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]

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ibn Taymiyya, the Corporealist by Imam Jalal al-Din al-Dawani (D. 918AH)

QUOTE Article –

Changing Views of ibn Taymiyya by Khaled el-Rouayheb:

In the Sharh al-‘Aqa’id al-‘Adudiyya of Jalal al-Din al-Dawani it is stated that the corporealists are of two kinds. The first are blatantly corporealist and should be regarded as unbelievers. The latter, who are wayward but not unbelievers, “hide behind the caveat bi-la kayfa“, saying that Allah had a body “unlike any other body (la ka-al-ajsam), and position unlike any position, and a relation to this spatial position that was unlike any other relation to a spatial position.” He apparently classified Ibn Taymiyya as belonging to the latter group:

Most of the corporealists are the literalists who follow the literal meaning of the Book and Sunna, and most of them are people of Hadith. Ibn Taymiyya Abu al-Abbas Ahmad and his followers strongly incline to affirm that He is in a direction, and go to extremes in attacking those who deny this. I have seen in one of his books that according to reason there is no difference to saying “He does not exist” and saying “I looked for Him everywhere and I could not find Him”, and he accused those who disagreed on this point of denying the divine attributes (ta’til). And this despite his proficiency in the rational and traditional sciences, as can be seen by anyone who reads his works.

Jalal al-Din al-Dawani, Sharh al-‘Aqa’id al-‘Adudiyya (Islanbul: ‘Arif Effendi, 1316AH), 43.

END QUOTE

ibn Hajar al-Haytami on ibn Taymiyya’s Suggestion that the Prophet (sallallahu ‘alaihi wa sallam) Let Down Part of his Turban to Mark the Spot Between his Shoulders that Allah Touched with His ‘Hand’

Shaykh al-Islam ibn Hajar al-Haytami (D. 974AH) on ibn Taymiyya’s suggestion (via ibn al-Qayyim) that the Prophet (sallallahu ‘alaihi wa sallam) had let down part of his turban to mark the spot between his shoulders that Allah had touched with His ‘hand’:

This is among their repulsive opinions and their waywardness, since it is based on their claim, which they argued for at length and castigated Sunnis for rejecting, that Allah is in a direction and is a body, may He be exalted above what the unjust and stubborn say! They have in this regard abominations and heresies to which the ear cannot listen, and one cannot but adjudge them a falsity, a slander and a lie. May Allah shame them and those who say that. The Imam Ahmad (ibn Hanbal) and the distinguished among his school are innocent of this ugly stain. How could it be otherwise, and it is unbelief according to many?”

[ibn Hajar al-Haytami, Ashraf al-Wasa-il ila Fahm al-Shama-il, Ahmad al-Mazidi ed. (Dar al-Kutub al-‘Ilmiyya, Beirut, 1998), 172-173]

ibn Taymiyya’s Belief that Allah is Sitting on the Kursi and has Left Space to Seat the Prophet (sallallahu ‘alaihi wa sallam) Next to Him

al-Imam al-Mufassir Abu Hayyan al-Andalusi (D. 754AH) on ibn Taymiyya’s Belief that:

Allah Most High is sitting (yajlisu) on the Kursi but has left a place of it unoccupied, in which to seat the Messenger of Allah (Allah bless him and give him peace)

Excerpt from the article – ‘Reforming Classical Texts’ by Shaykh Nuh Ha Mim Keller:

…the two-volume Qur’anic exegesis of Abu Hayyan al-Nahwi (d. 754/1353), Tafsir al-nahr al-madd [The exegesis of the far-stretching river] condensed mainly from his own previous eight-volume exegesis al-Bahr al-muhit [The encompassing sea], arguably the finest tafsir ever written based primarily on Arabic grammar. Abu Hayyan, of Andalusion origin, settled in Damascus, knew Ibn Taymiya personally, and held him in great esteem, until the day that Barinbari (d. 717/1317) brought him a work by Ibn Taymiya called Kitab al-‘arsh [The book of the Throne]. There they found, in Ibn Taymiya’s own handwriting (which was familiar to Abu Hayyan), anthropomorphic suggestions about the Deity that made Abu Hayyan curse Ibn Taymiya until the day he died. This was mentioned by the hadith master (hafiz) Taqi al-Din Subki in his al-Sayf al-saqil (85). Abu Hayyan, in his own Qur’anic exegesis of Ayat al-Kursi (Qur’an 2:258) in surat al-Baqara, recorded something of what so completely changed his mind:

I have read in the book of Ahmad ibn Taymiya, this individual whom we are the contemporary of, and the book is in his own handwriting, and he has named it Kitab al-‘arsh [The book of the Throne], that “Allah Most High is sitting (yajlisu) on the Kursi but has left a place of it unoccupied, in which to seat the Messenger of Allah (Allah bless him and give him peace)” [italics mine]. Al-Taj Muhammad ibn ‘Ali ibn ‘Abd al-Haqq Barinbari fooled him [Ibn Taymiya] by pretending to be a supporter of his so that he could get it from him, and this is what we read in it (al-Nahwi, Tafsir al-nahr al-madd, 1.254).

This is of interest not only because it documents (at the pen of one of Islam’s greatest scholars) that Ibn Taymiya had a “double ‘aqida,” one for the public, and a separate anthropomorphic one for an inner circle of initiates…

Read full article here:

http://www.masud.co.uk/ISLAM/nuh/masudq3.htm

[Note: The author of Kashf al-Zunun has also reported this, vol. 2, pg. 1438]

Also from the above article by Shaykh Nuh Ha Mim Keller:

“When Abu Hayyan’s work was first printed on the margin of his longer exegesis al-Bahr al-muhit in Cairo by Matba‘a al-Sa‘ada in 1910, the whole passage was deleted—intentionally, as the guilty party later confessed to Muhammad Zahid al-Kawthari, who quotes the above passage in a footnote to al-Sayf al-Saqil and then says:

This sentence is not in the printed exegesis al-Bahr [al-muhit], for the copy editor at Matba‘a al-Sa‘ada told me he found it so extremely revolting that he deemed it too enormous to ascribe to a Muslim, so he deleted it, so it would not be exploited by the enemies of the religion. He asked me to record that here by way of making up for what he had done, and as a counsel (nasiha) to Muslims (al-Sayf al-saqil, 85).