah and he was prevented from books and reading. And in the start of Rajab his books were taken to the library of Adliya tul Kabeer. al Bazzarli said: &nbsp;Those were sixty volumes and fourteen bundles of papers. &nbsp;Judges and Jurists saw them and distributed among them. The reason for this was the response (of Ibn Taymiyyah) to the answer of Taqi ibn al Ikhnaai al Maaliki on the issue of (travelling to) visit (the graves), Shaykh Taqi ud din refuted him and declared him an ignorant and told him that his knowledge is little. Then al Ikhnaai &nbsp;complaint against him in front of Sultan and Sultan ordered to take all the things from him. And then it happened what happened as we have mentioned already [al Bidaya wal Nihaya 14/157]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">Scholars defending the Fatwa of Ibn Taymiyyah on visiting the graves.</span></strong></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">a) Ibn Kathir defended Ibn Taymiyyah against this forgery as he said:</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">( 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.</span></div> <div style="text-align: justify;"> <span style="color:#000080;">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</span></div> <div style="text-align: justify;"> <span style="color:#000080;">Qadi Jamal ud din bin Jamlah and Nasir ud din.. came to him (Ibn Taymiyyah when he was in prison) and both of them asked him regarding the meaning of his saying with regards to the issue of visiting. Then he (Ibn Taymiyyah) wrote to him on paper and under that Shafiee judge of Damascus wrote. I compared that answer to the writings of Ibn Taymiyyah. It was written that He (Ibn Taymiyyah) 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 Islam. In this issue he (Ibn Taymiyyah`s) did not prevent people from visiting the graves of Prophets and Saaliheen. In fact he mentioned two sayings regarding traveling to visit 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, he did not say it is a sin nor he said there is a consensus. &nbsp;He was not unaware of the hadith of Prophet peace be upon him &nbsp;where he said &ldquo;visit the graves for they reminds you of the Hereafter&rdquo; 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 146]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">b) Imam Ibn Abdul Hadi defended like this</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">هذا كلامه فانظر إلى هذا التحريف على شيخ الإسلام والجواب ليس فيه المنع من زيارة قبور الأنبياء والصالحين وإنما ذكر فيه قولين في شد الرحل والسفر إلى مجرد زيارة القبور وزيارة القبور من غير شد رحل إليها مسألة وشد الرحل لمجرد الزيارة مسألة أخرى</span></div> <div style="text-align: justify;"> <span style="color:#000080;">والشيخ لا يمنع الزيارة الخالية عن شد رحل بل يستحبها ويندب إليها وكتبه ومناسكه تشهد بذلك ولم يتعرض الشيخ إلى هذه الزيارة في الفتيا ولا قال إنها معصية ولا حكى الإجماع على المنع منها والله سبحانه وتعالى لا تخفى عليه خافية</span></div> <div style="text-align: justify;"> <span style="color:#000080;">This saying is forgery on Shaykh al Islam, his answer does not contains prohibition of visiting the graves of Prophets and righteous, he mentioned two sayings regarding travelling to visit the graves to take blessings. Traveling to visit the grave is an issue and visiting the graves without traveling is another issue.</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">And Shaykh did not forbade visiting without traelling rather its desirable and allowed and his writings on Manasik are witness over it. He did not objected to this visiting in his fatwa, neither he said its a sin, nor he mentioned any consensus on its prohibition. And nothing is hidden from Allah Subhana watala [alUqood ad-Durriyah 1/357]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">c) Imam Muree bin Yusaf (d 1033 h)</span></strong></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">He said:</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">فانظر إلى هذا التحريف الشنيع على شيخ الإسلام وكلامه مصرح باستحباب زيارة قبور المسلمين وجواز قبور الكافرين&nbsp;</span></div> <div style="text-align: justify;"> <span style="color:#000080;">See this UGLY FORGERY on Shaykh al Islam, who clearly ssaid It is MUSTAHAB to visit the graves of Muslims and it is allowed to visit the graves of Kuffar. [Shifa as-Sudoor fe Ziyarah al Mashahid wal Qaboor page 291]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">He also said:</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">ومن العجب أن ابن تيمية رحمه الله قائل بزيارة القبور حتى قبور الكفار كما تقدم وكتبه فى الفقه ومناسكه فى الحج مصرحة بذاكك, ومع ذلك فتجد كثيرا من المتعصبين ومن يستحل الوقيعة بين أئمة الدين ينقولن عنه القول بتحريم زيارة قبور الأنبياء والصالحين، إما جهلا أو بغضا وعنادا ممن أشاع عنه ذلك في الأصل.</span></div> <div style="text-align: justify;"> <span style="color:#000080;">It is strange that Ibn Taymiyah May Allah be pleased with him is on the opinion to visit the graves, even the graves of Kuffar as mentioned previously, and his books on fiqh and Manasik of Hajj are also clear in this regard, However you will find a lot of fanatics disagree with the scholars of religion and transmits from them the saying of Prohibition of visiting the graves of Prophets and righteous, Either out of ignorance or they have bughaz and they are stubborn who propagate (this ugly forgery). [Ibid page 167 rough translation, see also al Kawakib ad-Durriyah bin Imam Muree bin Yusaf page 158]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">d) The scholars of Baghdad defending the Fatwa of Ibn Taymiyah.</span></strong></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">Imam Muree bin Yusaf and Ibn Abdul Hadi quoted the letters of scholars which were sent to Sultan in favour of the Fatwa of Ibn Taymiyah, including the letters of Maaliki scholars, Hanbalee scholars like Jamal ud din Yusaf al Hanbalee, Imam Safi ud din (Abdul Momin) bin Abdul Haq Hanbalee (d 739 h), &nbsp;one of the letter from the scholars of Baghdad states:</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">&nbsp;فإنه لما قرع أسماع أهل البلاد المشرقية والنواحي العراقية التضييق على شيخ الإسلام تقي الدين أبي العباس أحمد بن تيمية سلمه الله عظم ذلك على المسلمين وشق على ذوي الدين وارتفعت رؤوس الملحدين وجابت نفوس أهل الأهواء والمبتدعين ولما رأى علماء أهل هذه الناحية عظم هذه النازلة من شماتة أهل البدع وأهل الأهواء بأكابر الأفاضر وأئمة العلماء أنهوا حال هذا الأمر الفظيع والأمر الشنيع إلى الحضرة الشريفة السلطانية زادها الله شرفا وكتبوا أجوبتهم في تصويب ما أجاب به الشيخ سلمه الله في فتاواه وذكروا من علمه وفضائله بعض ما هو فيه وحملوا ذلك إلى بين يدي مولانا ملك الأمراء أعز الله أنصاره وضاعف اقتداءه غيرة منهم على هذا الدين ونصيحة للإسلام وأمراء المؤمنين</span></div> <div style="text-align: justify;"> <span style="color:#000080;">When people of the cities of Mashriq and those who are living nearby Iraq heard regarding the restrictions against Shaykh ul Islam Taqi ud din Abul Abbas Ahmad bin Taymiyyah, This thing was hard on Muslims and It was burden on the supporters of religion, and the heads of Mulhideen are Raised, and the souls of people of desires and Innovation became happy. When Scholars came to know about this great calamity and when they felt that because of his imprisonment people of innovations and desires are mocking the great scholars and Imams then they brought this unpleasant and daunting news in the honest court of Sultan. They (the scholars) wrote fatawa in agreement of the fatwa of shaykh and mentioned the knowledge and virtues of shaykh... [al Uqood ad-Durriyah 1/367]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">Imam Muree bin Yusaf said after quoting these letters:</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">&quot; قلت والظاهر أن هذه الكتب لم تصل للسلطان الملك الناصر، إما لعدم من يوصلها أو لموت الشيخ قبل وصولها،&nbsp;</span></div> <div style="text-align: justify;"> <span style="color:#000080;">I say apparently these letters were never received by Sultan Malik Nasir. either because there was no one to take them (to Sultan) or Shaykh died before they were received [al Kawakib ad-Durruiyah 1/171]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;"><strong>Note: </strong>When some people presented these letters of the scholars to <strong>as-Subki</strong>, he said without any evidence:</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">&quot;I don`t know These are made up by those Shayateen who are not good in their works, or these are really from scholars but in reality they are ignorants.&quot; [Shifa as-Siqam page 301]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">But then he tried to reply the letters as will be shown below.</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">e) Letter from a Maaliki scholar, Muhammad bin Abdul Rahman Baghdadi Khadim of a Group of Malikis from Madrassah ash-Shareefah al Mustansariyah</span></strong></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">Following letter was sent by &nbsp;Muhammad bin Abdul Rahman Baghdadi &nbsp;(701 h to 767 h) Khadim of a Group of Malikis from Madrassah ash-Shareefah al Mustansariyah stated:</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">ما أجاب به الشيخ الأجل الأوحد بقية السلف وقدوة الخلف رئيس المحققين وخلاصة المدققين تقي الملة والحق والدين</span></div> <div style="text-align: justify;"> <span style="color:#000080;">من الخلاف في هذه المسألة صحيح منقول في غير ما كتاب من كتب أهل العلم لا اعتراض عليه في ذلك إذ ليس في ذلك ثلب لرسول الله ولا غض من قدره</span></div> <div style="text-align: justify;"> <span style="color:#000080;">وقد نص الشيخ أبو محمد الجويني في كتبه على تحريم السفر لزيارة القبور وهذا اختيار القاضي الإمام عياض بن موسى بن عياض في إكماله وهو من أفضل المتأخرين من أصحابنا</span></div> <div style="text-align: justify;"> <span style="color:#000080;">ومن المدونة ومن قال على المشي إلى المدينة أو بين المقدس فلا يأتيهما أصلا إلا أن يريد الصلاة في مسجديهما فليأتهما</span></div> <div style="text-align: justify;"> <span style="color:#000080;">فلم يجعل نذر زيارة قبره طاعة يجب الوفاء بها إذ من أصلنا أن من نذر طاعة لزمه الوفاء بها كان من جنسها ما هو واجب بالشرع كما هو مذهب أبي حنيفة أو لم يكن</span></div> <div style="text-align: justify;"> <span style="color:#000080;">قال القاضي أبو اسحق اسمعيل بن اسحق عقيب هذه المسألة ولولا الصلاة فيهما لما لزمه إتيانهما ولو كان نذر زيارة طاعة لما لزمه ذلك</span></div> <div style="text-align: justify;"> <span style="color:#000080;">وقد ذكر ذلك القيرواني في تقريبه والشيخ ابن سيرين في تنبيهه وفي المبسوط قال مالك ومن نذر المشي إلى مسجد من المساجد ليصلي فيه قال فإني أكره ذلك له لقوله لاتعمل المطي إلا إلى ثلاثة مساجد المسجد الحرام ومسجد بيت المقدس ومسجدي هذا وروى محمد بن المواز في الموازية إلا أن يكون قريبا فيلزمه الوفاء لأنه ليس بشد رحل</span></div> <div style="text-align: justify;"> <span style="color:#000080;">وقد قال الشيخ أبو عمر بن عبد البر في كتابه التمهيد يحرم على المسلمين أن يتخذوا قبور الأنبياء والصالحين مساجد</span></div> <div style="text-align: justify;"> <span style="color:#000080;">وحيث تقرر هذا فلا يجوز أن ينسب من أجاب في هذه المسألة بأنه سفر منهي عنه إلى الكفر فمن كفره بذلك من غير موجب فإن كان مستبيحا ذلك فهو كافر وإلا فهو فاسق</span></div> <div style="text-align: justify;"> <span style="color:#000080;">قال الإمام أبو عبد الله محمد بن علي المازري في كتاب المعلم من كفر أحدا من أهل القبلة فإن كان مستبيحا ذلك فقد كفر وإلا فهو فاسق يجب على الحاكم إذا رفع أمره إليه أن يؤدبه ويعزره بما يكون رادعا لأمثاله فإن ترك مع القدرة عليه فهو آثم والله تعالى أعلم أه</span></div> <div style="text-align: justify;"> <span style="color:#000080;">He quoted Abu Muhammad Juwaini and Qaadi Iyaad regarding the prohibition of traveling to visit the graves. He also quoted Qadhi Ismaeel bin Ishaq Maliki (d 282 h), Imam Maalik, Muhammad bin al Mawaz, Ibn Abdul Barr, al Maazari, Shaykh Ibn Sireen, al Madawana in favor of Ibn Taymiyyah [, Al uqood ad-Durriyah 1/45, al Kawakib ad-Durruiyah 163-165]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">When as-Subki saw this letter he said This Maaliki is liar in his naql from Abu Muhammad Juwaini and Qaadi Iyaad because Abu Muhammad Juwaini and Qaadi Iyaad never said this [Shifa as-Siqam page 302]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">But this is a big mistake of as-Subki because Imam an-Nawawi, Ibn Hajar asqalani and others also mentioned same fatawa from Abu Muhammad Juwaini and Qaadi Iyaad. In fact even as-Subki himself mentioned these fatawa in &quot;Shifa as-Siqam page 295&quot; and said Imam an-Nawawi mentioned this fatwa in his Sharah Saheeh Muslim not in other books. But we know that Imam an-Nawawi is not alone in quoting this fatwa even Ibn Hajar asqalani and other Maaliki scholars mentioned this fatwa.</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;"><strong>Note: </strong>This Maaliki scholar is not a liar but a Scholar of Maalikis as said by Muhammad Makhloof and Abu Al-Abbaas Al-Hilaali Al-Filaali who wrote his biography, Muhammad Makhloof wrote a short biography on him in his book<strong> Shajarat An-Noor Az-Zakiyyah fi Tabaqaat Al-Maalikiyyah</strong>, He wrote,&nbsp;</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">&ldquo;The polymath, well-versed, and ingenious scholar, the one who raised the banner of the Maaliki school in Iraq; he was a devout worshipper and one of the refined ascetic scholars. He studied at the hands of his father and other scholars. He authored many books, among them a commentary on Al-Irshaad written by his father, Sharh Mukhtasar Ibn Al-Haajib Al-Asli and Al-Fari; he also wrote a lengthy Tafseer and a commentary on Ilm Al-Khilaaf (science of legal differences among jurists) and other books in different areas of knowledge. He was born in 701 AH and passed away in 767 AH.&rdquo;</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">see his biography on Islam web Fatwa No : 290407</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">f) Letter from a Shafiee scholar, Ibn al Katbi Muhammad Shakir Salah al-Din ad-Damishqi (d 763 h)</span></strong></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">He said</span></div> <div style="text-align: justify;"> <span style="color:#000080;">لا ريب أن المملوك وقف على ما سئل عنه الشيخ الإمام العلامة وحيد دهره وفريد عصره تقي الدين أبو العباس أحمد بن تيمية وما أجاب به&nbsp;</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">فوجدته خلاصة ما قاله العلماء في هذا الباب حسب ما اقتضاه الحال من نقله الصحيح وما أدى إليه البحث من الإلزام والالتزام لا يداخله تحامل ولا يعتريه تجاهل وليس فيه والعياذ بالله ما يقتضي الإزراء والتنقيص بمنزلة الرسول&nbsp;</span></div> <div style="text-align: justify;"> <span style="color:#000080;">وكيف يجوز للعلماء أن يحملهم العصبية أن يتفوهوا بالإزراء والتنقيص في حق الرسول&nbsp;</span></div> <div style="text-align: justify;"> <span style="color:#000080;">وهل يجوز أن يتصور متصور أن زيارة قبره تزيد في قدره وهل تركها مما ينقص من تعظيمه&nbsp;</span></div> <div style="text-align: justify;"> <span style="color:#000080;">حاشا للرسول من ذلك</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">نعم لو ذكر ذلك ذاكر ابتداء وكان هناك قرائن تدل على الإزراء والتنقيص أمكن حمله على ذلك مع أنه كان يكون كناية لا صريحا فكيف وقد قاله في معرض السؤال وطريق البحث والجدل&nbsp;</span></div> <div style="text-align: justify;"> <span style="color:#000080;">مع أن المفهوم من كلام العلماء وأنظار العقلاء أن الزيارة ليست عبادة وطاعة لمجردها حتى لو حلف أنه يأتي بعبادة أو طاعة لم يبر بها&nbsp;</span></div> <div style="text-align: justify;"> <span style="color:#000080;">لكن القاضي ابن كج من متأخري أصحابنا ذكر أن نذر هذه الزيارة عنده قربة تلزم ناذرها&nbsp;</span></div> <div style="text-align: justify;"> <span style="color:#000080;">وهو منفرد به لا يساعده في ذلك نقل صريح ولا قياس صحيح والذي يقتضيه مطلق الخبر النبوي في قوله لا تشد الرحال إلى آخره أنه لا يجوز شد الرحال إلى غير ما ذكر أو وجوبه أو ند بيته فإن فعله كان مخالفا لصريح النهي ومخالفة النهي معصية إما كفر أو غيره على قدر المنهى عنه ووجوبه وتحريمه وصفة النهي والزيارة أخص من وجه فالزيارة بغير شد غير منهي عنها ومع الشد منهي عنها&nbsp;</span></div> <div style="text-align: justify;"> <span style="color:#000080;">وبالجملة فما ذكره الشيخ تقي الدين على الوجه المذكور الموقوف عليه لم يستحق عليه عقابا ولا يوجب عتابا</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">والمراحم السلطانية أحرى بالتوسعة والنظر بعين الرأفة والرحمة إليه وللآراء الملكية علو المزيد&nbsp;</span></div> <div style="text-align: justify;"> <span style="color:#000080;">In this letter Muhammad Shakir Salah al-din Shafiee stated after seeking refuge. He stated &quot;Can anyone think that traveling to visit the grave of Prophet peace be upon him will increase His status? or Will it decrease His status if someone do not travel to visit his grave? For sure this is not the case. It is understood from the sayings of Scholars that (traveling) to visit the graves is not a worship and whoever vows that he will travel and worship there then he should not fulfill his vow. Among our Later companions Qadhi Ibn al Kaj said this is Qurbah and it is obligatory to fulfill this vow. But he is alone in it and He has no support of Clear Naqal and Authentic Qiyas. In this chapter the true saying is the saying of Prophet peace be upon him &quot;&quot;Do not tie the camel saddle to set out a journey except the three mosques&quot; So whenever one travels to seek blessings apart from three mosques then he is going against clear prohibition, and going against clear prohibition is a sin or kufr. If this visiting is without traveling than there is no prohibition. [al Uqud ad-Durriyah page 359-361, al Kuwakib ad-Durriyah 162-163]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">g) Abu Umar and Abdullah bin abi waleed Maaliki, The scholars of ash-Sham.</span></strong></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">They said in their letter</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">السفر إلى غير المساجد الثلاثة ليس بمشروع وأما من سافر إلى مسجد النبي ليصلي فيه ويسلم على النبي وعلى صاحبيه رضي الله عنهما فمشروع كما ذكر باتفاق العلماء</span></div> <div style="text-align: justify;"> <span style="color:#000080;">وأما لو قصد إعمال المطي لزيارته ولم يقصد الصلاة فهذا السفر إذا ذكر رجل فيه خلافا للعلماء وأن منهم من قال إنه منهي عنه ومنهم من قال أنه مباح وأنه على القولين ليس بطاعة ولا قربة فمن جعله طاعة وقربة على مقتضى هذين القولين كان حراما بالإجماع وذكر حجة كل قول منهما أو رجح أحد القولين لم يلزمه ما يلزم من تنقص إذ لا تنقص ولا إزراء بالنبي</span></div> <div style="text-align: justify;"> <span style="color:#000080;">وقد قال مالك رحمه الله لسائل سأله أنه نذر أن يأتي قبر النبي فقال إن كان أراد مسجد النبي فليأته وليصل فيه وإن كان أراد القبر فلا يفعل للحديث الذي جاء لا تعمل المطي إلا إلى ثلاثة مساجد والله أعلم</span></div> <div style="text-align: justify;"> <span style="color:#000080;">They said: Traveling other than three mosques is not allowed. But If this traveling is for visiting the Masjid of Prophet peace be upon him, pray there, sending blessings upon him, and his companions is allowed with the agreement of the scholars. If the visiting is not to pray in the mosque rather only to visit the grave then there is dispute among the scholars in this issue that it is prohibited or allowed.... Then he quoted the fatwa of Imaam Maalik which is not fulfilling the vow if the intent is only to visit the grave, and if the intent is to visit the mosque and praying there than it should be fulfilled.&nbsp;</span></div> <div style="text-align: justify;"> <span style="color:#000080;">[al Kuwakib ad-Durriyah 165-166]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">h, i) The letters of Jamal ud din Yusaf bin Abdul Salam al Batti al Hanbalee, and Abdul Khaliq al Khateeb</span></strong></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">Abdul Momin bin Abdul Khaliq al Khateeb started with Praising Allah and sending blessings on Prophet peace be upon him and quoted fatawa of Shafiees and Maalikis and ended with praise of Allah.</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">Shaykh Jamal ud din Yusaf said</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">وما جاء من الأحاديث في استحباب زيارة القبور فمحمول على ما لم يكن فيه شد رحل وإعمال مطي جمعا بينهما<br /> The ahadith on recomendation of visiting the graves just means visiting the graves of the own city, these ahadith does not prove traveling towards them to attain barakah. [Al Uqud ad-Durriyah page 233, al Kawakib ad-Durriyah]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">j) Imam ad-Dahabi defended him in Tarjumah Shaykh ul Islam</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">ثم ظفروا له بمسألة السفر لزيارة قبور النبيين، وأن السفر وشد الرحال لذلك منهي عنه؛ لقوله عليه السلام: &laquo;لا تُشد الرحال إلا إلى ثلاثة مساجد&raquo; مع اعترافه بأن الزيارة بلا شد رحلٍ قربةٌ، وشنعوا عليه بها واستعتوا عليه، وكتب فيها جماعةٌ بأنه يلزم من منعه شائبة تنقصٍ للنبوة؛ فيَكْفُر بذلك، وأفتى عدة بأنه مخطئٌ في ذلك خطأ المجتهدين المغفور لهم، ووافقه جماعة وكبرت القضية؛</span></div> <div style="text-align: justify;"> <span style="color:#000080;">Then he raised the issue that travelling to visit the graves of Anbiya is not allowed because of the hadith of Prophet peave be upon him &quot;Do not tie the camel saddle to set out a journey except the three mosques&quot; with the acknowledgment that visiting without travelling is the source of qurbah. And because of that he was attacked and wronged. And a group wrote whoever &nbsp;has forbade it, he has defected the nabuwwah and they did takfir because of it. Others gave fatwa that its a mistake like the mistake of mujtahideen and he will be forgiven because of that, this is accepted by a Jama`h and big judges. (end quote)</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;"><strong>Comment:</strong> So for great Judges Ibn Taymiyyah was forgiven because he has used hadith, sahaba and the sayings of scholars in his view. He was not the first in this view. Yes some wahdatul wajoodis did takfir and showed his forged fatwa to sultan, but they were refuted by the judges and scholars of his time and the scholars who came later including <strong>Ibn Hajar asqalani who said:</strong></span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">، وعقدت له بسبب ذلك عدة مجالس بالقاهرة ، وبدمشق ، ولا يحفظ عن أحد منهم أنه أفتى بزندقته ، ولا حكم بسفك دمه مع شدة المتعصبين عليه حينئذ من أهل الدولة ، حتى حبس بالقاهرة ، ثم بالإسكندرية ، ومع ذلك فكلهم معترف بسعة علمه ، وكثرة ورعه ، وزهده ، ووصفه بالسخاء ، والشجاعة ، وغير ذلك من قيامه في نصر الإسلام ، والدعوة إلى الله تعالى في السر والعلانية</span></div> <div style="text-align: justify;"> <span style="color:#000080;">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. [introduction to al-Radd al-Waafir by Hafidh Ibn Hajar asqalani]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">and ad-Dahabi defended him by saying:</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">&nbsp;وأوذي رحمه الله في ذات الله تعالى من قبل المخالفين، وأخيف في نصرة السنة المحضة، حتى سار على منارة، وعلى وضوح، ولكن الله جمع له قلوب أهل التقوى، وجمعهم على محبته، والدعاء له، وكبت الله أعداءه،</span></div> <div style="text-align: justify;"> <span style="color:#000080;">And he Rahimullah was harmed in his path to Allāh by the opposers, threatened because he aided the pure Sunnah until Allāh raised his lighthouse, and united the hearts of the people of piety upon love of him and supplication for him, and Allah crushed his enemies [quoted from al-Dhahabī by Ibn Rajab al-Ḥanbalī in Dhayl Ṭabaqāt al-Ḥanābilah (4/496-497) through his work Muʿjam al-Shuyūkh, quoted by Abu Zahra in Hiyat Shaykh al Islam page 777, Omar bin Saood quoted in Sharah Limiyah 1/7 from Mojam ash-Shuyukh]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">Imam ad-Dahabi said:</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">قلت وله خبرة تامة بالرجال وجرحهم وتعديلهم وطبقاتهم ومعرفة بفنون الحديث وبالعالي والنازل وبالصحيح والسقيم مع حفظه لمتونه الذي انفرد به فلا يبلغ أحد في العصر رتبته ولا يقاربه وهو عجب في استحضاره واستخراج الحجج منه وإليه المنتهى في عزوه إلى الكتب الستة والمسند بحيث يصدق عليه أن يقال كل حديث لا يعرفه ابن تيمية فليس بحديث ولكن الإحاطة لله غير أنه يغترف من بحر وغيره من الأئمة يغترفون من السواقي&nbsp;</span></div> <div style="text-align: justify;"> <span style="color:#000080;">&ldquo;I say: He had knowledge regarding narrators, regarding their criticism and praise, and their category, and knowledge of sciences of Hadith, and &lsquo;Aali and Naazil, and Authentic and inauthentic, with his specialization in Hifz of texts, so no one reaches his status during his time, not even near him... such that It would be true if said: &ldquo;Every hadith (narration) which Ibn Taymiyyah does not know, is not a Hadith&rdquo;. The (knowledge) is sorrounded by Allah (only) but the difference (between Ibn Tamiyah and other schoars is that) He was and ocean (of knowledge) and other scholars are streams which came out from it.</span></div> <div style="text-align: justify;"> <span style="color:#000080;">[Tarjumah Shaykh ul Islam by Imam ad-Dahabee p 241, dhaylh Tabaqat Al-Hanabilah by Ibn Rajab hanbalee 4/500, al Uqood ad-Durriyah by Ibn Abdul Hadi p 41, Shahadah az-Zakiyah page 41]&nbsp;</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">k) Imam al Ayni Hanafi said:</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">ولم يكن بحثه فيما صدر عنه في مسألة الزيارة والطلاق إلا عن اجتهاد سائغ بالاتفاق، والمجتهد في الحالين مأجور مثاب، وليس فيه شيء مما يلام أو يعاب، ولكن حملهم على ذلك حسدهم الظاهر، وكيدهم الباهر، وكفى للحاسد ذماً آخر سورة الفلق، في احتراقاته بالقلق،</span></div> <div style="text-align: justify;"> <span style="color:#000080;">Whatever he said regarding the issue of &quot;Ziyarah&quot; and &quot;Talaq&quot; is his Ijtihaad, which is allowed by the agreement. The Mujtahid get the thawab whether he is right or even when he is wrong. AND THEN THERE IS NOTHING IN HIS (THE FATAWA OF ZIYARAH AND TALAQ) WHICH SHOULD BE BLAMED AND CONDEMNED, envious tried to make his name bad by doing mischievous things. The last verse of Surah Falaq is enough in refutation of envious. he burns because he is anxious. [Taqreez of al Ayni on the book &quot;Radd al Wafir&quot;, Ghayat al Amani 2/157]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">He not even defended and praised ibn Taymiyah rather wrote a full Sharah on the book of Shaykh al Islam Ibn Taymiyyah by the name of &quot;العلم الهيب في شرح الكلم الطيب&quot; in which<strong> he said</strong> on page 32, that This book is authored by</span></div> <div style="text-align: justify;"> <span style="color:#000080;">الامام العالم العلامة الاوحد الرحلة الفهامة شيخ الاسلام والمسلمين: تقي الدين أحمد بن عبد الحليم بن تيمية الحرانى تغمده الله برحمته واسكنه بحبوح جنته وحين وقع نظرهم عليه انكبوا بالالتفات اليه</span></div> <div style="text-align: justify;"> <span style="color:#000080;">The Imam, The Scholar, The Allama.. The Knowledgeable Shaykh al Islam of the Muslims Taqi ad-Din Ahmad bin Abdul Haleem Ibn Taymiyah al Harrani May Allah have mercy on him and GRANT HIM THE BEST PLACE IN JANNAH..</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">Al-Ayni also said:&nbsp;</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">فمن قال هو كافر فهو كافر حقيق، ومن نسبه إلى الزندقة فهو زنديق، وكيف يكون ذلك وقد سارت تصانيفه إلى الآفاق، وليس فيها شيء مما يدل على الزيغ والشقاق</span></div> <div style="text-align: justify;"> <span style="color:#000080;">&quot;Whoever says ibn Taymiyyah is a kaafir then he is in reality himself a kaafir, and the one who accuses him of heresy is himself a heretic. How is this possible when his works are widely available and there is no hint of deviation or dissension contained therein.&quot; [Taqreez of al Ayni on the book &quot;Radd al Wafir&quot;, Ghayat al Amani 2/157, The Last paragraph of the translation is taken from salafipublications]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">l) Taqi ud din as-Subki accepting the truth</span></strong></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">He said in Shifa as-Siqaam page 265</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">&quot;That&#39;s why most of authors while discussing the Manasik &nbsp;say that it is expedient to visit the grave of Messenger of Allah peace be upon him along with that make the intention of going to Masjid al Nabvi and praying there. Those who denounce visiting graves in fact do not reject the visiting of graves but actually describe the way of Mustahb Ziyarah and that is to do the intention of going to Masjid also&quot;</span></div> <div style="text-align: justify;"> <span style="color:#000080;">He clearly said most of the authors say while making intention of visiting grave it is better to make intention to visit the Masjid al Nabvi and praying there.&nbsp;</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;"><strong>Note: </strong>Ibn Abdul Hadi was not alone in refuting as-Subki rather</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">1. Abul Muzaffar Yusaf bin Muhammad al Hanbalee (696h to 776h) [Trustworthy Imam Radd al Wafir 1/131] wrote الحمية الإسلامية في الإنتصار لمذهب ابن تيمية in refutation of as-Subki.</span></div> <div style="text-align: justify;"> <span style="color:#000080;">and</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="color:#000080;">2. Abu Abdullah Muhammad bin Jamal al-din Yusaf ash-Shafiee Yemeni [Shaykh, The Imam, Allama see Ghayat al Eemani 1/623] wrote قصيدة في الرد على التقي السبكي والدفاع عن ابن تيمية in refutation of as-Subki.&nbsp;</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">When as-Subki said regarding Ibn Taymiyah after his death:</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">لو كان حياً يرى قولي ويفهمه ... رددت ما قال أقفو أثر سبسبه كما رددت عليه في الطلاق وفي ... ترك الزيارة رداً غير مشتبه</span></div> <div style="text-align: justify;"> <span style="color:#000080;">If he was alive, he would listen and understand that I wrote a refutation.. As I refuted on the issue of divorce and visiting the graves.. [Quoted by his student Safadi in al Wafi bil wafiyat 21/172]</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">Imam Abul Muzaffar Yusaf bin Muhammad (696h to 776h) [Trustworthy Imam, see Radd al Wafir 1/131] wrote:&nbsp;</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">الحمية الإسلامية في الإنتصار لمذهب ابن تيمية</span></div> <div style="text-align: justify;"> <span style="color:#000080;">in refutation of as-Subki, Just quoting two lines from it,</span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <strong><span style="color:#000080;">He said:</span></strong></div> <div style="text-align: justify;"> <span style="color:#000080;">لكن إذا الأسد الضرغام غاب عن الـ ... ـعرين تسمع فيه ضج ثعلبه</span></div> <div style="text-align: justify;"> <span style="color:#000080;">كذا الجبان خلا في البر صاح ألا ... مبارزٌ وتغالى في توثبه</span></div> <div style="text-align: justify;"> <span style="color:#000080;">When the Powerful Lion (Ibn Taymiyah) is not in the Jungle, You hear the noises of the fox (as-Subki).</span></div> <div style="text-align: justify;"> <span style="color:#000080;">Coward ask for someone to come against him when there is no one in the ring. [quoted by Mahmud al Alusi in Ghayat al Amani 1/430]</span></div> </div> The praise of the muftis of four Madahib on Jala al Aynayn 2016-09-04T04:03:11+00:00 2016-09-04T04:03:11+00:00 http://www.systemoflife.com/articles/refutation/2000145-the-praise-of-the-muftis-of-four-madahib-on-jala-al-aynayn Asim ul Haq aaim_14@yahoo.com <div class="feed-description"><div style="text-align: justify;"> <span style="font-family:times new roman,times,serif;"><span style="font-size:18px;"><span style="color:#000080;">The praise of the book &quot;Jala al Aynayn&quot; And its Author &quot;Nu&rsquo;man al-Alusi al Hanafi&quot;, the son of &quot;Shihab ud din Mahmud al Alusi&quot; The author of &quot;Ruh al M`ani&quot;.</span></span></span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="font-family:times new roman,times,serif;"><span style="font-size:18px;"><span style="color:#000080;">In this book He answered Ibn Hajr al Haytami the sufi, who wrote against Shaykh al Islam Ibn Taymiyah and proved that actually Ibn Taymiyah was on the way of truth, this made the extremist sufi an-Nabhani furious and he wrote against Nu&#39;man al Alusi.</span></span></span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="font-family:times new roman,times,serif;"><span style="font-size:18px;"><span style="color:#000080;">But an-Nabhani failed to realize that the scholars of four Madahib praised this book and its author.</span></span></span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="font-family:times new roman,times,serif;"><span style="font-size:18px;"><span style="color:#000080;">1. The descendant of Umar ibn al Khattab, Ahmad Izzat Bashah al Farooqi al Umari al Hanafi wrote a taqreez on &quot;Jala al Aynayn&quot; in which he said:</span></span></span></div> <div style="text-align: justify;"> <span style="font-family:times new roman,times,serif;"><span style="font-size:18px;"><span style="color:#000080;">فرأيت الصواب ما قد حكاه ... نص هذا الكتاب من غير مين</span></span></span></div> <div style="text-align: justify;"> <span style="font-family:times new roman,times,serif;"><span style="font-size:18px;"><span style="color:#000080;">I saw truth in what the author mentioned in the book, The text of this book have no problems. &nbsp;</span></span></span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="font-family:times new roman,times,serif;"><span style="font-size:18px;"><span style="color:#000080;">Then he said:</span></span></span></div> <div style="text-align: justify;"> <span style="font-family:times new roman,times,serif;"><span style="font-size:18px;"><span style="color:#000080;">أشعري المقام علماً وحكماً ... سلفي الطراز في الاثنين</span></span></span></div> <div style="text-align: justify;"> <span style="font-family:times new roman,times,serif;"><span style="font-size:18px;"><span style="color:#000080;">علوي نجاره من قريش ... هاشمي الآباء والجدين</span></span></span></div> <div style="text-align: justify;"> <span style="font-family:times new roman,times,serif;"><span style="font-size:18px;"><span style="color:#000080;">He is on the level of (Abul Hasan) Ash`ari in knowledge and wisdom, His way was the way of salaf. He was Alwi (the descendant of Ali ra) and his asl is quraish, his forefathers are Hashami. [Ghayat al Amani 2/63-64]</span></span></span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="font-family:times new roman,times,serif;"><span style="font-size:18px;"><span style="color:#000080;">Then Shukri al Alusi mentioned the biography of Ahmad Izzat Basha, and said:</span></span></span></div> <div style="text-align: justify;"> <span style="font-family:times new roman,times,serif;"><span style="font-size:18px;"><span style="color:#000080;">وكان عليه الرحمة حنفيّ المذهب، سلفيَّ العقيدة،</span></span></span></div> <div style="text-align: justify;"> <span style="font-family:times new roman,times,serif;"><span style="font-size:18px;"><span style="color:#000080;">He May Allah have mercy on him was Hanafi in madhab and Salafi in aqeedah. [Ghatay al Amani 2/67]</span></span></span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="font-family:times new roman,times,serif;"><span style="font-size:18px;"><span style="color:#000080;">2. Ahmad Bak Shavi al Shafiee also wrote Taqreez on the book &quot;Jala al Aynayn&quot;, in which he said:</span></span></span></div> <div style="text-align: justify;"> <span style="font-family:times new roman,times,serif;"><span style="font-size:18px;"><span style="color:#000080;">قد جلا من غياهب الشك عيناً ... بجلاء العينين للأذهان</span></span></span></div> <div style="text-align: justify;"> <span style="font-family:times new roman,times,serif;"><span style="font-size:18px;"><span style="color:#000080;">Due to the book &quot;Jala al Aynayn&quot; He Cleared the doubts. [Ghayat al Amani 2/68]</span></span></span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="font-family:times new roman,times,serif;"><span style="font-size:18px;"><span style="color:#000080;">Then Shukri al Alusi mentioed Ahmad Bak Shavi&#39;s biography and said:</span></span></span></div> <div style="text-align: justify;"> <span style="font-family:times new roman,times,serif;"><span style="font-size:18px;"><span style="color:#000080;">وكان رحمه الله تعالى شافعي المذهب، لا يميل إلى غير مذهبه ولا يذهب، غير أنه لا يستحسن رأي الغلاة من الشافعية، وكان يختار كإمامه الآراء السلفية، والله يتولى الصالحين.</span></span></span></div> <div style="text-align: justify;"> <span style="font-family:times new roman,times,serif;"><span style="font-size:18px;"><span style="color:#000080;">He May Allah have mercy on him was Shafiee in madhab, he was not inclined towards other madahib, He was not like extreme Shafiees (like an-Nabhani etc), He agreed with the opinions of his Salafi Imam (ash-Shafiee). [Ghayat al Amani 2/71]</span></span></span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="font-family:times new roman,times,serif;"><span style="font-size:18px;"><span style="color:#000080;">3. The Mufti of Basrah Abdul Hameed Bak Shavi also wrote taqreez on the book, in which he said:</span></span></span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="font-family:times new roman,times,serif;"><span style="font-size:18px;"><span style="color:#000080;">أبا ثابت يهنيك أنك ثابت ... على الحق إذ زلت عن الحق أرجل</span></span></span></div> <div style="text-align: justify;"> <span style="font-family:times new roman,times,serif;"><span style="font-size:18px;"><span style="color:#000080;">Abu Thabit, congratulations, you were on the path of truth at that time when the legs were shivering. [Ghayat al Amani 2/71]</span></span></span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="font-family:times new roman,times,serif;"><span style="font-size:18px;"><span style="color:#000080;">after quoting his biography, Shukri al Alusi said:</span></span></span></div> <div style="text-align: justify;"> <span style="font-family:times new roman,times,serif;"><span style="font-size:18px;"><span style="color:#000080;">وقد بقي أفاضل كثيرون ممن قرظ &quot;جلاء العينين&quot; وأثنى عليه بما هو مطبوع مع الكتاب وبما ورد بعد الطبع، ولو استقصينا جميع ذلك مع تراجم المقرظين لاحتمل أن يكون سفراً كبيراً، وما ذكرناه كاف في المقصود، وهو إبطال قول النبهاني المخذول في شأن كتاب &quot;جلاء العينين&quot; وتبين أنه كذب وافترى فيما ذكره في كتابه.</span></span></span></div> <div style="text-align: justify;"> <span style="font-family:times new roman,times,serif;"><span style="font-size:18px;"><span style="color:#000080;">There are many scholars who wrote taqreez on &quot;Jala al aynayn&quot; and praised the book which are published with the book and there are others which are not yet published, If we try to mention &nbsp;all of these praises along with the biographies of their writers, then a big volume is needed. What I have mentioned is enough which rejects the sayings of an-Nabhani against the importance of the book &quot;Jala al Aynayn&quot;. [Ghayat al Amani 2/76]</span></span></span></div> </div> <div class="feed-description"><div style="text-align: justify;"> <span style="font-family:times new roman,times,serif;"><span style="font-size:18px;"><span style="color:#000080;">The praise of the book &quot;Jala al Aynayn&quot; And its Author &quot;Nu&rsquo;man al-Alusi al Hanafi&quot;, the son of &quot;Shihab ud din Mahmud al Alusi&quot; The author of &quot;Ruh al M`ani&quot;.</span></span></span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="font-family:times new roman,times,serif;"><span style="font-size:18px;"><span style="color:#000080;">In this book He answered Ibn Hajr al Haytami the sufi, who wrote against Shaykh al Islam Ibn Taymiyah and proved that actually Ibn Taymiyah was on the way of truth, this made the extremist sufi an-Nabhani furious and he wrote against Nu&#39;man al Alusi.</span></span></span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="font-family:times new roman,times,serif;"><span style="font-size:18px;"><span style="color:#000080;">But an-Nabhani failed to realize that the scholars of four Madahib praised this book and its author.</span></span></span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="font-family:times new roman,times,serif;"><span style="font-size:18px;"><span style="color:#000080;">1. The descendant of Umar ibn al Khattab, Ahmad Izzat Bashah al Farooqi al Umari al Hanafi wrote a taqreez on &quot;Jala al Aynayn&quot; in which he said:</span></span></span></div> <div style="text-align: justify;"> <span style="font-family:times new roman,times,serif;"><span style="font-size:18px;"><span style="color:#000080;">فرأيت الصواب ما قد حكاه ... نص هذا الكتاب من غير مين</span></span></span></div> <div style="text-align: justify;"> <span style="font-family:times new roman,times,serif;"><span style="font-size:18px;"><span style="color:#000080;">I saw truth in what the author mentioned in the book, The text of this book have no problems. &nbsp;</span></span></span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="font-family:times new roman,times,serif;"><span style="font-size:18px;"><span style="color:#000080;">Then he said:</span></span></span></div> <div style="text-align: justify;"> <span style="font-family:times new roman,times,serif;"><span style="font-size:18px;"><span style="color:#000080;">أشعري المقام علماً وحكماً ... سلفي الطراز في الاثنين</span></span></span></div> <div style="text-align: justify;"> <span style="font-family:times new roman,times,serif;"><span style="font-size:18px;"><span style="color:#000080;">علوي نجاره من قريش ... هاشمي الآباء والجدين</span></span></span></div> <div style="text-align: justify;"> <span style="font-family:times new roman,times,serif;"><span style="font-size:18px;"><span style="color:#000080;">He is on the level of (Abul Hasan) Ash`ari in knowledge and wisdom, His way was the way of salaf. He was Alwi (the descendant of Ali ra) and his asl is quraish, his forefathers are Hashami. [Ghayat al Amani 2/63-64]</span></span></span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="font-family:times new roman,times,serif;"><span style="font-size:18px;"><span style="color:#000080;">Then Shukri al Alusi mentioned the biography of Ahmad Izzat Basha, and said:</span></span></span></div> <div style="text-align: justify;"> <span style="font-family:times new roman,times,serif;"><span style="font-size:18px;"><span style="color:#000080;">وكان عليه الرحمة حنفيّ المذهب، سلفيَّ العقيدة،</span></span></span></div> <div style="text-align: justify;"> <span style="font-family:times new roman,times,serif;"><span style="font-size:18px;"><span style="color:#000080;">He May Allah have mercy on him was Hanafi in madhab and Salafi in aqeedah. [Ghatay al Amani 2/67]</span></span></span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="font-family:times new roman,times,serif;"><span style="font-size:18px;"><span style="color:#000080;">2. Ahmad Bak Shavi al Shafiee also wrote Taqreez on the book &quot;Jala al Aynayn&quot;, in which he said:</span></span></span></div> <div style="text-align: justify;"> <span style="font-family:times new roman,times,serif;"><span style="font-size:18px;"><span style="color:#000080;">قد جلا من غياهب الشك عيناً ... بجلاء العينين للأذهان</span></span></span></div> <div style="text-align: justify;"> <span style="font-family:times new roman,times,serif;"><span style="font-size:18px;"><span style="color:#000080;">Due to the book &quot;Jala al Aynayn&quot; He Cleared the doubts. [Ghayat al Amani 2/68]</span></span></span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="font-family:times new roman,times,serif;"><span style="font-size:18px;"><span style="color:#000080;">Then Shukri al Alusi mentioed Ahmad Bak Shavi&#39;s biography and said:</span></span></span></div> <div style="text-align: justify;"> <span style="font-family:times new roman,times,serif;"><span style="font-size:18px;"><span style="color:#000080;">وكان رحمه الله تعالى شافعي المذهب، لا يميل إلى غير مذهبه ولا يذهب، غير أنه لا يستحسن رأي الغلاة من الشافعية، وكان يختار كإمامه الآراء السلفية، والله يتولى الصالحين.</span></span></span></div> <div style="text-align: justify;"> <span style="font-family:times new roman,times,serif;"><span style="font-size:18px;"><span style="color:#000080;">He May Allah have mercy on him was Shafiee in madhab, he was not inclined towards other madahib, He was not like extreme Shafiees (like an-Nabhani etc), He agreed with the opinions of his Salafi Imam (ash-Shafiee). [Ghayat al Amani 2/71]</span></span></span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="font-family:times new roman,times,serif;"><span style="font-size:18px;"><span style="color:#000080;">3. The Mufti of Basrah Abdul Hameed Bak Shavi also wrote taqreez on the book, in which he said:</span></span></span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="font-family:times new roman,times,serif;"><span style="font-size:18px;"><span style="color:#000080;">أبا ثابت يهنيك أنك ثابت ... على الحق إذ زلت عن الحق أرجل</span></span></span></div> <div style="text-align: justify;"> <span style="font-family:times new roman,times,serif;"><span style="font-size:18px;"><span style="color:#000080;">Abu Thabit, congratulations, you were on the path of truth at that time when the legs were shivering. [Ghayat al Amani 2/71]</span></span></span></div> <div style="text-align: justify;"> &nbsp;</div> <div style="text-align: justify;"> <span style="font-family:times new roman,times,serif;"><span style="font-size:18px;"><span style="color:#000080;">after quoting his biography, Shukri al Alusi said:</span></span></span></div> <div style="text-align: justify;"> <span style="font-family:times new roman,times,serif;"><span style="font-size:18px;"><span style="color:#000080;">وقد بقي أفاضل كثيرون ممن قرظ &quot;جلاء العينين&quot; وأثنى عليه بما هو مطبوع مع الكتاب وبما ورد بعد الطبع، ولو استقصينا جميع ذلك مع تراجم المقرظين لاحتمل أن يكون سفراً كبيراً، وما ذكرناه كاف في المقصود، وهو إبطال قول النبهاني المخذول في شأن كتاب &quot;جلاء العينين&quot; وتبين أنه كذب وافترى فيما ذكره في كتابه.</span></span></span></div> <div style="text-align: justify;"> <span style="font-family:times new roman,times,serif;"><span style="font-size:18px;"><span style="color:#000080;">There are many scholars who wrote taqreez on &quot;Jala al aynayn&quot; and praised the book which are published with the book and there are others which are not yet published, If we try to mention &nbsp;all of these praises along with the biographies of their writers, then a big volume is needed. What I have mentioned is enough which rejects the sayings of an-Nabhani against the importance of the book &quot;Jala al Aynayn&quot;. [Ghayat al Amani 2/76]</span></span></span></div> </div>