> Shaykh ul-Islam Ibn Taymiyyah

[Ibn Al Akwa]

Shaykh ul-Islam Taqi Din Ahmad ibn Taymiyyah (May Allah have mercy on him) was born in 661 AH (1263 CE) at Harran and died in 728 AH. He was born in a family, who were well established in Hanbali madhab and in the Sunni 'aqeedah (creed). He was a Shaykh ul-Islam, reviver, reformer, mujahid, great teacher and mentor, pious and kind person. He set an example of jihad against the innovators and non-Muslims, which is recalled and will be followed for centuries to come. He is too well known for his piety, jihad, teaching etc and like Imam ibn Hajr (rahimahullah) said that only the ignorant will speak bad of him. However, we don't believe that he was infallible, as some people accuse those who love and respect him.

This thread is an attribute to the reviver of Sunni da'wah in 6th Islamic century, Shaykh ul-Islam ibn Taymiyyah (rahimahullah); let's gather his biographies.

EDIT--Above part added by me ~salman~

Sheikh al-Islam Ibn Taymiyah

(From the Introduction to the Book "Letters from Prison") by Muhammad al-'Abdah

All praises are due to Allah. We praise Him, seek His help, and ask for (His forgiveness. We seek refuge in Allah from the evil in our souls and from our sinful deeds. W'hoever Allah guides, no one can misguide. And whoever Allah misguides, no one can guide. I bear witness that there is no one worthy of worship except Allah. And I bear witness that Muhammad (SAAS) is His servant and Messenger.

In their search for worthy examples, people tend to look to the past, hoping to resurrect the legacy of those great and honourable men who contributed greatly to the Ummah through their knowledge, wisdom, and courage. It is said that the people agonise when they find no one of significance to look up to. Fortuitously, society does not solely consist of the living, but also the dead. The greatest of the dead are still alive amongst us.

One of those unique men in lslamic heritage was the dignified Scholar and valiant Mujahid: Ahmad bin 'Abdul-Haleem bin Taymeeyah. He was one of the most eloquent and truthful men in analysing the lslamic mentality and methodology. Yet when we return to the lslamic heritage, we should not be solely and sentimentally attached to the past, without it materializing and forming the basis and drive for our present and future. This is what we hope to achieve in this book.

Much of the heritage of Shaykh ul-lslam IbnTaymeeyah has been published; yet it is still worth appreciating the age in which he lived and some of the features that it enjoyed, and crucially, the reasons behind the sending of the letters that are the subject of this book. The letters are predominantly extracted from two books: Majmoo' ul-Fatawa, and al-'Uqood ud-Durreeyah, and, except the letter to the Christian king, are from his time in prison.

Ibn Taymeeyah was born on 10th Rabi al-Awwal 661 AH (1263 CE) in the town of Harran in the province of Jazeerah1. He was a descendent of a very well known and established family, characterized by excellent memories and beauty of expression. His father, the Shaykh 'Abdul-Haleem was a scholar of hadeeth, and his grandfather was Majdudeen Abul-Barakat, the author of Muntaqa al-Akhbar2. Says the grandson, "Our grandfather was phenomenal in memorizing hadeeth, narrating them and in knowing people's schools of thought."


lbn Taymeeyah was born in an age of great cultural and political upheaval. It was only five years prior to his birth that Baghdad was ravaged and mercilessly destroyed by the Tatars, and his family had to flee to Damascus when he was young. The savagery of those invaders had undoubtedly given the boy a deep hatred of oppression, and further instilled in him courage to fight the enemy.


The age of lbn Taymeeyah was also characterized by the rise of many disciplines. The underlying themes of these sciences, were their depth, breadth, and their authors' attempts to fuse the rising sciences together. Indeed, many of the books resembled encyclopaedias. lbn Taymeeyah had benefited from such an environment, but at the same time he did not content himself to that which he was taught. Instead, he was diligent in learning but maintained an independence of thought. This meant that he was not restricted to one teacher or school of thought, and thereby he gained from all, and produced novel ideas. This search for knowledge led him to be familiar with many of his age's cultures and creeds. He wrote extensively on beliefs, explaining the true one and rebuking those who disagreed; but tafseer (explanation of the Qur'an) remained the subject that always captivated him. "I might read a hundred interpretations of one verse, but would still ask Allah's guidance in its comprehension saying, 'Oh teacher of Aadam and lbraheem teach me!' I would also go to the deserted masjids and ask Allah, 'Oh teacher of lbraheem! Make me comprehend.'" His contemporaries were quick to recognise his merit, as al-Qadi az-Zamalkanee gave a true description, "Just as Allah had made iron soft for Dawood, He made sciences supple for Ibn Taymeeyah's grasp."


Why was Ibn Taymeeyah such a distinguished figure, one might ask. Firstly, there was his constant and unbroken bond with the masses of Muslims, for he was their teacher and mentor, he would resolve their problems and defend their rights in the face of the rulers. He would try to keep them steadfast when their enemies attacked, he would enjoin the good and forbid the evil, and most especially, he was not diverted by mundane worldly matters. Therefore, the whole of his time was devoted to attaining knowledge and participating in jihads. Indeed, it was this strong connection that made the general masses of Damascus love, respect and honour him. Even the most jealous of his enemies were not able to harm him there, but instead they had their chance in Egypt where he was not as well known.


These sincere feelings for the affairs of Muslims can be sensed when Shaykh ul-lslam spoke regarding politics, "Civilisation is rooted in justice, and the consequences of oppression are devastating. Therefore, it is said that Allah aids the just state even if it is non-Muslim, yet withholds His help from the oppressive state even if it is Muslim." He also said, "There are sincere Muslims who perceive that commanding a high post3 inevitably leads to love of rule and wealth. Some common Muslims regard the acceptor of such responsibility, as a turning away from the 'religion of mercy and humbleness'. However, the correct attitude is that the appointment of the virtuous serves the Ummah far better than assigning posts to the wicked." His concern was also with the public in economic problems, attacking those who establish monopolies over foodstuffs, "In times of need, the ruler can force people to sell their goods at their original value!"


As the Tatars were approaching Damascus, fear gripped the population and some thought of fleeing. Yet Ibn Taymeeyah rejected such defeatist ideas and instead, he appealed for the people not to depart and to be steadfast. He would say in encouragement to the generals of the army, "Allah will grant us victory!" and they would respond by asking him to say, "Insh'Allah," but he would reply, "I say it in certainty and not in mere hope!" Indeed, he participated in the jihad against the Tatars in the battle of Shaqhab after announcing his famous Fatwa declaring the Tatars kaffir, due to their insistence upon the abandonment of some of the rites of Islam, even though they pronounced the Shahadah.


When one of the scholars was imprisoned, and the news reached Ibn Taymeeyah, he personally went and managed the scholar's release, after praising and vindicating him in front of the ruler of Damascus. In another instance, he heard of a man who blasphemed against the Prophet (salallahu alayhi wa salam), so he stood to forbid the evil, and with the masses supporting him, he wrote the famous book, as-Sarim al-Maslool 'ala Shatem ar-Rasool4. Furthermore, his deep concern for the Muslims, and his intimate knowledge of their affairs in every country, their conditions, and their nearness or distance to Islam stands out. This is illustrated in his description of the Muslims in the lands of Sham5 and Egypt who, were standing firm at his time, defending their lands. "


lf one is to review the affairs of the world, one would inevitably realise that this group in ash-sham and Egypt are the most staunch group upholding the Deen in knowledge, action and jihads. They are relieving the Muslims throughout the world of their obligation of jihad as they struggle against the hardened disbelievers. The prestige of all Muslims is derived from that group's glory?


"For the inhabitants of Yemen are weak, and unable or unwilling to carry out jihads, subservient to their rulers,


"The Hijazi peoples are swamped in the depths of innovations and misguidance, and their people of knowledge and faith are weak and subdued. lf that group in ash-Sham and Egypt were to be subjugated - and l seek refuge in Allah from that- then those from Hijaz would be rendered the most degraded of Allah's servants.


"The lands of Africa6 are led by its Bedouins and they are very wicked, and themselves deserving to be conquered by jihad. Further on, the lands of the Maghreb are all but occupied by the Europeans, yet Muslims there do not attempt their jihads. Had Tatars occupied those regions, they would have encountered timid people?


"Therefore, it is clear that it is that group situated in ash-Sham and Egypt who are the vanguard of Islam, their success is an honour for Islam, and their defeat is a calamity for it."


This lengthy quote is included for its importance and to demonstrate lbn Taymeeyah's up-to-date insight into the affairs of his time, and mistreat ability to interpret the social and psychological condition of the people. Secondly, next to the Shaykh's connection with the masses and knowledge of current affairs, he also possessed a depth of understanding and a high level of alertness. He noticed that, from the end of the second century AH, there existed of a group of Muslims who were fascinated by the philosophies of Plato and the logic of Aristotle7. That group tried to instil the theories of the philosophers into the pure creed, thereby disfiguring it, so that beneficial knowledge was turned into sterile debate and idle discussion. The abstract theories had never been able to grant felicity to mankind, which was always granted in the light of Prophethood. Truly, here is an Imam uninfected by an inferiority complex that diseased some scholars, past and present.


Thirdly, the letters, which were selected for this book, are another side of Ibn Taymeeyah. A side many people do not know of. Usually, it is his uncompromising stances and truthful, sometimes harsh retorts that are often remembered. However, there is a side of his character that writes a letter to his mother full of concern, leniency and respect. Other letters are for his brothers and students in Damascus, and are characterized by love and advice. He also shows forgiveness towards those who worked to imprison him. Another is a letter full of wisdom, eloquence and firmness to a Christian king. This is the side of his character unknown to many - that of Ibn Taymeeyah, the benevolent man with a heart full of eeman and mercy.


These letters were predominantly written in prison. But why was such a Shaykh imprisoned? He was neither imprisoned by a non-Muslim state nor by an oppressive ruler. Unfortunately, his gaoling was conspired by some of the envious Shaykhs of his time, "due to his individual distinction in enjoining the good and forbidding the evil, for people's genuine love and adherence to him, and to the large number of his followers."8 This is along with their asabeeyah 9 to what they themselves wrote in Fiqh or Beliefs, and although some did it with a good intention, they nevertheless all conspired to provoke the ruler against Ibn Taymeeyah, and as a result he was imprisoned in Cairo, Alexandria and Damascus.

Herein lies a serious problem. How can a scholar be imprisoned as a result of an ijtihad, by which he differed from other scholars yet never transgressed beyond the boundaries of ijtihad, and certainly not outside of Islam? How is it that we cannot accommodate another opinion by a scholar noted for his love for Allah and His Messenger? One says this not to solely dig into the past, but because currently, there are similar incidents and this is indeed a very pitiful state. Our hearts should be big enough to encompass disagreements as long as they are not in the areas of innovation, deviation or legislation contradicting Allah's command. We should not resort to replies and retorts, which show false piety and bravery, or to using titles to give the mistaken impression of a battle being waged against an enemy, as if with swords and not with the words that are being used.


We return to Shaykh ul-Islam in prison. The story began when he wrote a treatise entitled al-Hamaweeyab in reply to a question from the town of Hama regarding Allah's Attributes in 698 AH. He was asked to explain the treatise in Damascus in a few public gatherings. There, he informed the Deputy Sultan that what was in the treatise was not novel, but had been written in his own book 'Aqeedah al-Wassiteeyah a few years earlier, and that both books included the beliefs of Ahlus-Sunnah. None could debate or doubt his strong and evidence-based works. The Deputy tried to resolve the objections of other scholars, by announcing that Ibn Taymeeyah's works were following the tradition of Imam Ahmad bin Hanbal. Ibn Taymeeyah rejected this appeasing attitude, and replied that it was the 'Aqeedah of the predecessors, and was not exclusive to Imam Ahmad.


The Shaykhs of Egypt succeeded where their counterparts in Damascus failed. This was due to his credibility and trustworthiness in the second capital Damascus, and his anonymity in the first (Cairo, Egypt). The Shaykhs in Cairo had managed to incite the oppressive ruler, Ruknudeen Baybars the Jashangir whose personal shaykh and mentor, was a fanatical Soofee named Nasr al-Manbaji10. As a result, a sultanate order was issued to bring Ibn Taymeeyah to Cairo for interrogation in 705 AH. Against the advice of the Deputy Sultan in Damascus, Shaykh ul-Islam decided to go to Egypt as he saw much benefit in being there. On his day of departure, says his student Ibn 'Abdul-Hadi, "People gathered to bid their farewells, overwhelmed by grief and surprise? many weeping."11


When Shaykh ul-Islam arrived in Egypt, a tribunal chaired by the judge Ibn Makhloof al-Maliki was arranged. However, the Shaykh felt that his arbiter was also his opponent, and thus refused to answer questions. As a result, he was imprisoned in the Mount's Castle in Cairo with his brothers 'Adullah and 'Abdur-Rahman. In the meantime, he sent a letter to one of his relatives wherein he mentions that he refused the gift of the Sultanate, not wanting to be defiled in anyway.


Eighteen months passed before Ibn Taymeeyah was released unconditionally after the intervention of an Arab Prince named Husamudeen bin 'Eesa in 707 AH. There were earlier initiatives that failed, due to Ibn Taymeeyah's captors attempting to attach conditions that were unacceptable to him. After his release, Ibn Taymeeyah stayed in Cairo where he established classes and circles of knowledge in masjids, to benefit the people thereby. Yet those who harboured rotten ideas, feared the light of guidance emanating from the presence of the Shaykh amongst them. After the Sultan received their complaints, he decided to expel Shaykh ul-Islam back to Syria, but with conditions, which he later accepted at the insistence of his followers. As he was embarking upon his trip, an order was issued to re-imprison him12. One must relay the magnificent scene witnessed when Shaykh ul-Islam was re-jailed,


"When he entered prison, he saw the prisoners busy with all kinds of time-wasting games for entertainment, such as chess and dice games, leading to loss of prayer. The Shaykh rebuked them strongly, and commanded them to keep the prayers, and turn towards Allah in worship, repentance and good deeds. He taught them from the Sunnah what they needed to know, encouraging them to do good, and bolstering their faith, and thereby rendered the prison a haven for seekers of the knowledge of religion. Such a place became better than schools and circles. Some of the released prisoners preferred staying with him rather than being free; and those frequenting his company increased to a point where the prison became full of them!" 13


This state of affairs did not please the envious, and so he was sent to a prison in Alexandria. Soon afterwards, the self-exiled Sultan Muhammad bin Qalawoon, who had a great deal of respect for the Shaykh returned in triumph. The Sultan asked for Ibn Taymeeyah to be returned to Cairo. When he came to the Sultanate court, it was full of princes and scholars. The Sultan stood up for the Shaykh greeting him warmly, and then took him to a distant corner and asked, "There are amongst those scholars present here, those whose oath was given to the Jashangir (Qalawoon's former rival), and had slandered you.'' He then asked for his opinion (fatwa) to exterminate them. The Shaykh strongly objected and replied, "If they were to go, none of the same calibre could then be found in your country. As for what they have done to me, and my right to extract a punishment, I forgive them, and they are free."14 And thus the coming of Shaykh ul-Islam to Cairo was sealed, where he resided near al-Hussayn Masjid, with his ever-present commitment to the spreading of knowledge, and courageous enjoining the good and forbidding the evil.


In 712 AH, Ibn Taymeeyah returned to Damascus after an absence of seven years and few days. The Egyptian Army that had been dispatched to block the attack of the Tatars accompanied him. He later resettled in Damascus returning to publicise the knowledge of the religion. Yet again, his opponents would not leave him as he gave a fatwa that contradicted their opinions. This was coupled with what they had found in his book Iqtida 'as-Sirat ul-Mustaqim in the form of a chapter on 'Travelling in order to visit graves' and its unlawfulness according to the texts. By this time, the envious scholars had managed to change the mind of the hitherto sympathetic Sultan, who in turn ordered Ibn Taymeeyah's arrest to the Castle in Damascus. Shaykh ul-lslam was uttering the verse whilst entering his cell:


"And thereupon a wall will be raised between them, with a gate in it. Within it will be grace and mercy, and the outside thereof suffering." Al-Qur'an 57:13 In prison he continued to write, working on tafseer, reciting the Qur'an, and worshipping his Lord. He was later refused access to ink, paper and books, and soon after that, the enlightened heart stopped, and the pure soul passed to the grace of its Lord in the confines of prison in 728 AH. May Allah have mercy on him, please him and be pleased with him. Thus was the story of the reformer and revivalist Imam. The example of knowledge, jihad and chivalry...of one who forgave his opponents save those enemies of Allah and His Messenger.


Footnotes

1. Situated north of Syria and Iraq today.

2. A famous book that Imam ash-Shawkanee explained in his Nayl ul-Awtar.

3. E.g. a judge, a minister, or an administrator.

4. Meaning, "The Drawn Sword on the Blasphemer of the Prophet."

5. The lands of ash-Sham refer to the areas that were historically under the administrational Damascus, Syria, They include today's Syria, Lebanon, Palestine and Jordan.

6. The term 'lands of Africa' refers to today's Libya, Tunisia and Algeria.

7. Just as some are captivated by the discourse of the Orientalists today.

8. Ibn Katheer, al-Bidaya wan-Nihaya, vol. 14, pg.37.

9. Meaning unjustified blind following of a certain idea, party or place, belittling and rebuking those who are different. It does not mean mere following.

10. The Sultan then was Muhammad bin Qalawoon, but as he increasingly sensed that the strong man was the Jashangir and not himself, he left to perform Hajj and then settled in Karak (Jordan), in a face-saving exercise, but he returned later.

11. Al-'Uqood ud-Durreeyah, pg. 249.

12. As Allah says, the Exalted in Might, about the people of Egypt regardingYoosuf: "Even after they had seen all the signs (of Yoosuf's innocence) that they might as well imprison him for a time." It is also striking how the Shaykh stayed for seven years in Egypt, akin to the seven fertile years that Yoosuf (alayhis salam had told the good tidings of).

13. Al-'Uqood ud-Durreeyah, pg. 269.

14. Ibid. pg. 282.

[Ibn Al Akwa]

Ibn al-Qayyim says of Ibn Taymiyyah's remembrance of his Lord: "I heard Shaykul-Islam Ibn Taymiyyah, may Allah (AZ) sanctify his soul, say, 'Remembrance to the heart is like water to fish. What will be the state of the fish if it becomes seperated from the water?'...I once attended fajr prayer with Shaykhul-Islam Ibn Taymiyyah, he then sat and remembered Allah (AZ) until it was nearly midday. He then turned around and said to me, 'This is my early morning meal, if I do not take this breakfast, my strength will drop.' " [1]

A great manifestation of his worship was in his genuine reliance upon his Lord and his belief in the decree of Allah. At times when he was subjected to the severest forms of treatment, he had the greatest reliance upon his Lord. When the news of his expulsion to Alexandria came to him and it was said to him: "They are plotting to kill you, expel or imprison you." He replied: "If they kill me it will be a shahadah for me. If they expel me, it will be a hijrah for me; if they expel me to Cyprus, I will call its people to Allah so that they answer me. If they imprison me, it will be a place of worship for me." [2]

Ibn al-Qayyim also says: "He used to say frequently in prostration when imprisoned, 'O Allah, assist me to remember you, to be grateful to you and to worship your properly.' and he said to me once, 'The one who is (truly) imprisoned is the one whose heart is imprisoned from Allah and the captivated one is the one whose desires have enslaved him.' " [3]

Al-Wabil as-Sayyib of Ibn al-Qayyim, pg. 60, Dar al-Bayan.

Nahiyah min Hayah Shaykhul-Islam, pg. 30.

Al-Wabil as-Sayyib, pg. 61.

[Ibn Al Akwa]

If there were no virtues of Shaykh Taqi ad-Deen except for his famous student Shaykh Shams ad-Deen ibn al-Qayyim al-Jawziyyah, writer of many works, from which both his opponents and supporters benefited from then this would be a sufficient indication of his (ibn Taymiyyah’s) great position. And how could it be otherwise when the Shafi`ee Imams and others, not to speak of the Hanbalees, of his time testified to his prominence in the (Islamic) sciences…"

[From Ibn Hajr’s endorsement of ‘Radd al-Wafir’ contained at the end of the book.]Ibn Katheer said,

"the least he would do when he heard something was to memorise it and then busy himself with learning it. He was intelligent and had much committed to memory, and he became an Imam in tafseer and everything linked to it and knowledgeable in fiqh. Indeed it was said he was more knowledgeable of the fiqh of the madhabs then the followers of those very same madhabs in his time and other than his time. He was a scholar in Usul and the branches of the religion and grammar and the language and other textual and intellectual sciences…no scholar of a science would speak to him except that he thought that that science was the speciality of ibn Taymiyyah. As for hadeeth then he was the carrier of its flag, a hafidh and able to distinguish the weak from the strong, fully acquainted with the narrators…"

[‘al-Bidayah wan Nihayah’ (14/118-119) of ibn Katheer.]

After all this, it comes as no surprise that those who argued with ibn Taymiyyah about the contents of his books found that indeed his beliefs where exactly those held by the Salaf of this Ummah. Ibn Katheer writes that when the scholars of his time gathered for a sitting with ibn Taymiyyah to discuss his work al-Aqeedah al-Hamawiyyah that ibn Taymiyyah's replies to their accusations were not able to be rebutted.

[al-Bidayah wan Nihayah, 14/5]

And likewise he mentioned that when the scholars sat to argue with him regarding his Aqeedah al-Wasitiyyah the argument ended with them accepting all that was contained in the book.

[Vol. 14 of al-Bidayah under the heading 'Aqd al-Majalis ath-Thalatha']

[Ibn Al Akwa]

The Heaven of this World - al-Wabil as-Sayyib


I heard the Sheikh of Islam, Ibn Taymiyyah - may Allah sanctify his soul - say,

'Truly, there is a Heaven in this world,
[And] whoever does not enter it,
Will not enter the Heaven of the next world.'

And once he said to me,

'What can my enemies do to me?
I have in my breast both my Heaven and my Garden.
If I travel they are with me, and they never leave me.
Imprisonment for me is a religious retreat [khalwa].
To be slain for me is martyrdom [shahada]
And to be exiled from my land is a spiritual journey [siyaha].'

During his imprisonment in the fortress, he would say, 'I could not be more grateful for this blessing were I to have this entire fortress in gold'; or, 'I could never repay them for the good that has come to me in [this prison].'158


And in prostration he would say, whilst in a state of imprisonment 'O Allah, help me in my gratitude to You, remembrance of You and the most comely worship of You' as much as Allah willed. 159


Once he said to me, 'The real prisoner is someone whose heart is imprisoned from his Lord; the true captive is someone captured by his passions.' And when he entered the fortress and was inside its walls, he gazed upon them and recited the verse, 'And a wall between them is struck which has a gate. On the inside there is a mercy, on the outside punishment.' 160


Allah knows, I have never seen anyone who had a better life than his. Despite the difficulties and all that expunges comfort and luxury, nay, things completely opposite to them; despite intimidation and oppression, Ibn Taymiyyah had a purer life than anyone could. He was the most generous, the strongest of heart and the most joyful of soul, with 'the radiance of bliss' on his face.161 When we were seized with fear and our thoughts [about Allah's decree] turned negative, and the earth grew narrow for us, we would go to him. No sooner did we look at him and hear his words than all these [feelings] would leave us, to be replaced by relief, strength, certainty and tranquility.


So glory be to the One who lets His servants witness His Heaven well before they meet Him, who opens its doors to them in this world of deeds and who gives them something of its refreshment, its breeze and its perfume - that they might seek it and hasten towards it with all their strength. A gnostic once said, 'If kings and the sons of kings knew what we had, they would try to take it from us by the sword!' Another said:'How pitiful, the wordly people! They leave this life without ever having tasted the sweetest thing in it.' When asked what that was, he replied, 'The love of Allah, the knowledge of Allah and the remembrance of Allah,' or words to that effect.162 Another said: 'There are times when the heart dances in joy.' And another said, 'There are times when I say, If the people of Heaven have anything like this, how truly sweet their lives!' To love Allah, to know Him intimately, to remember Him constantly, to find peace and rest in Him, to make Him alone the [ultimate] object of love, fear, hope and trust; to base one's act on His control of His servant's cares, aspirations and will - such is the world's Heaven, and such is a blessing with which no other blessing can compare.


It is by this that the hearts of those who love Allah are gladdened and that the gnostics find life. As their hearts are gladdened by Allah, so others are gladdened by them. For whoever finds his source of gladdness in Allah, gladdens all hearts; whoever does not, finds nothing in this world but restlessness. Anyone with life in his heart will confirm this. But someone whose heart is dead will only estrange you from Allah; and so seek intimacy [with Allah] without him, when you can, for his mere presence will estrange you. If you are tested by him, show him only your outer aspect, but leave him behind in your heart. Depart from him with your soul and do not let him distract you from the one who is most important to you. Know that the greatest of all losses is the involvement with someone who weakens your relationship and standing with Allah, cutting you off from Him, wasting your time, dispersing your heart, weakening your resolve and dividing your aspirations. Therefore, if you are tested with this [kind of situation] - and it is inevitable that you will be - then bear up for the sake of Allah, and acknowledge Him as much as you are able. Draw near to Allah by whatever of it pleases Him. Make your association [with wordly people] a profit not a loss. Be like the man travelling along, whom another invites to stop: seek to take him along with you. When he comes along, lead him but be not lead by him. And if he refuses, and you have no hope that he will journey, then [at least] do not let him detain you. Rather, hasten on, pay him no heed. Do not [even] turn in his direction, for he is a highway robber regardless.


Protect your heart and be careful of how you spend your day and your night.


Let not the sun set on you before you reach camp, 'lest you be carried off'.


Nor let the dawn find you abandoned in the camp after the caravan has moved on, and the time is nigh for you to reach them. 163


FOOTNOTES
158 Ibn al-Qayyim accompanied Ibn Taymiyyah to prison (cf. Introduction).
159 A prayer recommended by the Prophet to Mu'adh. Nasa'i, Sahw, 1286; Abu Dawud, Salat, 1301.
160 Qur'an LVII:13.
161 'Nadratun al-na'im'. Qur'an LXXXIII:24.
162 Possibly referring to the saying by 'Abd Allah ibn al-Mubarak: ' Wordly people leave the world before having feasted on the sweetest thing in it.' They asked him what that was and he answered, 'The knowledge of Almighty
Allah.' Isfahani, Hilya, VIII:167.
163 There are some ommisions in the arabic editions here. The sense of the last sentence is not at all together clear.

[Ibn Al Akwa]

Misconceptions and Allegations

Allegations of Anthropomorphism

Ibn Batûtah (d.779H) alleges in his Rihlah (1/110):

“I was in present in Damascus on Friday where he (i.e. Ibn Taymiyyah) was admonishing and reminding the people from the pulpit of the congregational mosque During his speech he said: Indeed Allâh descends to the lowest heaven of the world just as I am descending now. He then descended one step of the pulpit ... ”

The falsehood of this claim can be shown from a number of angles:- [1]

Firstly:
This contradicts the madhhab (way) of Shaykhul-Islâm Ibn Taymiyyah concerning the Sifât (Attributes) of Allâh - the Most High - which was the same madhhab as that of the Salafus-Sâlih (Pious Predecessors), being built upon the saying of Allâh - the Most High -: “There is no likeness unto Him, and He is the All-Hearer, the All-Seer.” [Sûrah ash-Shûrâ 42:11] So Allâh’s Attribute of an-Nuzûl (Descending) is affirmed in a manner that befits His Majesty and Perfection, but it is not like the descending of any of His creation. Indeed, throughout his writings concerning Allâh’s Sifât, Ibn Taymiyah ah clearly states the forbiddance of likening Allâh to His creation.


Ibn Taymiyyah says in at-Tadmuriyyah (p.20):

“It is a must to affirm that which Allâh affirms For Himself, whilst negating any likeness to Him with His creation ... Whosoever says: His knowledge is like my knowledge, His Power is like my power, or Love like my love, or Pleasure like my pleasure, or Hand like my hand, or Istawâ (Ascending) like my ascending - then he has resembled and likened Allâh to the creation. Rather, it is a must to affirm (Allâh’s Attributes) without any resemblance, and to negate (what Allâh negates for Himself), without ta’tîl (divesting Allâh of any of His affirmed Attributes).”

Ibn Taymiyyah said in Majmû’ul-Fatâwâ (5/262);

“Whosoever considers the Attributes of Allâh to be like the attributes of the creation - such that the Istawâ (Ascending) of Allâh is like the ascending of the creation, or His Nuzûl (Descending) is like the descending of the creation, or other than that - then he is a deviated innovator.”

Secondly:
It is not possible that Ibn Batûtah witnessed Ibn Taymiyyah deliver this speech, since Ibn Batûtah clearly states in his Rihlah (1/102) that he entered Damascus on the 9th of Ramadhân in the year 728H. However, Shaykhul-Islâm Ibn Taymiyyah was - before, during and after that time - in prison. Ibn Kathîr states in al-Bidâyah wan-Nihâyah (14/135) that Ibn Taymiyyah was imprisoned on the 6th of Sha’bân in the year 728H and remained there until his death on the 20th of Dhul-Qa’dah 728H.


Thirdly.
Ibn Taymiyyah - rahimahullâh - has a separate book concerning the hadîth of Allâh’s Descending, entitled Sharh Hadîthin-Nazûl. In it there is no trace whatsoever of the tashbîh and tamthîl (anthropomorphic beliefs) - that he has falsely been accused of.


Fourthly:
Shaykhul-Islâm Ibn Taymiyyah did not used to give admonitions to the people from the pulpit, rather he used to sit upon a chair. Al-Hâfidh adh-Dhahabî said: “And he became very famous and well-known, and he started giving tafsîr of the Mighty Book from his memory, on the days of Jumu’ah, sitting upon a chair.”


Another Lie Against Ibn Taymiyyah

After previously quoting the words of Imâm an-Nawawî concerning the kufr (disbelief) of one who ascribes to Allâh a jism (body), Hasan as-Saqqâf - apparently quoting the words of Ibn Taymiyyah - said in his footnotes to Daf’ Shubah at-Tashbîh (pp.245-246):

“Entering into this category is al-Harrânî (Ibn Taymiyyah) ... who has affirmed tajsîm (Allâh having a jism) in many of his books. So from this is his saying in at-Ta’sîs (1/101): “And there is not in the Book of Allâh, nor in the Sunnah of His Messenger, nor a statement from any one of the Salaf of this Ummah and its Imâms that He is not a jism (body), and that His Attributes are not bodily, consisting of organs ... ” I say: By Allâh who originated the heavens and the earth - your saying is ignorance and misguidance. Is not Allâh - the Most High’s -- saying: “There is no likeness unto Him.” [Sûrah ash-Shûrâ 42:11] sufficient in negating tajsîm and its reality, O al-Harrânî?!! And what about the Imâms of the Ummah and the Salaf - O al-Harrânî - and their censure of tashbîh ... ”

And this is from one of as-Saqqâf’s many deceptions - so beware!

Shaykh Mashûr ibn Hasan - hafidhahallâh - said: [2]

These words are from one who does not know what fairness is, who acts haphazardly in his rulings, and who falsely accuses the Scholars of wickedness. This becomes apparent in a number of ways:-

From them:
That the previously mentioned words are not from the writings of Ibn Taymiyyah in which he is clarifying his own views, or even stating them rather, he is quoting the saying of the people of kalâm (innovated spîch and rhetoric). However, as-Saqqâf has conveniently omitted the beginning of the quotation from Shaykhul-Islâm Ibn Taymiyyah, where he clearly stated: Qâlû (they say)!!


From them:
That as-Saqqâf overlooks the words of Shaykhul-Islâm Ibn Taymiyyah - rahimuhallâh - concerning the overall use of this term in reference to Allâh - the Mighty and Majestic - and he halted where he halted upon knowledge. However, justice is very rare - and there is no power or movement except with Allâh.


Shaykhul-Islâm said, in the course of this topic:

“Indeed, the term al-jism (body), al-’arad (organs), al-mutuhayyiz (extent) and their like, are all newly- nvented terminologies. We have mentioned many a time before, that the Salaf and the Imâms have not spoken about such things - neither by way of negation, nor by way of affirmation. Rather, they declared those who spoke about such matters to be innovators, and went to great lengths to censure them.”

This is what has been repeatedly affirmed by Shaykhul-Islâm - rahimahullâh - in many of his books, such as: Sharh Hadîthin-Nuzûl (pp.69-76), Majmû’al-Fatâwâ (3/306-310, 13/304-305), Minhâj us-Sunnah an-Nabawiyyah (2/134-135, 192, 198-200, 567). Indeed in Sharh Hadîthin-Nuzûl (p.71) - Shaykhul-Islâm has labelled ascribing Allâh with the term jism as being:

“An innovation in the Sharî’ah, a corruption of the language and a contradiction to the [sound] intellect. Rather, it is repudiated by the Sharî’ah, the language and the [sound] intellect.”

And from them:
That Shaykhul-Islâm mentions the intended meaning of ascribing Allâh with the term jism, by saying: “Whosoever alleges that the Lord is composite - with the meaning that he accepts division, separation and partition (for Allâh) - then he is the most disbelieving of people and the most ignorant. Indeed, his statement is more evil than the one who says that Allâh has a son - with the meaning that a part of Him split and thus became His son.”


Concerning the Tarâwîh Prayer

Muhammad Idrîs al-Kândalâwî said in his book Ijtihâd wa Taqlîd (p.88) that the Tarâwîh Prayer consists of twenty rak’ahs only, and: “Imâm Abû Hanîfah, Imâm Mâlik, Imâm ash-Shâfi’î and Imâm Ahmad bin Hanbal - rahimahumullâh - all have ijmâ’ (consensus) upon this.” [3]


Shaykh Badî’ud-Dîn as-Sindî (d.1416H) - rahimahullâh - said in Tanqîd Sadîd (pp.266-268):

“This is an erroneous claim. This is what has been stated in the Hanafî books of Fiqh (jurisprudence), since we do not see any book that can be correctly ascribed to Abû Hanîfah. Rather, what is apparent from looking into al-Muwattâ of Imâm Muhammad (one of the main students of Abû Hanîfah) is that Abû Hanîfah’s madhhab was to pray eleven rak’ahs.

So Imâm Muhammad includes a chapter in al-Muwattâ (p. 110), stating: “Chapter: Establishing the Night Prayer in the month of Ramadhân, and the virtues contained in it.”


Under this chapter he relates four ahâdîth. The first, third and fourth narrations do not make mention of any specified number of rak’ahs for the Tarâwîh Prayer, rather they just mention the excellence of establishing Prayer in congregation and the excellence of the night Prayer in Ramadhân. However, in the second narration eleven rak’ât is mentioned. Then Imâm Muhammad said (p.111): “And we take all of this.” ... Thus, he has shown that his madhhab is eleven rak’ahs, and this can only be the madhhab of Imâm Abu Hanîfah - rahmutallâh ’alayhi - as well.


Imâm ash-Shâfi’î - rahmutallâh ’alayhi - said:

“There is no limit to its maximum number, since it is an optional Prayer. Thus, if the standing is lengthened, whilst the number of prostrations shortened (i.e. the number of rak’ahs are fewer), then that is good and that is what is most beloved to me. However, if the numbers of prostrations and bowings are increased (i.e. the number of rak’ahs are increased), then this is also good.” [4]

So it is affirmed that Imâm ash-Shâfi’î - rahimuhullâh - does not advocate restricting the number of rak’ahs to twenty rather, he gives preference for there to be fewer rak’ahs and an increase in the length of standing.


Imâm Ahmad bin Hanbal has approved of eleven rak’ahs as well as twenty, as Shaykhul-Islâm Ibn Taymiyyah says in al-Ikhtiyârât¯ul-Ilmiyyah (p.38) and Shah Walîullâh says in al-Misriyyah (1/174) and al-Musafâ (1/177).



Imâm Mâlik - rahimahullâh - also supports eleven rak’ahs, as Shaykhul-Islâm Ibn Taymiyyah mentioned in al-Ikhtiyârât (p.38) and as Jalâlud-Dean as-Suyûtî mentions in al-Hâwî lil-Fatâwâ (p.350), where he said: al-Jûrî of our companions said, from Mâlik, that he said:

“That which ’Umar ibn al-Khattâb gathered the people upon is more beloved to us, and that was eleven rak’ahs, and that was the prayer of Allâh’s Messenger sallallâhu ’alayhi wa sallam.” It was said to him: Eleven rak’ahs with the Witr? So he said: “Yes, and thirteen is close.” Then he said: “I do not know from where they have introduced these numerous rukû’s (bowings).”

Concerning Imâm ash-Shâfi’î

Al-Kawtharî alleged in his Maqâlât (p.381):

“Imâm ash-Shâfi’î used to seek tawassul (the means of nearness to Allâh) through Abû Hanîfah, as is mentioned at the beginning of at-Târîkh of al-Khatîb with a Sahîh isnâd (authentic chain of transmission) ... ”

Shaykh al-Albânî - hafidhahallâh - replied in ad-Da’îfah (1/31):

“This is not just a mistake, but this is from his many mistakes. Here he is indicating at what al-Khatîb relates (1/123) by way of ’Umar ibn Ishâq ibn Ibrâhîm, who said: We were informed by ’Alî ibn Maymûn, who said I heard ash-Shâfi’î say: “I seek tabarruk (blessings) through Abû Hanîfah, and I go to visit his grave every day. Whenever I want a need to be fulfilled, I pray two rak’ahs and then go to his grave, where I ask Allâh - the Most High - for my need. Not a long time passes before my need is fulfilled.”

This narration is da’îf (weak), rather it is bâtil (futile), since ’Umar ibn Ishâq ibn Ibrâhîm is unknown and nothing is mentioned about him in the books of rijâl (biographies of narrators). It is possible, however, that this ’Umar could actually be ’Amr ibn Ishâq ibn Ibrâhîm ibn Hamîd ibn as-Sakan, Abû Muhammad at-Tûnisî. A biography is recorded about him by al-Khatîb (12/226). He mentioned that he is from al-Bukhârî, who in the year 341 Hijrah, travelled to Hajj and then came to Baghdâd. However, there is no jarh nor ta’dîl (information concerning his invalidity or validity as a narrator) about him, and his condition is unknown. However, it is not possible that it is him, since his Shaykh ’Alî ibn Maymûn - according to the saying of the majority - died in the year 247 Hijrah. So nearly one hundred years elapsed between the death of them both, and thus it is improbable that ’Amr ibn Ishâq met ’Alî ibn Maymûn.


Whatever the case, this narration is weak and there is nothing to support it being authentic. Shaykhul-Islâm Ibn Taymiyyah mentioned the meaning of this narration and then established that it is false. He said in Iqtidâ as-Sirâtul-Mustaqîm (p.165):

“This is a lie, and its being a lie is self-evident to anyone who has knowledge about (historical) narratives. For when ash-Shâfi’î arrived in Baghdâd there was no specific grave that was frequented for making supplication. Indeed, this practice was not even known in the time of ash-Shâfi’î. Moreover, ash-Shâfi’î had seen in al-Hijâz, Yemen, Syria, Irâq and Egypt graves of the Prophets, the Companions and the Tâbi’în. The inmates of such graves were to ash-Shâfi’î - as well as to other Muslims - greater in merit than Abû Hanîfah and the Scholars of his level. So how is it that he offered supplication only at the grave of Abû Hanîfah?! Also, those of the students of Abû Hanîfah who lived to see ash-Shâfi’î - such as Abû Yûsuf, Muhammad, Zafar, al-Hasan ibn Ziyâd and others - did not used to offer supplication at the grave of Abû Hanîfah, nor anyone else’s grave. Furthermore, it is established from the books of ash-Shâfi’î himself, that he hated the veneration of graves out of fear of it causing fitnah (corruption). Thus stories such as this are fabricated by those who lack both knowledge and Dîn, or they are related by those who are unknown and obscure.”

References
1.See Hayat Shaykhul-Islâm Ibn Taymiyah (pp.47-48) of Shaykh Bahjatul-Baytâr and at-Tasfiyah wat-Tarbiyah (p.69) Shaykh ’Alî Hasan al- Halabî.
2. From al-Asâlah Magazine (no.4 pp.64-55).
3. Our purpose here for quoting the following discussion is not to establish whether the Tarâwîh Prayer should consist of eight rak’ahs or twenty. either, it is to show that the claim concerning there being an ijmâ’ upon twenty rak’ahs by the four well-known Imâms is an incorrect claim.
4 . Quoted by Imâm al-Marwazî in Qiyâmal-Layl (p.92).

Source

[Ibn Al Akwa]

Another Biogrophy

Shaykh ul-Islâm ibn Taymiyyah


Abu Safwan Farid Ibn Abdulwahid Ibn Haibatan

From 'Ibn Taymiyyah's Essay on Servitude'

As for the author, his calibre and prestige goes without saying. He is the great scholar, Shaykhul-lslam Ibn Taymiyyah, may Allah have mercy upon him. Scholars of Islam acknowledge his astonishing excellence in all fields of knowledge - and Allah favours whom He chooses.

His name is Ahmad Ibn 'Abdul-Haleem Ibn 'Abdis-Salam. His kunyah is Aboo al-'Abbas and he is also referred to as Taqiyy ad-Deen. As for his most common appellation: Ibn Taymiyyah, scholars give different accounts for why he was referred to by this term. Some say that one of his ancestors performed hajj through the route of Tayma and he saw a maid (there) who had came out of a tent, when he returned (to his homeland) he found that his wife had given birth to a daughter and they raised her up to him, whereupon he said: "O Taymiyyah, O Taymiyyah" i.e., she resembled the maid he had seen at Tayma. It is also said that the mother of his grandfather Muhammad, was named Taymiyyah and thus he came to be ascribed to her. [1] He was born in Harran, an old city within the Arabian Peninsula between Sham [2] and Iraq, on the tenth or the twelfth of the month Rabee' al-Awwal in the year 661H. He later fled at a young age with his family to Damascus because of the terrible conditions of his homeland and those surrounding it as a result of the occupation by the Tartars.

His family was renowned for its knowledge and stature; both his father and grandfather were people of scholarly repute. Three of his brothers were also known for their knowledge and excellence: 'Abdur-Rahman, 'Abdullah and his half-brother, Muhammad.

1. His Early Life

Ibn Taymiyyah was brought up, cared for and nurtured by his father. He obtained knowledge from him and the other shaykhs of his era. He did not confine himself to the knowledge of those around him but also directed his attention to the works of the scholars before his time by way of perusal and memorisation.

The following observations can be drawn from his early life:

1. The strength of his memory and speed of his comprehension.[3]

2. His strict observance of time from an early age [4], which later led the rest of his life to be filled with actions such as jihad, teaching, commanding the good, forbidding the evil, writing books and letters and refuting opponents.

3. The scope and strength of his effect and arguments. A Jew accepted Islam at his hands whilst he was still very young. [5]

4. He started issuing legal verdicts at the age of nineteen [6] and started teaching in Dar al Hadeeth as-Sukriyyah when he was approximately 22 years of age. [7]

5. His initial sources of knowledge centered around diverse sciences like: Tafseer; Sciences of the Qur'an; the Sunnah; the Six books; Musnad Imam Ahmad; Sunan ad-Darimee; Mu'jam a-Tabaranee; Sciences of Hadeeth and narrators; Fiqh and it's Usool; Usool ad-Deen and sects; language; writing; mathematics; history and other subjects like astronomy, medicine and engineering. This is quite evident from examining the works he later authored; any topic he tackled and wrote about leaves the reader thinking that Ibn Taymiyyah was a specialist in that particular field.

2. His Teachers [8]

He took his knowledge from a great number of scholars and he himself mentioned a number of them as related by adh-Dhahabee directly from him. [9] This particular chronicle of shaykhs includes forty male scholars and four female scholars. The total number of scholars whom he took knowledge from exceeds two hundred. [10]

The following is a selection of some of his teachers:

Aboo al-'Abbas Ahmad Ibn 'Abdud-Da'im al-Maqdasee
*
Aboo Nasr 'Abdul-'Azeez Ibn 'Abdul-Mun'im
*
Aboo Muhammad Isma'eel Ibn Ibraheem at-Tanookhee
*
al-Manja Ibn 'Uthman at-Tanookhee ad-Dimashqee
*
Aboo al-'Abbas al-Mu'ammil Ibn Muhammad al-Balisee
*
Aboo 'Abdullah Muhammad Ibn Abee Bakr Ibn Sulayman al-'Aamiree
*
Aboo al-Faraj 'Abdur-Rahman Ibn Sulayman al-Baghdadee
*
Sharaf ad-Deen al-Maqdasee, Ahmad Ibn Ahmad ash-Shafi'ee
*
Muhammad Ibn 'Abdul-Qawee al-Maqdasee
*
Taqee ad-Deen al-Wasitee, Ibraheem Ibn 'Alee as-Salihee al-Hanbalee
*
His paternal aunt, Sitt ad-Dar bint 'Abdus-Salam Ibn Taymiyyah

3. The Jihad and Actions of Ibn Taymiyyah

The life of Ibn Taymiyyah was distinguished with the tremendous qualities of ordering the good, forbidding the evil and performing Jihad for the cause of Allah, He combined his roles of teaching, issuing legal verdicts and writing with actions of the highest magnitude. His whole life was in fact filled with jihad. With a very brief examination of his life in this area we can point out at a number of incidents:

I. ORDERING THE GOOD AND FORBIDDING THE EVIL

a. His destruction of idols and places [11] that were worshipped besides Allah and prevention of people from visiting such places: [12] This practical aspect was preceded by two stages: the first, by explaining the reality of these shrines in that many of them were fabricated and that many of the graves that were glorified and journeyed to were in fact not even those of whom they were attributed to. [13] The second, by way of intellectual discourse through direct debates, books and letters and explaining the shirk and innovations connected to such acts and also through presenting the opinions of opponents and refuting their arguments.

b. His stance against the Christians:
He wrote a letter to the then Christian King of Cyprus inviting him to Islam and exposing the lies and corruption being committed by the priests and monks whilst they knew fully well that they were upon falsehood. After mentioning the devoutness of the King, his love for knowledge and good conduct towards the people, Ibn Taymiyyah then invited him to embrace Islam and adopt the correct belief. He did this in a gentle and exemplary manner addressing his intellect, and entrusted him to behave benevolently towards the Muslims in Cyprus, not to strive to change the religion of a single one of them. [14]

He also engaged in debates with Christians, some of which he himself referred to in his book al-Jawab as-Saheeh. [15]

c. He took many stances against the Soofiyyah. A famous one was against the Bata 'ihiyyah. [16] He refuted them and exposed their satanic behaviour such as entering into fire and emerging unharmed and claiming that this was an indication of their miraculous nature. He explained that even if they did this or flew in the air it would not be an evidence that could be used to declare their violations of the Sharee'ah to be correct. [17] He challenged them by proposing to also enter into the fire with them on the condition that they first wash themselves with vinegar and hot water. Ultimately, they were exposed and defeated and they agreed to a complete adherence to the Book and Sunnah. [18]

d. In the year 699H, he and a number of his companions rose against some taverns; they broke their utensils, spilt their wine and chastised a number of them, which caused the people to come out and rejoice at this. [19] [20]

e. As for his stances against the rulers, they were famous. One of the well-known ones was his stance against Qazan, the ruler of the Tartars. At a time when the Tartars commanded awe and authority, he spoke to the ruler with strong words concerning their actions, spread of corruption and infringement of the sanctities of the Muslims whilst they themselves claimed to be Muslims. [21] Likewise, his strong words with Sultan an-Nasir, convinced the Sultan to refrain from pursuing a course of action which was impermissible. [22]

f. Ibn Taymiyyah also had an effect in causing the rulers to assume their role of commanding the good and forbidding the evil. An example of this is when bribery became widespread and became an influencing factor in holding offices and even in abolishing capital punishment in the year 712H, An official decree was sent to Damascus, from the Sultan, citing that no one should be granted a post or office through money or bribery and that the killer is to be punished by the law of the Sharee'ah; this decree emanated through the advice and consultation of Ibn Taymiyyah. [23]

These are some examples that demonstrate the efforts of Ibn Taymiyyah, may Allah have mercy upon him, in ordering the good and forbidding the evil.

One also notices when reading his biography that Ibn Taymiyyah had the assistance of a number of companions in carrying out such tasks.

II. His JIHAAD AGAINST THE TARTARS

Ibn Taymiyyah played a great role in establishing jihad against the Tartars. He clarified the reality of their condition and showed that it was an obligation to fight them, firstly, because of the consensus of the scholars on the obligation of fighting any group that openly rejects and resists the laws of Islam and secondly, explaining that this ruling is applicable to the Tartars because of their condition.

He elucidated the causes for victory and explained that it was not impossible or difficult to achieve victory over them if the Muslims adopted the causes that achieve victory such as judging by the Sharee'ah, putting an end to oppression, spreading justice and being sincere in one's intention when performing jihad in Allah's cause.

We find Ibn Taymiyyah ordering the people in the battle of Shaqhab, which took place in the month of Ramadan, to break fast in emulation of the guidance of the Prophet (SAAS). Again, when Ibn Taymiyyah encouraged the Sultan to perform jihad, the Sultan asked him to take position by his side to which Ibn Taymiyyah replied: "The Sunnah is for each man to stand behind the flag of his people and we are from Sham so we will only stand with them." [24]

After performing jihad against the Tartars and defeating them, we see Ibn Taymiyyah analysing the battles, expounding upon the beneficial lessons that can be derived from them and illustrating the areas of similarity between these battles against the Tartars and the battles of the Prophet (SAAS). [25]

III. His JIHAAD AGAINST THE CHRISTIANS AND THE RAAFIDAH

The majority of references do not make mention of Ibn Taymiyyah's role in jihad against the Christians before their final expulsion from Sham. Al-Bazzar however, does mention the following when discussing the bravery and strength of heart of Ibn Taymiyyah: "They relate that they saw of him at the conquest of 'Akkah, such a display of bravery that was beyond description. They say that he was a reason behind it's seizure by the Muslims because of his deeds, advice and sharp perception." [26]

As for the Rafidah, they fortified themselves in the mountains of al-Jard and al-Kasrawaniyyeen. Ibn Taymiyyah headed for them in the year 704H with a group of his companions and requested a number of them to repent and they enjoined the laws of Islam upon them. In the beginning of the year 705H, Ibn Taymiyyah went to battle with a brigade and the deputy Sultan of Sham and Allah aided them over the Rafidah. [27]

These are examples of the jihad of Ibn Taymiyyah, may Allah have mercy upon him, and his unification of knowledge with action.

IV. THE STATUS AND RANK OF IBN TAYMIYYAH

Shaykhul-Islam Ibn Taymiyyah held a lofty status amongst the scholars of his time. This was for a number of reasons, such as his ability to clarify matters that were vague to the other scholars of his time, such as the issue of fighting the Tartars and the issue of the wealth obtained from some of the sects of the Rafidah. [28] Ibn Taymiyyah expounded upon these matters and clarified them to the people.

In the year 701H, a Jew came from Khaybar alleging that he had a letter from the Messenger of Allah (SAAS), which abrogated the Jizyah that the Jews had to pay to the Muslims. Ibn Taymiyyah exposed his lies and critically scrutinised and invalidated the letter from a hadeeth point of view and relying upon historical knowledge. [29]

Whilst Ibn Taymiyyah was in prison in Cairo, Ibn Katheer mentions: "Difficult legal questions used to be sent to him from governors and specific people, which the Jurists could not deal with, and he would respond from the Book and Sunnah in a way that would bewilder the minds." [30]

Another reason was his role in jihad; he was not only a brave soldier but also an instructor and leader. He was sought after for advice and military strategy.

Most importantly, one of the greatest causes behind his exalted rank amidst the scholars and common folk alike was his comprehensive knowledge. When he gave a lecture; delivered a sermon; gave a legal ruling; wrote a letter or authored a book in any field, he would produce a level of knowledge that far excelled the other scholars of his time. This is why Ibn Taymiyyah became a reference point amongst the people. Whenever two people fell into dispute over a matter - and they could be from the people of knowledge and students alike as noticed from some questions - his opinion would be the deciding factor.

V. THE PRAISE OF THE SCHOLARS FOR IBN TAYMIYYAH

Al-Hafidh adh-Dhahabee said: "He is far greater than the likes of me to inform on his qualities. If I were made to swear (by Allah) by the corner (of the Ka'bah) and the place (of Ibraheem), I would swear that I have not seen with my two eyes the like of him and by Allah, he himself has not seen his own like in knowledge." [31]

Al-Hafidh al-Mizzee said: "I have not seen the like of him and nor have seen the like of himself. I have not seen one more knowledgeable of the Book of Allah and the Sunnah of His Messenger and more compliant to it than him." [32]

Al-lmam Ibn Daqeeq al-'Eed said: "When I met Ibn Taymiyyah, I saw a person who had all the types of knowledge between his eyes: he would take of it what he desired and leave of it what he desired." [33]

Al-Hafidh Ibn Hajar al-'Asqalanee, may Allah have mercy upon him, mentioned in the context of refuting the one who opposed that Ibn Taymiyyah be termed 'Shaykhul-lslam': "The acclaim of Taqiyy ad-Deen is more renown than that of the Sun and titling him Shaykhul-Islam of his era remains until our time upon the virtuous tongues. It will continue tomorrow just as it was yesterday. No one refutes this but a person who is ignorant of his prestige or one who turns away from equity." [34]

Shaykh Kamal ad-Deen Ibn az-Zamlakanee, who debated with Ibn Taymiyyah on more than one occasion, said: "Whenever he was questioned on a particular field of knowledge, the one who witnessed and heard (the answer) concluded that he had no knowledge of any other field and that no one possessed such as his knowledge. The jurists of all groups, whenever they sat with him, they would benefit from him regarding their own schools of thought in areas they previously were unaware of. It is not known that he debated anyone whereby the discussion carne to a standstill or that whenever he spoke on about a particular field of knowledge - whether it be related to the sciences of the Sharee'ah or else - that he would not then excel the specialists of that field and those who are affiliated to it." [35]

He also said: "The prerequisites of ijtihad were combined within him in the way they should be he was very proficient in authoring very well and in excelling in expression, arrangement, classification and explanation." [36]

Al-Hafidh Ibn Katheer said "...It was rare for him to he hear something and not memorise it and he occupied himself with the sciences. He was intelligent and had committed much to memory and thus, became an Imam in tafseer and what pertained to it. He had (comprehensive) knowledge of fiqh; it was said that he had more knowledgeable of the fiqh of the madhabs then the followers of those very same madhabs in his time and other times. He was fully aware of the different opinions of the scholars. He was a scholar in Usool, the branches of the religion, grammar, the language and other textual and intellectual sciences. He was never overcome in a sitting and no noble (scholar) would speak to him on a particular science except that he thought that this science was the specialty of Ibn Taymiyyah and he would see him as being well-versed in it and having perfected it.. As for hadeeth then he was the carrier of its flag, a hafidh in hadeeth, and able to distinguish the weak from the strong, fully acquainted with the narrators and being proficient in this..." [37]

Abu Hayyan al-Andalusee said: "By Allah, my two eyes have never seen the like of Ibn Taymiyyah." [38]

Al-Hafidh Badr ad-Deen al-'Aynee al-Hanafee said: "He is the Imam, the noble, the masterful, the pious, the pure, the devout, the proficient in the two sciences of hadeeth and tafseer, fiqh and the two fundamentals (i.e., the Book and Sunnah) with determination and precision. He is the sharp sword against the innovators, the authority, who established the matters of the religion and the great commander of the good and forbidder of evil. He possessed (noble) concern, bravery and embarked upon that which frightened and deterred. He was of much remembrance, fasting, prayer and worship." [39]

VI. THE ORDEALS AND IMPRISONMENT OF IBN TAYMIYYAH

Ibn Taymiyyah was put through many trials throughout his life and it is extremely difficult to deal with them and present them properly in this brief discussion on him so I will merely list the more famous ones.

*
His ordeal because of his treatise al-Hamawiyyah in the year 698H.
*
His ordeal and debates because of his treatise al-Wasitiyyah in the year 705H.
*
His ordeal, summons to Egypt and imprisonment there in the year 705H for 18 months.
*
His ordeal with the Soofiyyah in Egypt after his release.
*
His deportation to Alexandria in the year 709H and imprisonment there for 8 months.
*
His ordeal because of specific verdicts related to divorce and resultant imprisonment in the year 720H, for five months.
*
His ordeal because of his legal verdict banning the undertaking of journeys specifically to visit graves and resultant imprisonment in the year 726H until he passed away, may Allah have mercy upon him, in the year 728H.

Ibn Taymiyyah's response to these ordeals was always a positive one which turned these trials and tribulations - by the favour of Allah - into great opportunities for increasing eeman and reacting positively in knowledge and action. His summons to Egypt, for example, led him to debate and thoroughly deal with the innovators who had spread their beliefs throughout the region. His role in prison was another manifestation of this blessing, such as his efforts in educating the prisoners and nurturing them to the extent that the dissemination of knowledge and religion within the prison excelled certain institutions outside the prison. This happened in both Egypt and Alexandria. His decision to remain in Egypt after being released, was as he mentioned in a letter [40] to his mother, because of matters necessary to religion and the world. This brought about much goodness in aiding the Sunnah and suppressing innovations. One of the greatest positive results was the books and papers he wrote and authored within prison. He also pardoned those who oppressed him, even when Ibn Taymiyyah had the opportunity to exact revenge. One of his opponents, Ibn al-Makhloof, the Malikee Judge said: "We did not see the likes of Ibn Taymiyyah; we incited against him but were not able to overpower him, when he was able to overpower us, he instead pardoned us and pleaded on our behalf." [41]

Another positive outcome was that these ordeals in themselves were a reason for the widespread circulation of Ibn Taymiyyah's works. [42]

VII. HIS STUDENTS [46]

He had many students and those that were affected by him are countless, some of his students were:

*
Ibn Qayyim alJawziyyah, Muhammad Ibn Abee Bakr, (d. 751H).
*
adh-Dhahabee, Muhammad Ibn Ahmad, (d.748H).
*
al-Mizzee, Yoosuf Ibn 'Abdur-Rahman, (d. 742H).
*
Ibn Katheer, Isma'eel Ibn 'Umar, (d. 774).
*
Ibn 'Abdil-Hadee, Muhammad Ibn Ahmad, (d. 744H).
*
al-Bazzar, 'Umar Ibn 'Alee, (d. 749).
*
Ibn Qadee al-Jabal, Ahmad Ibn Hasan, (d. 771H).
*
Ibn Fadlillah al-'Amree, Ahmad Ibn Yahya, (d. 749H).
*
Muhammad Ibn al-Manja Ibn 'Uthman at-Tanookhee, (d. 724H).
*
Yoosuf Ibn 'Abdul-Mahmood Ibn 'Abdis-Salam al-Battee, (d. 728).

VIII. HIS WORKS

The existing works of Ibn Taymiyyah are great in number, despite the fact that a proportion of his works have perished.

He was a very quick writer. His brother 'Abdullah said: "Allah blessed him with the ability to write quickly and he used to write from memory without copying." [44] Ibn Taymiyyah had a scribe who used to make copies of his work because of the fact that he used to write so fast. There was a person known as 'Abdullah ibn Rasheeq al-Maghrabee who used to write the works of the Shaykh; Ibn Katheer says of him: "He could make out the handwriting of the Shaykh better than the Shaykh himself." [45] He used to take a lot of time out to review his works as he did when he came out of prison because of the issue of divorce - in the year 721H. [46] After his return to Sham in the year 712H, he dedicated a lot of time to authoring lengthy works. [47] He would pay great attention to the writings that used to be attributed to him; [51] it seems that the constant fabrication about him by his enemies and the twisting of his words was a reason for this.

He would not delay in answering questions that came to him and he authored and wrote from his memory while in prison. [52]

Some of his works are:

*
Minhaj us-Sunnah an-Nabawiyyah
*
Dar Ta'arud al-'Aql wa an-Naql
*
al-lstiqamah
*
Iqtida' as-Sirat al-Mustaqeem Li Mukhalafah As-hab al-Jaheem
*
Naqd Maratib al-ljma'
*
as-Sarim al-Maslool 'ala Shatim ar-Rasool
*
al-Jawab as-Saheeh li man baddala Deen al-Maseeh
*
ar-Rad 'ala al-Mantiqiyyeen
*
ar-Rad 'ala al-'Akhnan'ee
*
Naqd at-Ta'sees
*
an-Nuboowat

There are so many other works that have been included in Majmoo al-Fatawa, which is a compilation of his writings and verdicts put together by Ibn Qasim and his son. These include:

*
Qa'idah fee Tawheed al-Uloohiyyah
*
al-Wasitah bayna al-Haqq wa al-Khalq
*
Qa'idah Jaleelah fee at-Tawassul wa al-Waseelah
*
ar-Radd al-Aqwan 'ala ma fee Fusoos al-Hikam
*
ar-Risalah at-Tadmuriyyah
*
al-'Aqeedah al-Wasitiyyah
*
al-Wasiyyah al-Kubra
*
al-Hamawiyyah al-Kubra
*
Sharh Hadeeth an-Nuzool
*
Kitab al-Eeman
*
Amrad al-Quloob wa Shifa' uha
*
al-'Uboodiyyah [50]
*
al-Wasiyyah as-Sughra
*
al-Furqan bayna Awliya' ar-Rahman wa Awliya' ash-Shaytan
*
al-Furqan bayna al-Haqq wa al-Batil
*
Muqaddimah fee Usool at-Tafseer
*
Tafseer Soorah al-Ikhlas
*
Raf' al-Malam 'an al-A'immah al-A'lam
*
al-Hisbah
*
al-Amr bi al-Ma'roof wa an-Nahy 'an al-Munkar
*
as-Siyasah ash-Shar'iyyah
*
al-Madhalim al-Mushtarakah.

IX. A DISCUSSION ON HIS PERSONAL STATE AND WORSHIP OF HIS LORD

It is appropriate here to discuss this aspect of Ibn Taymiyyah's life, mainly to exhibit that the discussion he presents in his book does not emanate from one who is void of enacting such descriptions found within this discourse and that it does not merely derive from his academic knowledge and excellence.

In fact, one who reads his biography will realise that Ibn Taymiyyah had a great attachment to his Lord which manifested in his worship and strong reliance on Him, this is how we deem him to be and we do not put anyone's commendation in front of Allah's.

Those who wrote his biography discussed the worship, ascetism, piety, selflessness, humility and generosity he was famous for. [51]

Ibn al-Qayyim says of Ibn Taymiyyah's remembrance of his Lord: "I heard Shaykul-Islam Ibn Taymiyyah, may Allah (AZ) sanctify his soul, say, 'Remembrance to the heart is like water to fish. What will be the state of the fish if it becomes seperated from the water?...I once attended fajr prayer with Shaykhul-Islam Ibn Taymiyyah, he then sat and remembered Allah (AZ) until it was nearly midday. he then turned around and said to me, 'This is my early morning meal, if I do not take this breakfast, my strength will drop.' " [52]

A great manifestation of his worship was in his genuine reliance upon his Lord and his belief in the decree of Allah. At times when he was subjected to the severest forms of treatment, he had the greatest reliance upon his Lord. When the news of his expulsion to Alexandria came to him and it was said to him: "They are plotting to kill you, expel or imprison you." He replied: "If they kill me it will be a shahadah for me. If they expel me, it will be a hijrah for me; if they expel me to Cyprus, I will call its people to Allah so that they answer me. If they imprison me, it will be a place of worship for me." [53]

Ibn al-Qayyim also says: "He used to say frequently in prostration when imprisoned, 'O Allah, assist me to remember you, to be grateful to you and to worship your properly.' and he said to me once, 'The one who is (truly) imprisoned is the one whose heart is imprisoned from Allah and the captivated one is the one whose desires have enslaved him.' " [54]

X. HIS DEATH, MAY ALLAAH HAVE MERCY UPON HIM

When he was ultimately banned from having any books, papers and pens during the latter stage of his final imprisonment, Ibn Taymiyyah devoted all of his time to worship and reciting the Qur'an. He remained in this state for a short period of time until he passed away on the twentieth of Dhu al-Qa'dah of the year 728H. He fell sick for the few days that led to his death.

This came as an enormous shock to the people and they turned out in enormous numbers.

Historians regards this as one of those rare funerals and they compare it to the funeral of Imam Ahmad ibn Hanbal, may Allah have mercy upon him.

Ibn Taymiyyah died at a time when he was imprisoned, with resentment from the Sultan and when may of the jurists and Soofiyah were mentioning many things about him. However, despite that, his funeral was one witnessed by many and was famous.

Al-Bazzar says: "Once the people had heard of his death, not a single person wanted to be in Damascus who was able to attend the prayer and wanted to, remained until he appeared and took time out for it. As a result, the markets in Damascus were closed and all transactions of livelihood were stopped. Governors, heads, scholars, jurists came out. They say that none of the majority of the people failed to turn up, according to my knowledge - except three individuals; they were well known for their enmity for Ibn Taymiyyah and thus, hid away from the people out of fear for their lives." [55]

Ibn Katheer mentions that the deputy Sultan was absent and the State was perplexed as to what it should do. Then the deputy of the prison came to give his condolences and sat by Ibn Taymiyyah. He opened the entrance for those of his close companions and beloved people to enter upon him. They sat by him, cried and praised him. [56] "Then they started to wash the Shaykh... they only let those who helped in the washing to remain by him. Amongst them was our Shaykh al-Hafidh al-Mizzee and a group of senior righteous and good people; people of knowledge and eeman... then they proceeded with him to Jami' al-Umawee. There was so many people in front of his janazah, behind it, to it's right and to it's left. None but Allah could enumerate them, then one shouted out "This is how the janazahs of the Imams of the Sunnah are to be!" At that, the people, started to cry... when the adhan of dhuhr was given they prayed after it straight away against the usual norm. Once they finished prayer, the deputy khateeb came out - as the main khateeb was absent and in Egypt - and he led the prayer over Ibn Taymiyyah... Then the people poured out from everywhere and all the doors of the Jam'i... and they assembled at al-Khayl market." [57]

On open land, his janazah was placed down and his brother, 'Abdur-Rahman, led prayer over him. Then his janazah was taken to his grave and he was buried in the Soofiyah graveyard by the side of his brother, 'Abdullah, may Allah have mercy upon them all.

People then arrived praying over him at his grave, those who had not yet managed to pray previously. Whenever news of his death reached a region, the people would gather in the main mosques and prayer over him, especially in Sham, Egypt, Iraq, Tibreez and Basra. [58]

May Allah reward Shaykhul-Islam Ibn Taymiyyah with goodness and grant him al-Firdaws al-A'la and may He cause those after him to benefit from his knowledge.


FOOTNOTES

1.
Refer to Al-'Uqood ad-Durroyyah min Manaqib Shaykhul-Islam Ahmad Ibn Taymiyyah of Ibn 'Abdil-Hadee, pg.2, tahqeeq of Muhammad Hamid al-Faqee, 1365H print, Matba'ah Hijazee, Cairo and Siyar 'Alam an-Nubala of adh-Dhahabee, 22/289, tahqeeq by a number of researchers, takhreej and supervision by Shu'ayb al-Arna'oot, Mu'assasah ar-Risalah, Beirut.

2.
An old name that represents the areas of Syria, Jordan, Palestine and Lebanon.

3.
Refer to al-'Uqood ad-Durnyyah, pg. 4, and al-Kawakib ad-Durriyyah Fee Manaqib al-Mujtahid Ibn Taymiyyah by al-Karmee al-Hanbalee, pg.80, tahqeeq of Najm `Abdur-Rahman Khalaf, 1406H print, Dar al-Gharb al-Islamee, Beirut.

4.
Refer to ar-Radd al-Wafir 'ala man za'ama bi anna man samma Ibn Taymiyyah Shaykhul- Islam Kafir by Ibn Nasir ad-Deen ad-Dimashqee, pg. 218, tahqeeq of Zuhayr ash-Shaweesh, first edition, 1400H, al-Maktab al-Islamee, Beirut, and A'yan al-'Asr 'an Shaykhul-lslam Ibn Taymiyyah, Seeratuh wa Akhbaruh 'inda al-Mu'arrikheen by al-Munajjid, pg. 49.

5.
Refer to al-A'lam al-'Aliyyah Fee Manaqib Shaykhul-lslam Ibn Taymiyyah by al-Bazzar, tahqeeq of Zuhayr Shaweesh, 3rd edition, 1400H, al-Maktab al-Islamee, Beirut.

6.
Sharaf ad-Deen al-Maqdasee (d. 694H) gave him permission to deliver legal verdicts. He later used to take pride in this, saying, "I gave him the permission to give legal verdicts." See al-Bidayah wan-Nihayah by Ibn Katheer, 13/341, first edition 1966, Maktabah al-Ma'arif, Beirut, and al-'Uqood ad-Durriyyah, pg. 4.

7.
Refer to al-'Uqood ad-Durriyyah, pg. 5; al-Bidayah wan-Nihayah, 13/303; ar-Radd al-Wafir, pg. 146 and adh-Dhayl 'ala Tabaqat al-Hanabilah of Ibn Rajab, 2/388, tahqeeq Muhammad Hamid al-Faqee, 1972 print, Matba'ah as-Sunnah al-Muhammadiyyah, Cairo.

8.
Refer to Majmoo ' Fatawa Shaykhul-lslam, 18/76-121, compilation and arrangement of 'Abdur-Rahman Ibn Muhammad Ibn Qasim and his son Muhammad, first print 1381H, Matabi' ar-Riyadh; Dhayl Ibn Rajab (2/387); al-Bidayah wan-Nihayah (14/136-137); al-Wafee bee al-Wafayat by as-Safadee (7/16); Tadhkirah al-Huffadh of adh-Dhahabee (3/1496), fourth edition 1388H, Da'irah al-Ma'arif al-'Uthmaniyah, India; ad-Durar al-Kaminah fee 'Ayan al-Mi'ah ath-Thaminah (1/154) of Ibn Hajar al-'Asqalanee, second edition 1395H, Da'irah al-Ma'arif al-'Uthmaniyah, India and others.

9.
It is recorded in Majmoo 'al-Fatawa 18/76-121.

10.
al-'Uqood ad-Durriyyah, pg. 3 and al-Kawakib ad-Durriyyah, pg. 52.

11.
Read for example his destruction of a pillar, at Masjid at-Tareekh in Damascus, which people used to seek blessing from. Nahiyyah min Shaykhul-lslam Ibn Taymiyyah, pg. 10-11; al-Bidayah wa an-Nihayah, 13/34; as-Sulook lee Ma'rifah Duwal al-Mulook of al-Miqreezee, tahqeeq Musfafa Ziyadah, second print 1957, Matba'ah Lajnah at-Ta'leef wa at-Tarjamah, Cairo and Bada'i' az-Zuhoor fee Waqa'i' ad-Duhoor of Muhammad Ibn Ahmad Ibn 'Iyas al-Hanafee, tahqeeq Muhammad Mustafa, second print 1402H, al-Hay'ah al Misriyyah al-'Aamah lee al-Kitab, Cairo.

12.
See examples of this in Nahiyah min Hayat Shaykh Al-lslam Ibn Taymiyyah by his attendant, Ibraheem Ibn Ahmad al-Ghayathee, pg. 6-24, tahqeeq of Muhibb ad-Deen al-Khateeb, third edition 1396H, al-Matba'ah as-Salafiyyah, Cairo.

13.
Refer to Ra's al-Husayn of Ibn Taymiyyah recorded in Majmoo 'al-Fatawa, Vol. 27 and also 17/500, 27/173 and 27/61 on the topic of Nooh's grave.

14.
Risalah al-Qubrussiyah of Ibn Taymiyyah, within Majmoo ' al-Fatawa, Vol. 28. This is available translated along with a number of Ibn Taymiyyah's letters: Ibn Taymiyyah's Letters from Prison, published by Message of Islam, U.K.

15.
Al-Jawab as-Saheeh lee man Baddala Deen al-Maseeh of Ibn Taymiyyah, 2/172, printed under the supervision of 'Alee as-Subh al-Madanee, Matba'ah al-Madanee, Cairo.

16.
They are referred to as al-Ahmadiyyah and ar-Rafa'iyyah in attribution to their founder Ahmad ar-Rafa'ee, originally from one of the villages of al-Bata'ih.

17.
Imam ash-Shafi'ee, may Allah have mercy upon him, said: "If you see someone walking on water or flying through the air, then do not believe him until you ascertain his conformity to the Sunnah."

18.
See Majmoo' al-Fatawa, 11/456-457, al-'Uqood ad-Durriyyah, pg.194 and al-Bidayah wa an-Nihayah 14/36.

19.
Al-Bidayah wa an-Nihayah, 14/122-123.

20.
Such incidents that the Shaykh performed are of course done within the guidelines and principles pertaining to commanding the good and forbidding the evil. Ibn Taymiyyah himself discusses such guidelines in his treatise al-Amr bi al-Ma'roof wa an-Nahy 'an al-Munkar.

21.
Al-Bidayah wa an-Nihayah, 14/89; al-'Alam al-'Aliyyah, pg.69; al-Kawakib ad Durriyyah, pg. 93 and Dawlah Banee Qalawoon fee Misr, pg. 178 of Muhammad Jamal ad-Deen Suroor, Dar al-Fikr al-Arabee, Cairo.

22.
Al-Uqood ad-Durriyyah, pg. 281; al-Bidayah wa an-Nihayah, 14/54; al-Kawakib ad-Durriyyah, pg. 138 and Husn al-Muhadarah fee Tareekh Misr wa al-Qahirah of as-Suyoofee, tahqeeq Muhammad Aboo al-Fadl Ibraheem, first print 1967, Dar Ihya' al-Kutub al-'Arabiyyah.

23.
See Al-Bidayah wa an-Nihayah, 14/66.

24.
See Al-Bidayah wa an-Nihayah, 14/26.

25.
Al-'Uqood ad-Durriyyah, pg. 121.

26.
Al'-Alam al-'Aliyyah, pg. 68.

27.
Refer to al-'Uqood ad-Durriyyah, pg. 179-194, al-Bidayah wa an-Nihayah, 14/35 and as-Sulook, 12/2. Read another incident of his jihad in Majmoo' al-Fatawa, 11/474.

28.
Al-Bidayah wa an-Nihayah, 14/78.

29.
Al-Bidayah wa an-Nihayah, 14/19.

30.
Al-Bidayah wa an-Nihayah, 14/46.

31.
Ar-Radd al-Wafir, pg. 35. The edition of Ar-Radd al-Wafir under this section is also the first edition but its year of print is 1393H.

32.
Ar-Radd al-Wafir, pg. 128.

33.
Ar-Radd al-Wafir, pg 59.

34.
Ar-Radd al-Wafir, pg 144. This statement of Ibn Hajar, may Allah have mercy upon him, is included towards the end of the book Ar-Radd al-Wafir. Ibn Hajar was one of the scholars who wrote an approval of the book Ar-Radd al-Wafir by Ibn Nasir ad-Deen ad-Dimashqee (d. 842), which contains scholarly praise and accounts of Ibn Taymiyyah by more than 80 scholars. It was written in refutation of the unjust, partisan, oppressive and ignorant statement 'Whoever refers to Ibn Taymiyyah as Shaykhul-Islam is a Kafir'!

35.
Ar-Radd al-Wafir, pg. 58.

36.
Ar-Radd al-Wafir, pg. 58.

37.
Al-Bidayah wa an-Nihayah of Ibn Katheer, 14/157, tahqeeq Maktab at-Turath, 1413H, Dar Ihya at-Turath al-Islamee, Beirut.

38.
Ar-Radd al-Wafir, pg. 63.

39.
Ar-Radd al-Wafir, pg. 159.

40.
Read the English translation of this heart-stirring letter in Ibn Taymiyyah 's letters from Prison. [t]

41.
Al-Bidayah wa an-Nihayah, 14/54.

42.
Al-'Uqood ad-Durriyyah, pg. 283.

43.
See for example Ar-Radd al-Wafir and ash-Shahadah az-Zakkiyyah fee Thana' al-'A'immah 'ala Ibn Taymiyyah of al-Karmee al-Hanbalee, tahqeeq of Najm 'Abdur-Rahman Khalaf, first print 1404H, Mu'assisah ar-Risalah, Beirut.

44.
Al-'Uqood ad-Durriyyah, pg. 64.

45.
Al-Bidayah wa an-Nihayah, 14/229.

46.

Al-'Uqood ad-Durriyyah, pg. 327.

47.
Al-Bidayah wa an-Nihayah, 14/67.

48.
See Majmoo' al-Fatawa, 27/315.

49.
Al-'Alam al-'Aliyyah, pg. 22, al-Kawakib ad-Durriyyah, pg. 81 and ad-Durar al-Kaminah, 1/163.

50.
The translation of which, is the book before you. It is located in volume 10, pages 149-236 of Majmoo' al-Fatawa.

51.
See al-A'lam al-'Aliyyah, pg. 36-41, 42, 48 & 63 and al-Kawakib ad-Durriyyah, pg. 83-88.

52.
Al-Wabil as-Sayyib of Ibn al-Qayyim, pg. 60, Dar al-Bayan.

53.
Nahiyah min Hayah Shaykhul-Islam, pg. 30.

54.
Al-Wabil as-Sayyib, pg. 61.

55.
Al-A'lam al-'Aliyyah, pg. 82-83.

56.
Al-Bidayah wa an-Nihayah, 14/138.

57.
Al-Bidayah wa an-Nihayah, 14/138.

58.
Refer to Al-A'lam al-'Aliyyah, pg. 85

Source

[Ibn Al Akwa]

The letter of Shaykh ul-Islam Ibn Taymeeyah to his mother, in which he apologises for his stay in Egypt. A stay he felt was necessary to educate the people.

In the name of Allah, Most Merciful, Dispenser of Mercy


From Ahmad bin Taymeeyah to my dear and honourable Mother, may Allah bless her amply, and grant her peace and comfort, and make her amongst the best of His servants, Assalamu 'alaykum wa rahmatullahi wa barakatuh.


We praise Allah, the most worthy of praise. There is no deity worthy of worship but He, and He has Power over all things. We ask Him to bless the Seal of the Prophets and Imam of the pious, Muhammad His servant and Messenger (salallahu alayhi wa salam).


Indeed the bounties of Allah come abundantly, and His aid is never ending. We praise Him for it, and ask Him to increase His favour. It will not escape you, my contented mother, the fact that our stay in Egypt is for an important issue. The abandonment of such a task leads to the corruption of our Deen and
of our life.


Yet it was not our choice to be far from you. Had birds been able to carry us, we would have come to you. But the absent one has his reason; and had you been able to look deeply into the affairs of the Muslims, you would not choose for me another place to the one I am in now. Nevertheless, I had never intended to reside here permanently. Instead, I pray to Allah to guide you and I to the right choice, and I pray for your well-being. I ask Allah to bless us and the rest of the Muslims, with His goodness and what that goodness encompasses of safety and benefit.


Allah had opened for me His gates of blessings, mercy and guidance in a way I have never conceived of before. Yet I am always considering travel towards you, making the prayers of Istikharah. It is inconceivable for me, if given the choice, to favour any of this life's mundane issues or of the lesser obligations of the Deen, to being close to you. Yet there are great issues which l cannot abandon for fear of their general and personal dangers - and the witness sees what the absent does not.


I beseech you to supplicate to Allah profusely. Ask Him to guide us to choose our best paths, for He Knows and we do not, and He is able and we are weak. The Messenger of Allah (salallahu alayhi wa salam) said:


It is from the happiness of the son of Aadam to practice lstikharah and be pleased w?th what Allah had ordained for him. And it is from the misery of the son of Aadam to drop tbe Istikharah of Allah and be displeased at Allah's decrees. 2


Indeed, the travelling trader might fear the loss of his money, so he resides at a place until he is able to travel once again. The matter that we are in the middle of is too great to describe, but there is no power or ability but through Allah.

Finally, convey my salam to the entire household, young and old, and the rest of neighbours, friends and relatives one by one.


Wasalamu 'alaykum wa rahmatullahi wa barakatuh


Praise be to Allah, and may His Blessings and Peace be upon Muhammad, his family and companions.

[Ibn Al Akwa]

Shaykh al-Islam Ibn Taymiyyah said regarding giving Bayah to a Shaykh:

"It is not allowed for any of the teachers to take from anyone an oath to agree to him upon everything that he wants, to love those whom his teacher loves and to hate whom his teacher hates. Rather, the one who does that from them then he is similar to Genghis Khan and his likes, those who make anyone that follows them a close friend and those who oppose them a tyrannical enemy. Rather, upon them and their followers is to stick to the oath of Allah by obeying Allah and His Messenger and that they do what Allah and His Messenger ordered them with. That they forbid what Allah and His Messenger forbade them with…"

Majmu' Fatawa (16/27)

al-Hafidh ibn Katheer, wrote about him in al-Bidayah wan-Nihayah (14/246):

"He attained great proficiency in many branches of knowledge, particularly knowledge of tafseer, hadeeth and usool. When Shaykh Taqiyyud-Deen ibn Taymiyyah returned from Egypt in the year 712H, he stayed with the Shaykh until he died, learning a great deal of knowledge from him, along with the knowledge he had already occupied himself in obtaining. So he became a singular scholar in many branches of knowledge. He also continued to seek knowledge greatly day and night and was constant in humbly calling upon his Lord. He recited well and had fine manners. He had a great deal of love and did not harbour any envy for anyone, nor harm anyone, nor seek to find fault with anyone, nor bear any malice towards anyone. I was one of those who most often kept company with him and I was one of the most beloved of people to him. I do not know of anyone in this world in this time who is a greater worshipper than him. His Salah used to be very lengthy, with prolonged bowing and prostration. His companions would often reproach him for this, yet he never retorted back, nor did he abandon this practice - may Allah shower His Mercy upon him."

al-Hafidh ibn Rajab, said in Dhayl Tabaqatul-Hanabilah (4/450):

"He rahimahullah was constant in worship and performing the tahajjud Prayer, reaching the limits in lengthening his Salah and devotion. He was constantly in a state of Dhikr and had an intense love for Allah. He also had a deep love for turning to Allah in repentance, humbling himself to Him with a deep sense of humility and helplessness. He would throw himself at the doors of Divine obedience and servitude. Indeed, I have not seen the likes of him with regards to such matters."

[Ibn Al Akwa]

Badruddeen al-'Aynee al-Hanafee (d.841H), author of the famous commentary on Saheeh al-Bukharee, wrote in his commendation of ar-Radd al-Wafir of ibn Nasir ad-Deen ad-Dimashqee ash-Shafi'ee (d.842H), an explanation of the ruling on one who pronounces ibn Taymiyyah to be a disbeliever:

"Since this is the case, it is binding upon those in authority that they punish this ignorant trouble maker - who said that ibn Taymiyyah was a kafir!! - with various types of punishment, severe beating and long imprisonment. Whoever says to a Muslim: 'O kafir,' then what he has said returns upon him, especially if it is the like of such a filthy one speaking against this scholar, particularly since he is deceased, and there is a prohibition recorded in the Sharee'ah from speaking ill of the deceased Muslims, and Allah will manifest the truth."

Al-'Aynee also said:

"Whoever says ibn Taymiyyah is a kafir then he is in reality himself a kafir, and the one who accuses him of heresy is himself a heretic. How is this possible when his works are widely available and there is no hint of deviation or dissension contained therein?"

This commendation is established as being authored by al-'Aynee, may Allah have mercy upon him, despite the attempt of some to discredit it.
It is mentioned by al-Hafidh as-Sakhawee (student of al-Hafidh ibn Hajar) in ad-Dawl al-Lamee (10/13), who described it as: "Defending ibn Taymiyyah to the utmost."

Ibn Hajar also says in his endorsement of the same book (and this is also mentioned by as-Sakhawee 8/104):

"No one says about ibn Taymiyyah that he is a kafir except two types of people: either one who is himself a kafir, or one who is ignorant of him... and all the different groups of the people of his time praised his knowledge, Deen and zuhd."

Ibn Hajar also said in his commendation to ar-Radd al-Wafir (p.68):

"And if there were no virtues of Shaykh Taqi-ud-Deen (ibn Taymiyyah) except for his famous student Shaykh Shams-ud-Deen ibn Qayyim al-Jawzziyah - the author of many works, which both his opponents and supporters benefit from - then this would be sufficient indication of his (ibn Taymiyyah's) great position."

In the biography of ibn Taymiyyah in ad-Durar al-Kaminah, Ibn Hajar writes:

"The shaykh of our shaykhs, al-Hafidh Abu al-Yu'maree (ibn Sayyid an-Nas) said in his biography of ibn Taymiyyah:

'al-Mizzi encouraged me to speak my opinion on Shaykh al-Islam Taqi ad-Deen. I found him to be fortunate in the sciences that he had. He used to fully understand and implement the Sunan and Aathar (narrations), memorising them. Should he speak about tafseer then he would carry its flag, and should he pass a fatwa in fiqh then he knew its (or his) limits, and should he speak about a hadeeth then he was the companion of its knowledge and owner of its narrations. Should he give a lecture on Religions and Sects then none was seen who was more comprehensive or meticulous than he. He surpassed in every science over the sons of his like. And you would not see one like him, and his own eye did not see one like himself. He used to speak on tafseer and a large number of people would attend his gatherings, and an agreeable number would return (having drank) from his sweet, rich ocean.

Until the sickness of envy crept (into the hearts) of the people of his city. And the people of Nadhr gathered together and picked out anything that could be disapproved of in his beliefs, and they memorised certain statements with respect to this. And they undermined him due to this. They laid traps for him by which they could declare him to be an innovator. They thought that he had left their way, and split off from their sect. So they argued with him, and he with them, and some of them cut relations with him, and he with them. Then he argued with another group who were attributed to the Fuqara who thought that they were upon the minute details of the inner reality and upon its truth. And he exposed these Orders.

This reached the first group and they sought help from those who cut relations with him and harboured malice towards him. They took the matter to the rulers, each of them having decided that he was a disbeliever and they prepared a meeting, inspiring the ignorant people to spread the word amongst the great scholars. They took steps to transfer the matter to the king of Egypt. And he was arrested and put in prison. Gatherings were convened to discuss the spilling of his blood.

They called up for this purpose the people from the small mosques and students, those people that would argue to make others happy, and those that would argue to show their cleverness, and those that announced takfeer and called for disassociation. Your Lord knows what is in their hearts and what they proclaim. And the one who announced his kufr was no better than the one who argued to make others happy.

The sting of their plots crept up on him, and Allah made futile every plot, and rescued him at the hands of those that He chose. Then he continuously moved from one trial to another, in all his life he did not move from trouble except into trouble. And then there followed what followed in the matter of his arrest. He stayed in prison until he died, and to Allah all matters return. And on the day of his funeral the streets were crowded, and the Muslims came from every roadway...'"

[Ibn Al Akwa]

A day in the life of Ibn Taymiyyah:-

al-Imam Siraj ad-Din Abu Hafs 'Umar bin 'Ali bin Musa bin Khalil al-Baghdadi al-Bazzar wrote a long, first hand account of the life of Ibn Taymiyyah, who was his personal friend and companion. The book is called 'al-A'lam al-'Aliyyah fi Manaqib Ibn Taymiyyah,' and this is a very, very small glimpse from it:

"During the nights, he would separate himself from everybody, secluding himself with his Lord, strictly maintaining his recitation of the Mighty Qur'an, and repeating the various types of daily and nightly worship.

When the night was over, he would rejoin the people for the Fajr prayer, praying the optional prayer before meeting them. When he would begin the prayer, your heart would want to fly from its place just from the way in which he would make takbirat al-ihram. When he would begin the prayer, his limbs would shake, moving him left and right. When he would recite, he would elongate his recitation, just as was authentically reported in regards to the recitation of the Messenger of Allah. His bowing and prostration, as well as his coming up from them, are from the most complete of what has ever been reported in regards to the obligatory prayer. And he would severely lighten his sitting for the first tashahhud, and would say the first taslim out loud, to the point that everyone who was present would hear it...

...And I came to know that it was his habit that nobody would speak to him unless absolutely necessary after the morning prayer. He would remain in a state of dhikr of Allah, listening to himself. Sometimes, he would let those sitting next to him listen to his dhikr, all the while constantly turning his eyesight to the sky. He would remain in such a state until the Sun rose, and the time in which prayer is forbidden had passed.

During my stay in Damascus with him, I would spend some of the day and most of the night with him. He would draw me near to him, sitting me beside him. I would hear what he would recite and repeat, and I saw that he would repeat 'al-Fatihah' over and over again, and would spend all of his time between Fajr and sunrise doing this.

So, I kept thinking to myself, wondering: why would he recite this specific chapter of the Qur'an in exclusion to the others? Eventually, it became clear to me - and Allah Knows best - that his intention in doing so was to combine with his recitation between what was narrated in the ahadith and what was discussed by the scholars, in regards to whether the narrated adhkar should take precedence over recitation of the Qur'an, or vice versa. So, he saw that in repeating 'al-Fatihah,' he could combine between both opinions, and reap the benefits of both actions, and this was from his strength in logic and depth of insight.

After this, he would pray Duha, and if he wanted to hear Hadith in another place, he would rush to that place with whoever was with him at the time.

It was rare that any intelligent person would see him and not come and kiss his hands. Even the busiest of businessmen would walk from what they were doing to greet him and seek his blessings. With all of this, he would give everyone of them their share of time, greetings, etc.

If he saw any evil in the street, he would work to remove it, and if he heard of a funeral taking place, he would rush to pray in it, or would apologize for missing it. Sometimes, he would go to the grave of the deceased after he finished listening to Hadith and pray over it.

Afterwards, he would return to his mosque, where he would remain either giving fatawa to the people or fulfilling their needs, until it was time to pray Dhuhr in congregation. He would spend the rest of the day in such a manner.

His classes were general for the old, the young, the wealthy, the poor, the free, the slave, males, and females. He appealed to everyone that would pass by him of the people, and everyone of them would feel that Ibn Taymiyyah was treating them better than he was treating anyone else present.

He would then pray Maghrib, and would follow it up with as much optional prayer as Allah made possible. I, or someone else, would then read his writings to him, and he would benefit us with various points and notes. We would do this until we prayed 'Isha', after which we would continue as we were before, delving into the various fields of knowledge. We would do this until much of the night had passed. During this entire time - night and day - Ibn Taymiyyah would constantly remember Allah, mention His Oneness, and seek His forgiveness.

And he would constantly raise his eyesight to the sky, and would not stop doing this, as if he saw something there that kept his eyesight hooked. He would do this for as long as I was staying with him.

So, Subhan Allah! How short were these days! If only they were longer! By Allah, until this day, there has never been a time in my life that is more beloved to me than the time I spent with him, and I was never seen in a better state than I was at that time, and this was for no other reason than the barakah of the Shaykh, may Allah be Pleased with him.

Every week, he would visit the sick, especially those at the hospital.

I have been informed by more than one person - whose trustworthiness I do not doubt - that the entire life of the Shaykh was spent in the way that I witnessed (and described above). So, what worship, and what Jihad is better than this?"