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Fatwas on Timia

Fatwas on Timia

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Published by: sahebju on Dec 23, 2009
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Sheikh-ul-Islam, Hadret Allama ibnHajar al-haitimisFatawa on ibn Taymiyya
Al-Haitimi wrote in his
Fatawa Hadithiyya
:Ibn Taymiyya is a servant, which Allah forsook, misguided, blinded,deafened, and debased. That is the declaration of the imams who haveexposed the corruption of his positions and the mendacity of his sayings.Whoever wishes to pursue this must read the words of the Mujtahid ImaamAbu al-Hasan (Taqi al-Din) al-Subki, of his son Taj al-Din Subki, of the Imaamal-`Izz ibn Jama`a and others of the Shafi`i, Maliki, and Hanafi shuyukh... Itmust be considered that he is a misguided and misguiding innovator(
mubtadi` dall mudill
) and an ignorant that brought evil (
 jahilun ghalun
) thatAllah treated with His justice. May He protect us from the likes of his path,doctrine, and actions! Know that he has differed from people on questionsabout which Taj al-Din Ibn al-Subki and others warned us. Among the thingsIbn Taymiyya said which violate the scholarly consensus as-Sunnah wal alIjma) are:1. that whoso violates the consensus commits neither disbelief (
kufr 
) norgrave transgression (
fisq
);2. that our Lord is subject to created events (
mahallun li al-hawadith
) -glorified, exalted, and sanctified is He far above what the depraved ascribeto Him!3. that He is complex or made of parts (
murakkab
), His Entity standingin need similarly to the way the whole stands in need of the parts, elevatedis He and sanctified above that!4. that the Qur'an is created in Allah's Entity (
muhdath fi dhatillah
),elevated is He above that!5. that the world is of a pre-eternal nature and exists with Allah sincepre-eternity as an "ever-abiding created object" (
makhluqan da'iman
), thusmaking it necessarily existent in His Entity (
mujaban bi al-dhat 
) and notacting deliberately [GH1] (
la fa`ilan bi al-ikhtyar 
), elevated is He abovethat! [1]6. his suggestions of Allah's corporeality, direction, displacement
, (al- jismiyya wa al-jiha wa al-intiqal
), and that He fits the size of the Throne,being neither bigger nor smaller, exalted is He from such a hideous inventionand wide-open disbelief, and may He forsake all his followers, and may all hisbeliefs be scattered and lost!7. his saying that the fire shall go out (
al-nar tafni
), [2]
 
8. and that Prophets are not sinless (
al-anbiya' ghayr ma`sumin
),9. and that the Prophet -- Allah bless and greet him -- has no specialstatus before Allah (
la jaha lahu
) and must not be used as a means (
la yutawassalu bihi
), [3]10. and that the undertaking of travel (
al-safar 
) to the Prophet -- Allahbless and greet him -- in order to perform his visitation is a sin, for which it isunlawful to shorten the prayers, [4] and that it is forbidden to ask for hisintercession in view of the Day of Need,11. and that the words (
alfaz 
) of the Torah and the Gospel were notsubstituted, but their meanings (
ma`ani
) were.Some said: "Whoever looks at his books does not attribute to him most of these positions, except that whereby he holds the view that Allah has adirection, and that he authored a book to establish this, and forces the proof upon the people who follow this school of thought that they are believers inAllah's corporeality (
 jismiyya
), dimensionality (
muhadhat 
), and settledness(
istiqrar 
)." That is, it may be that at times he used to assert these proofs andthat they were consequently attributed to him in particular. But whoeverattributed this to him from among the imams of Islam upon whose greatness,leadership, religion, trustworthiness, fairness, acceptance, insight, andmeticulousness there is agreement - then they do not say anything exceptwhat has been duly established with added precautions and repeatedinquiry. This is especially true when a Muslim is attributed a view whichnecessitates his disbelief, apostasy, misguidedness, and execution. Therefore if it is true of him that he is a disbeliever and an innovator, thenAllah will deal with him with His justice, and other than that He will forgivehim and us.
Notes
[1] This is mentioned about Ibn Taymiyya also by Ibn Hajar in
Fath al-Bari
(1959ed. 13:411). This doctrine was refuted by Muhammad ibn Isma`il al-San`ani inhis
Risala Sharifa fi ma Yata`allaqu bi Kam al-Baqi Min `Umr al-Dunya
? (Precious Treatise Concerning the Remaining Age of the World") ed.
al-Wasabi al-Mathani
.(San`a': Maktaba Dar al-Quds, 1992).[2] This doctrine was refuted by Muhammad ibn Isma`il al-San`ani in
his Raf` al- Astar li-Ibtal Adilla al-Qa'ilin bi-Fana al-Nar 
("Exposing the Nullity of the Proofs of  Those Who Claim That the Fire Shall Pass Away"), ed. Albani (Beirut: al-Maktabal-Islami, 1984).[3] This is explicitly contradicted by the vast majority of scholars, including Ibn Taymiyya's own students Ibn al-Qayyim (cf. al-Nuniyya, section on
tawassul
) andal-Dhahabi, as well as al-Shawkani and countless others. See the volumeon
tawassul
in Sheikh Hisham Kabbani's
Encyclopedia of Islamic Doctrine
.[4] Ibn Hajar says in Fath al-Bari about Ibn Taymiyya's prohibition to travel inorder to visit the Prophet: "This is one of the ugliest matters ever reported from
 
Ibn Taymiyya." In his notes on
Fath al-Bari
(1989 ed. 3:66) the late "Salafi"scholar Bin Baz comments: "This was not an ugly thing but a correct thing forIbn Taymiyya to say."
Ad-durratul mud-iyyah fir raddi 'ala ibni Taymiyya
Hafiz Allamah Taqi ad-Din as-Subki on Ibn Taymiyya
Said the last among the mujtahids, Imam Abul Hasan `Ali ibn `Abd al-Kaafiash-Shafi as-Subki radiyallahu `Anhu in his book e
Ad-durratul mud-iyyahfir raddi `ala ibni Taymiyyah
:So it has been established by majority of the scholars that he who opposesthe ijma (consensus) is a disbeliever; It is among the conditions for a mufti (areligious scholar who is authorized to issue verdicts) that he shouldn't issue afatawa (religious edict) that contradicts the preceding scholars and if he doesso his verdict is reject and it is disallowed to quote him (such a scholar whoopposes the ijma') and the Holy Quran and the Sunnah (the tradition of theprophet Sallallahu `alayhi wa sallam) bear evidence that it is not permittedto oppose the ijma, the consensus. Allah has said, e
…and he who has defiedthe Messenger after the truth has been manifest and followed a path, other than that of Muslims We shall cast him into hell and what a bad place it is tobe in!
…And when the dissent from the path of Muslims and treading a pathother than theirs has invited such wrath, due to dissent from the way of Muslims, can his word be reliable anymore?
wa qad aTlaqa katheerun minal `ulamaayil qawli bi annamukhaalifal ijmaa`yil ummati kaafirun wa sharTal muftee an laayaftaa biqawlin yukhaalifu aqwaalal `ulamaayil mutaqaddimeen. waidhaa aftaa bi dhaalika raddat fatwaahu wa mana`a min akhadhin bi qawlihi wa dallal kitaabu was sunnatu `alaa annahu laa yajuuzumukhaalifatal ijmaa`yi : qaalallahu ta`aalaa {wa man yushaaqqiqqir rasuula min ba`adi maa tabayyana lahul hudaaa wa yattabi`ughayra sabeelil mu-mineena nuwallihee maa tawalla wa nuSleehi  jahannama wa saa-at maseera} fa qad taw`ada `ala mukhaalifati sabeelil mu-mineena wa atbaa`yi ghayra sabeelihim bi haadhal wa`eed al-`adheem wa mukhaalifal ijmaa`yil ummati muttabi`yi ghayra sabeelil mu-mineena fa kayfa yu`utabara qawluhu?
Further on he says:And it is said, that the populace can be broadly classified into two kinds: theMujtahid scholar who is able to derive rules and solve questions by the book(the Holy Quran) and the Sunnah (Hadeeth); and the Muqallid, the follower of the knowledgeable. The job of the Mujtahid is that when he encounters aproblem he should derive the answer from the `adillah of Sharia`ah (the

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