Ibn Kathir on Shirk and innovations

Ibn Kathir on shirk and innovations.

Contents:

1. His comments on the beliefs of people regarding a Waliyah, Sayyida Nafeesa

2. His comments onshirki beliefs of people regarding Adi bin Musafir student of Shaykh Abdul Qadir jeylani.

3. Comments on false karamaat attributed to Shaykh Abdul Qadir Jeylani

4. Comments on the grave Khidr bin Nasr

5. Ibn Katheer’s comments on Kitab al Istigatha of Ibn Taymiyyah

6. His comments on al Baki who wrote against Ibn Taymiyah on asking help from dead and did his takfeer.

7. His comments on fake pious claiming to be a wali.

8. His comments on Ibn Abdul Had hanbali who wrote jaw breaking book against Istigatha through dead which was refutation of as-Subki.

9. His comments on Ibn Qayyim.

10. His comments on sufis who forged fatwa of Ibn Taymiyyah on visiting graves.

11. Real Karamaat, comments on Spanish Imam Baqy bin Makhlad.

12. Comments on Anbiya doing tasarruf.

13. Comments on whether Prophet peace be upon him was present and knowing even before he was born.

14. Comments of Hallaj

15. Comments on complete knowledge of unseen.

16. Comments on how to seek wasilah.

17. Dreams against Shariyah are not evidence in deen.

18. Accepted the narration of Umar bin al Khattab where he withheld the body of a Prophet or Wali from people who were using him as means to seek rain from Allah.

19. Every created being has a shadow including Angels.

20. Whether one may see Prophet peace be upon him while awake.

 

1. Ibn Kathir said about Sayyida Nafeesa

. قال: ولأهل مصر فيها اعتقاد. قلت: وإلى الآن قد بالغ العامة في اعتقادهم فيها وفي غيرها كثيرا جدا، ولا سيما عوام مصر فإنهم يطلقون فيها عبارات بشيعة مجازفة تؤدي إلى الكفر والشرك، وألفاظا كثيرة ينبغي أن يعرفوا أنها لا تجوز

He (Ibn Khilkan) said: people of Egypt have aiteqaad (belief) on her (Sayyida Nafisa). I (Ibn Kathir) say: Now the public has greatly exaggerated their belief regarding her and others (among the auliya like her). The people of Egypt use dangerous phrases regarding her that leads them to disbelief and polytheism, and many words to which they should know that they are not allowed. (End quote)

Then he said:

والذي ينبغي أن يعتقد فيها ما يليق بمثلها من النساء الصالحات، وأصل عبادة الأصنام من المغالاة في القبور وأصحابها، وقد أمر النبي بتسويه القبور وطمسها، والمغالاة في البشر حرام

ومن زعم أنها تفك من الخشب ( هكذا ) أو أنها تنفع أو تضر بغير مشيئة الله فهو مشرك.رحمها الله وأكرمها.)

The belief (of people) regarding her is not appropriate for righteous women like her, The Origin of Idol worship is Exaggeration for graves and their dwellers, That is why Prophet peace be upon him ordered to level and Obliterate the graves, and Exaggerating anyone is prohibited, And whoever claims that they can benefit or harm without the will of Allah is Mushrik.

(Al Bidaya wall Nihaya under the biography of Sayyedah Nafisah)

Points to be noted:

1. Egyptians used the phrases regarding Sayyida Nafeesah and other auliya which lead them to kufr and shirk.

2. Exaggerated beliefs regarding Auliya is not allowed.

3. Origin of Idol worship started from exaggerating the grave dwellers.

4. It is Sunnah and obligatory to level the graves and not to make anything over them.

5. Whoever claim that Auliyah harm or benefit without the will of Allah is mushriq.

6. Ibn Kathir is totally silent on Istigatha in this quote. So to say that he said istigatha is allowed with the belief that Auliya can help with the will of Allah is quite a stretch since we know Ibn Kathir and his books are filled with anti shirk and Istigatha.

2. Ibn Kathir on Shaykh Adi Bin Musafir student of Shaykh Abdul Qadir Jeylani and Abu al-Najib Suhrawardi.

Ibn Kathir said:

الشيخ عدي بن مسافر

ابن إسماعيل بن موسى بن مروان بن الحسن بن مروان الهكاري، شيخ الطائفة العدوية، أصله من البقاع غربي دمشق، من قرية بيت نار، ثم دخل إلى بغداد فاجتمع فيها بالشيخ عبد القادر والشيخ حماد الدباس، والشيخ عقيل المنبجي، وأبي الوفا الحلواني، وأبي النجيب السهروردي وغيرهم، ثم انفرد عن الناس وتخلى بجبل هكار وبنى له هناك زاوية واعتقده أهل تلك الناحية اعتقادا بليغا، حتى إن منهم من يغلو غلوا كثيرا منكرا ومنهم من يجعله إلها أو شريكا، وهذا اعتقاد فاحش يؤدي إلى الخروج من الدين جملة.

مات في هذه السنة بزاويته وله سبعون سنة، رحمه الله.

Shaykh Adi bin Musafir… Shaykh of the group Adwiya.. people of that place have aiteqaad regarding him, in fact some of them extremely exaggerate and some even make him Ilah and partner (of Allah), this is filthy aqeeda which can take out of the religion fully.

He died in this year at his zawiya at the age of 70 May Allah have mercy on him.

[al Bidaya wal Nihaya vol 12 under 555 h]

If you ask followers of Shaykh Adi, no one would say we consider him Ilah. But like Shaykh Abdul Qadir Jeylani, these people have aqeeda on Shaykh Adi and they ask him help. If Ibn Kathir was alive today he would be called munkir of auliyah.

3. Ibn Kathir said regarding followers of  Shaykh Abdul Qadir al Jeylani.

ويذكرون عنه أقوالا وأفعالا ومكاشفات أكثرها مغالاة

They mentioned his sayings, practices and Mukashifaat, majority of it is extremism. [al Bidaya wal Nihaya vol 12 under 561 h]

That was the practice 600 years ago, what would Ibn Kathir say now?

4. Ibn Kathir on al Khidr bin Nasr.

Ibn Kathir said in al-Bidaya wal Nihaya under the Tarjuma of al-Khidr bin Nasr

وترجمه ابن خلكان في الوفيات ، وقال قبره يزار، وقد زرته غير مرة، ورأيت الناس ينتابون قبره ويتبركون به، وهذا الذي قاله ابن خلكان مما ينكره أهل العلم عليه وعلى أمثاله ممن يعظم القبور

Ibn Khilkaan mentioned his (Khidr`s) biography in al-Wafayāt and said: People visit his grave and i have visited his grave many times and i have seen people visiting his grave and seeking blessings from it. This is what Ibn Khilkaan said. People of knowledge rejected the veneration on his grave and a like[al-Bidaya wal-Nihaya 12/371]

5. Ibn Katheer’s comments on Kitab al Istigatha of Ibn Taymiyyah.

Ibn Katheer on the answer of Ibn Taymiyah to al Bukri on Istigatha through dead., He said:

نقض قوله نقضا أجاد فيه و أفاد و بين ما فيه من حق و باطل في مجلدة كبيرة أبطل فيها أنواع الشرك الاعتقادي و العملي و ما يتفرع منهما بالأدلة و البراهين القاطعة المقبولة التي تسر قلوب أهل السنة و تقر أعينهم عند سماعها و تسود وجوه أهل الأهواء و البدع و يرهقها قتر و ذلة فرحم الله من قبل الحق و نصره و رد الباطل و خذله و أهله

The purpose is that Shaykh (Ibn Taymiyah) refuted al Bukri, and answered him, which is the powerful answer. And he cleared the truth and false in a big volume in which he has proven the types of Amali and Aiteqaadi shirk false with clear and known evidences. This delighted the hearts of Ahlus sunnah and It was soothing for their eyes when they heard this answer. It blackened the faces of people of desires and innovations and they were exausted and humiliated. May Allah have mercy on the one who accepts the truth and helped the one who spoke truth and refuted the false and its followers. [Talkhees kitab al istigatha li ibn katheer 1/52]

It is the book by Ibn Katheer, to know about more details read the discussion of the Muhaqqiq Abdullah as-Suhayli in “Radd ala al Bukri by Ibn Taymiyah” pages 121 to 129

6. His comments on al Bakri who wrote against Ibn Taymiyah on asking help from dead and did his takfeer.

Ibn Kathir said regarding alBakri (the one who went against Ibn Taymiyah on the issue of Istigatha)

الشيخ الإمام الزاهد نور الدين أبو الحسن علي بن يعقوب بن جبريل البكري المصري الشافعي، له تصانيف، وقرأ مسند الشافعي على وزيرة بنت المنجا، ثم إنه أقام بمصر، وقد كان في جملة من ينكر على شيخ الاسلام ابن تيمية، أراد بعض الدولة قتله فهرب واختفى عنده كما تقدم لما كان ابن تيمية مقيما بمصر، وما مثاله إلا مثال ساقية ضعيفة كدرة لا طمت بحرا عظيما صافيا، أو رملة أرادت زوال جبل، وقد أضحك العقلاء عليه، وقد أرا السلطان قتله فشفع فيه بعض الأمراء، ثم أنكر مرة شيئا على الدولة فنفي من القاهرة إلى بلدة يقال لها: ديروط، فكان بها حتى توفي يوم الاثنين سابع ربيع الآخر، ودفن بالقرافة، وكانت جنازته مشهورة غير مشهودة، وكان شيخه ينكر عليه إنكاره على ابن تيمية، ويقول له أنت لا تحسن أن تتكلم.

Shaykh Imam Zaahid Noor al din Abul Hasan bin Yaqoob bin Jibreel al Bukri al Misree ash Shafiee, He wrote books, He recited Musnad ash-Shafiee in front of Wazeerah bint al Manja. Then he resided in egypt. He is in those who are against Shykh al Islam Ibn Tamiyah as a whole. Some of the people of power wanted to kill him and he ran away and took shelter from him (Ibn Tamiyah) as it is mentioned earlier, because Ibn Tamiyah lived in Egypt. His (al Bukri) example is like weak canal who wants to slap Pure and Great Ocean (Ibn Tamiyah), or like the sand (al Bukri) who wants to remove Mountain (Ibn Tamiyah). He made the wise people laugh at him. Sultan wanted to kill him but some of the Umaraa favoured him, Then he rejected somethings of the state and he was thrown out from al Qaahirah to the city called Dewroot. He was there untill he died on Monday 7th of Rabi ul Akhir. He was buried in Qurafa. His funereal was famous but not seen. His teacher used to reject him due to going against Ibn Tamiyah. He said You do not talk good [Al Bidaya wal Nihaya vol 14 page 136]

Comment: So, for Ibn Kathir the stances of al Bukri against Ibn Tamiyah are false. Ibn Tamiyah was pure ocean the mountain and al Bukri who supported Istegatha is a small dirty canal and a sand againt mountain. Own sayings of Ibne Kthir is different, Quoting something in book never means the author agrees with it.

He also said al-Bukri was stopped to give fatwa and thrown out from the city

وذلك لاجترائه وتسرعه على التكفير والقتل والجهل الحامل له على هذا وغيره.

This was because he dared to (give fatawa on) takfeer and killing very early and his ignorance was the reason behind this [AlBidaya wal Nihaya vol 14 page 89]

Comment: This is the same attitude of brailwis in Pakistan. They did takfir of everyone who do not agree with them.

7. His comments on fake pious claiming to be a wali.

Ibn Kathir said regarding Sheikh Yusuf Al-Aqmini a dirty man having lots of Kashf.

وكشوفا كثيرة.

وكان كثير من العوام وغيرهم يعتقدون صلاحه وولايته، وذلك لأنهم لا يعملون شرائط الولاية ولا الصلاح، ولا يعملون أن الكشوف قد تصدر من البر والفاجر، والمؤمن والكافر، كالرهبان وغيرهم، وكالدجال وابن صياد وغيرهم.

فإن الجن تسترق السمع وتلقيه على أذن الإنسي، ولا سيما من يكون مجنونا أو غير نقي الثياب من النجاسة، فلا بد من اختبار صاحب الحال بالكتاب والسنة، فمن وافق حاله كتاب الله وسنة رسوله فهو رجل صالح، سواء كاشف أو لم يكاشف، ومن لم يوافق فليس برجل صالح سواء كاشف أم لا.

قال الشافعي: إذا رأيتم الرجل يمشي على الماء ويطير في الهواء فلا تغتروا به حتى تعرضوا أمره على الكتاب والسنة.

ولما مات هذا الرجل دفن بتربة بسفح قاسيون، وهي مشهورة به شرقي الرواحية، وهي مزخرفة قد اعتنى بها بعض العوام ممن كان يعتقده، فزخرفها وعمل على قبره حجارة منقوشة بالكتابة، وهذا كله من البدع.

He had a lot of Kashf.

Many of the awam and others had the aqeedah that he is righteous and had wilayat (i.e. he is wali), that is because they don’t know the sharaait of Wilayah and al Salaah, neither they know Kashf can happen on the hands of Righteous, sinner, Momin, Kafir, Rahbaan, Dajjal, Ibn Saiyaad and others.

Indeed the jinn listen by hiding and mention in the ears of people specially the one who is majnoon, who is not righteous and the one whose clothes are impure.

It is must to see the state of a man on Quran and sunnah, If his state is according to Quran and sunnah then he is righteous, whether he is having Kashf or not. And if his state is not according to Quran and sunnah then he is not righteous, whether he is having Kashf or not.

al Shafiee said:

If you see someone flying in the air or walking over the water, don’t be fooled by him until you expose him to Quran and sunnah.

When he died he was buried in the graveyard of Qasioon. It is a beautiful graveyard which was beautified by some people who had aqeeda regarding this.. they inscribed stones over his grave and all of these are innovations.

[al Bidaya wal Nihaya vol 13 under the people died in 657 h]

8. His comments on Ibn Abdul Had hanbali who wrote jaw breaking book against Istigatha through dead which was refutation of al-Subki.

Ibn Kathir said:

وفي يوم الأربعاء عاشر جمادى الأولى توفي صاحبنا الشيخ الإمام العالم العلامة الناقد البارع في فنون العلوم شمس الدين محمد بن الشيخ عماد الدين أحمد بن عبد الهادي المقدسي الحنبلي، تغمده الله برحمته، وأسكنه بحبوحة جنته، مرض قريبا من ثلاثة أشهر بقرحة وحمى سل، ثم تفاقم أمره وأفرط به إسهال، وتزايد ضعفه إلى أن توفي يومئذ قبل أذان العصر.

فأخبرني والده أن آخر كلامه أن قال: أشهد أن لا إله إلا الله وأشهد أن محمدا رسول الله اللهم اجعلني من التوابين واجعلني من المتطهرين.

فصلّي عليه يوم الخميس بالجامع المظفري وحضر جنازته قضاة البلد وأعيان الناس من العلماء والأمراء والتجار والعامة، وكانت جنازته حافلة مليحة، عليها ضوء ونور، ودفن بالروضة إلى جانب قبر السيف ابن المجد رحمهما الله تعالى.

وكان مولده في رجب سنة خمس وسبعمائة فلم يبلغ الأربعين، وحصل من العلوم ما لا يبلغه الشيوخ الكبار، وتفنن في الحديث والنحو والتصريف والفقه والتفسير والأصلين والتاريخ والقراءات وله مجاميع وتعاليق مفيدة كثيرة، وكان حافظا جيدا لأسماء الرجال، وطرق الحديث، عارفا بالجرح والتعديل، بصيرا بعلل الحديث، حسن الفهم له، جيد المذاكرة صحيح الذهن مستقيما على طريقة السلف، واتباع الكتاب والسنة، مثابرا على فعل الخيرات.

On Wednesday 10th of Jamadi al Awla Our friend the Shaykh, the Imam, The Scholar, The Allama, The critic, The Master in the arts of knowledge (sciences). Shams ud din Muhammad bin Shaykh Imad ud din bin Ahmad bin Abdulhadi al Maqdasee died. May Allah have mercy on him and grant him Jannah. He had a desease of pustule and tuberculosis for three months, His state became bad with Dysentery, he became more weak and he died on this day before Asr. His father told me when Ibn Adul Hadi was dying his last words (were the Shahadah) أشهد أن لا اله الا الله وأشهد ان محمد رسول الله‏. اللَّهُمَّ اجْعَلْنِي من التَّوَّابِينَ، وَاجْعَلْنِي من المُتطَهِّرِينَ

His funeral was prayed in Jam`e Muzaffari. His funeral was attended by Judges of the city, elders, Scholars, Leaders, Merchants and Public. His funeral was great and packed, There was Light and Nur on it, he was buried beside the grave of Sayf ibn al Majd in al Rawdhah.

He was born in Rajab 705 h, He studied those sciences of knowledge which were not informed to the great scholars. He mastered in syntax (grammar), Hadith, al Tasreef, Fiqh, Tafsir, Usool, History and Qir`at. He had good Majamee and Taleeq (on books). He was a Jayyid Hafidh of Asma wal Rijal and Routs of ahadith. He had knowledge of Jarh wa Tadeel, Expert of Ilal al Hadith. His understandings and memorization were good, His mind was authentic, He was on the path of Salaf, followed Quran and Sunnah, preserver of good deeds. [Al Bidaya wal Nihaya 14/237]

9. His comments on Ibn Qayyim

Imam Ibn Kathir said regarding Imam Ibn Qayyim al Jawziyah

وفي ليلة الخميس ثالث عشر رجب وقت أذان العشاء توفي صاحبنا الشيخ الإمام العلامة شمس الدين محمد بن أبي بكر بن أيوب الزرعي، إمام الجوزية، وابن قيمها، وصلّي عليه بعد صلاة الظهر من الغد بالجامع الأموي، ودفن عند والدته بمقابر الباب الصغير رحمه الله.

ولد في سنة إحدى وتسعين وستمائة، وسمع الحديث، واشتغل بالعلم، وبرع في علوم متعددة، لا سيما علم التفسير والحديث والأصلين.

ولما عاد الشيخ تقي الدين بن تيمية من الديار المصرية في سنة ثنتي عشرة وسبعمائة لازمه إلى أن مات الشيخ فأخذ عنه علما جما، مع ما سلف له من الاشتغال، فصار فريدا في بابه في فنون كثيرة، مع كثرة الطلب ليلا ونهارا، وكثرة الابتهال.

وكان حسن القراءة والخلق، كثير التودد لا يحسد أحدا ولا يؤذيه، ولا يستعيبه ولا يحقد على أحد، وكنت من أصحب الناس له، وأحب الناس إليه، ولا أعرف في هذا العالم في زماننا أكثر عبادة منه، وكانت له طريقة في الصلاة يطيلها جدا ويمد ركوعها وسجودها، ويلومه كثير من أصحابه في بعض الأحيان، فلا يرجع ولا ينزع عن ذلك رحمه الله.

وله من التصانيف الكبار والصغار شيءٌ كثير، وكتب بخطه الحسن شيئا كثيرا، واقتنى من الكتب ما لا يتهيأ لغيره تحصيل عشره من كتب السلف والخلف، وبالجملة كان قليل النظير في مجموعه وأموره وأحواله، والغالب عليه الخير والأخلاق الصالحة، سامحه الله ورحمه.

وقد كان متصديا للإفتاء بمسألة الطلاق التي اختارها الشيخ تقي الدين بن تيمية، وجرت بسببها فصول يطول بسطها مع قاضي القضاة تقي الدين السبكي وغيره، وقد كانت جنازته حافلة رحمه الله، شهدها القضاة والأعيان والصالحون من الخاصة والعامة، وتزاحم الناس على حمل نعشه، وكمل له من العمر ستون سنة رحمه الله..

Our friend Shaykh al Imam Allama Shams ud din Muhammad bin Abi Bakr bin Ayub al Zaree Imam al Jawziyah, son of al Qayyim died on 13th of Rajab Thursday night at the time of the Isha Adhaan, And his Funeral was prayed on next day after the Salah of Dhuhr in Jamiya al Amwi. He was buried next to the grave of his mother in the graveyard of Baab al Sagheer May Allah have mercy on him.

He was born on 691 h, he learned hadith and kept himself busy in seeking knowledge, He attained great proficiency in many branches of knowledge, particularly knowledge of tafseer, hadeeth and usool..

And when Shaykh Taqi ud din Ibn Tamiyah came back from Egypt in 712 h he stayed with him until shaykh died. learning a great deal of knowledge from him, along with the knowledge he had already occupied himself in obtaining. So he became a singular scholar in many branches of knowledge.

He was a good qari, He had good manners, he was very friendly. He had no envy for anyone neither did he harmed anyone. He was not the one who find faults in others neither he had hatred for anyone.  was one of those who most often kept company with him and I was one of the most beloved of people to him. I don’t know anyone in my era who worshipped more then him. His prayer used to be very lengthy, with prolonged bowing and prostration. His companions would often reproach him for this, yet he never retorted back, He wrote many small and big books. He wrote many things with his good writing and collected those books which salaf and khalf were unable to provide its 10th part. In short he had less patience for his own things and conditions. Khayr and good morals were dominant on him. May Allah forgive and have mercy on him.

He used to give fatwa on divorce like Shaykh Ibn Tamiyah and because of that his problems started with Chief Justice Taqi ud din as-Subki and others and its very detailed story. His funeral was packed (i.e. full) witnessed by judges, special and general righteous people may Allah have mercy on him. People did hurry in carrying his coffin. His age was sixty years May Allah have mercy on him. [Al Bidaya wal Nihaya 14/263]

10. His comments on sufis who forged fatwa of Ibn Taymiyyah on visiting graves.

Ibn Kathir defended Shaykh ul Islam Ibn Taymiyyah, He said

( دخل القاضي جمال الدين بن جملة وناصر الدين مشد الأوقاف وسألاه عن مضمون قوله في مسألة الزيارة فكتب ذلك في درج وكتب تحته قاضي الشافعية بدمشق قابلت الجواب عن هذا السؤال المكتوب على خط ابن تيمية إلى إن قال وإنما المحز جعله زيارة قبر النبي صلى الله عليه وسلم وقبور الانبياء صلوات الله وسلامه عليهم معصية بالإجماع مقطوعا بها فانظر الآن هذا التحريف على شيخ الاسلام فإن جوابه على هذه المسألة ليس فيه منع زيارة قبور الأنبياء والصالحين وإنما فيه ذكر قولين في شد الرحل والسفر إلى مجرد زيارة القبور.

وزيارة القبور من غير شد رحل إليها مسألة ، وشد الرحل لمجرد الزيارة مسألة أخرى والشيخ لم يمنع الزيارة الخالية عن شد رحل بل يستحبها ويندب إليها وكتبه ومناسكه تشهد بذلك ولم يتعرض إلى هذه الزيارة في هذا الوجه في الفتيا ولا قال إنها معصية ولا حكى الاجماع على المنع منها ولا هو جاهل قول الرسول ( زوروا القبور فإنها تذكركم الاخرة ) والله سبحانه لا يخفى عليه شيء ولا يخفى عليه خافية وسيعلم الذين ظلموا أي منقلب ينقلبون ) أهـ

Qadi Jamal ud din bin Jamlah and Nasir ud din.. came to him (Ibn Tamiyyah when he was in prison) and both of them asked him regarding meaning of his saying with regards to the issue of travelling. Then he (Ibn Tamiya) wrote to him on paper and under that Qadi of the Shafiees of Damishq wrote. I compared that answer to the writings of Ibn Tamiya. It was written that He (Ibn Tamiya) 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 Tamiya`s) did not prevent people from visiting the graves of Prophets and Saaliheen. In fact he mentioned two sayings regarding visiting the graves. Visiting the graves without travelling is one issue and travelling only to visit is another issue. Shaykh did not prohibit the visiting without the travelling. In fact he said it is preferable and allowed and neither had he said that it is a sin nor he said there is a consensus that it is a sin. He was not unaware of the hadith of Prophet peace be upon him where he said “visit the graves for they reminds you of the Hereafter” There is nothing hidden from Allah and no one can hide from him. And those who do wrong will come to know by what overturning they will be overturned.[Al Bidaya wal Nihaya vol 14 page 124]

Comment: See how Imam Ibn Kathir cleared the stance of Shaykh ul Islam, and the lies of people towards him? same is the case with the brailwiya they misquote shaykh ul Islam and quote those few scholars who did not understood the meaning of what shaykh ul Islam said. In fact he rahimullah was totally innocent from this charge as Shaykh ul Islaam Imam Ibn Taymiyyah raihmahullah said

وإن كان المسافر إلى مسجده يزور قبره صلى الله عليه وسلم، بل هذا من أفضل الأعمال الصالحة

If a traveler goes to Masjid e Nabvi then he should visit the grave of Prophet صلى الله عليه وسلم rather it is from the best of actions. [Majmu’a Fatwaa Ibn Taymiyyah 27/330]

11. Real Karamaat, comments about Spanish Imam Baqy bin Makhlad.

Ibn Kathir said about Spanish Imam Baqy Ibn Makhlad who was student of Imam Ahmad.

وكان مع ذلك رجلا صالحا عابدا زاهدا مجاب الدعوة، جاءته امرأة فقالت: إن ابني قد أسرته الإفرنج، وإني لا أنام الليل من شوقي إليه، ولي دويرة أريد أن أبيعها لأستفكه، فإن رأيت أن تشير على أحد يأخذها لأسعى في فكاكه بثمنها، فليس يقر لي ليل ولا نهار، ولا أجد نوما ولا صبرا ولا قرارا ولا راحة.

فقال: نعم انصرفي حتى أنظر في ذلك إن شاء الله.

وأطرق الشيخ وحرك شفتيه يدعو الله عز وجل لولدها بالخلاص من أيدي الفرنج، فذهبت المرأة فما كان إلا قليلا حتى جاءت الشيخ وابنها معها فقالت: اسمع خبره يرحمك الله.

فقال: كيف كان أمرك؟

فقال: إني كنت فيمن نخدم الملك ونحن في القيود، فبينما أنا ذات يوم أمشي إذ سقط القيد من رجلي، فأقبل علي الموكل بي فشتمني وقال: لم أزلت القيد من رجليك؟

فقلت: لا والله ما شعرت به ولكنه سقط ولم أشعر به، فجاؤوا بالحداد فأعادوه وأجادوه وشدوا مسماره وأبدوه، ثم قمت فسقط أيضا فأعادوه وأكدوه فسقط أيضا، فسألوا رهبانهم عن سبب ذلك فقالوا: له والدة؟

فقلت: نعم، فقالوا: إنها قد دعت لك وقد استجيب دعاؤها أطلقوه، فأطلقوني وخفروني حتى وصلت إلى بلاد الإسلام.

فسأله بقي بن مخلد عن الساعة التي سقط فيها القيد من رجله فإذا هي الساعة التي دعا فيها الله له ففرج عنه.

His duas were answered, a woman came to him and said her son was caught by the Franks and she can’t sleep because of sadness, she asked him to let her know about someone who can buy her small house so that she can give compensation to release her son. He asked her to leave and he will look into it.

The shaykh started praying to Allah Almighty for her son to be saved from the hands of the Franks, and after sometime the woman and her son came to him, the Woman said: Hear his story, may Allah have mercy on you.

He said: How was your situation?

Son replied: I was among those who served the king while we were in chains, so one day while I was walking, the chains fell from my feet, so they came to me and cursed me and said: Why did you remove the shackle from your feet?

I said: No, by Allah, I didn’t do it, so the blacksmith came and tightened the nail and chained the feet, then I got up and the shackle fell again, it happened three times.

So they asked their monks about the reason for that and they asked if He has a mother?

He said: Yes, and the Monk said: She has prayed for you, and her prayer has been answered and asked the guards to release me. So they released me and guarded me until I reached the land of Islam.

Baqy bin Makhlad asked him about the hour when the chain fell from his feet, it was the exact hour when Baqy was praying to Allah for him.

al Bidaya wal Nihaya under 276 h

12. Comments on Anbiya doing tasarruf.

Ibn Kathir commented:

ويخبرهم أنه لا قدرة له على التصرف في خزائن الله، ولا يعلم من الغيب إلا ما أطلعه الله عليه، وليس هو بملك من الملائكة، بل هو بشر مرسل مؤيد بالمعجزات

He (Nuh peace be upon him) informed that he has no power to do tasarruf in the hidden treasures of Allah, nor does he have any knowledge of the Unseen, except what Allah has allowed him to know. Likewise, he is not an angel, rather, he is a human Messenger aided with miracles. (Tafsir Ibn Kathir under Surah HUD verse 31)

13. Comments on whether Prophet peace be upon him was present and knowing even before he was born.

Ibn Katheer said:

أي: ما كنت عندهم يا محمد فتخبرهم عنهم معاينة عما جرى، بل أطلعك الله على ذلك كأنك حاضر وشاهد لما كان من أمرهم حين اقترعوا في شأن مريم أيهم يكفلها، وذلك لرغبتهم في الأجر

meaning, “You were not with them, O Muhammad, so you cannot narrate what happened to the people as an eye witness. Rather, Allah disclosed these facts to you as if you were a witness, when they conducted a lottery to choose the custodian of Maryam, seeking the reward of this good deed.” [Tafsir Ibn Kathir under 3:44]

He also said:

{ نُوحِيهِإِلَيْكَ } ونعلمك به يامحمد؛ لما فيه منالعبرة لك، والاتعاظ لمنخالفك { وَمَا كُنتَ لَدَيْهِمْ} حاضراً عندهم، ولامشاهداًلهم

(which We reveal to you.) and inform you of, O Muhammad,because it carries a lesson, for you to draw from and a reminder to those whodefy you.’ Allah said next﴾`(You were not with them), you were not Haazir (Present) with them nor saw them. [under Surah al Yusaf verse 102]

He again said:

أي وما كنت حاضراً لذلك، ولكن الله أوحاه إليك، وهكذا لما أخبره عن نوح وقومه

`YOU WERE NOT PRESENT THEN, but Allah has revealed this to you.’ Similarly, Allah told him about Nuh and his people, and how He saved Nuh and drowned his people [Tafsir Ibn Kathir under 28:44]

Then he said:

أي: ما كنت مشاهداً لشيء من ذلك، ولكن الله تعالى أوحاه إليك، وأخبرك به؛ رحمة منه بك وبالعباد، وبإرسالك إليهم

`YOU WERE NOT WITNESS to any of those things, but Allah has revealed them to you and told you about them as a mercy from Him to you and to His servants, by sending you to them. [Tafsir Ibn Kathir under 28:44]

Ibn Kathir also said:

يقول تعالى لنبيه [ ورسوله محمد ] صلى الله عليه وسلم . هذه القصة وأشباهها ( من أنباء الغيب ) يعني : من أخبار الغيوب السالفة نوحيها إليك على وجهها [ وجليتها ] ، كأنك شاهدها ، ( نوحيها إليك ) أي : نعلمك بها وحيا منا إليك ، ( ما كنت تعلمها أنت ولا قومك من قبل هذا ) أي : لم يكن عندك ولا عند أحد من قومك علم بها ، حتى يقول من يكذبك : إنك تعلمتها منه ، بل أخبرك الله بها مطابقة لما كان عليه الأمر الصحيح ، كما تشهد به كتب الأنبياء قبلك ، فاصبر على تكذيب من كذبك من قومك وأذاهم لك ،

Allah, the Exalted, says to His Prophet and Messenger Muhammad peace be upon him concerning these stories and their like, (of the news of the Unseen) from the information of the unseen of the past. Allah revealed it to you (the Prophet ) in the way that it occurred, as if he witnessed it himself. (which We reveal unto you;) This means, “We teach it to you (Muhammad) as revelation from Us to you.” ََََََََََََََُُُِِْْْ(neither you nor your people knew it before this.) This means that neither you (Muhammad ) nor anyone of your people, have any knowledge of this. This is so that no one who rejects you can say that you learned it from him. Rather, it was Allah Who informed you of it in conformity with the true situation (of the story), just as the Books of the Prophets who were before you testify to. [Tafsir Ibn Kathir under 11:59]

14. Comments about sufi Hallaj

Ibn Kathir said:

وصح أنه دخل إلى الهند لتعلم السحر ، وقال : أدعو به إلى الله عز وجل . وكانأهل الهند يكاتبونه بالمغيث

 

It is proven that he came to India to learn about magic. He said: I use this to invite people to Allah Azzawajal. People of india used to write him Mugeeth.

(al Bidaya wal Nihaya under the year 309 h)

15. Comments on complete knowledge of unseen.

a) Ibn Kathir commented

يقول تعالى لنبيه صلى الله عليه وسلم هذه القصة وأشباهها { مِنْ أَنبَآءِ ٱلْغَيْبِ } يعني: من أخبار الغيوب السالفة، نوحيها إليك على وجهها، كأنك شاهدها، نوحيها إليك، أي: نعلمك بها وحياً منا إليك { مَا كُنتَ تَعْلَمُهَآ أَنتَ وَلاَ قَوْمُكَ مِن قَبْلِ هَـٰذَا } أي: لم يكن عندك ولا عند أحد من قومك علم بها، حتى يقول من يكذبك؛ إنك تعلمتها منه، بل أخبرك الله بها مطابقة لما كان عليه الأمر الصحيح؛ كما تشهد به كتب الأنبياء قبلك

Allah, the Exalted, says to His Prophet concerning these stories and their like, (of the news of the Unseen) from the information of the unseen of the past. Allah revealed it to you (the Prophet ) in the way that it occurred, as if he witnessed it himself. (which We reveal unto you;) This means, “We teach it to you (Muhammad) as revelation from Us to you.”(neither you nor your people knew it before this.) This means that neither you (Muhammad ) nor anyone of your people, have any knowledge of this. This is so that no one who rejects you can say that you learned it from him. Rather, it was Allah Who informed you of it in conformity with the true situation (of the story), just as the Books of the Prophets who were before you testify to. [Tafsir of al Hud verse 49]

b) Ibn Katheer said:

هذه مفاتيح الغيب التي استأثر الله تعالى بعلمها، فلا يعلمها أحد إلا بعد إعلامه تعالى بها، فعلم وقت الساعة لا يعلمه نبي مرسل ولا ملك مقرب اهـ .

These are the keys of the unseen, knowledge of which Allaah has kept to Himself. So no one knows them until after Allaah has informed him of them. And no angel who is close to Allaah and no Messenger who was sent has any knowledge of the Hour. [Tafsir Ibn Kathir (3/462)]

16. Comments on how to seek wasilah.

Ibn Katheer(d 774h) said:

Allaah says, “And seek the means of approach to Him”. Sufyaan al-Thawri said, narrating from Talhah, from ‘Ata’, from Ibn ‘Abbaas: i.e., drawing close to Him. This was also stated by Mujaahid, Abu Waa’il, al-Hasan, Qataadah, ‘Abd-Allaah ibn Katheer, al-Saddi, Ibn Zayd and others. Qataadah said: i.e., draw close to Him by obeying Him and doing that which pleases Him, and Ibn Zayd recited

“Those whom they call upon desire (for themselves) means of access to their Lord (Allaah)”[al-Isra’ 17:57]

There is no difference of opinion among the mufassireen concerning what these imams said.

Means of approach or means of access means that by means of which one reaches one’s goal. [Tafseer Ibn Katheer, 2/53, 54 under 5:35]

17. Dreams against Shariyah are not evidence in deen.

Ibn Katheer said

وقد ذكر الحافظ بن عساكر في ترجمة أحمد بن كثير وقال إنه كان من الصالحين أنه رأى النبي صلى الله عليه وسلم وأبا بكر وعمر وهابيل، أنه استحلف هابيل ان هذا دمه فحلف له وذكر أنه سأل الله تعالى أن يجعل هذا المكان يستجاب عنده الدعاء فأجابه إلى ذلك وصدقه في ذلك رسول الله صلى الله عليه وسلم وقال إنه وأبا بكر وعمر يزورون هذا المكان في كل يوم خميس وهذا منام لو صح عن أحمد بن كثير هذا لم يترتب عليه حكم شرعي والله أعلم

Hafidh Ibne Asakir mentioned in the Biography of Ahmad bin Katheer that he (Ibn Asakir) said he (Ahmad bin Katheer) was among the Pious People and he saw Prophet peace be upon him,Abu bakr, Umar and Habeel in the dream. They (Prophet peace be upon him, Abu Bakr and Umar) asked Habeel to swore that this is his blood (i.e. the place of his death), and He (Habeel) swore, And he mentioned: He (Habeel) asked Allah to make this place (the place where he was killed), the place where the dua is answered and Prophet peace be upon him accepted his truthfulness and He said: (that he saw) Abu Bakr and Umar visiting that place on every thursday. (Ibn Kathir said): If this dream is proven from Ahmad bin Katheer then the rulings of Shariy`ah can not be made through this dream. [Al Bidaya Wal Nihaya vol 1 Page 105 and 106]

18. Accepted the narration of Umar bin al Khattab where he withheld the body of a Prophet or Wali from people who were using him as means to seek rain from Allah.

Abu al-Aaliyah (rahimahullah) said

حدثنا أحمد قال : نا يونس بن بكير عن أبي خلدة بن دينار قال : نا أبو العالية قال لما فتخنا تستر وجدنا في بيت مال الهرمزان سريراً عليه رجل ميت عند رأسه مصحف له فأخذنا المصحف فحملنا إلى عمر بن الخطاب فدعا له كعباً فنسخه بالعربية فأنا أول رل من العرب قرأته مثلما أقرأ القرآن هذا فقلت لأبي العالية: ما كان فيه ؟ فقال سيرتكم وأموركن ولحون كلامكم وما هو كائن بعد قلت : فما صنعتم بالرجل ؟. قال حفرنا بالنهار ثلاثة عشر قبراً متفرقة فلما كان الليل دفناه وسوينا القبور كلها لتعمية على الناس لا ينبشونه ، قلت وما يرجون منه ؟قال:

كانت السماء إذا جست عليهم برزوا بسريره فيمطرون قلت من كنتم تظنون الرجل ؟ قال رجل يقال له دنيال فقلت ، منذ كم وجدتموه مات ؟ قال : منذ ثلاثمائة سنة قلت : ما كان تغير بشيء ؟ قال : لا إلا شعيرات من قفاه ، إن لحوم الأنبياء لاتبليها الأرض ولا تأكلها السباع

Abul Aalia said: “When Tastar was invaded, we found, in the treasure house of Al-Harmazan, a bed on which lay a dead man, with a holy script at his bedside. We took the scripture to Umar Ibn Al-Khattab. He called Ka’b and he translated it into Arabic, and I was the first Arab to read it. I read it as I read the Quran.” Here, I (i.e. Khalid Ibn Dinar) said to Abul Aalia: “What was in it?” He said: “Life history, annals, songs, speech, and what is to come.” I asked: “And what did you do with the man?” He said: “We dug in the river bank thirteen separate graves. At nightfall we buried him and leveled all the graves in order to mislead people for they would tamper with him.” I asked: “And what did they want from him?” He said: “When the sky was cloudless for them, they went out with his bed, and it rained.” I asked: “Who did you think the man was?” He said: “A man called Daniel.” I asked: “And for how long had he been dead when you found him?” He said: ‘Three hundred years.” I asked: “Did not anything change on him?” He said: “No, except for the hairs of his face (beard and mustache); the skin of the prophets is not harmed by the earth, nor devoured by hyenas.”

[Narrated by Ibne Abi Duniya, Muhammad bin Ishaq in Maghazi, Al-Bayhaqi in Dalaa’il an-Nubuwwah (1/381), This is mentioned in Hadiya tul Mustafeed page 226 english translation, Mentioned by Ibne Kathir in his book Stories of the Prophets and Authenticated, Mentioned by Shaykh al Albani in Fadail as Sham and Damishq page 18 and Authenticated, Ibn Abdul Hadi mentioned in as-Sarim al Munki and the Muhaqqiq of a-Sarim al Munki Aqeel Al Maqtaree said “The chain of this story is Hasan”as-Sarim al Munki page no: 170]

Ibn Katheer Authenticated in the stories of the Prophet and said:

وَهَذَا إِسْنَادٌ صَحِيحٌ إِلَى أَبِي الْعَالِيَةِ، وَلَكِنْ إِنْ كَانَ تَارِيخُ وَفَاتِهِ مَحْفُوظًا مِنْ ثَلَاثِمِائَةِ سَنَةٍ فَلَيْسَ بِنَبِيٍّ بَلْ هُوَ رَجُلٌ صَالِحٌ، لِأَنَّ عِيسَى بن مَرْيَمَ لَيْسَ بَيْنَهُ وَبَيْنَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نَبِيٌّ بِنَصِّ الْحَدِيثِ الَّذِي فِي الْبُخَارِيِّ، وَالْفَتْرَةُ الَّتِي كَانَتْ بَيْنَهُمَا أَرْبَعُمِائَةِ سَنَةٍ، وَقِيلَ سِتُّمِائَةٍ وَقِيلَ سِتُّمِائَةٍ وَعِشْرُونَ سَنَةً، وَقَدْ يَكُونُ تَارِيخُ وَفَاتِهِ مِنْ ثَمَانِمِائَةِ سَنَةٍ وَهُوَ قَرِيبٌ مِنْ وَقْتِ دَانْيَالَ، إِنْ كَانَ كَوْنُهُ دَانْيَالَ هُوَ الْمُطَابِقَ لِمَا فِي نَفْسِ الْأَمْرِ، فَإِنَّهُ قَدْ يَكُونُ رَجُلًا آخَرَ إِمَّا مِنَ الْأَنْبِيَاءِ أَوِ الصَّالِحِينَ، وَلَكِنْ قَرُبَتِ الظُّنُونُ أَنَّهُ دَانْيَالُ لِأَنَّ دَانْيَالَ كَانَ قَدْ أَخَذَهُ مَلِكُ الْفُرْسِ فَأَقَامَ عِنْدَهُ مَسْجُونًا كَمَا تَقَدَّمَ.

وَقَدْ رُوِيَ بِإِسْنَادٍ صَحِيحٍ إِلَى أَبِي الْعَالِيَةِ أَنَّ طُولَ أَنْفِهِ شِبْرٌ، وَعَنْ أَنَسِ بْنِ مَالِكٍ بِإِسْنَادٍ جَيِّدٍ أَنَّ طُولَ أَنْفِهِ ذِرَاعٌ، فَيَحْتَمِلُ عَلَى هَذَا أَنْ يَكُونَ رَجُلًا مِنَ الانبياء الاقدمين قبل هَذِه المدد.

 

“The chain of citation from Abul Aa’lia is good, but if the date of the dead man’s death was really three hundred years, then he was not a prophet but a saintly Man, because there was no prophet between Isa (Jesus)(pbuh), and the Prophet Muhammad (pbuh), according to the hadith in Bukhari. The span between them (the dead man and Muhammad (pbuh)) was variously reported as four hundred, six hundred, and six hundred twenty years. It could be that he had died eight hundred years earlier, which would be near to Daniel’s time, if his being Daniel is correct. However, he could still have been somebody else, either a prophet or a saint. Yet the truth is more likely he was Daniel, because he had been taken by the King of Persia and remained imprisoned as already mentioned.

It was narrated with a correct citation that his nose as one span (nine inches) long. Anas Ibn Malik, with a good citation, said that his nose was an arm’s stretch long (two feet), on which basis he is thought to be an ancient prophet from before this period. Almighty Allah knows best.” [Qasas al Anbiya uner the Story of Danial Aleh salam]

Ibn Katheer Mentioned under the commentary of Surah Al Kahaf Ayah 21

It is narrated from Commander of the faithful `Umar bin Al-Khattab

أنه لما وجد قبر دانيال في زمانه بالعراق، أمر أن يخفى عن الناس، وأن تدفن تلك الرقعة التي وجدوها عنده، فيها شيء من الملاحم وغيرها.

that when he found the grave of Danyal (Daniel) in Iraq during his period of rule, he gave orders that news of this grave should be withheld from the people, and that the inscription containing mention of battles etc., that they found there should be buried (end)

19. Every created being has a shadow including Angels.

Ibn Kathir Commented

Allah informs us about His might, majesty and pride, meaning that all things submit themselves to Him and every created being – animate and inanimate, as well as the responsible – humans and Jinns, and the angels – all humble themselves before Him. He tells us that everything that has a shadow leaning to the right and the left, i.e., in the morning and the evening, is by its shadow, prostrating to Allah. Mujahid said, “When the sun passes its zenith, everything prostrates to Allah, may He be glorified.” This was also said by Qatadah, Ad-Dahhak and others.

(while they are humble) means, they are in a state of humility. Mujahid also said: “The prostration of every thing is its shadow”, and he mentioned the mountains and said that their prostrations are their shadows. Abu Ghalib Ash-Shaybani said: “The waves of the sea are its prayers”. It is as if reason is attributed to these inanimate objects when they are described as prostrating, so Allah says:

(And to Allah prostrate all that are in the heavens and all that are in the earth, of the moving creatures) As Allah says:

(And to Allah (alone) all who are in the heavens and the earth fall in prostration, willingly or unwillingly, and so do their shadows in the mornings and in the afternoons.) (13:15)

(and the angels, and they are not proud.) means, they prostrate to Allah and are not too proud to worship Him.

(They fear their Lord above them) means, they prostrate out of fear of their Lord, may He be glorified.

(and they do what they are commanded.) meaning they continually obey Allah, doing what He tells them to do and avoiding that which He forbids.(Tafsir Ibn Kathir under Surah al Nahl verse 48)

20. Whether one may see Prophet peace be upon him while awake.

Ibn Katheer said in the biography of Abul Fath al Tusi al Ghazaali (Brother of Imam al Ghazaali the author of Ihya Uloom al-Din) that Ibn Jawzi said he quoted fabrications and false things :

ثم أورد ابن الجوزي أشياء منكرة من كلامه، فالله أعلم، من ذلك: أنه كان كلما أشكل عليه شيء رأى رسول الله صلى الله عليه وسلم في اليقظة فسأله عن ذلك فدله على الصواب، وكان يتعصب إلى بليس ويعتذر له، وتكلم فيه ابن الجوزي بكلام طويل كثير.

Then Ibn Jawzi mentioned those false things from his sayings ALLAH knows best, among those (false sayings) are that whenever he was in difficulty he would see Prophet peace be upon him while awake and he would ask him regarding his state. He peace be upon him would answer him correctly. He was Mutasib with regards to IBLEES and considered him (Iblees) Mazoor. Ibn Jawzi talked about him in detail [al Bidaya wal Nihaya 12/262]