Imam ibn Nasir al-Din al-Dimashqi calling ibn Taymiyya a Deviant? – Visiting the Grave of the Prophet (sallallahu ‘alaihi wa sallam)

The Taymiyyun love to quote Imam ibn Nasir al-Din al-Dimashqi (d.846AH) and his book al-Radd al-Wafir in defence of their Imam, ibn Taymiyya. However, the following is a clear cut example of how many of those who defended him weren’t truly aware of all the deviant positions held by him on various issues. Imam ibn Nasir al-Din al-Dimashqi falls into this category as is evident from the following, where he declares anyone who rejects the Hadiths in relation to the reward and virtue of visiting the grave of the Prophet (sallallahu ‘alaihi wa sallam) a deviant. It is well known that ibn Taymiyya is the foremost proponent of the view that travelling out to visit the blessed grave of the Prophet (sallallahu ‘alaihi wa sallam) is a reprehensible innovation – a view which he based on the rejection of the aforementioned narrations. Imam ibn Nasir al-Din al-Dimashqi mentions:

“Visiting the grave of Rasulullah (sallallahu ‘alayhi wa sallam) is a Sunnah of the Muslims, it is unanimously accepted as an act of reward and it is an act of virtue that is encouraged. The Hadiths on this topic have been accepted and practised upon, even though a few of these Hadiths have weakness. Only a deviant will reject them totally.”

(Jami’ al-Athar, vol.8 pg.141)

In addition, it is worth noting that Imam ibn Nasir al-Din al-Dimashqi has written extensively on this and has approved several Hadiths on this issue in the book of his which has been quoted from above (Jami’ al-Athar) – see vol.8 pgs. 129-141.

Quote taken from HERE

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Shaykh al-Islam Taqi al-Din al-Subki, Imam al-Munawi, Imam ibn ‘Abidin al-Shami, and Imam Mustafa ibn Ahmad al-Shatti on ibn Taymiyya’s View on Tawassul

Shaykh al-Islam Taqi al-Din al-Subki (D. 756AH) on ibn Taymiyya’s view on Tawassul as cited by Imam ‘Abd al-Ra’uf al-Munawi (D. 1031AH):

“It is proper to entreat and ask for the help and intercession of the Prophet (sallallahu ‘alaihi wa sallam) with Allah. No one from amongst the salaf and the khalaf denied this, until ibn Taymiyya came along and disapproved of this, and deviated from the straight path, and invented a position that no scholar has said before, and he became a deterrent example for Muslims”

[al-Munawi, Faydh al-Qadir, 2:170]

This was also mentioned by Imam Muhammad Amin ibn ‘Abidin al-Shami al-Hanafi (D. 1252AH) via Imam al-Munawi as follows:

نَعَمْ ذَكَرَ الْعَلَّامَةُ الْمُنَاوِيُّ فِي حَدِيثِ «اللَّهُمَّ إنِّي أَسْأَلُك وَأَتَوَجَّهُ إلَيْك بِنَبِيِّك نَبِيِّ الرَّحْمَةِ» عَنْ الْعِزِّ بْنِ عَبْدِ السَّلَامِ أَنَّهُ يَنْبَغِي كَوْنُهُ مَقْصُورًا عَلَى النَّبِيِّ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – وَأَنْ لَا يُقْسِمَ عَلَى اللَّهِ بِغَيْرِهِ وَأَنْ يَكُونَ مِنْ خَصَائِصِهِ قَالَ وَقَالَ السُّبْكِيُّ: يَحْسُنُ التَّوَسُّلُ بِالنَّبِيِّ إلَى رَبِّهِ وَلَمْ يُنْكِرْهُ أَحَدٌ مِنْ السَّلَفِ وَلَا الْخَلَفِ إلَّا ابْنَ تَيْمِيَّةَ فَابْتَدَعَ مَا لَمْ يَقُلْهُ عَالِمٌ قَبْلَهُ اهـ

[Radd al-Muhtar ‘ala al-Durr al-Mukhtar Hashiya ibn ‘Abidin, vol. 6, pg. 397, Dar al-Fikr, Beirut ed.]

Imam Mustafa ibn Ahmad al-Shatti al-Hanbali (D. 1348AH) also mentioned this from Shaykh al-Islam Taqi al-Din al-Subki as follows:

“It is good to make intercession with the Prophet (sallallahu ‘alaihi wa sallam) to his Lord. No one from the first generations (salaf), or those who followed (khalaf), repudiated this until Ibn Taymiyyah arrived. He repudiated intercession, went out from the straight path and innovated what no scholar before him had said, and became known for that among the people of Islam.”

[al-Shatti, al-Nuqul al-Shar’iyya fi al-Radd ‘ala al-Wahhabiyya, translated into English by al-Hajj Abu Ja’far al-Hanbali as The Divine Texts, pg. 57]

ibn Hajar al-Haytami – ‘ibn Taymiyya was a Servant whom Allah Abandoned, Misguided, Blinded, Deafened, and Humiliated’

The Shaykh al-Islam of the Shafi’i Madhhab in his age – Abul Abbas Shihab al-Din Ibn Hajar al-Haytami (d. 974AH) has recorded in a formal legal opinion in his al-Fatawa al-Hadithiyya (1/183-84) the following:

ابْن تَيْمِية عبد خذله الله وأضلَّه وأعماه وأصمه وأذلَّه، وَبِذَلِك صرح الْأَئِمَّة الَّذين بينوا فَسَاد أَحْوَاله وَكذب أَقْوَاله، وَمن أَرَادَ ذَلِك فَعَلَيهِ بمطالعة كَلَام الإِمَام الْمُجْتَهد الْمُتَّفق على إِمَامَته وجلالته وبلوغه مرتبَة الِاجْتِهَاد أبي الْحسن السُّبْكِيّ وَولده التَّاج وَالشَّيْخ الإِمَام الْعِزّ بن جمَاعَة وَأهل عصرهم، وَغَيرهم من الشَّافِعِيَّة والمالكية وَالْحَنَفِيَّة، وَلم يقصر اعتراضه على متأخري الصُّوفِيَّة بل اعْترض على مثل عمر بن الْخطاب وَعلي بن أبي طَالب رَضِي الله عَنْهُمَا كَمَا يَأْتِي. وَالْحَاصِل أنْ لَا يُقَام لكَلَامه وزن بل يَرْمِي فِي كلّ وَعْر وحَزَن، ويعتقد فِيهِ أَنه مُبْتَدع ضالّ ومُضِّلّ جَاهِل غال عَامله الله بعدله، وأجازنا من مثل طَرِيقَته وعقيدته وَفعله آمين

“Ibn Taymiyya was a servant whom Allah abandoned, misguided, blinded, deafened, and humiliated. This has been frankly expressed by the Imams who explained the corruptness of how he was, and the mendacity of what he said. Whoever wants to check this should read the words of the Mujtahid Imam, whose Imamate, greatness, and having reached the rank of Ijtihad are universally acknowledged, Abul Hasan (Taqi al-Din) al-Subki; together with his son Taj (al-Din as-Subki), the Shaykh and Imam al-‘Izz Ibn Jama’a, the scholars of their time, and other Shafi’i, Maliki and Hanafi scholars. Nor did he confine his criticism to later Sufi’s; but censured the likes of Umar ibn al-Khattab and Ali (may Allah be pleased with them), the outcome of which is that his words are devoid of any worth or consideration, to be scattered across the wilds and wastelands, while the man himself is considered an initiator of bid’ah (reprehensible innovations), misled, misleading, ignorant and spiteful. May Allah give him what he deserves, may Allah preserve us from the likes of his way and his beliefs and works, Ameen.”