ibn Rajab al-Hanbali Left Issuing Fatawa in Accordance to ibn Taymiyya and was Loathed by the Taymiyyun

The student of ibn Qayyim al-Jawziyya (who in turn was the student of ibn Taymiyya) – al-Imam al-Hafidh ibn Rajab al-Hanbali (d.795AH), stopped issuing fatawa in accordance to the views of ibn Taymiyya and was loathed by the Taymiyyun because of it:

al-Hafidh Zayn al-Din ‘Abd al-Rahman ibn Ahmad ibn Rajab al-Hanbali al-Baghdadi – then al-Dimashqi. The son of Rajab, born in Baghdad in the year 736 (AH).

In Egypt he heard from al-Maydumi, in Cairo from ibn al-Muluk, in Damascus from ibn al-Khubbaz, as well as the addition of numerous others. He kept the company of our Shaykh, Zayn al-Din al-‘Iraqi in hearing (from him) a great deal. He was proficient in the disciplines of hadith – the names (asma’), the narrators (rijal), hidden defects (‘ilal), the different routes/chains (turuq), and insight in explaining (itla’) their meanings.

He authored “Sharh al-Tirmidhi” in around twenty volumes, regarding which he achieved excellent results, (he also authored) a commentary of a major portion of (Sahih) “al-Bukhari”, as well as a commentary of “al-Arba’in li al-Nawawi” (Imam al-Nawawi’s collection of fourty ahadith) in one volume. He worked on “Wadha’if al-Ayyam” (the recommended actions of each specific day) which he named “al-Lata’if”, and also worked on “Tabaqat al-Hanabila” (the ranks of the Hanbali scholars) as a follow up of “Tabaqat Abi Ya’la”.

He was a man devoted to worship and tahajjud. He was resented because of his deliverance of religious legal edicts (ifta’) based on the sayings of ibn Taymiyya. He then proclaimed retraction from that and the Taymiyyun loathed him, so he was neither (aligned) with this group, not that group. In the end, he abandoned issuing religious legal edicts (ifta’).

Ibn Hajji said: “He mastered the science (of hadith and it’s branches) and became the most recognised of the people of his time in the field of hidden defects (‘ilal) and the pursuit of the different chains of transmission (tatabbu’ al-turuq). He would not intermingle with anyone and would also rarely visit anyone.”

He passed away during the month of Ramadhan, may Allah have mercy upon him. Most of our Hanbali companions were trained/educated by him in Damascus.

[ibn Hajar al-‘Asqalani, Inba al-Ghumr bi Anba al-‘Umr, ed. al-Majlis al-A’la li al-Shu’un al-Islamiyya 1969:1998, pt. 1, pg. 460-461]

عبد الرحمن بن أحمد بن رجب البغدادي ثم الدمشقي الحنبلي، الحافظ زين الدين بن رجب. وُلد ببغداد سنة ستٍ وثلاثين وسبعمائة، وسمع بمصر من الميدومي وبالقاهرة من ابن الملوك وبدمشق من ابن الخباز وجمع جمٍّ، ورافق شيخنا زين الدين العراقي في السماع كثيرًا، ومهر في فنون الحديث أَسماءً ورجالًا وعِللًا وطرقا واطلاعًا على معانيه.
صنَّف “شرح الترمذي” فأَجاد فيه في نحو عشرين مجلدة، وشرح قطعة كبيرة من “البخاري” وشرح “الأَربعين للنووي” في مجلدة، وعمل “وظائف الأَيام” سمَّاه “اللطائف” وعمل “طبقات الحنابلة” ذيلًا على “طبقات أبي يعلى”.
وكان صاحبَ عبادَةٍ وتهجد، ونُقِم عليه إِفتاؤه بمقالات ابن تيمية ثم أَظهر الرجوع عن ذلك فنافره التيميون فلم يكن مع هؤلاءِ ولا مع هؤلاءِ، وكان قد ترك الإِفتاءَ بآخره.
قال ابن حجي: “أَتْقَنَ الفنَّ وصار أَعرف أَهل عصره بالعلل وتتبُّع الطرق، وكان لا يخالط أَحدًا ولا يتردد إِلى أَحد”. مات في رمضان رحمه اللّٰه، [و]تخرج به غالب أَصحابنا الحنابلة بدمشق.

– ابن حجر العسقلاني في كتابه “إنباء الغمر بأنباء العمر”، المجلس الأعلى للشئون الإسلامية ١٩٩٨:١٩٦٩، الجزء الاول، ص. ٤٦٠-٤٦١

Imam Anwar Shah al-Kashmiri on ibn Taymiyya’s Anthropomorphism and Muhammad ibn ‘Abd al-Wahhab

al-Imam al-Muhaddith Anwar Shah al-Kashmiri (d.1352AH) says in his book ‘Faydh al-Bari ‘ala Sahih al-Bukhari’, 4/447:

As for al-Hafidh ibn Taymiyya, then he studied them (the narrations on the attributes) externally (ie. from non-Islamic sources) until he approached anthropomorphism, just as I have heard regarding his affair – that he was sitting upon the pulpit and a questioner asked him regarding His (Allah’s) nuzul – exalted is He – so ibn Taymiyya descended to the second step and said “The nuzul is in this manner”. Thus he studied it externally and exaggerated in it until he was deluded by his anthropomorphic speech.[1]

يقول الإمام المحدث محمد أنور شاه الكشميري ( المتوفى سنة 1352 ه) في كتابه ” فيض الباري على صحيح البخاري ” 4/447 : ( وأما الحافظ ابن تيمية فحققها في الخارج حتى قارب التشبيه ، كما كنت سمعت من حاله أنه كان جالساً على المنبر فسأله سائل عن نزوله تعالى فنزل ابن تيمية إلى الدرجة الثانية فقال هكذا النزول ، فحققه في الخارج وبالغ فيه حتى أوهم كلامه التشبيه ) .

He also says in the same book, ‘Faydh al-Bari ‘ala Sahih al-Bukhari’, 1/171:

As for Muhammad ibn ‘Abdul Wahhab al-Najdi, then indeed he was an idiotic man of little knowledge, thus he would be hasty in making takfir. Diving into this river (of takfir) is not appropriate except for the one who is cautious upon, proficient in, and well-acquainted with the existence of disbelief and it’s causes.[2]

ويقول ايضا في كتابه ( فيض الباري ، 1/171 ) : ( أما محمد بن عبدالوهاب النجدي فإنه كان رجلاً بليداً قليل العلم ، فكان يتسارع إلى الحكم بالكفر ، ولا ينبغي أن يقتحم في هذا الوادي إلا من يكون متيقظاً متقناً عارفاً بوجوه الكفر وأسبابه ).

__________

The above quotes can be found in the Maktaba Rashidiyya edition under the following references:

[1] 7/305
[2] 1/252

Imam ‘Abd al-Hayy al-Lucknawi on ibn Taymiyya’s Corrupt Beliefs

After praising ibn Taymiyya, Imam ‘Abd al-Hayy al-Lucknawi mentions the following:

And some corrupt beliefs have been conveyed from him for which he was condemned by al-Yafi’i, ibn Hajar al-Makki (al-Haytami), and others. He is a man who has committed sins and made mistakes, thus the people should be aware of his errors and acknowledge his proficiency and virtue. His death was – according to what ibn Hajar has mentioned about him – in the year 728 (AH) while in prison by the command of the ruler of his time. May the Mercy of Allah be upon him.

[Imam ‘Abd al-Hayy al-Lucknawi, Iqama al-Hujja with Shaykh ‘Abd al-Fattah Abu Ghudda’s notes, pg. 29, Maktaba Matbu’at al-Islamiyya – 1998]

وقد نُقِلَ عنه عقائد فاسدة شنَّع عليه بها اليافعي وابنُ حجر المكي وغيرها، وهو بشر له ذنوب وخطأ، فلينتبه الإنسان على خطئه، وليُقِرَّ بمهارته وفضله، وكانت وفاته – على ما ذكره ابن حجر – سنة ثمان عشرين وسبعمائة في الحبس بأمرِ سلطان زمانه. منه رحمه الله تعالى.

“إقامة الحجة على أن الإكثار في التعبد ليس ببدعة” للإمام عبد الحي اللكنوي، ص. ٢٩، مكتبة مطبوعات الإسلامية – ١٩٩٨

Shaykh Muhammad Idris al-Kandehlawi on ibn Taymiyya and his Companions

Shaykh Muhammad Idris al-Kandehlawi (D. 1394AH) on ibn Taymiyya and his companions, as mentioned by Shaykh Zakariyya al-Kandehlawi (D. 1402AH):

“Most of the anthropomorphists (mujassima) were literalists; followers of the apparent (dhahir) of the Book and Sunnah, and most of these (mujassima) were Muhaddithin. And ibn Taymiyya and his companions had a great inclination to establish direction (for Allah) and exaggerated in attacking those who negated it (direction)…”

[Zakariyya al-Khandehlawi, al-Kanz al-Mutawārī, 24/7-9]

واكثر المجسمة هم الظاهريون المتبعون لظواهر الكتاب والسنة واكثرهم المحدثون. ولابن تيمية واصحابه ميل عظيم الى اثبات الجهة ومبالغة في القدح في نفيها

الكنز المتواري في معادن لامع الدراري وصحيح البخاري
الجزء: الرابع والعشرون ، الصفحة السابع الى التاسع
تاليف: الامام الرباني شيخ الحديث العلامة محمد زكريا الكاندهلوي
الناشر: مؤسسة الخليل الاسلامية ، فيصل آباد ، باكستان

Taqi al-Din al-Subki – ibn Taymiyya and his Followers were from the Deviant Hashwiyya Sect, and they were a Minority Fringe Group who would Teach their Beliefs in Secret

Shaykh al-Islam Taqi al-Din al-Subki (D. 756AH) on ibn Taymiyya and his followers being from the deviant Hashwiyya sect, and that they were a minority fringe group who would teach their beliefs in secret

“As for the Hashwiyya, they are a despicable and ignorant lot who claim to belong to the school of (Imam) Ahmad (ibn Hanbal)… They have corrupted the creed of a few isolated Shafi’is, especially some of the Hadith scholars among them who are lacking in reason… They were held in utmost contempt, and then towards the end of the seventh century (AH) a man appeared who was diligent, intelligent and well-read and did not find a Shaykh to guide him, and he is of their creed and is brazen and dedicated to teaching his ideas… He said that non-eternal attributes can subsist in Allah, and that Allah is ever-acting, and that an infinite chain of events is not impossible either in the past or the future. He split the ranks and cast doubts on the creed of the Muslims and incited dissension amongst them. He did not confine himself to creedal matters of theology, but transgressed the bounds and said that travelling to visit the tomb of the Prophet (sallallahu ‘alaihi wa sallam) is a sin… The scholars agreed to imprison him for a long time, and the Sultan imprisoned him… and he died in prison. Then some of his followers started to promulgate his ideas and teach them to people in secret while keeping quiet in public, and great harm came from this.”

[al-Zabidi, Ithaf al-Sada al-Muttaqin, 2:11. al-Zabidi is quoting from al-Subki’s al-Sayf al-Saqil fi al-Radd ‘ala ibn Zafil, see al-Rasa-il al-Subkiyya, 84-85]

Shaykh al-Islam Husain Ahmad Madani on the title of ‘Shaykh al-Islam’ for ibn Taymiyya

Hadhrat Shaykh al-Islām, Maulānā Husain Ahmad Madanī (D. 1377AH); the Shaykh al-Hadīth of Dār al-‘Ulūm Deoband (may Allāh illuminate his grave) on the title of ‘Shaykh al-Islām’ for ibn Taymiyya as mentioned by Shaykh Anwar Shah al-Kashmiri (D. 1352AH):

“Our teacher Shaykh al-Islām Maulānā Madanī (rahmatullāhi ‘alaih) was more strict than Hadhrat Shāh ‘Abd al-Azīz (rahmatullāhi ‘alaih) on this matter regarding ibn Taymiyya because he had read the written works of ‘Allāmah (ibn Taymiyya), and he didn’t like the title of ‘Shaykh al-Islām’ being used for ‘Allāmah ibn Taymiyya. This is why he showed severe dislike towards the usage of ‘Shaykh al-Islām’ for ibn Taymiyya by Shaykh al-Hadīth Maulānā Muhammad Zakariyyā Sāhib (rahmatullāhi ‘alaih) in ‘Badhlul Majhūd’ (mistake of the scribe; correction – should be – ‘Awjāz al-Masālik’), and Hadhrat ([Husain Ahmad Madanī -] rahmatullāhi ‘alaih)’s book al-Shihāb al-Thāqib is an incomparable awesome book in terms of ‘ilm [knowledge] and tahqīq [research/verification] regarding the establishing of truth and vanquishing of falsehood – may Allāh shower him with mercy in abundance.”

[Shaykh Anwār Shāh Kashmīrī, Malfudhāt Muhaddith Kashmīrī; pg. 414, published by Bait al-Hikmat Deoband]

حضرت شیخ الاسلام مولانا حسین احمد مدنی شیخ الحدیث دار العلوم دیوبند نور الله مرقده*اور لقب شیخ الاسلام براے ابن تیمیه

حضرت الاستاذ شیخ الاسلام مولانا مدنی رحمة الله عليه تو حضرت شاه عبد العزیز رحمة الله علیه سے بهی اس (ابن تیميه كے) *معامله میں سخت تهے کیونکه انهوں نے علامه کی قلمی تالیفات کا بهی مطالعه کیا تها اور وه علامه ابن تیمیه کے لئے شیخ الاسلام کا لقب بهی پسند نه کرتهے تهے اسی ليے حضرت شیخ الحدیث مولانا محمد زکریا صاحب رحمة الله علیه کو بذل المجهود (کاتب کی غلطی؛ صحیح اوجز المسالک) میں علامه کو شیخ الاسلام لکهنے پر سخت ناراضگی کا اظهار کیا تها اور حضرت رحمة الله علیه کی الشهاب الثاقب تو احقاق حق و ابطال باطل کا بے نظیر علمی و تحقیقی شاهکار هے. رحمه الله رحمة واسعة.

ملفوظات محدث کشمیری: صفحه 414

بیت الحکمت دیوبند

Shaykh al-Islam Husain Ahmad Madani on ibn Taymiyya’s Deviation From the Way of Ahl al-Sunnah

Hadhrat Shaykh al-Islām Husain Ahmad Madanī (D. 1377AH), the Shaykh al-Hadith of Dar al-‘Ulūm Deoband (may Allāh illuminate his grave) on ibn Taymiyya as mentioned by Mufti Taqi al-‘Uthmani:

‘During the Bukhārī and Tirmidhī lectures at Dar al-‘Ulūm Deoband he would strongly refute Hafiz ibn Taymiyya’s lone opinions on ‘aqā-id and masā-il. He also said, “While I was residing in Madīnah al-Munawwarah I read his books and literature, some are such that you would be lucky to find it in a bookshop in India. After studying all these books, I have come to the conclusion through wisdom and foresight that there is a blatant turn away found in him from the way of ahl al-sunnah wa al-jamā’ah”.’

[Mufti Taqī al-‘Uthmānī, In’ām al-Bārī Sharh Sahīh al-Bukhārī 463/13; published by Idāra Tālīfāt Ashrafiyyah, Multān, Pakistān]

حضرت شیخ الاسلام مولانا حسین احمد مدنی شیخ الحدیث دار العلوم دیوبند نور الله مرقده

درس بخاری و ترمذی دار العلوم دیوبند کے زمانے میں حافظ ابن تیمیه کے *تفردات عقاید و مسایل فروع کا نهایت شدت سے رد فرمایا کرتهے *تهے اور آپ نے بتلایا که میں نے مدینه منوره کے قیام کے *دوران ان کی تصانیف و رسائل دیکهے هیں اور بعض ایسی کتابیں بهی دیکهی هیں جو هندوستان میں شاید کسی کتب خانه میں موجود ہوں اور ان سب کے مطالعه سے میں اس نتیجه پر علی وجه البصیرت پهنچاهوں که اهل سنت والجماعت کے طریقه سے کهلا هوا انحراف و عدول ان کے اندر موجود هے

انعام الباری شرح صحیح البخاری: 13 / 463

اداره تالیفات اشرفیه، ملتان، پاکستان