IBN QUDAMAH AL MAQDISI AL HANBALI (D. 620H) ON USING TAWASSUL TO REQUEST FOR NEEDS

al-wasiyyah translated by Aisha Bewley

Imam Muwaffaq ad-Din Ibn Qudamah al-Maqdisi, the mujtahid of the Hanbali madhab, in his book “Al Wasiyyah”, writes under the subheading “Talab al Haja (request of need)”:

وإذا كانت لك حاجة إلى الله تعالى تريد طلبها منه فتوضأ ، فأحسن وضوءك ، واركع ركعتين ، وأثن على الله عز وجل ، وصلَ على النبي صلى الله عليه وسلم ، ثم قل : لا إِلَهَ إِلاَّ الله الحَلِيمُ الكَريمُ، سُبحَانَ رَبِّ العَرشِ العَظيمِ الحَمْدُ للهِ رَبِّ العَالمِينِ، أَسأَلُكَ مُوجِبَاتِ رَحمَتِكَ وَعَزَائمَ مَغفِرَتِكَ وَالغَنيمَةَ مِنْ كُلِّ بِرٍّ، وَالسَّلامَةَ مِنْ كُلِّ إِثْمٍ، لا تَدَعْ لي ذَنباً إِلاَّ غَفَرْتَهْ وَلا هَمَّاً إِلاَّ فَرَّجْتَهْ، وَلا حَاجةً هِيَ لَكَ رِضاً إِلاَّ قَضَيتَهَا يَا أَرحَمَ الرَّاحمين وإن قلت : اللهم إني أسألك وأتوجه إليك بنبيك محمد صلى الله عليه وسلم نبي الرحمة يا محمد إني أتوجه بك إلى ربي فيقضي لي حاجتي،وتذكر حاجتك وروي عن السلف أنهم كانوا يستنجحون حوائجهم بركعتين يصليهما ثم يقول : اللهم بك أستفتح وبك أستنجح ، وإليك بنبيك محمد صلى الله عليه وسلم أتوجه ، اللهم ذلل لي صعوبة أمري ، وسهل من الخير أكثر مما أرجو ، واصرف عني من الشر أكثر مما أخاف .

“When seeking for a need to be fulfilled from Allah ta’ala then perform the ablution and two units of nawafil prayer, relying on Allah ta’alaa and sending salutations on the Prophet ﷺ and say the following ….………“O Allah, I ask you and turn to you by Your Prophet Muhammad ﷺ, the Prophet of Mercy. Ya Muhammed!!! I turn by you to my Lord and your Lord aza wajjal for Him to settle my need for me. The early Muslims [i.e. the Salaf] had their needs fulfilled by saying this”

[Translation via thewahhabithreat.com]

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Arif Nihat ASYA – Yılbaşlarında yapılan Noel Baba eğlencelerine bir atıfta bulunmuş yıllar evvel

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Büyük Usta,Bayrak Şairimiz Arif Nihat ASYA Yılbaşlarında yapılan Noel Baba eğlencelerine bir atıfta bulunmuş yıllar evvel. 1960 yılında yazılan bu yazı günümüzü dahada güzel anlatıyor bize.

Büyük Usta,Bayrak Şairimiz Arif Nihat ASYA Yılbaşlarında yapılan Noel Baba eğlencelerine bir atıfta bulunmuş yıllar evvel.

1960 yılında yazılan bu yazı günümüzü dahada güzel anlatıyor bize.

Noel Baba

-Yılbaşı neyimiz olur? diye soruyorum.

-29 Ekim’imiz midir 30 Ağustos’umuz mudur Ramazan Bayramı’mız mı Kandilimiz mi Kurban Bayramı’mız mı? diye sual açmak da yersiz olmazdı.

Biz muharremlerle martlarla başlayan yıllar da biliriz . ki hiçbiri böyle şımarıklıkla böyle ayyaşlıkla böyle kumarbazlıkla açılmazdı. Hepsi efendi yıllardı.

Memleketimize herhalde Beyoğlu’ndan giren Haliç’i atlayarak Fatih’lere Aksaray’lara sonra Rumeli’ye ve Boğaz’ı aşarak önce Kadıköy’lere Moda’lara ve sonra Üsküdar’lara ve oradan Anadolu’ya geçen bu bunak neyimiz olur: Babamız mı dedemiz mi amcamız mı yoksa Avrupalılıktan pirimiz mi?

İstanbul’un Tepebaşı’ndan Adana’nın Tepebağı’na kadar her yeri bilen her yere uğrayan bu moruk kimdir necidir?

Bir resmine bakarsanız Havarilere öteki resmine bakarsanız Rasputin’e benzeyen bu iskambil papazı aramızda nenin nesidir . bunu hiç merak ettiniz mi?

Siz bırakın da ben söyleyeyim onun kim olduğunu: O Haçlı Seferlerinden kalma bir kılınç artığıdır. O zaman silahla giremediği yerlere şimdi beyaz sakalıyla saygılar ve sevgiler toplayarak girebiliyor.

O evimize girerken eşeğini kapımızın halkasına bağlayan bir Piyer Lermit’tir . Kardeşlerini Mukaddes savaşa hazırlamaktan geliyor.

O adıyla sanıyla bir misyonerdir ki şu memlekette ocağına incir dikildikten sonra kılığını değiştirmiş . ve bizi avlamaya kucağında getirdiği oyuncaklarla en can alıcı noktamızdan; çocuklarımızdan başlamıştır.

Bu cömertliğinin karşılığını istemeyecek mi sanıyorsunuz fedakârlığının sebebini düşünmediniz mi?

Bırakın onun hakkından ben gelirim: İşte sakalını çekince gördünüz . sakalı elimde kaldı ve altından Lüsifer çıktı.

Bilirsiniz ki casuslar da kıyafetlerini ekseriya böyle değiştirirler.

Bu mezar beğenmeyen hortlağa ya mezarını gösterin yahut bırakın: Haç’ında çarmıha gereyim onu.

Tehlikeyi sezer de kendiliğinden gitmeye kalkarsa çıkarken ceplerini yoklamayı unutmayınız: Muhakkak bir şeyimizi çalmıştır..

Arif Nihat ASYA

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Does such a person become a Kaafir?

IBN TAYIMYYA

Ibn Taymiyyah

Aliyy Al-Qaariy’s states in Sharh Al-Fiqh Al-Akbar:

“Who is more unjust than the one that lied about Aļļaah, or claimed something that included affirming (to Him) a place, shape or direction such as facing, distance and the like… Such a person becomes a kaafir (non-Muslim) without doubt (P. 355).”

[Sharh Al-Fiqh Al-Akbar, Ali Al-Qari, Dar Al-Basħa’ir Al-Islamiyah, Beirut, 1998.]

To have belief as defined in Islamic terminology, one must label as true in one’s heart, and accept in submission, what is necessarily known to be of the Prophet Muĥammad’s religion.

When someone denies any of it, he is not a Muslim.

Now, when someone utters the creedal statement to show his Islam, we have apparent belief from him, but the reality of the person’s heart is unseen to us. Accordingly, when someone later makes an expression which shows that he denies some of the religion, it is apparent to us that he is not a Muslim.The blasphemy of a person is established by utterances that reflect blasphemous positions if the apparent language provides for only a blasphemous meaning.

For example, Aļļaah gave us the judgment in the Qur’aan that those that say that God is three, or Jesus is the son of God, or Jesus is God areblasphemers.

This is without regard to what they intend to mean; they commit blasphemy merely by saying that. Aļļaah said (9,30):

“وَقَالَتِ الْيَهُودُ عُزَيْرٌ ابْنُ اللَّهِ وَقَالَتِ النَّصَارَى الْمَسِيحُ ابْنُ اللَّهِ ذَلِكَ قَوْلُهُمْ بِأَفْوَاهِهِمْ يُضَاهِئُونَ قَوْلَ الَّذِينَ كَفَرُوا مِنْ قَبْلُ قَاتَلَهُمُ اللَّهُ أَنَّى يُؤْفَكُونَ”
Which might be translated to mean:

“The Jews said: “ˆUzayr is the son of God,” and the Christians said “the Messiah is the son of God.” This is what they say by their tongues. Their saying is like that of those who blasphemed anciently.

Aļļaah has cursed them.

How extreme they are in their lies!”
This judgment of blasphemy is absolute for the person who says that Aļļaah has a son, regardless of his intention or actual belief. We know from this aayah that plainly blasphemous statements makes a person a non-Muslim, even if he intended by it a metaphorical meaning that is not kufr.

This is clear, because the phrase, “son of so and so” is used widely to mean “close to,” or “beloved.” This is especially true in Arabic. For example, the phrase “son of the road” in Arabic means “traveler.” This aayah gives an example of an apparent and clear blasphemous statement, and the reason why such statements are not interpreted with a figurative meaning, in order to avoid saying that the one who said it is a blasphemer, is twofold:

First, in this life religious judgment is given based on what is apparent. This means that one must judge the one who utters plainly blasphemous statements with apparent blasphemy.

Second, inwardly, even if this person really had intended a non apparent meaning that is not blasphemy, he is still a blasphemer inwardly and in Aļļaah’s judgment, because by being willing to use such an expression he has shown disrespect for the religion. In other words, he was willing to state something reflecting a blasphemous position, without ascribing it to someone else. An example is:

وَلَئِنْ سَأَلْتَهُمْ لَيَقُولُنَّ إِنَّمَا كُنَّا نَخُوضُ وَنَلْعَبُ قُلْ أَبِاللَّهِ وَآيَاتِهِ وَرَسُولِهِ كُنْتُمْ تَسْتَهْزِئُونَ (65) لا تَعْتَذِرُوا قَدْ كَفَرْتُمْ بَعْدَ إِيمَانِكُمْ [التوبة : 65 ، 66]

Meaning: And if you ask them, they will say ‘We were only talking idly and joking around. Say ‘Were you mocking Aļļaah, His signs and His Messenger? Do not make excuses for yourselves, you have committed blasphemy after believing.” (At-Tawbah, 65-66)
The great Ĥadiitħ Master and Maalikiy scholar Ibn Al-ˆArabiycommented on the above statement in the Qur’aan saying:

“What those people said was either in seriousness or without being serious (not meaning it), and it is in any case blasphemy, because to say something that you understand has only a blasphemous meaning from is kufr, even if you do not mean it.”

The great Sħaafiˆiy scholar Al-Ramliy, also called “the Small Al-Sħaafiˆiy”, said in his book Nihaayah Al-Muĥtaaj:

“The Imam (Al-Juwayniy, the teacher of Al-Għazaaliy) narrated from the scholars of belief and foundations of jurisprudence that intending a non-apparent meaning when saying something that does not have this possibility has committed blasphemy. (This is) both apparently and inwardly (in the heart, and in Aļļaah’s judgment), because he has shown disrespect. This is thus different from accepting it (such an intention as an excuse) in matters like divorce, where he would be divorced apparently (in court) only (but would still be married in Aļļaah’s judgment).”

Al-Bazdawiyy, the great scholar of belief and foundations of jurisprudence said in Uşuul Al-Bazdawiyy:

“Not being serious in (uttering statements that have) blasphemy is blasphemy. Not by believing the words he said while not serious, but by the act of not being serious… because it is disrespectful of the religion.”

In the Encyclopedia of Jurisprudence published by the Ministry of Islamic Affairs in Kuwait, it states regarding judging someone as having committed kufr (takfiir):

ب – التكفير بالقول : 9 – اتفق العلماء على تكفير من صدر منه قول مكفِّر , سواء أقاله استهزاء , أم عنادا , أم اعتقادا لقوله تعالى : { قل أبالله وآياته ورسوله كنتم تستهزئون لا تعتذروا قد كفرتم بعد إيمانكم } . وهذه الألفاظ المكفرة قد تكون صريحة كقوله : أشرك أو أكفر بالله , أو غير صريحة كقوله : الله جسم متحيز أو عيسى ابن الله , أو جحد حكما علم من الدين بالضرورة , كوجوب الصلاة وحرمة الزنى .

Moreover, the scholars affirm that one may commit blasphemy out of ignorance:
Aļļaah said in the Qur’aan (24,15):
“وَتَقُولُونَ بِأَفْوَاهِكُمْ مَا لَيْسَ لَكُمْ بِهِ عِلْمٌ وَتَحْسَبُونَهُ هَيِّنًا وَهُوَ عِنْدَ اللَّهِ عَظِيمٌ “,
Which might be translated to mean: “And you say by your mouths what you have no certain knowledge of, and you think it is a simple matter, while it is in Aļļaah’s judgment gruesome.”

Ibn Katħiir commented on the meaning of “you think it is a simple matter, while it is in Aļļaah’s judgment gruesome.”:

“In Muslim and Al-Bukħaariyy’s authentic ĥadiitħ collections something similar is stated: “Verily a man may say a word that brings Aļļaah’s punishment to an extent he does not know, and he falls due to it into the Hellfire further than the distance between the sky and the earth.” In another narration it is stated “a word he thinks nothing of.”

As for the scholarly saying “we do not make takfiir for the people of the Qiblah,” this is a slogan meant to oppose the Khawaarijites who claimed that a person who commits a sin falls out of Islam, even if he believes it is a sin.

As for Aţ-Ţaĥaawiyy, he is pretty clear about this, he says (in brackets):

{And we call the people of our Qiblah} i.e. the Kaˆbah as a prayer direction {“Muslims”and “Believers” as long as they admit to be true whatever Muĥammad brought} of knowledge {and believe in, and do not deny, any of what he said.} In other words, what is less sinful than that, such as drinking wine does not make one a non-Muslim. This is provided that one believes it to be wrong, and one does not deny or have scorn towards its prohibition.

We know this from his statement “as long as.”

This clarifies what Al-Asħˆariy and other scholars mean when they say, “I do not say that any of the People of the Qiblah is a non-Muslim.”

The purpose of this expression of theirs is to deny that a sinful Muslim falls out of Islaam as long as he believes and admits that what he is doing is sinful. It is a statement meant to refute the saying of the Kħawaarij sect, which says that committing sins, such as drinking wine, makes one a non-Muslim, even if one believes it is a sin. It does not mean that anyone who prays towards the Qiblah is a Muslim, regardless of anything he believes, says or does. After all, some of those people say that ˆAliyy was a prophet, or similarly clearly blasphemous sayings.

I have already mentioned some of the scholars’ statements of takfiir, including the consensus stated in the Encyclopedia of Fiqh. Also, Aţ-Ţaĥaawiyy says: {Whoever attributed to Aļļaah an attribute that has a meaning among the meanings that apply to humans has committed blasphemy.} Which is another statement of takfiir.

Other examples are:

Asħ-Sħaafiˆiyy, as narrated by Imam Al-Laalakaa’iyy in Sħarĥu ‘Uşuul Iˆtiqaad Ahli-s-Sunnah wa-l-Jamaaˆah, said that Ĥafş Al-Fard, the Muˆtazilite, is a kaafir.

As for those who think Asħ-Sħaafiˆiyy meant that he was unthankful, this is wrong, because Ĥafş said, “Asħ-Sħaafiˆiyy wanted to killme (2/253).”

Al-Suyuuţiyy said: “Al-Shāfi’īy said: I do not say that the people that have somewhat deviant ideas (ahlu-l-ahwā’) are non-Muslims,” but he exempted those who say that Allāh has a body and those who say that Allāh does not know all details of things(Al-Asħbaah wa-n-Naţħaa’ir, 488).”

In other words, those who have deviance to the extent of blasphemy.

The takfiir of Abuu Ĥaanifah, Maalik and Aĥmad for the Muˆtazilites is famous. When the great Imaam Maalik was asked about marrying one of them he responded by reciting:

وَلَعَبْدٌ مُؤْمِنٌ خَيْرٌ مِنْ مُشْرِكٍ وَلَوْ أَعْجَبَكُمْ [البقرة/221]
Meaning: “Verily a Muslim slave is better than an idolater, even if he impresses you with his wealth, beauty or social status.” (Al-Baqarah, 221)

[…]

Yes, many do not know how extreme he was in anthropomorphism, and those statements you relate from people are nice. However, I am afraid that despite such statements, many are not at all clear about what “unlike creation” means.

Even Ibn Taymiyyah pays lip service to such phrases, although what he means is something like “unimaginably big”. Most of them have been fed a solid feeding of the ideas of physical aboveness and location.

One child, for example was told by a teacher at school that Allaah is in the sky. The child said, “this is not true, Allaah is not in a place.” The teacher insisted and got the kids on her side against the child. Later, the mother faced the teacher saying, “don’t you know that Allaah is the creator of places and is not in a place?” She responded, “Yes, I know, but the parents will not accept my to say that.” She committed kufr for a few hundred dollars teacher salary. This, by the way, was not even in Saudi.

Note that you cannot say “may Allaah forgive Ibn Taymiyyah”

* IF you also believe that he had anthropomorphic beliefs.

* Allaah does not forgive a kaafir, and anthropomorphism is kufr as stated by

* Aţ-Ţaĥaawiyy above. To ask Allaah to forgive a kaafir is disbelief in the Qur’aan:


“إِنَّ اللَّهَ لَعَنَ الْكَافِرِينَ وَأَعَدَّ لَهُمْ سَعِيرًا خَالِدِينَ فِيهَا أَبَدًا”
Meaning: “Verily Aļļaah cursed the blasphemers, and prepared for them a fire that they will be in forever.” (Al-’Aĥzaab, 64-65)

I am speaking of the teachings of Ibn Tayimiyyah and his books that are full of kufr and promoted night and day by his followers. Whether he really repented or not, or said those things or not, is irrelevant.

We cannot sit idly by and let them spread these terrible beliefs based on the idea that he might not have said it or might have repented, or that some scholars claimed he was a waliyy etc. The Ibn Tayimiyyah that is known today is that kaafir who believed that Allaah is a shrinkable spacemonster with a limit sitting on a throne and moving around.

ˆAliyy Al-Qaariy on anthropomorphism

For those that might think that ˆAliyy Al-Qaariy was soft on believers in Aļļaah having a direction, or bodily attributes, because he did not hate Ibn Taymiyyah should think again. The only reason for this was that he did not think that Ibn Taymiyyah had such beliefs. There are many scholars that were in this boat in the past, because Ibn Taymiyyah’s works had not been gathered and consolidated.

Anyway, here is ˆAliyy Al-Qaariy’s view on anthropomorphic beliefs, he states in Sħarĥ Al-Fiqh Al-Akbar:

“فمن أظلم ممن كذب على الله أو ادعى ادعاء معينا مشتملا على اثبات المكان والهيئة والجهة من مقابلة وثبوت مسافة وأمثال تلك الحالة، فيصير كافرا لا محالة) اهـ.

“Who is more unjust than the one that lied about Aļļaah, or claimed something that included affirming (to Him) a place, shape or direction such as facing, distance and the like… Such a person becomes a kaafir (non-Muslim) without doubt (P. 355).”

[Sharh Al-Fiqh Al-Akbar, Ali Al-Qari, Dar Al-Basħa’ir Al-Islamiyah, Beirut, 1998.]

Imam ash-Shafi’i who was among the Salaf (b.150 d.204AH, 749/803) said:
رَوَى البَيْهَقِيُّ عَنِ الإِمامِ الشَّافِعِيِّ رَضِيَ اللَّهُ عَنْهُ أَنَّهُ قالَ : المجسِّم كافرٌ. رواهُ عنهُ الحافظُ السّيوطيّ في كتابِ الأشباهِ والنظائر.
Means: “The one who attributes to Allàh bodily characteristics is a blasphemer.” This statement was relayed by the Hadith narrator, Imam Ass-Suyoutiy in his book Al Ashbah Wan-Natha’ir.

Imam Ahmad ibn Hanbal who was among the Salaf (b.163 d.241AH, 762/840) said:
الإمامُ أحمدُ أَبن حنبل رَضِيَ اللَّهُ عَنْهُ قالَ : مَنْ قالَ اللَّهُ جِسمٌ لا كالأجسامِ كَفَر. رواهُ عنه الإمامُ الحافظ المحدّثُ بدرُ الدينِ الزَّركَشِي في كتابِ تشنيفِ المسامع.
Means: “The one who says Allàh is body not like other bodies blasphemes.” This statement was relayed by the Hadith narrator, Imam Badr Ad-Dine Az-Zarkashiy in his book Tashnif al Masami^.

The Fatwà of Imam Abu Hanifah in regards to the blasphemy of those who maintain that Allah is in the sky. In his book Al-Fiqh Al-Absat, Imam Abu Hanifah said:
الإِمامَ أَبا حَنِيفَةَ رَضِيَ اللَّهُ عَنْهُ قالَ : مَنْ قالَ لا أَعْرِفُ اللَّهَ أَفي السَّماءِ هُوَ أَمْ في الأَرْضِ فَقَدْ كَفَر. لأن هذا القول يوهم أن للَّه مكانا، ومن توهم أن للَّه مكانا فهو مشبه.
Means: “Whoever says: ‘I don’t know if Allàh is in the sky or on the earth’, commits blasphemy.” This is because they imagined Allàh in a place and whoever imagines Allàh in a place, is a person who likens Allàh to the creations.

In the book Ar-Risalah (The Message) by Abul-Qasim al-Qushayriyy, Imam Ja^far as-Sadiq (d.148AH) who is among the Great Salaf said:
قالَ الإِمامُ جَعْفَرُ الصَّادِقُ رَضِيَ اللَّهُ عَنْهُ : مَنْ زَعَمَ أَنَّ اللَّهَ في شَيْءٍ أَوْ عَلَى شَيْءٍ أَوْ مِنْ شَيْءٍ فَقَدْ أََشْرَكَ إِذْ لَوْ كانَ في شَيْءٍ لَكانَ مَحْصُورًا أَوْ عَلَى شَيْءٍ لَكانَ مَحْمولاً وَلَوْ كَانَ مِنْ شَيْءٍ لَكانَ مُحْدَثاً أَيْ مَخْلُوقاً.
Means: “He who claims that Allàh is in something or on something or from something, commits shirk . Because, had Allàh been in something, He would be contained, had Allàh been on something, He would be carried, had Allàh been from something, He would be something that has a beginning [creation].”

————————————————–

Ibn Taymiyyah Indulged himself in Kufr

Mullah Ali Qari (rah) who in his later works i.e. Sharh ash-Shifa accepted Ibn Taymiyyah to be indulged in Kufr.

However this time our motive will be to expose Ibn Taymiyyah from his own writings so that the blind lovers of Ibn Taymiyyah are left with no excuse to defend this Mubtadi.
Ibn Taymiyyah compared Allah’s existence to that of Moon/Sun

Let us first see this beautiful hadith of Bukhari:

Volume 1, Book 12, Number 720: (Sahih Bukhari)

Narrated Ibn ‘Umar:The Prophet saw expectoration in the direction of the Qibla of the mosque while he was leading the prayer, and scratched it off. After finishing the prayer, he said, “Whenever any of you is in prayer ”HE SHOULD KNOW THAT ALLAH IS IN FRONT OF HIM” . So none should spit in front of him in the prayer.”

This hadith goes against the Aqida of Ibn Taymiyyah so here is complete quote from Sharh al Aqida al Wastiyyah (Translated by Muhammad Rafiq Khan, Published by leading Salafi Publishing house i.e. Dar us Salam and I have the book right infront of me)

Ibn Taymiyyah compared Allah to Moon/Sun

Quote:

“Sheikh ul Islam has said in Al-Aqeedatul Hamawiyah that the hadith is true in its manifest meaning that Allah the Exalted is over the Throne and that He is ” IN FRONT OF THE FACE OF THE WORSHIPPER” This attribute is in fact proved for the “CREATURE ALSO” that if man prays to the heavens or to the “SUN OR THE MOON” then heaven, the sun and the moon will be “ABOVE HIM AND ALSO IN FRONT OF HIS FACE”

Reference: Sharh al Aqida al Wastiyyah, Page No. 140 – Last Paragraph

Here Ibn Taymiyyah is putting Allah and the creation on par and saying that just like Sun and Moon also come in-front of us similarly Allah is above the heaven but also comes in-front of us… Audhobillah Min Dhalik!! This concept is directly against Surah al-Ikhlaas which states: “And there is none comparable unto Him. (112:4)

And also against this Quranic ayah: (He is) the Creator of the heavens and the earth: He has made for you pairs from among yourselves, and pairs among cattle: by this means does He multiply you: ”THERE IS NOTHING WHATEVER LIKE UNTO HIM” and He is the One that hears and sees (all things).(42:11)

If Salafis are persistent to defend Ibn Taymiyyah then I ask them to prove Ibn Taymiyyah’s repentance from this concept.

Now let me come towards the second great blunder made by Ibn Taymiyyah, It is often said that Ibn Taymiyyah was Ghustakh (degrader) of Prophet (Peace be upon him) and his Ahlul Bayt, now there are variety of issues where he has gone over the board and disrespected the Prophet, for example his rejection of Waseela is also a Ghustakhi but I will not talk about such issues because on this people can argue but I will give a proof which will prove that Ibn Taymiyyah “OPENED ALL DOORS OF DISRESPECT IN COURT OF PROPHET” and nobody before him had ever made such vulgar claims!

Ibn Taymiyyah

forbade travel to Blessed Grave of

Holy Prophet(PBUH)

Ibn Taymiyyah forbade “TRAVELLING TO VISIT THE GRAVE OF PROPHET (PEACE BE UPON HIM)” yes hear it again, Ibn Taymiyyah forbade travelling to visit the grave of Prophet.

Now being Muslims you would be wondering how could someone forbid the visit to grave of Prophet which is amongst the holiest of Muslim places? A place for which we can die and spend our whole lives just to have a glimpse of it.

Ibn Taymiyyah being hasty in hadith (as approved even by Albani) used this hadith as proof:

Narrated Abu Huraira: The Prophet said, “Do not set out on a journey except for three Mosques i.e. Al-Masjid-AI-Haram, the Mosque of Allah’s Apostle , and the Mosque of Al-Aqsa, (Mosque of Jerusalem).”[Sahih Bukhari 2:281]

And he claimed that travelling to visit the grave of Prophet (Peace be upon him) is Haram (Naudhobillah), now this is proof of utter ignorance because If this hadith is taken literally then travelling of any sort to other places would become Haram, for example travelling for trade, travelling for seeking knowledge, Jihad etc…

Regarding this outrageous fatwa of Ibn Taymiyyah Imam Ibn Hajr al Asqalani (rah) said in his magnificent Fath ul Bari Sharh Sahih ul Bukhari:

ابن تيمية بتحريم شد الرحل إلى زيارة قبر سيدنا رسول الله صلى الله عليه وسلم وأنكرنا صورة ذلك، وفي شرح ذلك من الطرفين طول، وهي من أبشع المسائل المنقولة عن ابن تيمية

Translation: Ibn Taymiyyah declared it haram to travel for visitng the grave of Sayyidna Rusul Ullah (صلى الله عليه وسلم ), and of shortening the prayer there. (Ibn Hajr al Asqalani said): “THIS IS THE UGLIEST MATTER EVER REPORTED FROM IBN TAYMIYYAH” [Ibn Hajr al Asqalani, Fath ul Bari Sharh Sahih ul Bukhari, Volume No.3, Page No. 386, Published by Dar ul Fikr, Beirut, Lebanon]

Imam Ibn Hajr’s

strong refutation of Ibn Taymiyyah

Then after analyzing this matter deeply Imam Ibn Hajr al Asqalani (rah) said:

فيبطل بذلك قول من منع شد الرحال إلى زيارة القبر الشريف وغيره من قبور الصالحين والله أعلم

Translation: The Qawl of him is proven Batil (فيبطل) who says it is forbidden to make journey towards ‘’Qabr Shareef’’ and other “GRAVES OF SALIHEEN (قبور الصالحين)” [ibid]

Before I write Sharh of that hadith from other Shariheen, I want to ask all Salafis whether Ibn Taymiyyah was Bidati or Imam Ibn Hajr al Asqalani (rah) who called this “THE UGLIEST MATTER EVER REPORTED FROM IBN TAYMIYYAH” and even allowed travelling to visit graves of other Saliheen was bidati?

Imam Jalal ud din Suyuti (rah), the Mujaddad of his time said: Except for these 3 mosques other mosques should not be travelled ‘’for attaining more thawaab’’, however to visit the Qabr of a Salih (righteous man) and travelling for other purposes is not included in this prohibition, this is known from riwaya of Musnad Ahmed which states that the Prophet (Peace be upon him) said: To set out on a journey towards any mosque “FOR PRAYING SALAAT” there is not allowed except for Masjid ul Harram, Masjid al Aqsa and mine. [Imam Jalal ud-din Suyuti, Sharah Sunnan Ibn Majah (1/102)]

Imam Nawawi (rah) beautifully said:

قال القاضي : وقوله صلى الله عليه وسلم : ( وهو يأرز إلى المدينة ) معناه أن الإيمان أولا وآخرا بهذه الصفة لأنه في أول الإسلام كان كل من خلص إيمانه وصح إسلامه أتى المدينة , إما مهاجرا مستوطنا , وإما متشوقا إلى رؤية رسول الله صلى الله عليه وسلم ومتعلما منه ومتقربا ثم بعده هكذا في زمن الخلفاء كذلك , ولأخذ سيرة العدل منهم والاقتداء بجمهور الصحابة رضوان الله عليهم فيها ثم من بعدهم من العلماء الذين كانوا سرج الوقت وأئمة الهدى لأخذ السنن المنتشرة بها عنهم فكان كل ثابت الإيمان منشرح الصدر به يرحل إليها ثم بعد ذلك في كل وقت إلى زماننا لزيارة قبر النبي صلى الله عليه وسلم والتبرك بمشاهده وآثاره وآثار أصحابه الكرام فلا يأتيها إلا مؤمن هذا كلام القاضي

Translation: Qadhi Iyaad (rah) said: The Messenger of Allah (Peace be upon him) said: (Imaan) returns to Madina, this means that the attribute of Faith in the beginning and last would remain same, because in the beginning of Islam every person whose Faith and Islam were pure they used to visit Madina as an immigrant or just for the sight of Prophet (Peace be upon him), or to learn from Prophet or to attain his nearness. Then in the time of Khulafa ar Rashideen the People with faith had the same attitude so that they can learn justice from them as the rule of majority of Companions was also there (in Madina). After the rightly guided caliphs, the scholars who were Lamps and Imams of guidance kept on coming to gather Prophetic sayings from them, therefore every true believer who was firm in belief kept on travelling towards Madina, then after these Scholars till today people come for “Ziyarah of Grave of Prophet (Peace be upon him) in order to obtain Blessings (Tabarruk) from left overs of Prophet and Sahaba” so Only that person comes to Madina who is a true believer.[Sharh Sahih Muslim by Imam al-Nawawi (2/144), Published by Dar ul Fikr, Beirut, Lebanon]

Mullah Ali Qari
(rah) quotes Imam al Ghazzali (rah) the Proof of Islam who in his exceptional work Ihya Uloom ud Din said: ” In my sight this hadith actually orders to visit Maqabir of Saliheen” because Prophet (Peace be upon him) said: I used to forbid you from visiting graves but now I allow you [Agreed upon], however in the hadith [travelling to 3 mosques] it is forbidden to travel to other mosques ‘’just for the sake of seeking more Thawaab’’, so except for these three Masajid thawaab in every other mosque is same, as a matter of fact there is no population on earth where they don’t have a masjid so why would anyone specifically travel to a mosque which is far for attaining more thawaab, “but the Maqabir are not equal in virtue rather the virtue of visiting them depends on the piety…

…and virtue of the one who is burined inside the Qabr, It is a shame that some people forbid travelling towards qaboor of even Ibrahim (a.s), Hadrat Musa (a.s) and Hadrat Yahya (a.s), to stop others from visiting qaboor is a strange act [Mullah Ali Qari, Mirqat Sharh al Mishqaat (2/190)]
This leaves behind no doubt that not only travelling to visit graves of Prophets but also “TRAVELING TO VISIT GRAVES OF AWLIYA” is allowed in sight of greatest commentators of Sahihayn and leading authorities, so according to Salafis not only Ibn Taymiyyah should become Bidati but also all these great scholars should turn out to be Mushrikeen who allowed travelling to visit the “SHRINES OF AWLIYA”

Wahabi/Salafi forgery

The outrageous verdict of Ibn Taymiyyah is so blindly followed bySalafis that they even forged the text of Imam al Nawawi (rah) and everywhere Imam Nawawi mentioned “QABR” they changed it to“MOSQUE” in order to make him correspond to fatwa of Ibn Taymiyyah (i.e. it is fine to make intention for mosque but not grave)

Imam al Mujtahid Muhayuddin Abi Zakriyyah Yahya bin Sharaf al Nawawi (Rahimuhullah) said in his Kitab al Adhkaar:

Imam Nawawi-Kitab al Adhkaar

Kitab al Adhkaar-Imam Nawawi(RA)

Click Here to Enlarge scan

Translation: “Section: The Visit to the Tomb of the Messenger of Allah (Allah Bless Him and Give Him Peace), and the Remembrances of Allah Made There”

Know that “Everyone” who performs the hajj “Should set out” (اعلم أنه ينبغي لكل من حجّ) to visit the Messenger of Allah (Allah bless him and give him peace), “Whether it is on one’s way or not” (سواء كان ذلك طريقه أو لم يكن), for visiting him (Allah bless him and give him peace) is one of the most important acts of worship, the most rewarded of efforts, and best of goals.

When one sets out to perform the visit, one should do much of the blessings and peace upon him (Allah bless him and give him peace) on the way. And when one’s eye falls on the trees of Medina, and its sanctum and landmarks, one should increase saying the blessings and peace upon the Prophet (Allah bless him and give him peace), “Asking Allah Most High to benefit one by one’s visit to him” (Allah bless him and give him peace) [وسألَ اللّه تعالى أن ينفعَه بزيارته صلى اللّه عليه وسلم], and grant one felicity in this world and the next through it. One should say, “O Allah, open for me the doors of Your mercy, and bestow upon me, through the visit to the tomb of Your prophet (Allah bless him and give him peace)[اللَّهُمَّ افْتَحْ عَليَّ أبْوَابَ رَحْمَتِكَ وَارْزُقْنِي في زِيارَةِ قَبْرِ نَبِيِّكَ], that which You have bestowed upon Your friends, those who obey You. Forgive me and show me mercy, O Best of Those Asked”(Imam al-Nawawi in Kitab ul-Adhkar, Page # 178).

Now Salafis not only forged the translation but they forged the actual Arabic of this statement, they changed “EVERYONE SHOULD” into “IT IS PREFERABLE” and everywhere there is mention of “GRAVE” they changed it to “MOSQUE” and finally they removed the whole passage in which Imam Nawawi (rah) is proving “WASEELA” through Prophet (Peace be upon him).

This forgery has been done in the 1409/1988 printing of this work, published by Dar al-Huda in Riyad, Saudi Arabia, under the inspection and approval of the Riyasa Idara al-Buhuth al-‘Ilmiyya wa al-Ifta’ or “Presidency of Supervision of Scholarly Studies and Islamic Legal Opinion but they were caught doing cheating red-handed.

Now the Salafis instead of running towards Aqwaal of Ulama should concentrate on the sayings of Ibn Taymiyyah himself, and they should stop doing taqlid and accept openly that Ibn Taymiyyah was a misguided Bidati.

Ibn Taymiyyah said in his book At-Tawassul wal Waseela:

وكذلك الأنبياء والصالحون، وإن كانوا أحياء في قبورهم،

It means: Similarly the prophets and righteous people, and even if they were alive in their graves…

Wahabi/salafi claim that Ibn Taymiyyah was not sure about Hayaat of Anbiya in their respective graves, wahabi/salafi are proudly claiming that Ibn Taymiyyah used the wording “EVEN IF”

Now here is reply from Prophet (Peace be upon him)

حدثنا أبو الجهم الأزرق بن علي حدثنا يحيى بن أبي بكير حدثنا المستلم بن سعيد عن الحجاج عن ثابت البناني عن أنس بن مالك : قال رسول الله صلى الله عليه و سلم : الأنبياء أحياء في قبورهم يصلون
إسناده صحيح
رواه أبو يعلى والبزار ورجال أبي يعلى ثقات

Translation: On the authority of Anas the Prophet (Peace be upon him) said: The Prophets are alive in their graves and praying [Musnad Abu Ya’la with Sahih Isnad, Volume No.6, Page No. 147, Hadith No. 3428] –

Imam al-Haythami after this hadith said: Abu Ya’la and Bazzar narrated it and all the narrators of Abu Ya’la are “THIQA” [Majma al Zawaid Volume 8, Page No. 386, Hadith No. 13812]

So we give full credit to wahabi/salafis that Ibn Taymiyyah said“EVEN IF” but on the other hand our beloved Prophet (Peace be upon him) is clearly saying that “PROPHETS ARE ALIVE AND PRAYING IN THEIR GRAVES”

Some wahhabis claim to be “Hanafi Muqalid who do tark of Raf al Yaddain (note raful yaddain is the top most masla of wahabis in fiqh)” and in Aqida they respect the stance of Sheikh ul Akbar Muhayuddin Ibn Arabi (rah), also note that Ibn Arabi (rah) isoutright kafir in sight of Wahabis, some wahhabi/Deobandis also considers Ibn Taymiyyah to be deeply mistaken on variety of issues (not only in fiqh but aqida) but still they keeps on defending Ibn Taymiyyah because for them Aqida is not important but love of Ibn Taymiyyah is more important…

Quote,Wahhabi said, after seeing the absurd aqida of Ibn Taymiyyah comparing Allah to the moon/sun: Note: I personally disagree with the statement of Sheikh ul Islam but even it is not Shirk Because Imam Abu Hanifa Hold the Same Belief (that of Ibn e Taymiya (RA)).

Alhamdulillah he first accepted to disagree with this absurd aqida of Ibn Taymiyyah, but in the same passage he made a big Buhtaan on Imam al Adham Abu Hanifa (rah) that he had the same belief that Allah comes in-front of us just like Sun and Moon come infront of us… Audhobillah Min Dhalik.

Wahhabis after quoting the hadith of seeing Allah on day of judgment said: I WANT TO ASK PROPHET PEACE BE UPON HIM IS MATCHING ALLAH WITH MOON AND SUN NAUDHUBILLAH OR WHAT?

Everyone first say “Audhobillah Min Dhalik” loudly because this type of wahabi in their blind love of Ibn Taymiyyah have compared the wording of Prophet (Peace be upon him) to “personal taweel” of Ibn Taymiyyah and he has also grossly misinterpreted both the issues. So according to sahih ahadith a person who gives false Taweel on Quran or Hadith then he will be occupy his seat in hell fire!

Remember the hadith of Bukhari which I cited clearly says that “ALLAH IS IN-FRONT OF THE BELIEVER DURING PRAYER” and in interpretation of this hadith Ibn Taymiyyah said that Allah comes in front of us just like “SUN/MOON BEING IN SKY ALSO COME INFRONT OF US”

First of all I want asim to swear upon Allah that he did not say to me on phone that he accepts attributes of Allah “BILA KAYF WA TASHBIH” Secondly he is forgetting that Sun and Moon are in “CREATION” whereas Allah is not “IN CREATION” so Ibn Taymiyyah comparing Allah coming in-front of us equivalent to Sun/moon coming in-front of us is nothing short of Kufr.

On the other hand Prophet (Peace be upon him) saying that we will see Allah on day of judgment just like we have no trouble in seeing the full moon. This has absolutely no relevance and it does not justify Ibn Taymiyyah’s clear Tashbih of Allah’s existence to Sun/Moon!

The Lord of Ibn Taymiyyah puts his Foot in Hell!

This is just the beginning and I wanted Salafis to come towards teachings of Ibn Taymiyyah. They often misguide people by quoting other scholars but they always hide the actual teachings of Ibn Taymiyyah because they know teachings of Ibn Taymiyyah were absurd.

Now here is another shocker for Salafis.

It states in same “Sharh al Aqidat-il-Wastiyyah”

The Prophet (صلى الله عليه وسلم) says that people will be constantly thrown into Hell but it will go on asking if there are some more. Thus, Allah the Lord of Might “WILL PUT HIS FOOT IN IT” and in one narrative it has occoured that “HE WILL PUT HIS STEP IN IT” and Hell get contracted and say, ‘Enough, enough.’ (Al-Bukhari 6/353)

(Ibn Taymiyyah explained): The Hadith afffirms that Allah possesses“FEET AND STEPS” and this attribute is exactly like other attributes. This will be proved worthy of the Grandeur of Allah. The rationale behind putting “THE STEP INTO HELL” is that Allah has promised that He will fill up Hell. [Sharh al-Aqidat-il-Wastiyah, Page No. 136, Published by Dar us Salaam, Riyadh, Saudi Arabia]

Here Ibn Taymiyyah is literally affirming that Allah will place his foot“IN HELL” Audhobillah Min Dhalik whereas classical scholars have rightly explained that Al-Qadam mentioned in this hadith refers to “PREVIOUS ONES” like we say “Mutaqadimeen”

Hafidh Ibn al-Jawzi (rah) explains this hadith as:

In considering this hadith, it is our duty to believe that God’s essence, Mighty and Majestic, does not divide into parts, “PLACE CANNOT CONTAIN IT” and it cannot be characterized by change and going from one place to another. Abu Ubayd al-Harawi (rah) related that Hasan al-Basri (rah) said: “Al-Qadam (literally a foot)” is a reference to “THOSE FROM THE WORST OF GOD’S CREATURES WHO HAVE BEEN EARMARKED AND DESIGNATED FOR HELL…

Abu Manzur al-Azhari (rah) said: “Al-Qadam” are those who have been preordained to reside everlastingly in the Fire. And things that have been placed out in front are refered to in Arabic as “Qadam” while things that have been demolished are called “Hadam” … How feeble minded this belief is (of Allah literally putting foot in hell)! Be it “FAR REMOVED FROM THE CREATOR” ..GOD IS EXALTED ABOVE THE FOOLISHNESS OF THOSE WHO LIKEN HIM TO A HUMAN BODY”

[Ibn Jawzi in Daf’ Shubah al-Tashbih bi-Akaff al-Tanzih, Page No.78-80]

So Shame on Ibn Taymiyyah for literally putting the foot of Allah in Hell fire … AstaghfirUllah!

The reasons are given in my posts, Ibn Taymiyyah was a person who gave wrong literal interpretations of Zaat and Sifaat of Allah, he is the person who disrespected the Prophet (Peace be upon him) to the extent that he even declared Traveling to visit his blessed grave as”HARAM” ..Naudhobillah. He is the person who insulted Ahlul Bayt (Family of Prophet) which I will prove later in discussion.

Ibn Taymiyyah’s hatred for Ahlul Bayt

After proving his absurd Aqida about Existance of Allah being like Sun/Moon (Naudhobillah), Allah literally putting his “FEET IN HELL FIRE” (Naudhobillah) and his utter disrespect in court of Prophet (Peace be upon him) by forbidding even travel to visit his grave.

Now let me come towards his disrespect in the court of Ahlul Bayt.

The Ahlus Sunnah wal Jammah and even Salafis of today accept the hadith of Prophet (Peace be upon him) which states: “For Whosoever I am Mawla then Ali is his Mawla: References: Sunnan Tirmidhi 6:79 (#3713), Sunnan Ibn Majah (Hadith # 124), Musnad Ahmed bin Hanbal (Hadith # 642, 953, 964, 1323, 18967, 22563,22724, 22760) Sunnan Nasai al Kubra (Hadith # 8051), Mussanaf Ibn Abi Shaybah (Hadith # 27808) and many others.

This hadith is narrated by so many companions that it is “MUTAWATTIR” however Ibn Taymiyyah being ignorant as he was declared this hadith as “DAEEF AND FORGED” and this proves his utter hatred for Mawla Ali (ra)

Even Nasir ud-din Albani after declaring this hadith as “SAHIH” exposed Ibn Taymiyyah on this issue and said:

Nasir ud-din Albani exposes Ibn Taymiyyah’s ignorance in hadith methodology

أنني رأيت شيخ الإسلام بن تيمية , قد ضعف الشطر الأول من الحديث , و أما
الشطر الآخر , فزعم أنه كذب! و هذا من مبالغته الناتجة في تقديري من تسرعه
في تضعيف الأحاديث قبل أن يجمع طرقها و يدقق النظر فيها

Translation: When I saw Sheikh ul Islam Ibn Taymiyah considering the Hadith (For whosoever I am Mawla then Ali is his Mawla) as weak/doubtful in its first half and “LIE IN ITS SECOND” then I had to write in length over this issue. In my viewpoint, the reason behind such exaggeration (of Ibn Taymiyah) was that he used to be hasty in deciding the inauthenticity of some Hadiths before seeing them properly [Silsilat ul Ahadith as-Sahiha, Volume No.4, Page No. 344]

Wahabi quoted Fiqh al Akbar and said: Now I don’t Want batil Taweelat of this clearcut statement, Neither one should utter the silly statement like Fiqh ul Akbar Was Not Written By Imam Abu Hanifa

wahabi quoted: God knows, but not as we know; He has power, but not as we have power; He sees, but not as we see; He hears, but not as we hear; and He speaks, but not as we speak. We speak by means of the speech organs and sounds, whereas God Most High speaks with “NEITHER ORGANS NOR SOUNDS” Sounds are created, and the word of God Most High is uncreated. He is a thing, but unlike other things; by saying “thing,” we intend merely to affirm His reality.”HE HAS NEITHER A BODY NOR SUBSTANCE, NEITHER ACCIDENTAL PROPERYY NOR LIMIT”, neither opposite nor like nor similitude. [Fiqh al Akbar. Point # 4]

So even if assuming Fiqh ul Akbar is written by Imam Abu Hanifa, It does not mean he had similar aqida like Ibn Taymiyyahthe anthropomorphist. And kindly tell me do you really believe that “ALLAH SHALL LITERALLY PUT HIS FOOT IN HELL FIRE” is this the Allah you worship who puts his foot in hell fire literally (Naudhobillah)?

Above all how on earth did Ibn Taymiyyah change a “Singular foot”into “PLURAL FEET” this itself proves extreme Tajseem of Ibn Taymiyyah and he ventured out of Ahlus Sunnah by making taweel (i.e. chainging singal foot into plural feet)

Ibn Taymiyyah’s hatred for Sayyidah Fatima (ra)

Now It is clear that Ibn Taymiyyah was an anthropomorphistand also degrader of Prophet (Peace be upon him), so let us again come towards his disrespect towards Ahlul Bayt.

He (Ibn Taimiyah) Writes:

فإن أبا بكر إمام ل يتصرف لنفسه بل للمسلمين ، والمال لم يأخذه لنفسه بل للمسلمين، وفاطمة تطلب لنفسها

Translation: Verily Abu Bakr is an Imam who did not act for himself but for the Muslims and as for the money, he did not take it for himself but for the Muslims whilst Fatima was demanding it for her “NAFS” [Minhaj al-Sunnah, Volume 005, Page No. 522]

Audhobillah Min Dhalik !!… Remember It is correct to say that Sayyidna Abu Bakr (ra) was right in his perspective because he knew from Rusul Ullah (Salallaho alaihi wasalam) that property of Anbiya is not inherited but this does not mean we say that Fatima (ra) was asking for money for her “NAFS” This will actually be direct Ghustakhi of Prophet (Peace be upon him) because he said in a rigorously authentic hadith:

Volume 5, Book 57, Number 61: (Sahih Bukhari)

Narrated Al-Miswar bin Makhrama:

Allah’s Apostle said,

“Fatima is a part of me, and he who makes her angry, makes me angry.”

Ibn Taymiyyah said:

بذلك على أن علياً أعلم من معاذ بن جبل جاهل
Translation: Whosoever consider Ali (ra) a greater scholar than Muadh bin Jabal (ra) is “JAHIL” [Majmua al Fatawa, Volume No.4, Page No. 410]

Minhaj al-Sunnah, Volume 5 page 522:

فإن أبا بكر إمام لا يتصرف لنفسه بل للمسلمين ، والمال لم يأخذه لنفسه بل للمسلمين ، وفاطمة تطلب لنفسها

Verily Abu Bakr is an Imam who did not act for himself but for the Muslims and as for the money, he did not take it for himself but for the Muslims whilst Fatima was demanding it for herself.
Minhaj al-Sunnah, Volume 4 page 132:

أو ليس الله قد ذم المنافقين الذين قال فيهم ومنهم من يلمزك في الصدقات فإن أعطوا منها ورضا وإن لم يعطوا منها إذا هم يسخطون ولو نهم رضوا ما اتاهم الله ورسوله وقالوا حسبنا الله سيوتينا الله من فضله ورسوله إنا إلى الله راغبون فذكر الله قوما رضوا إن اعطوا وغضبوا إن لم يعطوا فذمهم بذلك

Hasn’t Allah (swt) condemned the hypocrites those who said about them {And of them is he who defameth thee in the matter of the alms. If they are given thereof they are content, and if they are not given thereof, behold! they are enraged. If only they had been content with what Allah and His Messenger gave them, and had said, “Sufficient unto us is Allah! Allah and His Messenger will soon give us of His bounty to Allah do we turn our hopes} Allah mentioned people that if they are given they will be pleased, but if they are not given they get angry, and Allah condemned them.

Such blasphemy lead to Sunni scholar Mahmoud Subaih in his book Akhta ibn Taimiyah, page 63 commenting:

خطأ جسيم لابن تيمية لا يغتفر إلا إذا تاب منه قبل رحيله وهو تشبيهه غضب السيدة فاطمة الزهراء رضي الله عنها من الصديق رضي الله عنه بغضب المنافقين

A huge mistake by Ibn Taimiyah that is unforgivable, unless he repented prior to death, was his likening the anger of Lady Fatima az-Zahra (may Allah be pleased with) towards as-Siddiq (may Allah be pleased with) with the anger of hypocrites.

Ibn Taimiyah’s blasphemous views towards Imam Ali bin Abi Talib [ra]

Minhaj al-Sunnah, Volume 8 page 230:

وعلي يقاتل ليطاع ويتصرف في النفوس والأموال فكيف يجعل هذا قتالا على الدين

“Ali fought to secure obedience and rule the people and money, so how can that be deemed as fighting for sake of religion?”

We read in Minhaj al-Sunnah, Volume 8 page 205:

وأما إسلام علي فهل يكون مخرجا له من الكفر على قولين

There are two opinions as to whether Ali’s conversion to Islam released him from kufr or not”

Ibn Taymiyyah Hatred towards Sahabas (ra)

Minhaj al-Sunnah, Volume 4 page 137:

وعلي رضي الله عنه كان قصده أن يتزوج عليها فله في أذاها غرض

“Ali intended to marry so as to hurt her (Fatima) on purpose.”

Minhaj al-Sunnah, Volume 7 page 172:

وقد أنزل الله تعالى في على يا أيها الذين آمنوا لا تقربوا الصلاة وأنتم سكارى حتى تعلموا ما تقولون لما صلى فقرا وخلطوا

“Allah had revealed for Ali {O ye who believe! Draw not near unto prayer when ye are drunken, till ye know that which ye utter,} when he prayed and recited and then got mixed up.”

Minhaj al-Sunnah, Volume 7 page 172:

قال النبي صلى الله عليه وسلم وكان الإنسان اكثر شيء جدلا لما قال له ولفاطمة إلا تصليان فقالا أنما أنفسنا بيد الله سبحانه وتعالى.

The prophet said to them ‘{but man is more than anything contentious}’. When he said to him (Ali) and Fatima, ‘Wont you pray?’ They replied: ‘Our souls are in the hands of Allah (swt)’

Minhaj al-Sunnah, Volume 3 page 53:

فإنه لما أمرهم بقيام الليل فاعتل علي رضي الله عنه بالقدر وأنه لو شاء الله لأيقظنا علم النبي صلى الله عليه وسلم أن هذا ليس فيه إلا مجرد الجدل الذي ليس بحق فقال وكان الإنسان أكثر شيء جدلا.

“When he (the Prophet) ordered them to offer the night prayer, Ali [ra] came up with the prepared excuse that ‘if Allah wants he will wake us up’, the prophet realized that this was merely an argument that was not right, therefore he recited {but man is more than anything contentious}”.

Minhaj al-Sunnah, Volume 8 page 161:

وعلي قد اختلف فيه هل حفظ القرآن كله أم لا

“Ali, there is disagreement about him as to whether he had memorized the whole Quran or not.”

Minhaj al-Sunnah, Volume 6 page 67:

ولم يحصل بقتلهم مصلحة للمسلمين لا في دينهم ولا في دنياهم بل نقص الخير عما كان وزاد الشر

“Their fighting served no benefit for the Muslims in their religion nor in their life, on the contrary the good had been decreased and the evil had been increased.”

Minhaj al-Sunnah, Volume 4 page 20:

قوله في على إنه كان يصلي الف ركعة فإن هذا لا فضيلة فيه

“His (Allamah Heli’s) statement that Ali would pray one thousand raka, surely there is no virtue in it”

Ibn Taimiyah attack on Imam jafar sadiq of Ahlulbayt (r.a)

in Minhaj al Sunnah, Volume 7 page 533
“These four Imams, no one of them took any thing related to jurisprudence from Jaffar.”
online source: Here

Ibne Hajar Asqalani in Lisan al-Mizan, by ibn Hajar, Volume 6, page 320:

وكم من مبالغة لتوهين كلام الرافضي أدته أحيانا إلى تنقيص علي رضي الله عنه

“The exaggeration in refuting the Rafidhi text has sometimes taken him to towards belittling Ali [ra]”

Ibn Taimiyah believed in the extinguishing of hell fire
We read in al-Beshara wa al-Ethaf by Allamah Hassan al-Saqqaf, page 13:

ثبت ان ابن تيمية يقول بفناء النار

“It is proven that ibn Taimiyah believed in the extinguishing of hell fire.”

Ibn Taimiyah believed that the prophet will sit next to Allah (swt) on the throne

Majmo’a al-Fatawa, Volume 4 page 374:

فَقَدْ حَدَثَ الْعُلَمَاءُ الْمَرْضِيُّونَ وَأَوْلِيَاؤُهُ الْمَقْبُولُونَ : أَنَّ مُحَمَّدًا رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُجْلِسُهُ رَبُّهُ عَلَى الْعَرْشِ مَعَهُ .

The reliable and acceptable scholars narrated that, God shall make Muhammad the messenger of Allah sit next to Him [swt] on the throne.

Al-Nahr al-Mad by Abu Hayan, Volume 1 page 254:

وقرأت في كتاب لأحمد بن تيمية هذا الذي عاصرنا وهو بخطه سماه كتاب العرش إن الله تعالى يجلس على الكرسي وقد أخلى منه مكانا يقعد فيه معه رسول الله صلى الله عليه وسلم

I read in a book in the hand writing of Ahmad ibn Taimiyah, who was from our era, with the title ‘Kitab al-Arsh’, (wherein) he said in it, that Allah sits on a throne and has a free space to make the messenger of Allah sit on it

Can there is great kufr to say Allah sits on some chair like human beings. This is absolute hindu kufr belief and anthropomorphism

Ibn Taimiyah believed that the Muslims should eat bloody meat without washing it

Majmo’a al-Fatawa, Volume 21, page 522:

بَلْ غَسْلُ لَحْمِ الذَّبِيحَةِ بِدْعَةٌ فَمَا زَالَ الصَّحَابَةُ – رَضِيَ اللَّهُ عَنْهُمْ – عَلَى عَهْدِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَأْخُذُونَ اللَّحْمَ فَيَطْبُخُونَهُ وَيَأْكُلُونَهُ بِغَيْرِ غَسْلِهِ وَكَانُوا يَرَوْنَ الدَّمَ فِي الْقِدْرِ

Nay washing the flesh is Bida (innovation). The companions may Allah be pleased with them during the time of the Prophet [s] used to cook the meat and eat it without washing it. They would see the blood in the cooking pot.

Ibn Taimiyah believed that God can ride on a mosquito

We read in Bayan Talbis al-Jahamia by ibn Taimiyah, Volume 1 page 568:

ولو قد شاء لاستقر على ظهر بعوضة

If He (God) wants, He can sit on a mosquito’s back.

Ibn Taimiyah cited this text from al-Daremi and he wrote that and he believed in it. We read in Al-Beshara wa al-Ethaf Allamah by Hassan al-Saqqaf, page 21:

ويجوز استقراره على ظهر بعوضة

“He permits the possibility of His sitting on mosquito’s back”

Ibn Taimiyah believed that Allah (swt) has a body

Bayan Talbis al-Jahamia, Volume 1 page 101:

وليس في كتاب الله ولا سنة رسوله ولا قول أحد من سلف الأمة وأئمتها أنه ليس بجسم وأن صفاته ليست أجساما

“There is nothing in the book, Sunnah, nor in the statements of the Salaf, or Imams of the nation that He (Allah) is not a body and His features are not a body.”

We also read in Al-Tasis fi al-Rad ala Assas al-Taqdis by ibn Taimiyah, Volume 25 page 31:

فمن المعلوم أن الكتاب والسنة والإجماع لم ينطق بأن الأجسام كلها محدثة وأن الله ليس بجسم ولا قال ذلك إمام من أئمة المسلمين ، فليس في تركي لهذا القول خروج عن الفطرة ولا عن الشريعة

It is known that the book (Quran), Sunnah and Ijma didn’t say that all the bodies are created, also didn’t say that Allah is not a body and nor did any Imam of the Muslims, assert such a thing. Therefore, in my abandoning that statement there isn’t any deviation from neither instinct nor the law.

Ibn Taimiyah believe that Allah (swt) is like a beardless man

We read in al-Tasis fi al-rad ala Asas al-Taqdis, Volume 3 page 214:

فيتضح أنها رؤية عين كما في الحديث الصحيح المرفوع عن قتادة عن عكرمة عن ابن عباس قال قال رسول الله رأيت ربي في صورة أمرد له وفرة جعد قطط في روضة خضراء

We conclude that it was eyesight as it is in the Sahih narration from Qutada from Ikrama from Ibn Abbas said that the Prophet said : ‘I saw my God in image of beardless (man), with long curly hair in a green garden’

Ibn Taimiyah believed that Allah (swt) swings on ropes to get to his intended destination

We read in Majmo’a al-Fatawa, Volume 2 page 76:

اللَّهَ قَادِرٌ عَلَى أَنْ يَخْرُقَ مِنْ هُنَا إلَى هُنَاكَ بِحَبْلِ

”Allah is able to relocate from here to there through rope”

Ibn Taimiyah h believed that chemistry is forbidden

While referring to the study of Chemistry, Ibn Taimiyah said in Majmo’a al-Fatawa, Volume 29 page 368:

وَذَلِكَ كُلُّهُ مُحَرَّمٌ فِي الشَّرْعِ

“All that is forbidden according to Islamic laws”

وَأَمَّا جَابِرُ بْنُ حَيَّانَ صَاحِبُ الْمُصَنَّفَاتِ الْمَشْهُورَةِ عِنْدَ الْكِيمَاوِيَّةِ فَمَجْهُولٌ لَا يُعْرَفُ وَلَيْسَ لَهُ ذِكْرٌ بَيْنَ أَهْلِ الْعِلْمِ وَلَا بَيْنَ أَهْلِ الدِّينِ

Jaber ibn Hayan, the author of the renowned books in Chemistry is unknown and is not mentioned among the scholars nor the people of religion.
Majmo’a al-Fatawa, Volume 29 page 374

Ibn Taimiyah believed that Prophet Shu’aib was pagan

We read in Majmo’a al-Fatawa, Volume 15 page 29:

قَوْلُهُ سُبْحَانَهُ : { قَالَ الْمَلَأُ الَّذِينَ اسْتَكْبَرُوا مِنْ قَوْمِهِ لَنُخْرِجَنَّكَ يَا شُعَيْبُ وَالَّذِينَ آمَنُوا مَعَكَ مِنْ قَرْيَتِنَا أَوْ لَتَعُودُنَّ فِي مِلَّتِنَا قَالَ أَوَلَوْ كُنَّا كَارِهِينَ } { قَدِ افْتَرَيْنَا عَلَى اللَّهِ كَذِبًا إنْ عُدْنَا فِي مِلَّتِكُمْ بَعْدَ إذْ نَجَّانَا اللَّهُ مِنْهَا وَمَا يَكُونُ لَنَا أَنْ نَعُودَ فِيهَا إلَّا أَنْ يَشَاءَ اللَّهُ رَبُّنَا } ظَاهِرُهُ دَلِيلٌ عَلَى أَنَّ شُعَيْبًا وَاَلَّذِينَ آمَنُوا مَعَهُ كَانُوا عَلَى مِلَّةِ قَوْمِهِمْ ؛ لِقَوْلِهِمْ : { أَوْ لَتَعُودُنَّ فِي مِلَّتِنَا } وَلِقَوْلِ شُعَيْبٍ : ( أ نَعُودُ فِيهَا { أَوَلَوْ كُنَّا كَارِهِينَ } وَلِقَوْلِهِ : { قَدِ افْتَرَيْنَا عَلَى اللَّهِ كَذِبًا إنْ عُدْنَا فِي مِلَّتِكُمْ } فَدَلَّ عَلَى أَنَّهُمْ كَانُوا فِيهَا . وَلِقَوْلِهِ : { بَعْدَ إذْ نَجَّانَا اللَّهُ مِنْهَا } . فَدَلَّ عَلَى أَنَّ اللَّهَ أَنْجَاهُمْ مِنْهَا بَعْدَ التَّلَوُّثِ بِهَا

His (swt) saying { The chiefs, those who were proud from among his people said: We will most certainly turn you out, O Shu’aib, and (also; those who believe with you, from our town, or you shall come back to our faith. He said: What! though we dislike (it)?} { Indeed we shall have forged a lie against Allah If we go back to your religion after Allah has delivered us from It, and it befits us not that we should go back to it, except if Allah our Lord please: Our Lord comprehends all things :n His knowledge; in Allah do we trust: Our Lord! decide between us and our people with truth; and Thou art the best of deciders. } serves as proof that Shu’aib and whoever was with him were on the religion of their people for his (Allah) saying:

{ or you shall come back to our faith} and for Shu’aib’s reply {What! though we dislike (it)} and His statement {Indeed we shall have forged a lie against Allah If we go back to your religion} and this proves they were on their religion. And for His statement {after Allah has delivered us from It} that proves that Allah saved them from it after they get polluted by it.

Ibn Taimiyah believed that Allah has two right hands

We read in Majmo’a al-Fatawa, Volume 17 page 92:

وَقَدْ جَاءَ ذِكْرُ الْيَدَيْنِ فِي عِدَّةِ أَحَادِيثَ وَيَذْكُرُ فِيهَا أَنَّ كِلْتَاهُمَا يَمِينٌ

“The hands are mentioned in several traditions and we are informed that both of them are right hands.”

Ibn Taimiyah believed that the Yazidies are Muslims and believers

We read in Majmo’a al-Fatawa, Volume 3 page 363:

مِنْ أَحْمَدَ ابْنِ تَيْمِيَّة إلَى مَنْ يَصِلُ إلَيْهِ هَذَا الْكِتَابُ مِنْ الْمُسْلِمِينَ الْمُنْتَسِبِينَ إلَى السُّنَّةِ وَالْجَمَاعَةِ ؛ الْمُنْتَمِينَ إلَى جَمَاعَةِ الشَّيْخِ الْعَارِفِ الْقُدْوَةِ . أَبِي الْبَرَكَاتِ عَدِيِّ بْنِ مُسَافِرٍ الْأُمَوِيِّ ” – رَحِمَهُ اللَّهُ وَمَنْ نَحَا نَحْوَهُمْ

From Ahmad ibn Taimiyah to whoever shall receive my message from the Muslims that belong to the Sunnah and Jam’aa who belong to the group of the wise and ideal Sheikh Abi al-Barakat Uday bin Musafer al-Umawi may Allah’s mercy be upon him.

For those who don’t know who the Yazidies and Uday bin Musaferare, allow us to present information from Sunni books. We read in Min Qamoos al-Adyan by Dr. Asad al-Sehmarani, page 63:

أصل نشأة اليزيدية يعود إلى الشيخ عدي بن مسافر

“The origin of Yazidis belongs to Sheikh Uday bin Musafir”

On page 71, we read:

عدي بن مسافر الذي ينسبون أنفسهم إليه يعود نسبه إلى مروان بن الحكم

“Uday bin Musafir, his lineage ends at Marwan bin al-Hakam”

On page 70, we read:

اليزيديون المعاصرون يصرحون بأن أصل طائفتهم وما تلتزمه يعود إلى يزيد بن معاوية

“The modern Yazidis declare that their sect and beliefs belong to Yazid bin Mu’awiya”

On page 75, we read:

يتمتع الشيطان بمكانة خاصة في معتقدات اليزيدية ….أنهم يقدسونه ويعلون مكانته

“Satan has a special status among the Yazidis beliefs…they glorify him and increase his status”.

We read in Mawsuat al-Adyan wa al-Madaheb by Abdulrazaq Aswad, Volume 3 page 264:

وتعتقد اليزيدية ان ديانتهم سماوية جاء بها يزيد بن معاوية

“TheYazidis believe that their religion is heavenly and Yazid bin Mu’awiya brought it”

Ibn Taimiyah believed in adult suckling

واختار شيخ الإسلام ابن تيميه رحمه الله التفصيل وقال إذا دعت الحاجة إلى إرضاع الكبير وأرضع ثبت التحريم

Ibn Uthaymeen said: Sheikh ul-Islam ibn Taimiyah chose to explain in detail and said that if the breast suckling by an adult was necessary and he suckled, then the prohibition (of marriage) is established.”[Fatawa Nur Ala Aldarb by Ibn Uthaimeen, Volume 10 page 204]

——-

AstaghfirUllah !

Ibn Hajar al-Haythami said:

ابن تيمية عبد خذله الله وأضله وأعماه وأصمه وأذله ، وبذلك صرح الأئمة الذين بينوا فساد أحواله وكذب أقواله.

“Ibn Taimiyah, Allah (swt) let him down, misguided him, made him blind, deaf and disgraced him, and by that the Imams both declared and exposed his false beliefs and lies.”

( Al-Fatawa al-Hadithya Pg 114)

source: salafiaqeedah

Bir şeye tazim etmek, ona ibadet etmek demek değildir! (1,2,3)

by islamkalesi

Bir şeye tazim etmek, ona ibadet etmek demek değildir!(1.bolum)

Birçok insan, saygı göstermek ile ibadet etmenin ne anlama geldiklerini bilmedikleri için, bu iki kavramı sürekli birbirine karıştırmaktadır. Onlar, her türlü tazim ve saygıyı, tazim edilene yapılan bir ibadet olarak görmektedirler. Birisi için ayağa kalkmak, el öpmek, Peygamber Efendimiz -sallallahu aleyhi ve sellem-’e “Efendimiz”, “Sahibimiz” gibi ifadelerle tazim etmek, kabrini ziyaret esnasında önünde edep, vakar ve kalp huzuruyla durmak. Bunların hepsi onlara göre çok ciddi hatalardan olup, Allah’tan başkasına ibadet etmek anlamına gelmektedir. Bize göre gerçekte bu iddialar, Allah’ın ve Resulünün razı olmadığı, şeriatin ruhuna aykırı cahilane bir inattan öteye geçmememektedir.

Âdem -aleyhisselâm-, insan cinsinin ilk ferdi ve Allah’ın ilk salih kuludur. Allah -celle celâluhu- ona verilen ilimden ve diğer mahlûkat arasından seçilmiş olmasından dolayı, tüm meleklerine, Hz. Âdem’e tazim anlamı taşıyan bir secde emretmiştir. Şöyle buyurmuştur:
وَإِذْ قُلْنَا لِلْمَلآئِكَةِ اسْجُدُوا لآدَمَ فَسَجَدُواْ إَلاَّ إِبْلِيسَ قَالَ أَأَسْجُدُ لِمَنْ خَلَقْتَ طِيناً قَالَ أَرَأَيْتَكَ هَـذَا الَّذِي كَرَّمْتَ عَلَيَّ
“O vakti hatırla ki; Meleklere Âdem’e secde edin dediğimiz zaman iblis dışında hepsi secde ettiler. İblis: “bir çamur halinde yarattığına secde edermiyim” dedi. Ve dedi ki: “benim üstüme mükerrem kıldın’ (İsra 61–2).
أَنَاْ خَيْرٌ مِنْهُ خَلَقْتَنِي مِنْ نَّارٍ وَخَلَقْتَهُ مِنْ طِينٍ
“Şeytan dedi ki: ben ondan daha hayırlıyım sen beni ateşten yarattın onu ise çamurdan” (Sad 76)
فَسَجَدَ الْمَلآئِكَةُ كُلُّهُمْ أَجْمَعُونَ إِلاَّ إِبْلِيسَ أَبَى أَن يَكُونَ مَعَ السَّاجِدِينَ
“Meleklerin hepsi birden secdeye kapandılar. Ancak iblis secde edenlerden olmaktan imtina etti” (Hicr 30–1)

Melekler, Allah’ın tazim ettiği bir kimseye tazim ettiler. İblis ise çamurdan yaratılmış olan birine secde etmekten kibirlendi. O dinde kendi kafasına göre kıyas yapanların ilkidir. O: “Ben ondan hayırlıyım” demiş ve bunu kendisinin ateşten Âdem –aleyhisselâm-’ın da topraktan yaratılması safsatasıyla delillendirmiştir. Bu sebeple Hz. Âdem’e tazim ve secde etmekten imtina etmiştir. O ilk kibirlenen kişidir. Allah’ın tazim ettiği bir şeye tazim etmemiştir. Salih bir kul olan Âdem –aleyhisselâm-’a kibirlendiği için Allah’ın rahmetinden kovulmuştur.

Bu tam bir kibirdir. Zira buradaki secde onun emriyle olduğu için Allah’a yapılmış demektir. Allah, Âdem -aleyhisselâm-’a bir şeref olsun diye bu secdeyi ikram etmiştir. Evet, melekler tevhid ehliydiler. Ama Allah, tevhid ehli olmalarını tek başına yeterli görmemiş ve onlara tazim secdesi yapmalarını emretmiştir.
Salih insanlara tazim edilmesi gerektiğine delalet eden ayet-i kerimelerden birisi de Yusuf -aleyhisselâm- hakkındaki şu ayetlerdir:
وَرَفَعَ أَبَوَيْهِ عَلَى الْعَرْشِ وَخَرُّواْ لَهُ سُجَّداً
“…ebeveynini arşa yükseltti ve onun için secdeye kapandılar.” (Yusuf 100)

Bu ayetler, Yusuf -aleyhisselâm-’a kardeşlerinin üstünde bir şeref verildiği için ona tazim amacıyla secde edildiğini ifade eder. Buradaki “kapandılar” ifadesi kardeşlerinin mecazen değil de yere gerçekten secde yaptıklarına delalet etmektedir. Burada iki ihtimal var; birisine secde etmek ya onların şeriatinde caiz görülüyordu, ya da bu Âdem -aleyhisselâm-’a tazim için yapılan secde gibi bir secde idi. Bu secde, Yusuf -aleyhisselâm-’ın kendi rüyasını Allah’ın emri olarak kabul etmesi yüzünden bu emre uyulmuş olması için kardeşleri tarafından gerçekleştirilmiştir. Böyle bir rüya emir sayılmış zira peygamberlerin rüyaları da vahiydir.

Peygamber Efendimiz -sallallahu aleyhi ve sellem- hakkında Allah -celle celâluhu- şöyle buyurmuştur:
إِنَّا أَرْسَلْنَاكَ شَاهِداً وَمُبَشِّراً وَنَذِيراً لِتُؤْمِنُوا بِاللَّهِ وَرَسُولِهِ وَتُعَزِّرُوهُ وَتُوَقِّرُوهُ
“Muhakkak biz seni bir şahit, müjdeleyici ve bir korkutucu olarak gönderdik. Allah’a ve Resulüne iman edip onu aziz bilip tazim etsinler diye.” (Fetih 9–10)
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُقَدِّمُوا بَيْنَ يَدَيِ اللَّهِ وَرَسُولِهِ
“Ey iman edenler Allah’ın ve Resulünün önüne geçmeyin.” (Hucurat 1)
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ
“Ey iman edenler seslerinizi peygamberin sesinden fazla yükseltmeyin.” (Hucurat 2)
لَا تَجْعَلُوا دُعَاء الرَّسُولِ بَيْنَكُمْ كَدُعَاء بَعْضِكُم بَعْضاً
“Peygamberi diğerlerini çağırdığınız gibi çağırmayın.” (Nur 63)

Allah -celle celâluhu- Peygamberimiz -sallallahu aleyhi ve sellem-’den önce konuşmak suretiyle bir edepsizlik yapmaktan herkesi men etmiştir.
Sehl İbn-i Abdullah Hucurat suresinin ilk ayetlerini tefsir ederken şöyle demiştir:
“Ondan önce konuşmayın demek, o bir şey söylemeden önce bir şey söylemeyin ve bir şey söylediğinde de susun ve dinleyin, o bir şeye karar vermeden önce bir şeye karar vermeyin savaş gibi ya da başka bir dini mesele hakkında o fetva vermeden fetva vermeyin anlamına gelmektedir. Ayet-i kerimenin son kısmında:
وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ
“Allah’tan sakının. Muhakkak Allah işiten ve bilendir” (Hucurat 1) denilerek herkes, bu emirlere muhalefet etmekten sakındırılmıştır.

Sülemi, bu son kısmın tefsiri ile alakalı şunları söyler:
“Yani, peygamberin hakkını gözetememekten ve ona bir hürmetsizlik yapmaktan sakının. Zira Allah -celle celâluhu- dediklerinizi duyuyor ve yaptıklarınızı biliyor. Bu ayetten sonra, diğer insanlarla konuşulurken olduğu gibi peygamberimizin sesinden daha yüksek bir sesle konuşulması yasaklanmıştır.
Bazıları da bu ayetin tefsirinde: “Bu ayet; birbirinize ismiyle hitap ettiğiniz gibi ona ismiyle hitap etmeyin anlamındadır” demiştir.
Ebu Muhammed Mekki şunları söyler:
“Ondan önce ve kaba konuşmayın. Birbirinizi çağırdığınız gibi onu da ismiyle çağırmayın. Bilakis onu tazim edin ve saygı gösterin. “Ey Allah’ın Resulü”, “Ey Allah’ın Nebisi” gibi kendisine seslenilebilecek en güzel ifadelerle ona hitap edin.

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Ebu Muhammed Mekki şunları söyler:
“Ondan önce ve kaba konuşmayın. Birbirinizi çağırdığınız gibi onu da ismiyle çağırmayın. Bilakis onu tazim edin ve saygı gösterin. “Ey Allah’ın Resulü”, “Ey Allah’ın Nebisi” gibi kendisine seslenilebilecek en güzel ifadelerle ona hitap edin.
لَا تَجْعَلُوا دُعَاء الرَّسُولِ بَيْنَكُمْ كَدُعَاء بَعْضِكُم بَعْضاً
“Peygamberi diğerlerini çağırdığınız gibi çağırmayın” (Nur 63) ayet-i kerimesi de bu ayeti kerime gibi bir mana ifade eder.”

Diğer bazıları da bu ayetlerin tefsirinde şöyle demişlerdir:
“Ona sormadan onunla konuşmayın. Bu uyarılara rağmen eğer böyle yapılmaya devam edilirse, Allah onları tüm amellerin maholması ile tehdit etmiştir. Bu ayetler Peygamberimiz -sallallahu aleyhi ve sellem-’in yanına gelip “ey Muhammed yanımıza çık” diyen bir topluluğun cehaletlerinin zem etmek için nazil olmuştur. Allah -celle celâluhu-, onları ayıplayarak akılsız olmakla tavsif etmiştir.”

Amr İbni As -radıyallâhu anh- şöyle demiştir:
“Hiç kimse bana Rasulüllah’tan daha sevimli değildir. Hiç kimse gözümde ondan daha büyük değildir. Ona tazim etme ve saygı gösterme hususunda bir gözüm doyup tatmin olamamışımdır. Ne zaman ona tazim için ondan bahsetmek istesem buna güç yetiremedim. Çünkü söylediğim gibi, bu hususta en iyisini yaptığıma hiç kanaat edemedim.”

Tirmizi, Enes -radıyallâhu anh-’dan şöyle rivayet etmiştir: “Rasulülah Muhacir ve Ensar’dan bir topluluğun yanına çıkmıştı. İçlerinde Ebubekir ve Ömer’in de olduğu bu topluluktaki herkes oturuyordu. Ebubekir ve Ömer’den başka kimse bakışlarını ona doğru çevirmedi. İkisi de Peygamberimize bakıp tebessüm ediyor, Peygamberimiz de onlara bakıp tebessüm ediyordu.”

Usame bin Şerik’ten rivayet olundu ki o şöyle demiştir: “Ben Rasulüllah -sallallahu aleyhi ve sellem-’in yanına geldiğimde ashabı yanındaydı ve sanki başlarında kuş varmış gibi hareketsiz duruyorlardı.”
O, şunları da söyler: “Ashab, O -sallallahu aleyhi ve sellem- konuştuğu zaman, üzerlerinde kuş varmış gibi başlarını önlerine eğerlerdi.”

Kureyş’ten Urve bin Mesud, sözleşme yılında (Hudeybiye’de, Müslümanların bir daha ki yıl umre yapmak için yaptıkları sözleşme) Rasulüllah -sallallahu aleyhi ve sellem-’in yanına geldiğinde ashabın ona gösterdiği tazimi görmüş ve şaşkınlıkla şunları söylemiştir:
“O -sallallahu aleyhi ve sellem-, ne zaman abdest alacak olsa herkes süratle abdest suyuna hücum eder, adeta bunun için savaşırlardı. Tükürecek ya da sümkürecek olsa, arkadaşları elleriyle yakalayarak onları yüzlerine ve bedenlerine sürüyorlardı. Ondan bir kıl düşecek olsa hemen onu alıyorlardı. Bir şey emredecek olsa süratle emrini yerine getiriyorlar, konuştuğu zaman seslerini alçaltıyor ve bakışlarını ona dikerek bakmıyorlardı. Bunların hepsi ona saygı duydukları için yapıyorlardı.”

Urve, daha sonra Kureyş’in yanına geri döndüğünde onlara şunları söyleyecektir: “Ben Kisra’yı Kayser’i ve Necaşi’yi kendi saltanatları esnasında gördüm. Ve Allah’a yemin olsun ki Muhammed’in ashabı arasındaki mevkii gibi olan hiçbir kralın saltanatını görmedim.”

Başka bir rivayette bu ifadenin sonu “Ben, asla ashabının Muhammed’e gösterdiği saygı ve tazimi gösteren başka bir melik görmedim” şeklinde bitirilmiştir.

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Şu hale bakın ki; bugünlerde O -sallallahu aleyhi ve sellem-‘e selam vermeyi bile çok gören bir topluluk türemiştir.

Taberani’de ve İbn-i Hıbban’ın “Sahih”inde nakledildiğine göre Usame bin Şerik -radıyallâhu anh- şöyle demiştir:
“Biz Rasulüllah’ın yanında başlarımızın üstünde kuş varmış gibi oturuyorduk. Bizden hiç kimse konuşmuyordu. Bazı insanlar çıkageldi ve “Allah’a en sevgili kul kimdir” diye sordular. O -sallallahu aleyhi ve sellem- de:
أحسنهم خلقاً
“Ahlaken en güzel olanınızdır” diye buyurmuştu.”

Ebu Yala’nın Bera bin Azib -radıyallâhu anh-’dan ‘sahih’ senetle naklettiği bir rivayette Bera bin Azib şöyle demektedir:
“Ben Rasulüllah -sallallahu aleyhi ve sellem-’e bir şey sormak istemiş fakat ona olan saygımdan iki sene boyunca yanına yanaşıp sorumu soramamıştım.”

Beyhaki’nin Zühri’den naklettiğine göre o şöyle demiştir:
“Ensardan güvenilir olan biri bana şöyle anlatmıştır: “Peygamber Efendimiz -sallallahu aleyhi ve sellem- abdest alacak ya da burnunu temizleyecek olsa, herkes onları yakalayıp yüzlerine ve bedenlerine sürüyorlardı. Efendimiz -sallallahu aleyhi ve sellem-’in:
لم تفعلون هذا
“Bunu niçin yapıyorsunuz” diye sorduğunda onlar da: “Biz bununla bereket umuyoruz derlerdi”. Bunun üzerine Rasulüllah -sallallahu aleyhi ve sellem-buyurmuştu:
من أحب أن يحبه الله ورسوله فليصدق الحديث وليؤد الأمانة ولا يؤذ جاره
“Her kim Allah’ın ve Rasulünün sevdiği biri olmayı istiyorsa doğru söz söylesin, emanete riayet etsin ve komşusuna eza etmesin.”

Netice olarak dikkat edilmesi gereken iki husus vardır;
İlk olarak; Peygamber Efendimiz -sallallahu aleyhi ve sellem-’e tazim ve saygı göstermek ve onun diğer tüm mahlûkatın üstünde bir değere sahip olduğunu kabul etmek herkesin üzerine vaciptir.

İkinci olarak; Allah -celle celâluhu- zatı, sıfatları ve efali ile mahlûkata benzemediğini kabul ederek, rububiyete sahip yegâne zatın o olduğuna itikad etmektir.
Her kim Allah’a ait olan bu hususlardan birisinin, herhangi bir mahlûkatta bulunduğunu iddia ederse, putlara ulûhiyet isnat ederek onların ibadete layık olduklarını iddia eden müşrikler gibi şirke düşerler. Aynı şekilde Rasulüllah -sallallahu aleyhi ve sellem-’in mertebesini olduğundan aşağı düşürmeye çalışan kimse de ya Allah’a asi, ya da kâfir olur.

Ama eğer ki birisi çıkar Peygamberimize yapılması gereken tazim ve saygıda -Allah -celle celâluhu-’ya ait bir vasıfla nitelemeksizin- mübalağa yaparsa, o kişinin yaptığına yanlış denmez. Bunu yapmakla kişi tayin edilen rububiyet ve peygamberlik sınırlarını aşmış sayılmaz.

Bu hususta ifrat ya da tefrit içermeyen takip edilmesi gereken doğru yol budur.
Eğer bir Müslüman’dan, bir fiili, Allah’tan başka birisine nispet eden bir söz duyulacak olsa, bu ifadeyi mecâz-i aklî olarak kabul ederek onu küfürle itham etme yolu tutulmamalıdır. Mecazi akli, Kur’an ve sünnette kullanılmaktayken aksi bir değerlendirme yapmak asla caiz değildir.

[Mefahim]

Things To Take Into Account In The Upbringing Of Children

Another matter: As young children have a strong tendency to imitate adult behaviour, behaviour that serves as a good example for them is essential, for children who are raised in an environment of argument and quarrel inevitably become ill-tempered. Those quarrels reflect on them and they too become quarrelsome in their lives.

Another point: Children’s behaviour must always be monitored and they must not be given the opportunity to do what they cannot do in the presence of others, to engage in such misconduct in private and in solitude. If we are negligent in this regard, then they will commit those sins in private. And their character will be negatively affected. They will exhibit different personalities. And the first result of this is lying and deceitfulness. They will present themselves in a certain way to their parents, hide their own true selves and tell lies. And lying is a means to an increase in spiritual ailments.

This is why children cannot be ignored. They need to be cautioned with a soft and simple speech, with the use of examples in relation to the errors they commit. That is to say, our children should not be forced to resort to telling lies. And lying should not, in this way, become a habit.

Another point: We must reward our children for the good things that they do. Their errors must not be ignored or overlooked. Positive behaviour acquires a permanent place in the child’s character by means of reward. Unfortunately, however, mistakes that are not corrected at the proper time become a part of a child’s character by means of constant repetition.

With respect to female children in particular, their choice of improper clothing at a young age must not be overlooked. Unfortunately, many careless parents say, “They’re only children,” and overlook any faults in this regard. Yes, they are only children, but they do acquire habits. And these habits need to be abandoned, as sin [over time] becomes for them comfortable and natural. It becomes as pleasant to a person as music.

Thus is the state of the streets… all the gross negligence of parents. That which children get used to in time become addictions that are irremediable.

On the other hand, children must not be frequently punished and thus made impudent. The particular punishment, then, has little or no meaning.

In setting out certain commands and prohibitions, these must be communicated in a manner which children can easily comprehend, in precisely such a language, by providing explanation and offering examples. The strength of instructions given screaming or in a loud voice is significantly reduced. It is essential that one begin with kind words and speak to their heart.

Even when sending Prophet Musa, upon him be peace, to the Pharaoh, Allah Almighty commanded him to, “speak to him with gentle words”. (See 20:44) The command given to Prophet Musa, upon him be peace, is gentle speech. And he used gentle words. He spoke in words resembling the flow of water.

Secondly, Allah Almighty commanded, “Go, you and your brother, with My miraculous signs and never slacken in remembrance of Me and reminding (others) of Me.” (See 20:42)

This means to say that parents must also be thus and their inner worlds must be filled with spirituality. In order for them to serve as a reflection [of what its mentioned in the verse].

In other words, Allah Almighty declares, qawlan balīghan: “…say to them profound words touching their very souls.” (See 4:19).

And most importantly, children should be taught the rules of proper conduct and etiquette. Children from affluent families, in particular, must not be rude or arrogant in their dealings with their peers. This too will become a habit. In other words, they must not have the attitude, “I am one of the haves and you the have-nots.” These will eventually become the child’s character. The child will forget humility. And will put on a constant show of power.

This is one of the causes of waste. Waste is a display of power. That is to say, the child’s character has been damaged, and instead of inspiring others with their character, they seek to establish their power through material things. At a certain point, waste becomes the effort to suppress feelings of inferiority.

Similarly, children must be allowed the opportunity to enjoy their childhood within lawful bounds. But only within the prescribed, lawful limits. They must not be left too free, or have too much pressure put on them. For excessive comfort intensifies carnality and gives rise to laziness. Too much pressure, however, makes the child docile and meek in character. This is why parents must strive, in a measured fashion, to fill the children’s time with behaviour that will lead to their becoming upright and virtuous individuals.

Our children must be given examples from those who are less well off so that we can remind them of Allah Almighty’s favours upon them. In any case, the Messenger of Allah, upon him be peace and blessings, instructs us all:

…look to those who have been given less [than you so that you may thankful].” (See Muslim, Zuhd, 9)

Look to those of a higher rank than you spiritually, so that they can inspire you to advance. (See Tirmidhi, Qiyama, 58/2512)

Most importantly, children must be prepared for worship from an early age. Most importantly, we must bring our children to the prayer, just as Imam Malik‘s father had done, get them used to prostration, and present them with a gift afterwards, buying them a little something that will make them happy so that they are encouraged to do more.

And they must be advised:

“Now look at what beautiful things the Recording Angels have written for you [in your book of deeds]. Allah sees you. How beautiful was your prostration. Masha’allah, how well you performed the prayer! Even I was in admiration of your prayer and wished that I could pray just like you…”

We have to encourage our children in this way so that this can become a habit for them. As tomorrow our children will become for us either a never-ending charity (sadaqa al-jariya), where we will receive rewards for their every good deed, to the extent of our effort. Or will become an unending evil (sayyi’a al-jariya). We too will be forced to account for the evil which they commit. In other words, watch out for this trust!

It is essential that we invest children with a spiritual identity. This has acquired much greater importance in our day especially, as if we cannot watch out for them, the streets definitely will.

Letters are constantly coming in from parents. My daughter has done this, my son has become addicted to drugs, they say. Sadly, today, narcotics are a major problem. It is said that they are being sold on every corner because they have become so cheap. This is why we have to advise our children in the best possible way. We have to be very careful about who our children make friends with.

Again in the Qur’anic chapter al-Ta-Ha, Allah Almighty declares:

“Order your family and community to establish the Prayer, and be diligent in its observance…”(20:132)

Prophet Ibrahim, peace be upon him, says:

“O My Lord! Make me one who establishes the Prayer in conformity with its conditions, and(likewise) from my offspring (those who are not wrongdoers)…” (14:40)

In other words, the prescribed prayer is extremely important. It is like an interview with Allah Almighty. But the condition of the prayer, as Allah Almighty declares, is the following:

“Prosperous indeed are the believers. They are in their Prayer humble and fully submissive (being overwhelmed by the awe and majesty of Allah).”(23:1-2)

This is why we must take great pains with our prayer. Those in the company of the Prophet are described at the end of the Qur’anic chapter Al-Fath in the following words:

“…You see them (constant in the Prayer) bowing down and prostrating…” (48:29) This means that a believer’s bowing down in prayer as well as their prostration have to be invested with a special spirituality. This is because when bowing and prostrating, they are in a state of declaring Allah Almighty to be above all imperfection and deficiency:

(I proclaim that my Lord, Who possesses a might and majesty beyond imagination and comprehension, is free from all kinds of defect).

(All-Glorified You are, in that You are absolutely above having any defect).

“…prostrate and draw near.” (96:19) Allah Almighty declares.

Again, there is the warning in Surah al-Tahrim:

“O you who believe! Guard yourselves and your families (through the enabling discipline of the Islamic faith and worship) against a Fire whose fuel is human beings and stones…”(66:6)

This means that the Fire will be, stones, to begin with, and especially those idols that the people worship. And secondly, those who disobey Allah will themselves become fire.

And, in the continuation of the verse, it is stated:

“…Over it are angels stern and strict (in executing the command to punish), who do not disobey Allah in whatever He commands them, and carry out what they are commanded (to carry out).” (66:6)

Again, the Messenger of Allah states:

“Be kind to your children [and which form is this kindness to take? This kindness is to be a means for encouraging them to perform acts of goodness], and perfect their manners.” (Ibn Maja, Adab, 3)

“A father cannot give his child a gift greater in excellence than good manners.” (Tirmidhi, Birr, 33/1952)

“The best of those things that a person leaves behind them when they die is a righteous child who prays for them…” (Muslim, Wasiyya, 14; Tirmidhi, Ahkam, 36)

And this requires great effort. This is not possible without effort. Such a child is to be raised that – God willing – they will be a means for guiding others in piety in the society in which they live.

wa-ij’ʿalnā lil’muttaqīna imāma:

“…and enable us to lead others in piety (to become a means of the promotion of piety and virtue).”(25:74)

Similarly, Allah Almighty provides an example in the chapter Al-Fath:

A sower plants a seed, the verse says, and that seed sprouts. The shoot that has sprouted is then strengthened and this greatly pleases that sower, filling them with joy and delight, the verse adds.   But this fills the unbelievers with rage. (See 48:29)

In other words, all our exertion in the way of raising children or in the name of Islam, give those who endeavour in such way a sense of relief and contentment as these develop. But such efforts enrage the unbelievers. This is one of the predicaments in today’s world.

Again, here is another point that we need to take into consideration in the upbringing of children:

A man complained to ‘Abd Allah ibn Mubarak of the rebelliousness of his child. ‘Abd Allah ibn Mubarak asked, “Did you curse the child?” The man replied, “Yes.”

‘Abd Allah ibn Mubarak then said, “You are the cause of your child’s corruption. You cursed him.”

This means that we need to address our children with great gentleness and softness in speech (qawlan layyinan, qawlan balīghan), as the effect of cursing – God forbid – is detrimental. Such a repercussion is, in other words, in question.

During the time of the Messenger of Allah, children used to attend the prayer at the mosque. The Messenger of Allah used to give them presents as they were leaving. On one particular day, they came to Allah’s Messenger and said, “We will not let you go, you have to give us a gift first.”

The Messenger of Allah sent word [to his wives]. There were eight walnuts at his home. Eight walnuts were brought to the mosque. When Allah’s Messenger gave the children the walnuts, they let him go. “You tied me up just like Prophet Joseph,” he said to them.

The Messenger of Allah always joked with children in the best manner. The people would always gather around him, children included.

Another matter:

We need to show greater effort when raising girls. The Messenger of Allah, when Husayn and Hasanwere still children, brought water for Hasan, may Allah be well pleased with him. His daughter Fatimasaid, “It is as though you love Hasan more.”

“No,” he responded. “I gave Hasan water first as he was the first to ask for it. “Treat your children with equal justice. With the exception of daughters.” (See Haythami, IV, 153; Ibn Hajar, Matalib al-‘Aliya, IV, 69)

He commanded that girls would be the foundation of the family unity in the future, that they will build the family, and that they, therefore, needed to be raised with extra care and attention.

The worst of wastefulness is the waste of human beings. The wives of the Companions used to show a special interest in the upbringing of their children.

The Messenger of Allah even said that those who raise their daughters, two daughters, three daughters, in the way of Allah, will be in his company in Paradise. (See Muslim, Birr, 147, 149)

They will be the foundation of the family unity, and the society.

Abu Hurayra narrates:

When a believer is presented with rewards most unexpected in the Hereafter, they will say, “O Lord, (I did not perform these deeds of goodness) From where has this come?”

Allah Almighty will say, “These are the result of your child’s seeking forgiveness and supplication (on your behalf).” (Ahmad, II, 509; Ibn Maja, Adab, 1)

As is well-known:

“When a person dies all their actions and good deeds come to an end, with the exception of three things: [One of these is] a righteous child who prays for them.” (See Muslim, Wasiyya, 14; Tirmidhi, Ahkam, 36)

Another one of these are the Islamic institutions they established for the education of human beings. Good works and good children.

In short, children are given to us in trust; the society is a trust, and being able to duly fulfil these trusts…

‘A’isha, the mother of believers describes the final moments of Allah’s Messenger in this world:

Abu Bakr, my father, stood to lead the prayer. The Messenger of Allah turned around and looked behind him, seeing the fine congregation of the Companions. In such a state of severe illness, he had not the strength to lead the prayer and performed the prayer behind Abu Bakr. However, he smiled so beautifully such that I had never before seen the Messenger of Allah smile thus.”

Again, [is the matter of] setting a good example. Anas narrates:

I was in the company of Jarir ibn ‘Abd Allah on a journey and he used to serve me though he was older in age. So I said to him, “Do not do this (For you are much older than me.)”

Jarir said, “I saw the Ansar doing a thing (i.e. in service) for the Messenger of Allah for which I have vowed that whenever I meet any of them, I will serve him.”(Bukhari, Jihad, 71; Muslim, Fada’il al-Sahaba, 181)

This is also of great importance for us.

And so, leaving behind us a righteous generation. So that our graves are not left unfrequented. In other words, we must never forget that the stopping place ahead of us is the grave.

As you know, it is said that the Muslims resemble a single body. One person that we lose is as though a limb torn off from the body. The Messenger of Allah, upon him be peace and blessings, wants every believer to possess the following consciousness:

““The likeness of the believers in their mutual love, mercy and affection is that of a single body. When one limb of it complains, the rest of the body is affected…” (See Bukhari, Adab, 27; Muslim, Birr, 66)

Today also, a Muslim needs to possess the awareness that another Muslim is entrusted to them.

‘Ali, may Allah be well pleased with him, states:

“Lead such (a blessed, spiritual life) that the people aspire to emulate you in your health, and feel deeply your absence after your passing.”

In the same way, the great figures are always longed for. How many visitors do we have each day and how many does Aziz Mahmud Hüdayi, have for instance? Who is dead and who is living? How many people visit Abu Ayyub al-Ansari each day and how many come to visit me?

This means that when one becomes a friend of Allah Almighty, Allah endears them to the people.

Happy, therefore, are those who leave a fine echo in this earthly dome.

Mawlana Jalal al-Din al-Rumi states:

“Do not seek my grave on earth, for I am buried in the hearts of those who possess knowledge of Allah.”

See how Mawlana continues [to endure] for the past 700 years. With his stories, words of counsel, and the like…

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