ibn Rajab al-Hanbali refutes ibn Taymiyya’s views on Talaq

Imam Jamal al-Din Yusuf ibn ‘Abd al-Hadi ibn al-Mibrad al-Hanbali (d.909AH) mentions Imam Zayn al-Din ibn Rajab al-Hanbali’s (d.795AH) book in refutation of three talaqs (in a single sitting) being equal to one – which was a view ibn Taymiyya held and was stubborn upon:

“…ibn Rajab said in the book Mushkil al-Ahadith al-Warida fi ann al-Talaq al-Thalath Wahida (The problematic nature of the narrations in regards to three talaqs being equivalent to one)…”

[ibn al-Mibrad al-Hanbali, al-Sayr al-Hath ila ‘Ilm al-Talaq al-Thalath, ed. Dar al-Basha’ir al-Islamiyya 1997, pg. 27]

Note: Imam ibn al-Mibrad al-Hanbali then goes on to quote multiple passages from the above-mentioned book of Imam ibn Rajab al-Hanbali. This shows that although this book of Imam ibn Rajab al-Hanbali may not have survived to this day, it was known and available to those Imams who came just after his time.

قال ابن رجب في كتاب “مشكل الأحاديث الواردة في أن الطلاق الثلاث واحدة”

– السير الحاث الى علم الطلاق الثلاث للإمام جمال الدين يوسف ابن عبد الهادي ابن المبرد الحنبلي
– دار البشائر الإسلامية، ١٩٩٧
– ص. ٢٧

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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

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]

ibn Taymiyya’s Straying From the Way of the Atharis

Al Imam Ibnul Wazeer (D. 840AH) mentioned on pg. 331 of the 3rd volume of his book ‘Awaasim minal Qawaasim:

ومذهب الإمام أحمد وأمثاله من أئمة الحديث وهم طائفتان:

الطائفة الأولى: أهل الحديث والأثر وأتباع السنن والسلف الذين ينهون عن الخوض في علم الكلام

ثم قال…

الطائفة الثانية أهل النظر في علم الكلام والمنطق والمعقولات وهم فرقتان:

أحدهما: الأشعرية

والفرقة الثانية من المتكلمين منهم: الأثرية كابن تيمية وأصحابه فهؤلاء من أهل الحديث لا يخالفونهم إلا في استحسان الخوض في الكلام, وفي التجاسر على بعض العبارات, وفيما تفرد به من الخوض في الدقائق الخفيات والمحدثون ينكرون ذلك عليهم لأنه ربما أدى ذلك إلى بدعة أو قدح في الدين. أهـــ

“And the madhhab of Al Imam Ahmad and others like him from the the Imams of Hadeeth, and they are two groups:

The first group is: Ahlul Hadeeth wal Athar and the followers of the Prophetic traditions and the Salaf, who forbid theological discussion (‘Ilmul Kalaam).”

Later, after discussing them in detail in several pages, Ibnul Wazeer said:

“The second group is: The people of research in Theology (‘Ilmul Kalaam), Logic, and intellectual sciences. And they subdivide into two groups:

The first group is the Ash’aris.

The second group of theologians include the Athariyyah like Ibn Taymiyyah and his companions. For they are from Ahlul Hadeeth. They do not differ with them except about the permissibility of indulging in theology, and in boldly making certain statements, and in the discussion of intricate complex issues that he (Ibn Taymiyyah) went alone with. The scholars of Hadeeth disapproved of them doing so because it could possibly lead to innovation or a violation of the Deen.”

Courtesy of Shaykh Abdur Rahman Sondalaani:

http://forum.aslein.net/viewtopic.php?f=2&t=117