Topic: Ibn Taymiyah, the devious innovator ...

[bronze]

Bismillah, Alhamdulillah,

Eid Mubarak Muhammed, and to All,


Note: Ibn Taymiyya expressed a similar position in his writing, Bayaan Talbees al-Jahmiyyah Volume 1 Page 851.

The onus of evidence is upon the person who informed you otherwise. I would like to see a direct quote from Ibn Taymiyya's widely available writings, that is not based on alleged statements by people who had well known disagreements with him.



To provide you a hint that most of the accusations against Shaikh Al Islam Ibn Taymiyah are baseless, here is what Al Hafidh Ibn Kathir says, about Shaikh Al Islam Taqi-ud-Deen As-Subki's accusation related to visiting graves:

" Now look at this distortion of (Ibn Taymiyya) whose reply does not contain the prohibition of visiting the graves of Prophets and righteous. Rather he mentioned two views about embarking on a journey or setting out specifically for visiting graves. The visiting of graves with out setting out is one issue, setting out specifically for visiting graves is another issue. The "Shaikh" (Ibn Taymiyya) does not prohibit the visitation that does not involve setting out. In fact he considers it commendable and urges to it. His books (and his writings) on rites and pilgrimage is a proof to that effect. He does not oppose visitation or say, it is a sin, and he did not narrate i'jma' related to its prohibition. And he is not ignorant about the words of the Prophet, sallalahu 'alaihi wasallam: "Visit the graves, it is a reminder of the last day" - see Albidaya wa-annihaya Volume 14, Page 124.

Ibn Taymiyya's position about Visting of Graves can be verified from his books such as, Iqtida' Sirat Al-Mustaqeem. The position Imam al-Haramain Al-Juwayni concerning "setting out to visiting graves" is similar to that of Ibn Taymiyya but no one seems to try to openly oppose him:

Imam An-Nawawi in Sharh Sahih Muslim says:

" The scholars disagree concerning setting out to other than the three mosques, such as going to the graves of the righteous, to special places which are similar. Shaikh Abu Muhammad Al-Juwayni, one of our companions said, 'it is Haraam' " - See Sharh Sahih Muslim Volume 9, page 106.

But Imam an-Nawawi does not support the above position and prefers the position of Al-Qadi 'Iyad, 'the it is not haraam'.

I hope that Allah (subhanehu wa ta'alaa) assist us all with his guidance to be Just; as he is Al-Qadir - Allah (subhanehu wa Ta'alaa) says:

Salaam,

edited by Muhammed
i warned you several times to not say shaykhul islaam for a kaafir.
you are defending this person and lying what eminent scholars of Islam talk about an issue.

i refer you to the book of Imam Subkiyy
al ^itibaar bibaqaa-i l-jannati wan naar

Also in the book

Ibnul-Qayyim Al-Jawziyyah narrates that Ibn Taymiyah said that "hellfire will cease and the blasphemers will exit it"

Cover , Part I

and what u call Naasir al Albani said:

Cover

part I

Look even your own masters said that he said that. some ppl will say that he returned back from what he said, well give us proof
and you are denying that. and search to protect someone who you dont realy know much about him, what you know about him is only what you read in pro wahhabi books

You have only said, once: "to not say shaykhul islaam for a kaafir", and not "several times". I do not have a Master. My master is the Messenger of Allah (subhanehu wata'alaa). And I will treat all scholars with respect as a witness to Allah (subhanehu wata'alaa) and ask Allah's (subhanehu wata'alaa) Ruhhma as Commanded in the Qur'an.

"And those who came (into the faith) after them say: Our Lord FORGIVE US and our brethren who were before us in the faith, and place not in our hearts any rancor toward those who believe. Our Lord! Thou art Full of Pity, Merciful." - Surah Al-Hashr 10.


If Ibn Taymiyya made a mistake, I will reject them with no hesitation as Imam ad-Dhahabi said:

"Whosoever associates with him and knows him well accuses me of deficiency/slackness with regards to him. Whosoever opposes him and differs with him accuses me of exaggeration, and I have been wronged by both parties - his companions and his opponents.

I have not seen his like for supplications (to Allaah) and seeking succour with Him, and his abundant concern for others. However I do not believe him to be infallible, rather I differ with him on both fundamental and subsidiary matters for he - despite his vast learning, extreme courage, fluid mind, and regard for the sanctity of the religion - was a man from amongst men. " - ad-Durar al-Kaaminah by ibn Hajar .

If it bothers you I will stop addressing both Ibn Taymiyya and As-Subkiy with the title, Shaikh Al-Islam. I addressed him as Shaikh Al-Islam following the examples of the respectable Ullema, Imam As-Suyooti said:

"His books have no equal and he strove and followed the path of the great Imaams in tafseer, hadeeth, usool, and the branches (furu') and the Arabic language." - Badhiyyatul Wi'aat Volume 1 page 62.

Cursing and making La'n is a very serious matter  as Imam An-Nawawi (Ruhmetullahi 'alaihi) said:

The Ullema agree that cursing (Al-La'n) is Haraam; in the language it is: Distancing and driving away. And In the Shara' Distancing from the Ruhmat of Allah (subhanehu wa ta'alaa). It is not allowed to distance from the Ruhmat of Allah, one whose case and end (khatima) is not known with certainty. For this reason they said: It is not allowed to make La'n (curse) of any one by singling him out weather he is Muslim, or Kafir, or animal. Except what we know from the text of the Shari'ah that he died in Kufr, or he died upon his Kufr: such as Abi Jahl or Iblees." - Sharh Sahih Muslim Volume 14, page 105.

Despite his strong disagreement as-Sukiy does not make Takfir of Ibn Taymiyya - As-Subkiy's letter to Al-Hafidh ad-Dhahabi where the former was replying to ad-Dhahabi's reproaching him concerning what he said against Shaikh al-Islam Ibn Taymiyya -  :

"As for your statement, my Master, the Shaikh (Sayyidy as-Shaikh), concerning Ibn Taimiyya, the Kings affirm his immense prestige (Kabeer qadruh), his overflowing scholarship, his exhaustive treatment of the traditional and rationale knowledge and his excessive intelligence his ijtihaad and his attainments in that which surpass description. And I have always held to this opinion. My view of his prestige is greater and loftier; for his asceticism, piety, religiosity, his helping the truth and standing firm upon it for the sake of Allah alone, his adherence to the path of the salaf and his abundant taking from it, and his uniqueness in this time, nay any time." - see Ad-Durar al-Kamina v. 1, p 159 by Ibn Hajar al-Asqalani

The Messenger of Aallah (sallalahu 'alahi wasallam) said:

'' Allah has no mercy on him who is not merciful to men.''

"O ye who believe ! Be ye staunch in justice, witnesses for Allah, even though it be against yourselves or (your) parents or (your) kindred, whether (the case be of) a rich man or a poor man, for Allah is nearer unto both (than ye are) . So follow not passion lest ye lapse ( from truth ) and if ye lapse or fall away, then lo! Allah is ever Informed of what ye do."- Surah An-Nisa' 135.



Salaam,

[Muhammed]

You have only said, once: "to not say shaykhul islaam for a kaafir", and not "several times". I do not have a Master. My master is the Messenger of Allah (subhanehu wata'alaa). And I will treat all scholars with respect as a witness to Allah (subhanehu wata'alaa) and ask Allah's (subhanehu wata'alaa) Ruhhma as Commanded in the Qur'an.

Your master is the Messenger of Allah? or the Messenger of Allah is the one you follow. Because if you say that the Messenger of Allah is your master it means that he teaches you. And that is non sens to say he is the master with the eye that he teaches you. If you gether with the people of knowledge they understand better what the prophet sallallahu ^alayhi wa sallam said about some issues on the creed and the mu^amalaat.

What irritates me is that some ppl when you ask them who you follow they say the Prophet sallallahu ^alayhi wa sallam , like Imam Ahmad , Imam Malik , Imam Abu Hanifa or Imam Shafi^iyy didnt follow the prophet.

We have to treat the scholars with respect, they are people of knowledge but the one who contradicts the Shari^ah is rad. If a person with an arabic name named for example Jamal contradicts the shari^ah while he is giving a speach in the mosque , he is out of the religion even with his arabic name.

The prophet sallallahu ^alayhi wa sallam said:
" 'inna l-^abda layatakallamou bi l-kalimati la yara biha ba'san yahwi biha fi n-nari sab^ina kharifa " narrated by Imam At Termidhiyy

in an other narration by sheykhayn (Imam Al Boukhariy and Imam Muslim)
The Messenger of Allah sallallahu  ^alayhi wa sallam said:
" 'inna l-^abda layatakallamou bi l-kalimati ma yatabayyanou fiha yahwi biha fi n-nari 'ab^ada mimma bayna l-machriqi wa l-maghrib "

To go back to the Ibn Taymiyyah case. He said many things which contradicts and the Quran, the Sunnah and the Ijmaa3 and of course himself..

Ibn Taymiyyah is the proof for the Ummah that knowledge is not enough you must  also be guided. Knowledge is not the only garantee.

Know that, although Ibn Taymiyah had many writings and a fame, he is as the Muhaddith, Hafiz, Faqih, Waliyy-ud-Din al-^Iraqiyy, the son of the Shaykh of Huffaz, Zayn-ud-Din al-^Iraqiyy, in his book "al-'Ajwibat-ul-Mardiyyah" said about him: His knowledge is bigger than his mind.

He also said: He infringed the Ijma^ in many issues, which was said to be sixty issues, some of which are in the Usul and others in the Furu^ [Al-'Usul is ^Ilm-ut-Tawhid, the Science of the belief in Allah and His Messenger.

The scholars of his time hastened to refute him and charged him of bringing bid^ah [Bid^ah is innovation; something which is new some of which are Islamically acceptable and others are rejected. Here it refers to the prohibited innovation.]

Imam, Hafiz, Taqiyy-ud-Din ^Aliyy Ibn ^Abd-il-Kafi as-Subkiyy.  In "ad-Durrat-ul-Mudiyyah", he said what means: Ibn Taymiyah innovated the foul things in the Usul of belief and infringed the foundations of al-'Islam, after he was covering himself with following the Book (the Qur'an) and Sunnah, showing outwardly that he is a caller to truth and a guide to the Jannah. Consequently, he deviated from following the Book and Sunnah to innovation, and deviated from the Jama^ah of the Muslims [The Jama^ah is the Muslim group following the Sunnah of Prophet Muhammad, sallallahu ^alayhi wa sallam, and his Sahabah. The full name is Ahl-us-Sunnah wal-Jama^ah.  It constitutes the majority of the Muslims.] by infringing the Ijma^. He said what leads to the jismiyyah and composition in the Holy Self of Allah and that it is not impossible that Allah needs a part.  He said that the Self of Allah contains hawadith (events, creations), that the Qur'an is muhdath (created) and Allah spoke it after it was not, that Allah speaks and stops speaking, and that wills happen in Him according to the creations. He transgressed to say that the world did not have a beginning.  He adhered to his saying that there is no beginning for the creations, thereby saying of the existence of hawadith [Al-Hawadith, the plural of al-hadith, is a creation, i.e., something the existence of which started at some point in time and it may be annihilated any time later. Al-Jannah (Paradise) and Jahannam (Hellfire), two creations of Allah, will never be annihilated because Allah has willed that for them.] without a beginning.  Hence, he confirmed that the eternal attribute (of Allah) is created and the created hadith is eternal. No one has ever said both sayings in any religion. He was not among the seventy-three groups into which the Muslim Ummah was divided. In spite of all of this being horrible kufr (blasphemy), it is little compared to what he innovated in the Furu^.

Hafiz Abu Sa^id al-^Ala'iyy, the Shaykh of Hafiz al-^Iraqiyy, mentioned many of these issues.  This was reported by Muhaddith, Hafiz, and historian Shams-ud-Din Ibn Tulun in "Thakha'ir-ul-Qasr". Among what was reported about Ibn Taymiyah, is his saying that Allah is the site of creations, that the world is eternal by kind and it always has been created with Allah, and some of which his saying of the jismiyyah, direction, and movement (of Allah).

[Muhammed]

He wrote many papers about that.  He said exaggeratedly that starting a trip to visit our prophet is a sin which invalidates shortening the Salah in it. Before Ibn Taymiyah, no Muslim had said what he said.  He said that the torture of the people of Hell stops and does not last forever.  He was ordered to repent many times, but he broke his promises and agreements every time until he was imprisoned as per the fatwa of the Four Judges [The full text of this fatwa will be mentioned, by the will of Allah, at the end of the book.]one of whom was a Shafi^iyy, the second Malikiyy, the third Hanafiyy, and the fourth Hanbaliyy

They passed the ruling that he was a straying man, against whom it is obligatory to warn, as was said in "^Uyun-ut-Tarikh" by Salah-ud-Din as-Safadiyy, who was a student of Ibn Taymiyah and of Taqiyy as-Subkiyy.  King Muhammad Ibn Qalawun issued a decree to be read on the manabir
(insha Allah i'll publish it here) in Egypt and ash-Sham (area including Lebanon, Syria, Jordan, and Palestine) to warn people against him and his followers.

Ath-Thahabiyy, a contemporary of Ibn Taymiyah, had praised him first.  However, when his case was exposed to him, he said in his treatise, "Bayanu Zaghal-il-^Ilm wat-Talab", page 17: By Allah, my eye has not fallen on a person who was more knowledgeable or more intelligent than a man called Ibn Taymiyah.  He showed zuhd (disinterest) in food, clothing, and women.  He supported the truth and performed Jihad (fighting non-Muslims for the sake of Allah) with every possible means.  I got tired in weighing and digging him out.  I got bored with that for long years. I found that as a result of his arrogance, self deceipt, excessive love to be the head of the scholars, and disdain with great people, he was falling behind the people of Egypt and ash-Sham; they hated him, degraded him, and charged him with lying and kufr. Look at the consequence of claim and love of appearance. We ask Allah for forgiveness. There are some people who are not more pious, knowledgeable, or zahid (careless about mundane matters) than he is. However, they overlook the sins of their friends.  Allah did not empower those people over Ibn Taymiyah by their piety and greatness, but by his sins.  What Allah warded off him and his followers is more; they only got some of what they deserve.  Have no doubt about it. This treatise is confirmed about ath-Thahabiyy, because Hafiz as-Sakhawiyy reported this statement about him in his book "al-'I^lam bit-Tawbikh" on page 77.

[Muhammed]

This issue is one of the ugliest issues in belief by which Ibn Taymiyah dissented from the sound mind and the explicit tradition and Ijma^ of the Muslims. He mentioned this belief in five of his books: "Minhaj-us-Sunnat-in-Nabawiyyah", "Muwafaqatu Sarih-il-Ma^qul li Sahih-il-Manqul", "Sharh Hadith-in-Nuzul", "Sharh Hadith ^Imran Ibn Husayn", and "Naqdu Maratib-il-^Ijma^".

Ibn Taymiyah's statement in "Minhaj-us-Sunnat-in-Nabawiyyah", Volume I, page 24 is: If you say to us: You said of the occurrence of the hawadith in Allah, we say to you: Yes, and this saying of ours is what the Shar^ and mind showed.

He replied to Ibn Hazm for reporting the Ijma^ that Allah existed eternally and no thing existed with Him, and that the disagreer with this is a kafir.  After these words, Ibn Taymiyah said: What is stranger than that is his (Ibn Hazm's) reporting the Ijma^ upon the kufr of whoever contended with the belief that Allah existed eternally by Himself and no thing existed with Him.

Ibn Taymiyah's statement in "Sharh Hadith ^Imran Ibn Husayn", page 193,: If the kind of the creations is assumed to be eternal with Allah, this companionship is not negated by the Shar^ or the mind, but it is of His perfection.  Allah, ta^ala, said that the One Who creates is not equal to whoever does not create.  Then Ibn Taymiyah said: The creation existed eternally with Him.  Then he said: but many people confuse the self with the kind.

His statement in "Muwafaqatu Sarih-il-Ma^qul li Sahih-il-Manqul", page 291 is: We said: we do not accept.  However, the daily hadith is preceded by hawadith without a beginning.

The Hanafiyy ^Allamah (very knowledgeable Islamic scholar) al-Bayyadiyy mentioned in his book "Isharat-ul-Maram", page 197, after mentioning the proofs about the beginning of the world: Hence, what Ibn Taymiyah thought of al-^Arsh being eternal, as reported in "Sharh-ul-^Adudiyyah", is invalidated.

In his poem, which is famous even among the defenders of Ibn Taymiyah, and which contained refuting al-Hilliyy then Ibn Taymiyah, among of what as-Subkiyy said: Ibn Taymiyah has a refutation to what one of the rawafid (some deviant groups) said that was complete. However, he mixed the truth with the hashw [The hashw is done by a group called al-Hashwiyyah.  It is a vile group with ignorant members attributing themselves to Imam Ahmad Ibn Hanbal, who is clear of them. They reported words about him which they misunderstood.  Then, they continued with their bad belief claiming to cling to the Hadith. The best of the muhaddithun (pl. of muhaddith) in his time, Ibn ^Asakir used to refrain from teaching them the Hadith and prevent them from attending his circle in Damascus.  This group did not have a head or someone to carry its invalid belief, except some scattered efforts which were foiled by the Muslims.  Then, around the end of the 700th Hijriyyah year, Ibn Taymiyah advocated the invalid beliefs and ideas of this group.] whenever he could. He says that there are hawadith with no beginning that occur in Allah. Praise to Allah; He is clear of what he (Ibn Taymiyah) thinks about Him.

[Muhammed]

In the book written by Imam at-Tahawiyy [Ahmad Ibn Salamah at-Tahawiyy is a great Imam of the Salaf (229 - 321 A.H.).] which he called: "Mentioning the belief of Ahl-us-Sunnah wal-Jama^ah, according to the Mathhab of the fuqaha' (scholars) of al-'Islam, Abu Hanifah an-Nu^man Ibn Thabit al-Kufiyy, Abu Yusuf Ya^qub Ibn Ibrahim al-'Ansariyy, and Abu ^Abdillah Muhammad Ibn al-Hasan ash-Shaybaniyy" his two companions and others, Imam at-Tahawiyy negated the hadd about Allah by saying what means: He (Allah) is majestically above (He does not have) the hudud (plural of hadd) and ghayat (extensions in area, for example).

Ibn Taymiyah confirmed attributing the hadd to Allah in his book "al-Muwafaqah", Volume 2, page 33.  He said: The Muslims and non-Muslims agreed that Allah is in the sky and they limited Him to this. On page 29, he said: He (Allah) does not have a hadd we know, but He has a hadd that He knows. What he claimed that both Muslims and non-Muslims agreed and had consensus that Allah has a hadd is strange.

The negation of the hadd about Allah have been confirmed in reports by Abu Hanifah, others, and even those before him, namely Imam Zayn-ul-^Abidin ^Aliyy Ibn al-Husayn, radiyallahu ^anhuma [Radiyallahu ^anhuma means: May Allah be pleased with both of them (here, Zayn-ul-^Abidin ^Aliyy and his father al-Husayn).] in his treatise famously known as "As-Sahifat-us-Sajjadiyyah". In "Sharh Ihya'i ^Ulum-id-Din", Muhaddith, Hafiz Muhammad Murtada az-Zabidiyy, the explainer of "al-Qamus", mentioned with a muttasil isnad (continuous chain of qualified relators) [A muttasil Hadith is the Hadith heard by the relator from his shaykh and so on back to the Prophet or a Companion without any interruption in the chain of relators.] from him back to Zayn-ul-^Abidin the saying of Zayn-ul-^Abidin in his treatise: He (Allah) is not limited to have a hadd (limit). He also mentioned his saying: No place surrounds Him.  The saying of ^Aliyy, radiyallahu ^anh: "not limited" is explicit that it is not consonent with Allah to be limited; He does not have a hadd, neither according to His knowledge nor to the knowledge of the creation.

Where is what Ibn Taymiyah claimed of the agreement of the Muslims upon attributing the hadd to Allah? The rest of the Salaf were negating the hadd about Allah, evidenced by the aforementioned saying of at-Tahawiyy. He mentioned this as the mathhab of the Salaf; those four [The four great Salaf scholars mentioned above are: Abu Hanifah an-Nu^man Ibn Thabit al-Kufiyy, Abu Yusuf Ya^qub Ibn Ibrahim al-'Ansariyy,  Abu ^Abdillah Muhammad Ibn al-Hasan ash-Shaybaniyy, Zayn-ul-^Abidin ^Aliyy Ibn al-Husayn.] are among the famous scholars of the Salaf. This is the mathhab of all the Salaf as indicated by his sayings: "Mentioning the belief of Ahl-us-Sunnah wal-Jama^ah".

The deceipt of Ibn Taymiyah has shown up and is exposed. This is his habit. He attributes the belief that he likes to the scholars of the Salaf to delude the weak-minded people that his mathhab is that of the Salaf. This is far from what he thinks.

[Muhammed]

Ibn Taymiyah's saying of Allah sitting is confirmed about him, although some of his followers negated this when they found it ugly.  He mentioned this in his book "Minhaj-us-Sunnat-in-Nabawiyyah" by sayings: The majority of Ahl-us-Sunnah wal-Jama^ah say that Allah, tabaraka wa ta^ala, [Tabaraka wa ta^ala attributes the giving and perfection to Allah.] descends and al-^Arsh does not get void of Him. He claimed that this was reported about Ishaq Ibn Rahawayh, Hammad Ibn Zayd, Imam Ahmad, and others. He is a fabricator and great lier about that.

In his Tafsir named "an-Nahr", the Grammarian Abu Hayyan al-'Andalusiyy reported about Ibn Taymiyah having this belief. He said: In his handwriting, a book of Ahmad Ibn Taymiyah, who was contemporary with us, which he called "Kitab-ul-^Arsh", I read: Allah sits on al-Kursiyy and has left a space for the Messenger of Allah to sit with Him.  At-Taj Muhammad Ibn ^Aliyy Ibn ^Abd-il-Haqq al-Baranbariyy pretended that he is a promoter of his ideas and tricked him, until he took it from him; we read that in it. [The author of "Kashf-uz-Zunun" reported that about him also in Volume 2, page 1438.]

This reporting of Abu Hayyan was omitted from the old printed copy.  However, the manuscript confirms it. In his commentary on "as-Sayf-us-Saqil", page 85, az-Zahid al-Kawthariyy said explaining the reason of omitting these statements of Ibn Taymiyah: The editor of as-Sa^adah Printing House told me that he found it very ugly and he omitted it upon printing so that the enemies of al-'Islam would not use it.  Then he requested that I record that here to catch up what he missed and out of sincerity to the Muslims.

In "al-Muwafaqah", page 29, Ibn Taymiyah said: Allah, ta^ala, has a hadd no one but Him knows it.  One should not imagine that hadd for a purpose in himself, but believe it and leave knowing about it to Allah. His place has a hadd, which is on His ^Arsh above His skies. These are two limits.

In the twenty-fifth volume of "al-Kawakib-ud-Darariyy", which is in the Library of az-Zahiriyyah in Damascus, Ibn Taymiyah said: If Allah willed he would sit on a mosqito, which would carry Him by His power; how about on a large ^Arsh!

[Muhammed]

Among the most famous issues that were confirmed about Ibn Taymiyah by the reporting of the scholars contemporary to him and others who came after them, are his prohibiting the tawassul by the anbiya' and salihun (righteous Muslims) after their death and in their absence while alive and tabarruk by them and their traces, and his prohibiting to visit the grave of the Prophet, ^alayh-is-salatu was-salam, for the purpose of tabarruk.  As was shown, he accuses the Muslim a'immah (pl. of imam) of treachery.  He disagreed with Imam Ahmad and Imam Ibrahim Ibn Ishaq al-Harbiyy. He is, as Hafiz as-Subkiyy said about him: No one among the Salaf and Khalaf preceded Ibn Taymiyah to disapprove the tawassul. He said what no scholar before him had ever said.

Ibn Taymiyah and his followers accuse of kufr the people who perform the tawassul and istighathah (asking for help) by the Messenger of Allah and others of anbiya' and awliya'. What led them to this, is their ignorance of the meaning of ^ibadah (worship) mentioned in the like of the ayah 5 of al-Fatihah, which means: We worship You (Allah) and we ask You for help and the ayah 3 of az-Zumar, which means: Those who worshipped the idols said: We do not worship them except to achieve a higher status by them from Allah. The ^ibadah in the language of the Arabs is what the linguists defined.  The famous linguist, Imam az-Zajjaj defined it by saying: The ^ibadah in the language of the Arabs is obedience with subjugation.  In "Mufradat-ul-Qur'an" the Linguist, Imam Abul-Qasim ar-Raghib al-'Asbahaniyy said: The ^ibadah is the ultimate humbleness. Imam, Hafiz, Faqih, Linguist, and Mufassir (Explainer of the Qur'an) ^Aliyy Ibn ^Abd-il-Kafi as-Subkiyy in his tafsir (explanation) of ayah 5 of al-Fatihah which means: We (Muslims) worship You (Allah) said: That is, we make our ^ibadah (worship), which is the ultimate fear with subjugation, exclusive to You (Allah).  Those people (Ibn Taymiyah and his followers were also ignorant of the meaning of the du^a' mentioned in the Qur'an in many positions, like the ayah 13 of al-Hajj, which means: They perform du^a' to (worship) those idols, the harm of which by being worshipped is closer than their benefit by being intercessors, or the ayah 5 of al-'Ahqaf, which means: Who is more astray than the one who performs du^a' to (worships) other than Allah, who will not answer his du^a'. They thought that the meaning of du^a' in these two ayat mean the mere nida' (calling) and did not know that it is the ^ibadah which is the ultimate humbleness.  The scholars of Tafsir have agreed that the du^a' in those ayat is their ^ibadah (worship) to other than Allah in this manner.  No linguist or scholar of Tafsir explained the du^a' as the mere calling. Consequently, those ignorant people started accusing of kufr whoever says: O Messenger of Allah, or O Abu Bakr, or O ^Aliyy, or O Jilaniyy, or the like in the absence of those people while alive or after their death thinking that this calling is an ^ibadah to other than Allah. This is far from what they think. Did these not know that it is not permissible to explain the Qur'an and Hadith with what disagrees with the (Arabic) language?  What would these say about what al-Bukhariyy related in "al-'Adab-ul-Mufrad" about Ibn ^Umar that his leg was benumbed severly and he was told: Mention the name of the most beloved person to you.  Then he said (what means): O Muhammad.  The result was as if his leg was untied from a knot.  Would they accuse him of kufr for this calling or what would they do? What would they say about al-Bukhariyy mentioning this incident? Would they rule that he mentioned shirk in his book to be applied?

Among their suspicious matters is their quoting the Hadith of al-Bukhariyy and others: The du^a' is the worship. Al-Bukhariyy related it in "al-'Adab-ul-Mufrad" and Ibn Hibban did.  They want to let the people believe that the tawassul by the anbiya' and awliya' after their death or in their absence if alive is shirk and ^ibadah to other than Allah. The answer is: The meaning of the Hadith is that the du^a' which is imploring Allah, as the scholars of language defined the du^a', is among the greatest types of worship, with the meaning of what is done to achieve a better status from Allah, because the Salah which, after the belief, is the best action to seek a better status from Allah includes the du^a'.  This is from the ^ibadah which is one of the two meanings according to the norm of the scholars of the Religion.  It is like naming relief ^ibadah.  The Messenger of Allah said: Awaiting the relief is an ^ibadah (Ibn Hibban).  This naming stems from the general definition of ^ibadah which is the ultimate humbleness, because when the slave (of Allah) performs du^a', he implores Allah, ta^ala, since He is the Creator of benefit and harm, then he has humbled himself to Allah with the ultimate humbleness. Our performance of obedience to Allah and our avoidance of disobedience to Allah is due to Allah's help and protection, respectively.

Those negators of tawassul want, by mentioning this Hadith, to accuse of kufr whoever says: O Messenger of Allah, or O Messenger of Allah, help me, or the like, such as the saying of ^Abdullah Ibn ^Umar when his leg was benumbed: O Muhammad. They are told: If the saying of someone upon calamity: O Muhammad or O Messenger of Allah is shirk according to you, then [would you] accuse of kufr the scholars of Hadith who put this in their writings, such as al-Bukhariyy and others!

Then it is known that the ^ibadah is used Islamically by the carriers of the Shari^ah (Islamic Law) as whatever is done to seek a better status from Allah. It was mentioned in the sahih (authentic) [A sahih Hadith is a Hadith which is related by an ^adl from another ^adl back to the Prophet or Sahabiyy, devoid of any shuthuth or defect.] Hadith to mean the hasanah, like the Prophet's saying: Awaiting the relief is an ^ibadah (Ibn Hibban), i.e., a hasanah by which one seeks a better status from Allah.  In this meaning, are the sadaqah (charity), Siyam (fasting), and doing obedience and the good things to people; this is very much widespread.

[Muhammed]

In his mu^jaman, al-Mu^jam-ul-Kabir and al-Mu^jam-us-Saghir [Al-Mu^jam is a book of Hadith in which the Ahadith are mentioned according to the alphabetical order of the shuyukh.  Al-Mu^jaman is the dual form of al-mu^jam.] at-Tabaraniyy akhraj about ^Uthman Ibn Hunayf that a man used to go to ^Uthman Ibn ^Affan who did not pay attention to him and did not look into his case.  He met ^Uthman Ibn Hunayf and complained to him about it. He said: Go to the wash place, perform Wudu' and rak^atan, then say (what means): O Allah, I ask You and direct my request to You by our Prophet Muhammad, the Prophet of mercy.  O Muhammad, I direct my request to Allah by you to be fulfilled.  Then let us go together. The man went and did what he was told. Then he came to the gate of ^Uthman. The gateman came, took him by hand, admitted him to ^Uthman Ibn ^Affan, and seated him on his rug.  ^Uthman Ibn ^Affan asked him: What is your wish?  He mentioned his wish to him. ^Uthman fulfilled his wish and said: I did not remember your wish until this time. Then the man left and met ^Uthman Ibn Hunayf and said: May Allah reward you with good things.  He would not have looked into my wish had you not talked to him about me.  ^Uthman Ibn Hunayf said: By Allah, I did not talk to him, but I witnessed a blind person who came to the Messenger of Allah complaining about losing his sight.  The Messenger of Allah said (what means): If you would be patient or else I will make a du^a' for you. He said: O Messenger of Allah, losing my sight is hard for me and I have no guide. He said (what means): Go to the wash place, perform Wudu', pray rak^atan, then say: O Allah, I ask You... to the end of the du^a'.  The man did what he was told. By Allah, neither had we departed yet nor had the sitting lasted for long time, the man came to us sightful as if he had never had any problem.

In his Mu^jaman, at-Tabaraniyy said that the Hadith is sahih.  According to the scholars of Hadith, the word Hadith is reserved to what has been marfu^ [Al-Marfu^ is a Hadith which is attributed to the Prophet by a Companion.] to the Prophet and to what is mawquf [Al-Mawquf is a Hadith which is attributed to a Companion, but not to the Prophet.] to the Sahabiyy, as it is established in the books of Istilah (Science of Hadith). Imam Ahmad used the word Hadith for an athar [Al-'Athar refers to the marfu^ and mawquf Hadith or to the mawquf Hadith only.] of ^Umar about cheese brought by the Majus (fire worshippers) whose habit was to use the rennet of the maytah [Al-Maytah is an animal which was not slaughtered as per the rules of al-'Islam. It is a great sin to eat a maytah.].

The Hadith of ^Uthman Ibn Hunayf is an evidence for the permissibility of tawassul by the Messenger of Allah in his life and after his death, in his presence and his absence. The matter is not like what Ibn Taymiyah says: It is not allowed to perform tawassul except by the alive and present person. Since al-'Albaniyy follows him, he discredited the portion of the Hadith which is mawquf by saying: The mawquf Hadith is munkar [Al-Munkar is the opposite of ma^ruf Hadith; it is a Hadith which is related by one person who has not reached a proper level of memory and trusworthiness.]. The source of the confusion of al-'Albaniyy is his going beyond his limit. He did not stop at the statements of the scholars of the Hadith that whoever did not reach the level of Hafiz has no right to judge whether a Hadith is sahih, da^if [Ad-Da^if is a Hadith which lacks any of the requisites of the sahih or hasan Hadith.], or mawdu^ [Al-Mawdu^ is a Hadith which is fabricated upon the Prophet.].  This Hadith was related also by Hafiz as-Subkiyy and Hafiz al-Bayhaqiyy.

[Muhammed]

Another proof is the Hadith: Whoever says when he goes out to the masjid (mosque): O Allah, I ask You by the right of the askers upon You and by the right of this walking of mine, because I did not go out discontentedly, or to be praised or for fame; I went out to avoid Your punishment and seek Your acceptance.  I ask You to save me from Hellfire, and to forgive my sins; no one forgives the sins except You, Allah accepts his du^a' and 70,000 angels ask Allah to forgive him. It is related by Ibn Majah.  Hafiz Ibn Hajar al-^Asqalaniyy and Hafiz Abul-Hasan al-Maqdisiyy said: it is hasan [Al-Hasan is a Hadith, the relators of which are known for their trustworthiness and good memory. Included is the Hadith which is related in more than one riwayah (rendition) all of which are devoid of any defect that blemishes its authenticity.  It is accepted by the scholars of al-'Islam, and is used for inferring Islamic rulings.]. There is no attention to al-'Albaniyy's tad^if of the Hadith after these Hafizan (dual of Hafiz) said it is sahih, because al-'Albaniyy is not at the level of Hafiz; he is far from it as far as the sky is from Earth. Moreover, he admitted in some of his books that he did not reach the level of Hafiz.

The condition for considering a Hadith sahih, da^if, or mawdu^ is that it is not taken except from the words of a Hafiz as stated by as-Suyutiyy in "Tadrib-ur-Rawi". Is the daring of al-'Albaniyy to say about Hadith that it is sahih, da^if, or mawdu^ a result of his ignorance of the words of the people of the Mustalah (Science of Hadith)?  Or is it that he knew what they said, but his desires, and the love of showing up and claiming what is not his, thinking that he could fool the people if he said about Hadith that it is sahih, hasan, or da^if are the ones which dragged him?

Let us mention here the statement of Hafiz Ibn Hajar in summary, since this will remove any ambiguity that some people imagined for not differentiating between the Hadithan (dual of Hadith): the practical Hadith and the verbal Hadith.  The practical Hadith is the one which is da^if, but the verbal Hadith is thabit (confirmed).  Ibn Hajar said: The saying of an-Nawawiyy: We related in the book of Ibn as-Sunniyy from Bilal and by the previous sanad [Sanad or isnad refers to the chain of people relating a Hadith.] to Abu Bakr Ibn as-Sunniyy many times; ^Abdullah Ibn Muhammad al-Baghawiyy told us al-Hasan Ibn ^Arafah told us ^Aliyy Ibn Thabit al-Jazariyy from al-Wazi^ Ibn Nafi^ from Abu Salamah Ibn ^Abd-ir-Rahman from Jabir Ibn ^Abdillah, ^radiyallahu ^anhuma, from Bilal, ^radiyallahu ^anh, [Radiyallahu ^anh means: May Allah be pleased with him.] the mu'aththin of the Prophet, sallallahu ^alayhi wa ^ala alihi wa sallam, [Sallallahu ^alayhi wa ^ala alihi wa sallam means: May Allah raise the rank of the Messenger of Allah, Muhammad and protect his Ummah from that which he fears for it. May the mercy of Allah be upon the Al of the Prophet.] who said what means: When the Prophet, sallallahu ^alayhi wa ^ala alihi wa sallam, went for Salah, he used to say: In the Name of Allah. I believe in Allah. I rely on Allah.  No one avoids disobeying Allah except with the protection of Allah and no one has the strength to obey Allah except with the help of Allah. O Allah, I ask You by the right of the askers upon You and by the right of this going out of mine, because I did not go out discontentedly, or to be praised or for fame; I went out seeking Your acceptance and to avoid Your punishnent.  I ask You to protect me from Hellfire, and to admit me to Paradise. This is a very da^if Hadith.  Ad-Daraqutniyy akhraj it in "al-'Ifrad" from this way and said what means: Al-Wazi^ is the only relator of this Hadith. The author reported that it is agreed that he is da^if and his Hadith is munkar.  I (Ibn Hajar) said: There is a tougher saying about him.  Yahya Ibn Mu^in and an-Nasa'iyy said: He is not a thiqah (trustworthy).  Abu Hatim and others said: His Hadith is matruk [Al-Matruk is a Hadith related by a da^if person, because, e.g., he is known to lie. His Hadith is abandoned.]. Al-Hakim said: He related mawdu^ (fabricated) Ahadith. Ibn ^Adiyy said: All of his Ahadith are not mahfuz [Al-Mahfuz is a Hadith in which the addition of the relator of a sahih or hasan Hadith to its wording disagrees with what a more trustworthy person related. The relating of the latter outweighs that of the former and is known as a mahfuz Hadith.  The outweighed Hadith is known as a shathth Hadith.]. I said: He committed idtirab [Al-'Idtirab refers to the case when a person relates a Hadith in more than one version, such as adding more words in one version or changing the wording or meaning of the Hadith. Additionally, the two versions are equally authentic, but neither one version outweighs the other nor it is possible to bring the two versions together. The Hadith is called mudtrib.] in this Hadith.  In "al-Yawm wal-Laylah", Abu Nu^aym akhraj it in another version from him.  He said: From Salim Ibn ^Abdillah Ibn ^Umar from his father from Bilal.  There is no other evidence to strengthen the Hadith.

[Muhammed]

His saying: And we related in the book of Ibn as-Sunniyy means from the riwayah (rendition) of ^Atiyyah al-^Awfiyy from Abu Sa^id al-Khidriyy from the Messenger of Allah, sallallahu ^alayhi wa ^ala alihi wa sallam.  ^Atiyyah is da^if also. I said: His da^f is due to his tashayyu^ (following the Shi^ah) and tadlis [At-Tadlis is relating a Hadith in a delusive manner so that people would accept the Hadith from one. The tadlis is done by the relator, because, e.g., his shaykh is young or da^if, by dropping the name of his shaykh from the chain or mentioning him in such a way that people think that he is talking about another person.].  He himself is saduq (truthful). Al-Bukhariyy akhraj for him in "al-'Adab-ul-Mufrad" and Abu Dawud akhraj for him many Ahadith about which he kept silent. At-Tirmithiyy said that many of his Ahadith were hasan, some of which are of his ifrad [ Al-'Ifrad refers to the case when the relating of a Hadith is confined to one person or to one person from another person, or to a group of people from a certain area, for example.] . So do not think that he is like al-Wazi^.

I read, in Damascus, under Fatimah Bint Muhammad Ibn Ahmad Ibn Muhammad Ibn ^Uthman, the Dimashqiyyah (from Damascus) from Abul-Fadl Ibn Abu Tahir. He said: Isma^il Ibn Zufr told us; Muhammad Ibn Abu Zayd told us; Mahmud Ibn Isma^il told us; Abul-Husayn Ibn Fathshah told us; at-Tabaraniyy in the chapter on "Du^a'" told us; Bishr Ibn Musa told us; ^Abdullah Ibn Salih, who is al-^Ajaliyy, told us; Fudayl Ibn Marzuq told us from ^Atiyyah from Abu Sa^id al-Khidriyy, radiyallahu ^anh, who said: The Messenger of Allah, sallallahu ^alayhi wa ^ala alihi wa sallam, said what means: If a man went out of his house for Salah and said: O Allah, I ask You by the right of the askers upon You and by the right of this walking of mine, because I did not go out discontentedly, or to be praised or for fame; I went out to avoid Your punishment and seeking Your acceptance. I ask You to save me from Hellfire, and to forgive my sins; no one forgives the sins except You, Allah assigns 70,000 angels to ask Allah to forgive him and He accepts his du^a' until he finishes his Salah. This is a hasan Hadith which Ahmad akhraj from Zayd Ibn Harun from Fudayl Ibn Marzuq. Ibn Majah akhraj it also from Muhammad Ibn Yazid Ibn Ibrahim at-Tustariyy from al-Fadl Ibn Muwaffaq. Ibn Khuzaymah akhraj it also in the book "at-Tawhid" from the riwayah of Muhammad Ibn Fudayl Ibn Ghazwan and from the riwayah of Abu Khalid al-'Ahmar. Abu Nu^aym al-'Asbahaniyy akhraj it also.  All of them akhraj it from the riwayah of Abu Nu^aym al-Kufiyy from Fudayl Ibn Marzuq. We related it in the chapter on as-Salah by Abu Nu^aym.  He said in his riwayah from Fudayl from ^Atiyyah: He said: Abu Sa^id told me and he mentioned it but did not attribute it to a Sahabiyy. Consequently, he was safe from the tadlis of ^Atiyyah.

I was surprised by the Shaykh how he mentioned the riwayah of Bilal without Abu Sa^id and how he attributed the riwayah of Abu Sa^id to Ibn as-Sunniyy without Ibn Majah or others. Allah is the One who gives success [This is the end of Ibn Hajar's statement.].

In this Hadith, there is an evidence about the permissibility of performing the tawassul by the live and dead people, because the word 'askers' includes both of them, and the permissibility of tawassul by the good deed, which is the walking of the man to the masjid for the sake of Allah.  The Shar^ did not differentiate between the tawassul by the good selves and the good deed. One may say: How would the tawassul by the self of the Messenger of Allah, who is the most honorable creation of Allah, not be permissible and it would be permissible to do that by the Salah, Siyam, and sadaqah of the slave?  Both are creations of Allah: the good selves are creations of Allah and the good deeds, which the slaves perform, are creations of Allah. For what reason is the differentiation?

Most of the confusion which they adduce to prohibit the tawassul and visiting the grave of the Messenger are matters which are irrelevant to the tawassul, like the marfu^ Hadith of Ibn ^Abbas and in it: If you ask, ask Allah and if you ask for help, ask Allah for help.  The answer is: This Hadith does not contain: Do not ask other than Allah or Do not ask other than Allah for help.  The Prophet meant: Allah is more worthy to be asked and His help is more worthy to be sought. How do these people fabricate upon the Messenger of Allah and Ibn ^Abbas to prove their claim of accusing of kufr the one who performs the tawassul and asks help from the Messenger?  This Hadith is like the saying of the Messenger of Allah in the Hadith related by Ibn Hibban: Do not accompany except a believer and let no one except a pious eat your food. Does this Hadith contain that accompanying the non-Muslim is prohibited?  Would one understand from it that feeding the non-pious is prohibited?  In His Book (al-Qur'an), Allah permitted the Muslims to feed their kafir (non-Muslim) prisoner and praised it in al-'Insan, 8: They feed the food out of their love for Allah to the needy who cannot earn, orphan, and the (non-Muslim) prisoner .

Among their suspicious actions is their adducing the Hadith of ^Umar that he asked Allah for rain by al-^Abbas. They claimed that ^Umar performed the tawassul by al-^Abbas, because the Messenger had died.  The answer is: Did ^Umar or al-^Abbas tell you that this tawassul was because the Messenger had died?  No! Neither ^Umar nor al-^Abbas said that or indicated it. It is only out of your fabrications upon them to support your desire to accuse of kufr the one who performs the tawassul by the Prophet.

As one of their suspicious things, they may mention a Hadith, which is agreed that it is da^if: Abu Bakr said (what means): Let us perform istighathah by (ask for the help of) the Messenger of Allah against this hypocrite.  The Messenger of Allah said what means: I am not someone by whom help is asked.  Allah is the only One Who is asked for help. The answer to this suspicious matter is: Firstly, this Hadith has Ibn Lahay^ah among its relators, who is da^if. Secondly, this Hadith is contradictory to the Hadith that al-Bukhariyy akhraj in his Sahih from the marfu^ Hadith of ^Abdullah Ibn ^Umar, and in it the sun approaches the heads of the people on the Day of Judgement.  While they are like that, they ask Adam for help.  How do they cling to an unconfirmed Hadith when it is opposed by the sahih Hadith.

In the book "Kashshaf-ul-Qina^", Volume 2, page 68 is mentioned: As-Samiriyy and the author of at-Talkhis said (what means): There is no objection to perform the tawassul by the shuyukh (plural of shaykh) and the poius scholars.  In "al-Muthahhab" he said: It is permissible to ask Allah by performing the intercession by a righteous man, and it is said: it is mustahabb (liked) to do so.

In his Mansak which he wrote to al-Marwaziyy, Ahmad said: It is sunnah for the one who is asking Allah for rain to perform the tawassul (ask Him) by the Prophet. He determined it in "al-Mustaw^ab" and others.  Then he said: Ibrahim al-Harbiyy said (what means): The du^a' at the grave of Ma^ruf al-Kurakhiyy is the tested antidote. Ibrahim al-Harbiyy [Ath-Thahabiyy said what means: He was born in the year 198 A.H. He acquired the Fiqh under Ahmad and was one of his most respectable companions.  In "Tathkirat-ul-Huffaz", ath-Thahabiyy said what means: As-Salamiyy said (what means): I asked ad-Daraqutniyy about Ibrahim al-Harbiyy. He said (what means): He used to be compared with Ahmad Ibn Hanbal in his zuhd, knowledge, and piety.] is one of the contemporaries of Ahmad Ibn Hanbal.  He died forty years after Ahmad.  He was one of the most respected and trustworthy scholars of Hadith.  The saying of Ibn Taymiyah that it is an ugly innovation is refuted by the agreement of the a'immah.  The statement of Imam Ahmad and of Ibrahim al-Harbiyy, who was one of the respected scholars of Salaf, testify to the refutation.  Where is the agreement that Ibn Taymiyah claims?