𝗦𝗰𝗵𝗼𝗹𝗮𝗿 𝘀𝘁𝗮𝘁𝗲𝗺𝗲𝗻𝘁𝘀 𝗿𝗲𝗴𝗮𝗿𝗱𝗶𝗻𝗴 𝗦𝗵𝗮𝘆𝗸𝗵 𝗜𝗯𝗻
𝗧𝗮𝘆𝗺𝗶𝘆𝘆𝗮𝗵'𝘀 𝗱𝗶𝘀𝗰𝗿𝗲𝗽𝗮𝗻𝗰𝗶𝗲𝘀 𝘁𝗼 𝗔𝗵𝗹𝘂𝘀 𝗦𝘂𝗻𝗻𝗮𝗵 𝗪𝗮'𝗹 𝗝𝗮𝗺𝗮'𝗮𝗵 & 𝗛𝗶𝗺 𝗡𝗼𝘁 𝗯𝗲𝗶𝗻𝗴 𝗮 𝗿𝗲𝗹𝗶𝗮𝗯𝗹𝗲 𝗮𝘂𝘁𝗵𝗼𝗿𝗶𝘁𝘆
𝟭)𝗛𝗮𝗳𝗶𝘇 𝗜𝗯𝗻 𝗥𝗮𝗷𝗮𝗯 رحمه الله 𝘀𝘁𝗮𝘁𝗲𝗱:
First mentioning one of the Judges at the time of Ibn Taymiyyah:
"He (Muhammad ibn Musallam az-Zayniyy (662–726 AH) was one of the just judges, firmly committed to the truth, and did not fear the blame of any critic for the sake of Allah.
He is the one who ruled to prohibit Ibn Taymiyyah from issuing fatwas on matters of divorce and other issues that contradicted the [Hanbali] madhhab."
وكان من قضاة العدل، مصمما على الحق، لا يخاف في الله لومة لائم. وهو الذي حكم على ابن تيمية بمنعه من الفتيا بمسائل الطلاق وغيرها مما يخالف المذهب
Reference:
►In his work Zayl Tabaqat al-Hanabilah" (4/469) in the biography of the Hanbali scholar Muhammad ibn Musallam az-Zayniyy (662–726 AH)
𝟭𝗯) 𝗛𝗮𝗳𝗶𝘇 𝗜𝗯𝗻 𝗥𝗮𝗷𝗮𝗯 𝗮𝗹-𝗛𝗮𝗻𝗯𝗮𝗹𝗶 رحمه الله (𝟳𝟯𝟲–𝟳𝟵𝟱 𝗔𝗛) 𝗮𝗹𝘀𝗼 𝘀𝗮𝗶𝗱:
In the book "Zayl Tabaqat al-Hanabilah" (4/505) regarding Ibn Taymiyyah:
"Similarly, many scholars among the jurists, hadith experts, and righteous people disliked his engagement with certain isolated and peculiar issues that were rejected by the early generations against those who deviated with them. To the extent that some just judges from among our companions prohibited him from issuing fatwas on some of these matters."
Additional note:
It is said Ibn Taymiyyah after the rise of political Islam is different from Ibn Taymiyyah before the fall of the Ottoman Caliphate. Our recorded Sunni heritage is present before us, and it is the best judge between his supporters and opponents.
Political Islam has corrupted everything in favor of the rulers of the House of Saud, as the late Jamal Khashoggi said.
ابن تيمية رحمه الله لم يكن موضع إجماع وقبول من جميع الحنابلة في عصره ناهيك عن بقية رؤوس المذاهب
قال الحافظ ابن رجب الحنبلي : " وكذلك كثير من العلماء من الفقهاء والمحدثين والصالحين كرهوا له التفرد ببعض شذوذ المسائل التي أنكرها السلف على من شذ بها، حتى إن بعض قضاة العدل من أصحابنا منعه من الإفتاء ببعض ذلك"
ذيل طبقات الحنابلة للعلامة ابن رجب الحنبلي 4 / ص 505
قلت : ابن تيمية بعد صعود الاسلام السياسي غير ابن تيمية قبل سقوط الخلافة العثمانية وتراثنا السني المدون شاهد وحاضر بين ايدينا وهو خير حاكم بين مؤيديه ومعارضيه
الاسلام السياسي افسد كل شيء لصالح امراء آل سعود كما قال المرحوم جمال خاشقجي
Reference:
►In his work Zayl Tabaqat al-Hanabilah" (4/505)
𝟮𝗔) 𝗜𝗺ā𝗺 𝗮𝗱𝗵-𝗗𝗵𝗮𝗵𝗮𝗯ī رحمه الله 𝗵𝗶𝘀 𝗼𝘄𝗻 𝘀𝘁𝘂𝗱𝗲𝗻𝘁 𝗺𝗲𝗻𝘁𝗶𝗼𝗻𝘀 𝗮𝗳𝗲𝘄 𝘀𝘁𝗮𝘁𝗲𝗺𝗲𝗻𝘁𝘀 𝘀𝘂𝗰𝗵 𝗮𝘀:
Ibn Taymiyya’s followers weakened, and that he was forbidden from issuing fatawa due to his views on Talaq, yet he remained stubborn on his views:
“His followers weakened and he involved himself in weighty questions that neither the intellects of his contemporaries nor their learning could bear, such as: the question of the expiation of the oath of repudiation (talaq), the opinion that repudiation (talaq) uttered three times is valid only once, and the opinion that repudiation (talaq) during menstruation is not valid. He composed writings about these topics in the order of some forty quires. Because of this, he was forbidden to issue legal opinions (fatawa). He controlled himself in a strange way and held firm to his own opinion.”
Reference:
►Ad-Dhahabi, Nubdha in Bori, “A New Source“, 336, (Arabic Text) – 342 (English Translation)]
𝟮𝗕) 𝗜𝗺ā𝗺 𝗮𝗱𝗵-𝗗𝗵𝗮𝗵𝗮𝗯ī رحمه الله 𝗱𝗲𝘀𝗰𝗿𝗶𝗯𝗲𝘀 𝘁𝗵𝗲 𝗽𝗼𝘀𝗶𝘁𝗶𝗼𝗻 𝗼𝗳 𝗜𝗯𝗻 𝗧𝗮𝘆𝗺𝗶𝘆𝘆𝗮𝗵’𝘀 𝗰𝗹𝗼𝘀𝗲𝘀𝘁 𝗰𝗼𝗺𝗽𝗮𝗻𝗶𝗼𝗻𝘀 𝗮𝗻𝗱 “𝗳𝗮𝗻𝘀” 𝗳𝗿𝗼𝗺 𝘁𝗵𝗲 𝘂𝗻𝗶𝗾𝘂𝗲 𝗼𝗽𝗶𝗻𝗶𝗼𝗻𝘀 𝘁𝗵𝗮𝘁 𝗵𝗲 𝗵𝗮𝘀:
ولا ريب انه لا اعتبار بمدح خواصه والغلاة فيه فان الحب يحملهم على تغطية هناته بل قد يعدونها محاسن. أهـــ
“And without doubt, no consideration should be given to the praise of his closest companions or those who are extreme in their admiration for him. Their love for him will make them cover his mistakes, nay they may even count them to be from his good deeds.”
Reference:
►Dhayl Tareekhil Islam pg. 328 – 329
𝟮𝗖) 𝗜𝗺ā𝗺 𝗮𝗱𝗵-𝗗𝗵𝗮𝗵𝗮𝗯ī رحمه الله 𝗮𝗹𝘀𝗼 𝘄𝗿𝗼𝘁𝗲 𝗥𝗲𝗴𝗮𝗿𝗱𝗶𝗻𝗴 𝗜𝗯𝗻 𝗧𝗮𝘆𝗺𝗶𝘆𝘆𝗮𝗵:
"He had strange opinions for which his reputation was criticized."
وله مسائل غريبة نيل من عرضه لأجلها
Reference:
►Dhuyūl al-'Ibar, Page 84
𝟮𝗗)𝗜𝗺ā𝗺 𝗮𝗱𝗵-𝗗𝗵𝗮𝗵𝗮𝗯ī رحمه الله 𝗮𝗹𝘀𝗼 𝘄𝗿𝗼𝘁𝗲:
وانفرد بمسائل فنيل من عرضه لأجلها, وهو بشر له ذنوب وخطأ. أهــ
He held unique opinions on certain issues, for which he was criticized and his reputation was attacked. Yet, he was a human being with sins and mistakes.
Reference:
►Mu’jam Al Mukhtass bil Muhadditheen, on page 25 (pg 45 in the PDF version), bio #22:
𝟮𝗘) 𝗜𝗺ā𝗺 𝗮𝗱𝗵-𝗗𝗵𝗮𝗵𝗮𝗯ī رحمه الله 𝗮𝗹𝘀𝗼 𝘄𝗿𝗼𝘁𝗲:
وقد انفرد بفتاوى نيل من عرضه لأجلها...وكل واحد من الأمة فيؤخذ من قوله ويترك فكان ماذا؟ أهـــ
“And he went alone to make unique fatawas, due to which his repute came under fire.....And since the case with everyone in the Muslim Ummah is that some of their statements may be accepted and others may be rejected, what is the problem?”
Reference:
►Tadhkiratul Huffaadh pg 1497
𝟮𝗙) 𝗜𝗺ā𝗺 𝗮𝗱𝗵-𝗗𝗵𝗮𝗵𝗮𝗯ī رحمه الله 𝗮𝗹𝘀𝗼 𝘄𝗿𝗼𝘁𝗲:
مع أني مخالف له في مسائل أصلية وفرعية
“However I disagree with him in creedal and legal issues.”
Reference:
► pg 329 of Dhayl Tareekh Al Islam
►Also quoted by the hadith scholar Ibn Hajar Al-Asqalani رحمه الله from Al-Dhahabi رحمه الله in, Al-Durar Al-Kaminah, Dar Ihya' Al-Turath Al-Arabi, Beirut, Vol. 1, p. 151.
يذكرالحافظ ابن حجر العسقلانى كلاماً عن الذهبى يقدح في ابن تيمية اليك نصه :
ابن حجر عسقلانی، الدرر الکامنة، دار إحیاء التراث العربی، بیروت، ج1، ص151.
𝟮𝗚) 𝗜𝗺ā𝗺 𝗮𝗱𝗵-𝗗𝗵𝗮𝗵𝗮𝗯ī رحمه الله 𝗮𝗹𝘀𝗼 𝘄𝗿𝗼𝘁𝗲:
وإن أنت عذرت كبار الائمة فى معضلاتهم ولم تعذر ابن تيمية فى مفرداته فقد أقررت على نفسك بالهوى و عدم الانصاف. أهـــ
“If you were to excuse the eminent Scholars for their problematic verdicts yet not excuse Ibn Taymiyyah for his unique fatawas, you would be acknowledging that you yourself have leanings and unfairness.”
Reference:
►on page 327 and 328 of his book Dhailu Tareekhil Islam
𝟮𝗛) 𝗧𝗵𝗿𝗲𝗲 𝗮𝗱𝗱𝗶𝘁𝗶𝗼𝗻𝗮𝗹 𝘀𝘁𝗮𝘁𝗲𝗺𝗲𝗻𝘁𝘀 𝗯𝘆 𝗜𝗺ā𝗺 𝗮𝗱𝗵-𝗗𝗵𝗮𝗵𝗮𝗯ī رحمه الله 𝗿𝗲𝗴𝗮𝗿𝗱𝗶𝗻𝗴 𝗜𝗯𝗻 𝗧𝗮𝘆𝗺𝗶𝘆𝘆𝗮𝗵:
وله حدة قوية تعتريه في البحث حتى كأنه ليث حرب. أهـــ
“He had an acute harshness that would overcome him during debate, making him like a lion of war.”
وفيه قلة مداراة وعدم تؤدة غالبًا , والله يغفر له. أهـــ
“He often lacked congeniality and prudence. May Allah forgive him.”
وَقَدْ يُعَظِّمُ جليسه مرة ويهينه في المحاورة مرات. أهـــ
“He may honor his company once, yet disrespect them during debate repeatedly.”
Reference:
►The following 3 quotes are from page 244 of Imam Adh Dhahabi’s (D. 748AH) biography of Ibn Taymiyyah included in the compilation called, “From the Legacy of Shaikhul Islam Ibn Taymiyyah"
𝟯)𝗜𝗺𝗮𝗺 𝗠𝘂𝗹𝗹𝗮 𝗔𝗹𝗶 𝗮𝗹-𝗤𝗮𝗿𝗶 رحمه الله 𝗦𝘁𝗮𝘁𝗲𝘀:
In the commentary on Al-Shama'il (Sharhu-Shamaa’il) by Ibn Hajar, it is mentioned that Ibn al-Qayyim said about his teacher, Ibn Taymiyyah, that he mentioned something remarkable:
namely, that when he saw his Lord placing His hand between his shoulders, he honored that spot by keeping the Imamah there tied.
Al-Iraqi رحمه الله (The Shaykh of Ibn Hajar Asqalani رحمه الله) said: "We found no basis for this in the Sunnah."
Ibn Hajar رحمه الله , however, stated: "This stems from their opinions and misguidance, as it is based on what they adhered to, elaborated upon, and sought to prove, while denigrating the Ahlus Sunnah for rejecting it—namely, their assertion of Allah having a direction and corporeality. Their position in this regard is filled with abominations and corrupt beliefs that deafen the ears and are judged as lies and falsehoods. May Allah disgrace them and those who agree with their views."
Reference:
►Mirqaatu-l-Mafaatih Volume 8 page 216
مرقاة المفاتيح ج8/ص216
وفي شرح الشمائل لابن حجر قال ابن القيم عن شيخه ابن تيمية أنه ذكر شيئاً بديعاً وهو أنه لما رأى ربه واضعاً يده بين كتفيه أكرم ذلك الموضع بالعذبة قال العراقي لم نجد لذلك أصلاً يعني من السنة وقال ابن حجر بل هذا من قبل رأيهما وضلالهما إذ هو مبني على ما ذهبا إليه وأطالا في الاستدلال له والحط على أهل السنة في نفيهم له وهو إثبات الجهة والجسمية لله تعالى ولهما في هذا المقام من القبائح وسوء الاعتقاد ما تصم عنه الآذان ويقضي عليه بالزور والبهتان قبحهما الله وقبح من قال بقولهما
𝟰𝗔)𝗦𝗵𝗮𝘆𝗸𝗵 𝗮𝗹-𝗜𝘀𝗹𝗮𝗺 𝗜𝗺𝗮𝗺 𝗧𝗮𝗾𝗶 𝗮𝗹-𝗗𝗶𝗻 𝗮𝗹-𝗦𝘂𝗯𝗸𝗶 رحه الله 𝘀𝘁𝗮𝘁𝗲𝘀:
In a lengthy fatwa dated 755 AH, after explaining that Ibn Taymiyyah erred in his understanding of a specific ruling from the Shāfi‘ī and Ḥanbalī madhhabs, Taqī al-Dīn al-Subkī رحمه الله writes:
“I refuted this man (i.e. Ibn Taymiyyah) during his lifetime for his denial of (it being permissible) to travel to visit the Chosen One ﷺ and his denial that ṭalāq occurs when one expresses it as an oath. Later, such things became clear to me about his condition that necessitates that he is not someone trusted in a transmission he is isolated in given his haste in quoting based on his own (mistaken) understanding, like in this issue. (Nor is he trusted) in an analysis (of a ruling) that he originates because he mixes up the desired issue with other issues and severely exceeds the limit.
“He had committed much to memory but did not become refined (in his understanding) via a learned scholar, nor was he trained in the sciences but received them using his intellect, together with audacity, a broad imagination and much confusion.
“Later, such things reached me about his condition that necessitates turning away from looking at his words altogether. People were tested during his lifetime with (having to) speak with him in order to refute him. He was imprisoned by the agreement of the Muslims and rulers on that. Then he died and there was no point in mentioning him after his death because they are a nation that has passed. However, he has followers that make noise, without understanding. We get distressed speaking with them and their likes. However, people have needs for a reply in some issues like this one because one of the Ḥanbalīs followed him in what he said…”
Reference:
►Fatāwā al-Subkī, Volume 2 Page 210
تحذير العلماء من ابن تيمية الحراني
قال الإمام الحافظ الفقيه النحو اللغوي أبو الحسن تقي الدين علي بن عبد الكافي السبكي عن أحمد بن تيمية الحراني:
"وهَذا الرَّجُلُ (أي ابن تيمية) كُنْت رَدَدْت عَلَيْهِ فِي حَياتِهِ فِي إنْكارِهِ السَّفَرَ لِزِيارَةِ المُصْطَفى - ﷺ - وفِي إنْكارِهِ وُقُوعَ الطَّلاقِ إذا حُلِفَ بِهِ ثُمَّ ظَهَرَ لِي مِن حالِهِ ما يَقْتَضِي أنَّهُ لَيْسَ مِمَّنْ يُعْتَمَدُ عَلَيْهِ فِي نَقْلٍ يَنْفَرِدُ بِهِ لِمُسارَعَتِهِ إلى النَّقْلِ لِفَهْمِهِ كَما فِي هَذِهِ المَسْألَةِ ولا فِي بَحْثٍ يُنْشِئُهُ لِخَلْطِهِ المَقْصُودَ بِغَيْرِهِ وخُرُوجِهِ عَنْ الحَدِّ جِدًّا، وهُوَ كانَ مُكْثِرًا مِن الحِفْظِ ولَمْ يَتَهَذَّبْ بِشَيْخٍ ولَمْ يُرْتَضْ فِي العُلُومِ بَلْ يَأْخُذْها بِذِهْنِهِ مَعَ جَسارَتِهِ واتِّساعِ خَيالِ وشَغَبٍ كَثِيرٍ، ثُمَّ بَلَغَنِي مِن حالِهِ ما يَقْتَضِي الإعْراضَ عَنْ النَّظَرِ فِي كَلامِهِ جُمْلَةً.
وكانَ النّاسُ فِي حَياتِهِ اُبْتُلُوا بِالكَلامِ مَعَهُ لِلرَّدِّ عَلَيْهِ وحُبِسَ بِإجْماعِ المُسْلِمِينَ ووُلاةِ الأُمُورِ عَلى ذَلِكَ ثُمَّ ماتَ.
ولَمْ يَكُنْ لَنا غَرَضٌ فِي ذِكْرِهِ بَعْدَ مَوْتِهِ؛ لِأنَّ تِلْكَ أُمَّةٌ قَدْ خَلَتْ ولَكِنْ لَهُ أتْباعٌ يَنْعَقُونَ ولا يَعُونَ ونَحْنُ نَتَبَرَّمُ بِالكَلامِ مَعَهُمْ ومَعَ أمْثالِهِمْ ولَكِنَّ لِلنّاسِ ضَرُوراتٍ إلى الجَوابِ فِي بَعْضِ المَسائِلِ"
فتاوى السبكي ٢/٢١٠ — السبكي، تقي الدين (ت ٧٥٦)
𝟰𝗕)𝗦𝗵𝗮𝘆𝗸𝗵 𝗮𝗹-𝗜𝘀𝗹𝗮𝗺 𝗜𝗺𝗮𝗺 𝗧𝗮𝗾𝗶 𝗮𝗹-𝗗𝗶𝗻 𝗮𝗹-𝗦𝘂𝗯𝗸𝗶 رحه الله 𝗮𝗹𝘀𝗼 𝘀𝘁𝗮𝘁𝗲𝘀:
Regarding Ibn Taymiyya and his followers being from the deviant Hashwiyya sect, and that they were a minority fringe group who would teach their beliefs in secret
“As for the Hashwiyya, they are a despicable and ignorant lot who claim to belong to the school of (Imam) Ahmad (ibn Hanbal)… They have corrupted the creed of a few isolated Shafi’is, especially some of the Hadith scholars among them who are lacking in reason… They were held in utmost contempt, and then towards the end of the seventh century (AH) a man appeared who was diligent, intelligent and well-read and did not find a Shaykh to guide him, and he is of their creed and is brazen and dedicated to teaching his ideas… He said that non-eternal attributes can subsist in Allah, and that Allah is ever-acting, and that an infinite chain of events is not impossible either in the past or the future. He split the ranks and cast doubts on the creed of the Muslims and incited dissension amongst them. He did not confine himself to creedal matters of theology, but transgressed the bounds and said that travelling to visit the tomb of the Prophet ﷺ is a sin… The scholars agreed to imprison him for a long time, and the Sultan imprisoned him… and he died in prison. Then some of his followers started to promulgate his ideas and teach them to people in secret while keeping quiet in public, and great harm came from this.”
Reference:
►al-Zabidi, Ithaf al-Sada al-Muttaqin, 2:11. al-Zabidi is quoting from al-Subki’s al-Sayf al-Saqil fi al-Radd ‘ala ibn Zafil pages 16-19, see al-Rasa-il al-Subkiyya, 84-85
يُعزى إلى الإمام تقي الدين السبكي (ت. 756 هـ) قوله:
وأما الحشوية فهي طائفة رذيلة جهال ينتسبون إلى أحمد وأحمد مبرأ منهم. وسبب نسبتهم إليه أنه قام في دفع المعتزلة وثبت في المحنة رضي الله عنه، نقلت عنه كليمات ما فهمها هؤلاء الجهال فاعتقدوا هذا الاعتقاد السيئ وصار المتأخر منهم يتبع المتقدم، إلا من عصمه الله وما زالوا من حين نبغوا مستذلين ليس لهم رأس ولا من يناظر وإنما كانت لهم في كل وقت ثورات ويتعلقون ببعض أتباع الدول ويكفي الله شرهم، وما تعلقوا بأحد إلا كانت عاقبته إلى سوء وأفسدوا اعتقاد جماعة شذوذ من الشافعية وغيرهم ولا سيما بعض المحدثين سبحانه ما زال فاعلا وأن التسلسل ليس بمحال فيما مضى كما هو فيما سيأتي وشق العصا، وشوش عقائد المسلمين وأغرى بينهم ولم يقتصر ضرره على العقائد في علم الكلام حتى تعدى وقال إن السفر لزيارة النبي صلى الله عليه وسلم معصية وقال إن الطلاق الثلاث لا يقع وإن من حلف بطلاق امرأته وحنث لا يقع عليه طلاق.
واتفق العلماء على حبسه الحبس الطويل فحبسه السلطان ومنع من الكتابة في الحبس وأن يدخل إليه أحد بدواة ومات في الحبس. ثم حدث من أصحابه من يشيع عقائده ويعلم مسائله ويلقي ذلك إلى الناس سرا ويكتمه جهرا فعم الضرر بذلك
[الزبيدي، إتحاف السادة المتقين، 2:11. الزبيدي ينقل عن السبكي في كتابه السيف الصقيل في الرد على ابن زفيل، انظر الرسائل السبكية، 84-85]
السيف الصقيل رد ابن زفيل - السبكي - الصفحة ١٩
𝟰𝗖) 𝗦𝗵𝗮𝘆𝗸𝗵 𝗮𝗹-𝗜𝘀𝗹𝗮𝗺 𝗧𝗮𝗾𝗶 𝗮𝗹-𝗗𝗶𝗻 𝗮𝗹-𝗦𝘂𝗯𝗸𝗶, 𝗜𝗺𝗮𝗺 𝗮𝗹-𝗠𝘂𝗻𝗮𝘄𝗶, 𝗜𝗺𝗮𝗺 𝗶𝗯𝗻 ‘𝗔𝗯𝗶𝗱𝗶𝗻 𝗮𝗹-𝗦𝗵𝗮𝗺𝗶 & 𝗜𝗺𝗮𝗺 𝗠𝘂𝘀𝘁𝗮𝗳𝗮 𝗶𝗯𝗻 𝗔𝗵𝗺𝗮𝗱 𝗮𝗹-𝗦𝗵𝗮𝘁𝘁𝗶 الرحمة عليهم جميعا 𝗼𝗻 𝗶𝗯𝗻 𝗧𝗮𝘆𝗺𝗶𝘆𝘆𝗮’𝘀 𝗲𝗿𝗿𝗼𝗻𝗲𝗼𝘂𝘀 𝗩𝗶𝗲𝘄 𝗼𝗻 𝗧𝗮𝘄𝗮𝘀𝘀𝘂𝗹
Shaykh al-Islam Taqi al-Din al-Subki رحمه الله (D. 756AH) on ibn Taymiyya’s view on Tawassul as cited by Imam ‘Abd al-Ra’uf al-Munawi رحمه الله (D. 1031AH):
Imam Al-Subki رحمه الله stated that seeking intercession through the Prophet to Allah is permissible, and none of the predecessors or successors denied it except Ibn Taymiyyah, who innovated something no scholar before him ever said."
وَقَالَ السُّبْكِيُّ: يَحْسُنُ التَّوَسُّلُ بِالنَّبِيِّ إلَى رَبِّهِ وَلَمْ يُنْكِرْهُ أَحَدٌ مِنْ السَّلَفِ وَلَا الْخَلَفِ إلَّا ابْنَ تَيْمِيَّةَ فَابْتَدَعَ مَا لَمْ يَقُلْهُ عَالِمٌ قَبْلَهُ اهـ
Reference:
►Imam al-Munawi رحمه الله in Faydh al-Qadir Volume 2 Page 170
►Shifa al Siqaam fi Ziyarat Khayr al Anaam by Shaykh Al-Islam Imam Taqi al-Din al-Subki رحمه الله (d. 756 AH) Page 356
►This was also mentioned by Imam Muhammad Amin ibn ‘Abidin al-Shami al-Hanafi رحمه الله (D. 1252AH) via Imam al-Munawi رحمه الله in:
Radd al-Muhtar ‘ala al-Durr al-Mukhtar Hashiya ibn ‘Abidin, volume 6, pags 397, Dar al-Fikr, Beirut ed.
►Imam Mustafa ibn Ahmad al-Shatti al-Hanbali رحمه الله (D. 1348AH) also mentioned this from Shaykh al-Islam Taqi al-Din al-Subki:
In al-Nuqul al-Shar’iyya fi al-Radd ‘ala al-Wahhabiyya, translated into English by al-Hajj Abu Ja’far al-Hanbali as The Divine Texts, pg. 57
𝟱𝗔) 𝗔𝗻𝗼𝘁𝗵𝗲𝗿 𝗱𝗶𝗿𝗲𝗰𝘁 𝘀𝘁𝘂𝗱𝗲𝗻𝘁 𝗼𝗳 𝗜𝗯𝗻 𝗧𝗮𝘆𝗺𝗶𝘆𝘆𝗮𝗵 𝗦𝗵𝗲𝗶𝗸𝗵 𝗦𝗮𝗹𝗮𝗵 𝗮𝗹-𝗗𝗶𝗻 𝗞𝗵𝗮𝗹𝗶𝗹 𝗶𝗯𝗻 𝗔𝘆𝗯𝗮𝗸 𝗮𝗹-𝗦𝗮𝗳𝗮𝗱𝗶 رحمه الله (𝗗. 𝟳𝟲𝟰𝗔𝗛) 𝘀𝗮𝗶𝗱 𝗮𝗯𝗼𝘂𝘁 𝗜𝗯𝗻 𝗧𝗮𝘆𝗺𝗶𝘆𝘆𝗮𝗵:
It is said that one day Al-Khalil ibn Ahmad and Abdullah ibn al-Muqaffa‘ met and conversed until morning. When they parted, Al-Khalil was asked, "What did you think of him (Ibn Taymiyyah)?" He replied, "I saw a man whose knowledge exceeds his intellect." And when Ibn al-Muqaffa‘ was asked, "What did you think of Al-Khalil?" he said, "I saw a man whose intellect exceeds his knowledge." And so it was, for Ibn al-Muqaffa‘ was killed in a terrible manner and died a miserable death due to his lack of wisdom and excessive speech.
I (As-Safadi) say: Likewise, the Sheikh, the Imam, the scholar Taqi al-Din Ahmad ibn Taymiyyah had extremely vast knowledge, but his deficient intellect led him into perils and placed him in difficult situations.
How beautiful is the saying:
The sparrow freely roams in the meadows,
while the nightingale is caged because it sings.
And how often have I seen someone with an impressive appearance, noble demeanor, and commanding presence, who held a sense of grandeur and respect in people's minds, only for them to lose it all and be thrown into humiliation as soon as they spoke."
قال الشيخ صلاح الدين خليل بن آيبك الصفدي في شرحه على لامية العجم ، جزء2 ، ص/254 عن ابن تيمية ما نصه :
يقال إن الخليل بن أحمد اجتمع يوما هو وعبد الله بن المقفع فتحادثا إلى الغداة. فلما تفرقا قيل للخليل كيف رأيته قال رأيت رجلا علمه أكثر من عقله. وقيل لابن المقفع كيف رأيت الخليل قال رأيت رجلا عقله أكثر من علمه. وكذا كان فإن ابن المقفع قتله قلة عقله وكثرة كلامه شر قتلة وشر ميتة. قلت: وكذا كان الشيخ الإمام العلامة تقي الدين أحمد بن تيمية علمه متسع جدا إلى الغاية وعقله ناقص يورطه في المهالك ويوقعه في المضايق. أهـــ
وما أحسن قول القائل :
الصعو يرتع في الرياض
وإنما
حبس الهزار لأنه يترنم
- وكم قد رأيت من ذي منظر ورواء حسن وسمت وبهاء كان له في النفوس أبهة وعظمة حتى إذا تكلم انسلخ مما كان فيه ورمى بالهوان ".اهـ
Reference:
►commentary on Lamiat al-Ajam, Volume 2, page 254
𝟱𝗕) 𝗦𝗵𝗮𝘆𝗸𝗵 𝗦𝗮𝗹𝗮𝗵 𝗮𝗹-𝗗𝗶𝗻 𝗮𝗹-𝗦𝗮𝗳𝗮𝗱𝗶 رحمه الله 𝗔𝗹𝘀𝗼 𝘀𝘁𝗮𝘁𝗲𝗱:
"Ibn Taymiyyah distinguished himself with strange opinions and favored weak sayings that were considered defective by the majority. He almost fell into a pit because of them, but he was saved due to his good intentions. Allah knows his intention and the evidence that he holds to be strongest. Nothing destroyed him like the issue of visitation, nor was he attacked with such ferocity. It was through this issue that he entered the fortress as a prisoner, his companion turned against him, and he was despised. He did not leave it except on a bent and twisted vehicle, and did not step out of it except towards a barren land." End of quote.
Reference:
►A'yan al-Asr wa A'wan al-Nasr (1/66), manuscript]
In another Ed:
►Al-Safadi, Salah al-Din Khalil, A‘yan al-‘Asr wa A‘wan al-Nasr, ed. Ali Abu Zayd, Nabil Abu Amsha, Muhammad Maw'id, and Mahmoud Salim Muhammad, Dar al-Fikr, 1st edition, 1418 AH, vol. 1, p. 235.
قال صلاح الدين الصفدي تلميذ ابن تيمية والتقي السبكي في أعيان العصر وأعوان النصر [(1/66) مخطوط] ما نصه :
[انفرد- أي ابن تيمية- بمسائل غريبة، ورجح فيها أقوالا ضعيفة، عند الجمهور معيبة كاد منها يقع في هوّة، ويسلم منها لما عنده من النية المرجوة، والله يعلم قصده وما يترجح من الأدلة عنده، وما دمّر عليه شئ كمسئلة الزيارة، ولا شُنّ عليه مثلها إغارة، دخل منها إلى القلعة معتقلا، وجفاه صاحبه وقلا، وما خرج منها إلا على الآلة الحدباء، ولا درج منها إلا إلى البقعة الجدباء] ا.هـ. قال ذلك فيه بعد مدحه مدحا كثيرا.
(2) أنظر الكتاب (1/66) مخطوط.
صفدی، صلاح الدین خلیل، أعیان العصر وأعوان النصر، تحقیق: علی أبو زید و نبیل أبو عمثة و محمد موعد و محمود سالم محمّد، دار الفکر، چاپ اوّل، 1418ق، ج1، ص235
𝟲) 𝗔𝗹-𝗜𝗺𝗮𝗺 𝗮𝗹-𝗠𝘂𝗵𝗮𝗱𝗱𝗶𝘁𝗵 𝗔𝗻𝘄𝗮𝗿 𝗦𝗵𝗮𝗵 𝗮𝗹-𝗞𝗮𝘀𝗵𝗺𝗶𝗿 رحمه الله (𝗱.𝟭𝟯𝟱𝟮𝗔𝗛) 𝘀𝘁𝗮𝘁𝗲𝘀:
As for al-Hafidh ibn Taymiyya, then he studied them (the narrations on the attributes) externally (ie. from non-Islamic sources) until he approached anthropomorphism, just as I have heard regarding his affair – that he was sitting upon the pulpit and a questioner asked him regarding His (Allah’s) nuzul – exalted is He – so Ibn Taymiyyah descended to the second step and said “The nuzul is in this manner”. Thus he studied it externally and exaggerated in it until he was deluded by his anthropomorphic speech.
يقول الإمام المحدث محمد أنور شاه الكشميري ( المتوفى سنة 1352 ه) في كتابه ” فيض الباري على صحيح البخاري ” 4/447 : ( وأما الحافظ ابن تيمية فحققها في الخارج حتى قارب التشبيه ، كما كنت سمعت من حاله أنه كان جالساً على المنبر فسأله سائل عن نزوله تعالى فنزل ابن تيمية إلى الدرجة الثانية فقال هكذا النزول ، فحققه في الخارج وبالغ فيه حتى أوهم كلامه التشبيه ) .(1)
Reference:
►‘Faydh al-Bari ‘ala Sahih al-Bukhari’ Volume 4 page 447
𝗛𝗲 𝗮𝗹𝘀𝗼 𝘀𝘁𝗮𝘁𝗲𝘀 𝗶𝗻 𝘁𝗵𝗲 𝘀𝗮𝗺𝗲 𝗯𝗼𝗼𝗸, ‘𝗙𝗮𝘆𝗱𝗵 𝗮𝗹-𝗕𝗮𝗿𝗶 ‘𝗮𝗹𝗮 𝗦𝗮𝗵𝗶𝗵 𝗮𝗹-𝗕𝘂𝗸𝗵𝗮𝗿𝗶’, 𝟭/𝟭𝟳𝟭:
As for Muhammad ibn ‘Abdul Wahhab al-Najdi, then indeed he was an idiotic man of little knowledge, thus he would be hasty in making takfir. Diving into this river (of takfir) is not appropriate except for the one who is cautious upon, proficient in, and well-acquainted with the existence of disbelief and it’s causes.
ويقول ايضا في كتابه ( فيض الباري ، 1/171 ) : ( أما محمد بن عبدالوهاب النجدي فإنه كان رجلاً بليداً قليل العلم ، فكان يتسارع إلى الحكم بالكفر ، ولا ينبغي أن يقتحم في هذا الوادي إلا من يكون متيقظاً متقناً عارفاً بوجوه الكفر وأسبابه ).(2)
The above quotes can be found in the Maktaba Rashidiyya edition under the following references:
[1] 7/305
[2] 1/252
𝟳)𝗜𝗺𝗮𝗺 ‘𝗔𝗯𝗱 𝗮𝗹-𝗛𝗮𝘆𝘆 𝗮𝗹-𝗟𝘂𝗰𝗸𝗻𝗮𝘄𝗶 رحمه الله 𝗺𝗲𝗻𝘁𝗶𝗼𝗻𝘀:
Corrupt beliefs have been conveyed from him, for which Al-Yafi‘i and Ibn Hajar Al-Makki criticized/condemned him, among others. However, he was a human being with sins and mistakes. A person should take note of his errors while acknowledging his skill and excellence. According to Ibn Hajar, he passed away in the year 728 AH in prison by the order of the ruler of his time. May Allah have mercy on him.
وقد نُقِلَ عنه عقائد فاسدة شنَّع عليه بها اليافعي وابنُ حجر المكي وغيرها، وهو بشر له ذنوب وخطأ، فلينتبه الإنسان على خطئه، وليُقِرَّ بمهارته وفضله، وكانت وفاته – على ما ذكره ابن حجر – سنة ثمان عشرين وسبعمائة في الحبس بأمرِ سلطان زمانه. منه رحمه الله تعالى.
Reference:
►Imam ‘Abd al-Hayy al-Lucknawi, Iqama al-Hujja with Shaykh ‘Abd al-Fattah Abu Ghudda’s notes, pg. 29, Maktaba Matbu’at al-Islamiyya – 1998
“إقامة الحجة على أن الإكثار في التعبد ليس ببدعة” للإمام عبد الحي اللكنوي، ص. ٢٩، مكتبة مطبوعات الإسلامية – ١٩٩٨
𝟴)𝗦𝗵𝗮𝘆𝗸𝗵 𝗠𝘂𝗵𝗮𝗺𝗺𝗮𝗱 𝗜𝗱𝗿𝗶𝘀 𝗮𝗹-𝗞𝗮𝗻𝗱𝗲𝗵𝗹𝗮𝘄𝗶 (𝗗. 𝟭𝟯𝟵𝟰𝗔𝗛) 𝗼𝗻 𝗶𝗯𝗻 𝗧𝗮𝘆𝗺𝗶𝘆𝘆𝗮 𝗮𝗻𝗱 𝗵𝗶𝘀 𝗰𝗼𝗺𝗽𝗮𝗻𝗶𝗼𝗻𝘀, 𝗮𝘀 𝗺𝗲𝗻𝘁𝗶𝗼𝗻𝗲𝗱 𝗯𝘆 𝗦𝗵𝗮𝘆𝗸𝗵 𝗭𝗮𝗸𝗮𝗿𝗶𝘆𝘆𝗮 𝗮𝗹-𝗞𝗮𝗻𝗱𝗲𝗵𝗹𝗮𝘄𝗶 (𝗗. 𝟭𝟰𝟬𝟮𝗔𝗛):
“Most of the anthropomorphists (mujassima) were literalists; followers of the apparent (dhahir) of the Book and Sunnah, and most of these (mujassima) were Muhaddithin. And ibn Taymiyya and his companions had a great inclination to establish direction (for Allah) and exaggerated in attacking those who negated it (direction)…”
واكثر المجسمة هم الظاهريون المتبعون لظواهر الكتاب والسنة واكثرهم المحدثون. ولابن تيمية واصحابه ميل عظيم الى اثبات الجهة ومبالغة في القدح في نفيها
Reference:
►Zakariyya al-Khandehlawi, al-Kanz al-Mutawārī, 24/7-9
الكنز المتواري في معادن لامع الدراري وصحيح البخاري
الجزء: الرابع والعشرون ، الصفحة السابع الى التاسع
تاليف: الامام الرباني شيخ الحديث العلامة محمد زكريا الكاندهلوي
الناشر: مؤسسة الخليل الاسلامية ، فيصل آباد ، باكستان
𝟵)𝗛𝗮𝗳𝗶𝗱𝗵 𝗮𝗹-𝗦𝗮𝗸𝗵𝗮𝘄𝗶 رحمه الله (𝗗. 𝟵𝟬𝟮𝗔𝗛) 𝗼𝗻 𝗜𝗯𝗻 𝗧𝗮𝘆𝗺𝗶𝘆𝘆𝗮𝗵:
وكذا ممن حصل من بعض الناس منهم نفره وتحامى عن الانتفاع بعلمهم مع جلالتهم علماً وورعاً وزهداً لإطلاق لسانهم وعدم مداراتهم بحيث يتكلمون ويجرحون بما فيه مبالغة كابن حزم وابن تيمية
“There are also those scholars of great learning, austerity, and asceticism whom people avoided and whose knowledge they were careful not to utilise, because of their loose tongue and lack of tact, which caused them to talk and criticise excessively. Such men were ibn Hazm and ibn Taymiyya.”
Reference:
►Imam al-Sakhawi, I’lan bi al-Tawbikh (pg. 163), (English translation in ‘A history of Muslim Historiography‘, pg. 284, by F. Rosenthal)]
𝟭𝟬𝗔) 𝗦𝗵𝗮𝘆𝗸𝗵 𝗮𝗹-𝗜𝘀𝗹𝗮𝗺 𝗼𝗳 𝘁𝗵𝗲 𝗦𝗵𝗮𝗳𝗶’𝗶 𝗠𝗮𝗱𝗵𝗵𝗮𝗯 𝗶𝗻 𝗵𝗶𝘀 𝗮𝗴𝗲 – 𝗔𝗯𝘂𝗹 𝗔𝗯𝗯𝗮𝘀 𝗦𝗵𝗶𝗵𝗮𝗯 𝗮𝗹-𝗗𝗶𝗻 𝗜𝗯𝗻 𝗛𝗮𝗷𝗮𝗿 𝗮𝗹-𝗛𝗮𝘆𝘁𝗮𝗺𝗶 رحمه الله (𝗱. 𝟵𝟳𝟰𝗔𝗛) 𝗵𝗮𝘀 𝗿𝗲𝗰𝗼𝗿𝗱𝗲𝗱 𝗶𝗻 𝗮 𝗳𝗼𝗿𝗺𝗮𝗹 𝗹𝗲𝗴𝗮𝗹 𝗼𝗽𝗶𝗻𝗶𝗼𝗻:
ابْن تَيْمِية عبد خذله الله وأضلَّه وأعماه وأصمه وأذلَّه، وَبِذَلِك صرح الْأَئِمَّة الَّذين بينوا فَسَاد أَحْوَاله وَكذب أَقْوَاله، وَمن أَرَادَ ذَلِك فَعَلَيهِ بمطالعة كَلَام الإِمَام الْمُجْتَهد الْمُتَّفق على إِمَامَته وجلالته وبلوغه مرتبَة الِاجْتِهَاد أبي الْحسن السُّبْكِيّ وَولده التَّاج وَالشَّيْخ الإِمَام الْعِزّ بن جمَاعَة وَأهل عصرهم، وَغَيرهم من الشَّافِعِيَّة والمالكية وَالْحَنَفِيَّة، وَلم يقصر اعتراضه على متأخري الصُّوفِيَّة بل اعْترض على مثل عمر بن الْخطاب وَعلي بن أبي طَالب رَضِي الله عَنْهُمَا كَمَا يَأْتِي. وَالْحَاصِل أنْ لَا يُقَام لكَلَامه وزن بل يَرْمِي فِي كلّ وَعْر وحَزَن، ويعتقد فِيهِ أَنه مُبْتَدع ضالّ ومُضِّلّ جَاهِل غال عَامله الله بعدله، وأجازنا من مثل طَرِيقَته وعقيدته وَفعله آمين
“Ibn Taymiyya was a servant whom Allah abandoned, misguided, blinded, deafened, and humiliated. This has been frankly expressed by the Imams who explained the corruptness of how he was, and the mendacity of what he said. Whoever wants to check this should read the words of the Mujtahid Imam, whose Imamate, greatness, and having reached the rank of Ijtihad are universally acknowledged, Abul Hasan (Taqi al-Din) al-Subki; together with his son Taj (al-Din as-Subki), the Shaykh and Imam al-‘Izz Ibn Jama’a, the scholars of their time, and other Shafi’i, Maliki and Hanafi scholars. Nor did he confine his criticism to later Sufi’s; but censured the likes of Umar ibn al-Khattab and Ali (may Allah be pleased with them), the outcome of which is that his words are devoid of any worth or consideration, to be scattered across the wilds and wastelands, while the man himself is considered an initiator of bid’ah (reprehensible innovations), misled, misleading, ignorant and spiteful. May Allah give him what he deserves, may Allah preserve us from the likes of his way and his beliefs and works, Ameen.”
Reference:
►al-Fatawa al-Hadithiyya (1/183-84)
𝟭𝟬𝗕)𝗦𝗵𝗮𝘆𝗸𝗵 𝗮𝗹-𝗜𝘀𝗹𝗮𝗺 𝗶𝗯𝗻 𝗛𝗮𝗷𝗮𝗿 𝗮𝗹-𝗛𝗮𝘆𝘁𝗮𝗺𝗶 رحمه الله (𝗗. 𝟵𝟳𝟰𝗔𝗛) 𝗮𝗹𝘀𝗼 𝗺𝗲𝗻𝘁𝗶𝗼𝗻𝗲𝗱 𝗿𝗲𝗴𝗮𝗿𝗱𝗶𝗻𝗴 𝗜𝗯𝗻 𝗧𝗮𝘆𝗺𝗶𝘆𝘆𝗮 𝗮𝗻𝗱 𝘁𝗵𝗲 𝗿𝗲𝗮𝗹𝗶𝘁𝘆 𝗼𝗳 𝗵𝗶𝘀 𝗳𝗼𝗹𝗹𝗼𝘄𝗲𝗿𝘀:
Mentioned in his book Al-Jawhar al-Munazzam fi Ziyarah al-Qabr al-Sharif al-Nabawi al-Mukarram:
"What occurred from Ibn Taymiyyah, as mentioned... was his public declaration on the pulpits of claims regarding Allah's direction (jihah) and anthropomorphism (tajsim), and his declaring misguided those among the earlier and later scholars who did not hold such beliefs. This caused the scholars of his time to rise against him and demand from the Sultan that he be killed, imprisoned, or subdued. He was imprisoned until he died, and those innovations were extinguished, and those darknesses were dispelled.
Later, some followers of his emerged, but Allah did not grant them prominence, nor did He elevate their status or strengthen them. Instead, they were afflicted with disgrace and humiliation and returned with Allah's wrath upon them because they disobeyed and transgressed."
ذكر ابن حجر الهيتمي في كتابه (الجوهر المنظّم في زيارة القبرالشريف النبويّ المُكرّم) [وما وقع من إبن تيمية ممّا ذُكر ......بما أظهره للعامّة على المنابر من دعوى الجهة والتجسيم وتضليل مَنْ لم يعتقد ذلك من المتقدّمين والمتأخّرين حتى قام عليه علماء عصره وألزموا السلطان بقتله أو حبسه وقهره فحبسه إلى أن مات وخمدت تلك البدع وزالت تلك الظلمات ثمّ انتصر له أتباع لم يرفع الله تعالى لهم رأسا ولم يُظهر لهم جاها ولا بأسا بل ضُربت عليهم الذِلّةُ والمسكنة وباؤوا بغضب من الله ذلك بما عصوا وكانوا يعتدون]. ا.هـ
Reference:
►Ibn Hajar al-Haytami, al-Jawhar al-Munazzam Page 31
𝟭𝟬𝗖) 𝗜𝗯𝗻 𝗛𝗮𝗷𝗮𝗿 𝗔𝗹-𝗛𝗮𝘆𝘁𝗮𝗺𝗶 𝗔𝗹-𝗦𝗵𝗮𝗳𝗶’𝗶 رحمه الله 𝗮𝗹𝘀𝗼 𝘁𝗼𝗼𝗸 𝗮 𝘀𝘁𝗮𝗻𝗰𝗲 𝗼𝗽𝗽𝗼𝘀𝗶𝗻𝗴 𝗜𝗯𝗻 𝗧𝗮𝘆𝗺𝗶𝘆𝘆𝗮𝗵'𝘀 𝘃𝗶𝗲𝘄 𝗼𝗻 𝘁𝗮𝘄𝗮𝘀𝘀𝘂𝗹 (𝘀𝗲𝗲𝗸𝗶𝗻𝗴 𝗶𝗻𝘁𝗲𝗿𝗰𝗲𝘀𝘀𝗶𝗼𝗻) 𝗮𝗻𝗱 𝗶𝘀𝘁𝗶𝗴𝗵𝗮𝘁𝗵𝗮 (𝘀𝗲𝗲𝗸𝗶𝗻𝗴 𝗮𝗶𝗱), 𝘀𝘁𝗮𝘁𝗶𝗻𝗴:
"Among the absurdities of Ibn Taymiyyah, which no scholar before him ever said and which caused him to stand out among the people of Islam, is his rejection of seeking aid and intercession through the Prophet ﷺ. This is not as he ruled, for tawassul is good in all circumstances—before his creation, after his creation, in this world, and in the Hereafter."
Reference:
►Ibn Hajar Al-Haytami, Al-Jawhar Al-Munazzam fi Ziyarah Al-Qabr Al-Sharif Al-Nabawi Al-Mukarram, Dar Jawami' Al-Kalim, Cairo, p. 148.
إن ابن حجر الهیتمي الشافعي اتخذ موقفاً مخالفاً مع رأي ابن تيمية حول التوسل والإستغاثة فقال:
(من خرافات ابن تيمية التي لم يقلها عالم قبله وصار بها بين أهل الإسلام مُثله، انّه أنكر الإستغاثة والتوسل به (صلّي الله عليه وسلّم) وليس ذلك كما أفتى، بل التوسل حسن في كل حال قبل خلقه وبعد خلقه في الدنيا والآخرة.
الهامش:
ابن حجر هیتمی، الجوهر المنظم في زيارة القبر الشريف النبوي المكرم، دار جوامع الكلم، قاهره، ص148.
𝟭𝟭𝗔)𝗦𝗵𝗮𝘆𝗸𝗵 𝗮𝗹-𝗜𝘀𝗹𝗮𝗺 𝗶𝗯𝗻 𝗛𝗮𝗷𝗮𝗿 𝗮𝗹-‘𝗔𝘀𝗾𝗮𝗹𝗮𝗻 رحمه الله(𝗗. 𝟴𝟱𝟮𝗔𝗛) 𝗼𝗻 𝗶𝗯𝗻 𝗧𝗮𝘆𝗺𝗶𝘆𝘆𝗮’𝘀 𝗽𝗿𝗼𝗵𝗶𝗯𝗶𝘁𝗶𝗻𝗴 𝗼𝗳 𝘁𝗿𝗮𝘃𝗲𝗹𝗹𝗶𝗻𝗴 𝘁𝗼 𝘃𝗶𝘀𝗶𝘁 𝘁𝗵𝗲 𝗣𝗿𝗼𝗽𝗵𝗲𝘁’𝘀 ﷺ 𝗕𝗹𝗲𝘀𝘀𝗲𝗱 𝗥𝗲𝘀𝘁𝗶𝗻𝗴 𝗣𝗹𝗮𝗰𝗲:
“Al-Kirmani (D. 786AH) has said: On this issue there has been much discussion in our Syrian lands, and many treatises have been written by both parties.
I (Ibn Hajar Al-Asqalani) say: He is referring to Shaykh Taqi al-Din al-Subki and others’ responses to Shaykh Taqi al-Din ibn Taymiyya:
In summary, they pointed out Ibn Taymiyyah's position of prohibiting undertaking a journey specifically to visit the grave of our Master, the Messenger of Allah ﷺ. We reject such a claim in its apparent form. The discussion on this matter from both sides is lengthy, and it is one of the ugliest positions that has been reported of ibn Taymiyya
Among the points he used as evidence to refute the claim of consensus made by others regarding the permissibility of visiting the Prophet’s grave ﷺ is what has been reported from Imam Malik, who disliked the phrase 'I visited the grave of the Prophet ﷺ
However, the verifying scholars among his followers have clarified that Imam Malik disliked the phrase purely out of reverence and etiquette, not because he opposed the principle of visiting the grave itself. Indeed, visiting the Prophet’s grave (peace and blessings be upon him) is one of the most virtuous deeds and among the greatest acts of devotion that bring one closer to Allah, the Almighty. Its permissibility is a matter of consensus without dispute. And Allah is the One who guides to what is correct."
Reference:
►Shaykh Al-Islam Ibn Hajar al-‘Asqalani, Fath al-Bari Sharh Sahih al-Bukhari (Cairo: Mustafa al-Babi al-Halabi, 1959), 3:308]
قال الحافظ ابن حجر العسقلاني: ﻭَاﻟْﺤَﺎﺻِﻞ ﺇِﻧَّﻬُﻢ أﻟﺰﻣﻮا اﺑﻦ ﺗﻴﻤﻴﻪ ﺑِﺘَﺤْﺮِﻳﻢ ﺷﺪّ اﻟﺮﺣﻞ ﺇِﻟَﻰ ﺯِﻳَﺎﺭَﺓِ ﻗَﺒْﺮِ ﺳَﻴِّﺪﻧَﺎ ﺭَﺳُﻮﻝ الله ﺻَﻠَّﻰ اﻟﻠَّﻪُ ﻋَﻠَﻴْﻪِ ﻭَﺳَﻠَّﻢَ ﻭَﺃَﻧْﻜَﺮْﻧَﺎ ﺻُﻮﺭَﺓَ ﺫَﻟِﻚَ ﻭَﻓِﻲ ﺷَﺮْﺡِ ﺫَﻟِﻚَ ﻣِﻦَ اﻟﻄَّﺮَﻓَﻴْﻦِ ﻃُﻮﻝٌ ﻭَﻫِﻲَ ﻣِﻦْ أﺑﺸﻊ اﻟْﻤﺴَﺎﺋِﻞ اﻟﻤﻨﻘﻮلة ﻋَﻦ اﺑﻦ ﺗَﻴْﻤِﻴَﺔَ ﻭَﻣِﻦْ ﺟُﻤْﻠَﺔِ ﻣَﺎ اﺳْﺘَﺪَﻝَّ ﺑِﻪِ ﻋَﻠَﻰ ﺩَﻓْﻊِ ﻣَﺎ اﺩَّﻋَﺎﻩُ ﻏَﻴْﺮُﻩُ ﻣِﻦَ اﻹِْﺟْﻤَﺎﻉِ ﻋَﻠَﻰ ﻣَﺸْﺮُﻭﻋِﻴَّﺔِ ﺯِﻳَﺎﺭَﺓِ ﻗَﺒْﺮِ اﻟﻨَّﺒِﻲِّ ﺻَﻠَّﻰ اﻟﻠَّﻪُ ﻋَﻠَﻴْﻪِ ﻭَﺳَﻠَّﻢَ ﻣَﺎ ﻧُﻘِﻞَ ﻋَﻦْ ﻣَﺎﻟِﻚٍ ﺃَﻧَّﻪُ ﻛَﺮِﻩَ ﺃَﻥْ ﻳَﻘُﻮﻝَ: ﺯُﺭْﺕُ ﻗَﺒْﺮَ اﻟﻨَّﺒِﻲِّ ﺻَﻠَّﻰ اﻟﻠَّﻪُ ﻋَﻠَﻴْﻪِ ﻭَﺳَﻠَّﻢَ ﻭَﻗَﺪْ ﺃَﺟَﺎﺏَ ﻋَﻨْﻪُ اﻟْﻤُﺤَﻘِّﻘُﻮﻥَ ﻣِﻦْ ﺃَﺻْﺤَﺎﺑِﻪِ ﺑِﺄَﻧَّﻪُ ﻛَﺮِﻩَ اﻟﻠَّﻔْﻆَ ﺃَﺩَﺑًﺎ ﻻَ ﺃَﺻْﻞَ اﻟﺰِّﻳَﺎﺭَﺓِ ﻓَﺈِﻧَّﻬَﺎ ﻣِﻦْ ﺃَﻓْﻀَﻞِ اﻷَْﻋْﻤَﺎﻝِ ﻭَﺃَﺟَﻞِّ اﻟْﻘُﺮُﺑَﺎﺕِ اﻟْﻤُﻮَﺻِّﻠَﺔِ ﺇِﻟَﻰ ﺫِﻱ الجلال ﻭَﺃﻥَّ ﻣَﺸْﺮُﻭﻋِﻴَّﺘَﻬَﺎ ﻣَﺤَﻞُّ ﺇِﺟْﻤَﺎﻉٍ بلا ﻧِﺰَاﻉٍ ﻭَاﻟﻠَّﻪُ اﻟْﻬَﺎﺩِﻱ ﺇِﻟَﻰ اﻟﺼَّﻮَاﺏِ. فتح الباري.
𝟭𝟭𝗕) 𝗦𝗵𝗮𝘆𝗸𝗵 𝗔𝗹-𝗜𝘀𝗹𝗮𝗺 𝗜𝗯𝗻 𝗛𝗮𝗷𝗮𝗿 𝗔𝗹-𝗔𝘀𝗾𝗮𝗹𝗮𝗻𝗶 رحمه الله 𝗮𝗹𝘀𝗼 𝘀𝘁𝗮𝘁𝗲𝘀:
In his biography of Ibn Taymiyyah in al-Durar al-Kamina, mentions the views of Sunni scholars regarding Ibn Taymiyyah:
"People were divided into factions regarding him:
Among them were those who accused him of anthropomorphism (tajsīm) because of what he mentioned in the Aqida al-Hamawiyya and al-Wasitiyya and other works, such as his statement that the hand, foot, leg, and face are actual attributes of Allah, and that He is established upon the Throne in His essence. He was told, 'This necessitates spatial confinement and divisibility.' He responded, 'I do not concede that spatial confinement and divisibility are exclusive properties of bodies.' Thus, he was criticized for asserting spatial confinement in relation to Allah's essence."*
"Among them are those who accused him of heresy (zandaqa) for his statement that the Prophet ﷺ cannot be sought for intercession (istighatha) and that doing so diminishes his status and prevents the veneration of the Prophet ﷺ..."
"Among them are those who accused him of hypocrisy (nifaq) because of what he said about Ali رضي الله عنه as previously mentioned, and for his statement that Ali was forsaken wherever he turned, that he repeatedly sought the caliphate but never attained it, and that he fought for leadership, not for religion. He also said that Ali loved leadership, that Uthman loved wealth, and that Abu Bakr embraced Islam as an elder who understood what he was saying, whereas Ali embraced Islam as a child, and the Islam of a child is not valid according to some opinions. Additionally, he spoke critically about the incident of the Prophet's proposal to marry the daughter of Abu Jahl... He was harsh in his words about this matter, so they accused him of hypocrisy, citing the Prophet's statement: 'No one hates you except a hypocrite.'"
Reference:
►Ibn Hajar al-Asqalani, al-Durar al-Kamina, Dar Ihya al-Turath al-Arabi, Beirut, vol. 1, p. 155.
ابن حجر العسقلانی في ترجمة ابن تيمية في کتاب «الدرر الکامنة» هكذا يذكر آراء علماء السنة بالنسبة الى ابن تيمية
(وافترق الناس فیه شیعاً:
فمنهم من نسبه إلی التجسيم لما ذكر في العقيدة الحموية والواسطية وغيرهما من ذلك كقوله إن اليد والقدم والساق والوجه صفات حقيقية لله وانه مستو على العرش بذاته فقيل له يلزم من ذلك التحيز والانقسام فقال أنا لا أسلم أن التحيز والانقسام من خواص الأجسام فالذم بأنه يقول بتحيز في ذات الله.
ومنهم من ينسبه إلى الزندقة لقوله إنّ النبي صلى الله عليه وسلم لا يستغاث به وإن في ذلك تنقيصا ومنعا من تعظيم النبي صلى الله عليه وسلم ...
ومنهم من ينسبه إلی النفاق لقوله في علي ما تقدم، ولقوله: انّه کان مخذولا حيثما توجه. وانّه حاول الخلافة مراراً فلم ينلها وانّما قاتل للرياسة لا للديانة، ولقوله: انّه کان يحبّ الرياسة وانّ عثمان کان يحبّ المال ولقوله أبوبكر أسلم شيخا يدرى ما يقول وعلي أسلم صبيا والصبي لا يصح إسلامه على قول وبكلامه في قصة خطبة بنت أبي جهل ... فإنه شنع في ذلك فالزموه بالنفاق لقوله صلى الله عليه وسلم ولا يبغضك إلا منافق.
الهامش:
ابن حجر عسقلانی، الدرر الکامنة، دار إحیاء التراث العربی، بیروت، ج1، ص155.
𝟭𝟭𝗖) 𝗦𝗵𝗮𝘆𝗸𝗵 𝗮𝗹-𝗜𝘀𝗹𝗮𝗺 𝗶𝗯𝗻 𝗛𝗮𝗷𝗮𝗿 𝗮𝗹-‘𝗔𝘀𝗾𝗮𝗹𝗮𝗻𝗶 رحمه الله (𝗗. 𝟴𝟱𝟮) 𝗔𝗹𝘀𝗼 𝘀𝘁𝗮𝘁𝗲𝗱:
وكم من مبالغة لتوهين كلام الرافضي ادته أحيانا إلى تنقيص علي رضى الله عنه
“How much did he (Ibn Taymiyya) exaggerate in order to weaken the words of the Rafidi (al-Hilli), which at times led him to diminish Ali رضي الله عنه.”
Reference:
►Lisan al-Mizan (6/319, Hyderabad edn.)
𝟭𝟮)𝗦𝗵𝗮𝘆𝗸𝗵 𝗦𝗵𝗶𝗵𝗮𝗯 𝗮𝗹-𝗗𝗶𝗻 𝗔𝗵𝗺𝗮𝗱 𝗶𝗯𝗻 𝗠𝘂𝗵𝗮𝗺𝗺𝗮𝗱 𝗮𝗹-𝗤𝗮𝘀𝘁𝗮𝗹𝗹𝗮𝗻𝗶 رحمه الله (𝗱. 𝟵𝟮𝟯 𝗔𝗛) 𝘀𝘁𝗮𝘁𝗲𝘀 𝗮𝗯𝗼𝘂𝘁 𝗜𝗯𝗻 𝗧𝗮𝘆𝗺𝗶𝘆𝘆𝗮𝗵:
He mentions Ibn Taymiyyah’s view on prohibiting travel with the intent of visiting the Prophet ﷺ and condemns it, stating:
"Shaykh Taqi al-Din Ibn Taymiyyah has some strange and disgraceful statements here, which include prohibiting traveling for the purpose of visiting the Prophet Muhammad ﷺ claiming that it is not an act of piety but rather the opposite. Shaykh Taqi al-Din al-Subki رحمه الله refuted him in Shifa al-Saqam, which healed the hearts of the believers."
Reference:
►Ahmad ibn Muhammad al-Qastallani, Al-Mawahib al-Ladunniyyah bil-Manah al-Muhammadiyyah, edited by Salih Ahmad al-Shami, 2nd edition, 1425 AH, Vol. 4, p. 574.
الشيخ شهاب الدين احمد بن محمّد قسطلانى (923ق) يذكر رأي ابن تيمية في منعه شدّ الرحال لزيارة النبي صلى الله عليه وآله ويستقبحه حيث قال :
( وللشيخ تقي الدين بن تيمية هنا كلام شنيع عجيب يتضمّن منع شدّ الرحال للزيارة النبوية المحمّدية، وأنّه ليس من القرب بل بضدّ ذلك، وردّ عليه الشيخ تقي الدين السبكي في (شفاء السقام) فشفى صدور المؤمنين.
الهامش:
احمد بن محمّد قسطلانی، المواهب اللدنیة بالمنح المحمدیة، تحقیق صالح أحمد الشامي، چاپ دوم، 1425ق، ج4، ص574.
𝟭𝟯) 𝗦𝗵𝗲𝗶𝗸𝗵 𝗡𝗮𝗷𝗺 𝗮𝗹-𝗗𝗶𝗻 𝗮𝗹-𝗦𝗵𝗮𝗳𝗶’𝗶 رحمه الله 𝘀𝘁𝗮𝘁𝗲 𝘁𝗵𝗮𝘁 𝗜𝗯𝗻 𝗧𝗮𝘆𝗺𝗶𝘆𝘆𝗮𝗵'𝘀 𝘃𝗶𝗲𝘄𝘀 𝗮𝗿𝗲 𝗮𝗺𝗼𝗻𝗴 𝘁𝗵𝗲 𝗶𝗻𝗻𝗼𝘃𝗮𝘁𝗶𝗼𝗻𝘀 𝗼𝗳 𝘁𝗵𝗲 𝗝𝗲𝘄𝘀:
Sheikh Najm al-Din Muhammad Amin al-Kurdi al-Shafi’i (d. 1400 AH), in the introduction to the book Al-Furqan by Sheikh al-Quda'i al-Shami, speaks about Ibn Taymiyyah and his corrupt beliefs as follows:
"In past centuries, Jewish innovations appeared among the Muslims, such as attributing anthropomorphism (tashbih), corporealism (tajsim), direction, and place to Allah Most High. These were fabricated by the enemies of Islam to implement their hatred against it. Some Muslims fell into heedlessness… Then, in the early 8th century, these innovations began to re-emerge and were revived alongside similar dangerous ones at the hands of a man named Ahmad ibn Abd al-Halim ibn Taymiyyah al-Harrani. The scholars of Ahl al-Sunnah wa al-Jama’ah rose to oppose them, to the point where no one in his time supported him except those with ulterior motives or diseased hearts."
Reference:
►Izzami, Furqan al-Qur'an bayna Sifat al-Khaliq wa Sifat al-Akwan, Dar Ihya’ al-Turath al-Arabi, Beirut, p. 2.
الشیخ نجم الدین الشافعي يقول ان اراء ابن تيمية من بدع اليهود
الشیخ نجم الدین محمّد امین الکردي الشافعي المتوفى (1400ق) في مقدمة كتاب الفرقان تأليف الشيخ القضاعي الشامي هكذا يتكلم عن ابن تيمية وعقائده الفاسدة:
(فقد نجمت في القرون الماضيه بين أهل الإسلام بدع يهوديه من القول بالتشبيه والتجسيم والجهه والمكان في حقّ الله تعالی، ممّا عملته أيدي أعداء الإسلام تنفيذاً لحقدهم عليه، ودخلت الغفله علی بعض أهل الإسلام ... حتّی إذا كانت أوائل القرن الثامن أخذت هذه البدع تنتعش إلي أخوات لها لاتقل عنها خطراً علي يد رجل يدعي أحمد بن عبدالحليم بن تيميه الحراني، فقام العلماء من أهل السنه والجماعه في دفعها حتّی لم يبق في عصره من يناصره إلّا من كان له غرض أو في قلبه مرض؛).
الهامش:
قضاعی عزامی، فرقان القرآن بین صفات الخالق وصفات الأکوان، دار إحیاء التراث العربی، بیروت، ص2.
𝟭𝟰)𝗦𝗵𝗮𝘆𝗸𝗵 𝗔𝗯𝘂 𝗔𝗯𝗱𝘂𝗹𝗹𝗮𝗵 𝗠𝘂𝗵𝗮𝗺𝗺𝗮𝗱 𝗶𝗯𝗻 𝗔𝗯𝗱𝘂𝗹𝗹𝗮𝗵 𝗜𝗯𝗻 𝗕𝗮𝘁𝘁𝘂𝘁𝗮 𝗮𝗹-𝗦𝗵𝗮𝗳𝗶’𝗶 رحمه الله (𝗱. 𝟳𝟳𝟵 𝗔𝗛) 𝘀𝘁𝗮𝘁𝗲𝘀:
"In Damascus, there was one of the prominent Hanbali scholars, Taqi al-Din Ibn Taymiyyah, the leader of Sham, who spoke on various subjects. However, there was something unusual about his intellect... I was in Damascus at that time, and I attended his sermon on a Friday when he was preaching to the people from the pulpit of the mosque. During his speech, he said, 'Indeed, Allah descends to the sky of this world like my descent,' and then he descended one step from the pulpit. A Maliki scholar, known as Ibn al-Zuhra, objected to what he had said and opposed him. The common people rose against this scholar and beat him with their hands and shoes, striking him severely until his turban fell off, revealing a silk cap on his head. They denounced him for wearing it and carried him to the house of Izz al-Din Ibn Muslim, the Hanbali judge, who ordered him to be imprisoned and punished afterward. The Maliki and Shafi’i scholars denounced the punishment of this scholar..."
Reference:
► Ibn Battuta, Muhammad, Tuhfat al-Nuzzar fi Ghara'ib al-Amsar, al-Maktabah al-Tijariyyah al-Kubra, Egypt, 1377 AH, vol. 1, pp. 57-58.
الشیخ ابو عبدالله محمّد بن عبدالله ابن بطوطة الشافعي (779ق) في كتابه «تحفة النظار فى غرائب الأمصار و عجائب الأسفار» هكذا يقول:
(وكان بدمشق من كبار الفقهاء الحنابلة تقي الدين بن تيمية كبير الشام، يتكلم في الفنون؛ إلّا انّ في عقله شيئاً ... وكنت إذ ذاك بدمشق، فحضرته يوم الجمعة وهو يعظ الناس على منبر الجامع ويذكرهم، فكان من جملة كلامه أن قال: انّ الله ينزل إلى سماء الدنيا كنزولي هذا ونزل درجة من درج المنبر، فعارضه فقيه مالكي يعرف بابن الزهراء وأنكر ما تكلّم به، فقامت العامّة إلى هذا الفقيه وضربوه بالأيدي والنعال ضرباً كثيراً حتّى سقطت عمامته، وظهر على رأسه شاشية حرير، فأنكروا عليه لباسها واحتملوه إلى دار عزّ الدين بن مسلم قاضي الحنابلة، فأمر بسجنه وعزّره بعد ذلك. فأنكر فقهاء المالكية والشافعية ما كان من تعزيره.
الهامش:
ابن بطوطة، محمّد، تحفة النظار فى غرائب الأمصار، المکتبة التجاریة الکبری، مصر، 1377ق، ج1، ص58-57.
𝟭𝟱) 𝗦𝗵𝗮𝘆𝗸𝗵 𝗠𝘂𝗵𝗮𝗺𝗺𝗮𝗱 𝗔𝗻𝘄𝗮𝗿 𝗦𝗵𝗮𝗵 𝗔𝗹-𝗞𝗮𝘀𝗵𝗺𝗶𝗿𝗶 رحمه الله 𝘀𝘁𝗮𝘁𝗲𝗱 𝗿𝗲𝗴𝗮𝗿𝗱𝗶𝗻𝗴 𝗜𝗯𝗻 𝗧𝗮𝘆𝗺𝗶𝘆𝘆𝗮𝗵:
In his commentary on Sahih al-Bukhari in the "Book of Tawheed," under the chapter titled "The Statement of Allah Most High:
'The angels and the spirit ascend to Him,'" while explaining the verse (istawa ila al-sama), mentions Ibn Taymiyyah's statement about the manner of Allah's istawa (rising) over the Throne and responds to it:
(Ibn Taymiyyah said: Whoever denies the concept of "direction" (with regard to Allah Most High) is like one who denies His existence. This is because the existence of the contingent being can only be in a direction, and denying direction for it amounts to denying its existence. Likewise, Allah Most High can only exist in a direction, which is the direction of elevation (al-‘uluw), and denying this leads to the denial of His existence.)
In his rebuttal, the Hanafi scholar (Anwar Shah Al-Kashmiri) states:
(I say: How astonishing and regrettable it is that he equates the matter of the contingent being (the created) with that of the Necessary Being (the Creator). Could he not have reflected on the fact that the One who brought the entire universe out of the veil of non-existence into the realm of existence—how could His relationship with creation be like that of the rest of the created beings? Indeed, Allah Most High existed while there was nothing with Him; He is the Creator of "directions." So, how can His istawa be in a direction similar to the istawa of created beings? Rather, His istawa is akin to His encompassing of all contingencies and His nearness to them. Excessiveness in this regard resembles the doctrine of anthropomorphism (tajsim), and we seek refuge with Allah from transgressing the bounds of the Shari'ah
Reference:
►Muhammad Anwar Shah Kashmiri, Fayd al-Bari ala Sahih al-Bukhari, ed. Muhammad Badr Alam al-Mirathi, Dar al-Kutub al-‘Ilmiyyah, Beirut, 1st edition, 1426 AH, vol. 6, p. 563.
الشیخ محمّد انور شاه الکشمیري في شرح الصحیح البخاري في «کتاب التوحید»، «باب قول الله تعالى: تعرج الملائكة والروح إليه» عند تفسیره هذه الأية (اسْتَوَى إِلَى السَّمَاءِ) يذكر كلام ابن تیمیة حول كيفية اسواء الله على العرش ويرد عليه :
(قال الحافظُ ابن تَيْمِيَة: من أَنْكَرَ الجهَةَ تعالى، فهو كمن أَنْكَرَ وجودَه عزَّ برهانه. فإِنه وجودُ الممكن، كما لا يكون إلَّا في جهةٍ، وإنكارُ الجهة له يَؤُول إلى إنكار وجوده. كذلك الله سبحانه، لا يكون إلَّا في جهةٍ وهي العُلُو، وإنكارها يَنْجَرُّ إلى إنكار وجوده).
فقال الشيخ الحنفي في رده قائلاً:
(قلتُ: ويا للعجبَ ويا للأسف، كيف سوَّى أمرَ الممكن، والواجب؟ أَمَا كان له أن يَنْظُرَ أنَّ من أَخْرَجَ العالمَ كلَّه من كتم العدم إلى بقعة الوجود، كيف تكون علاقته معه كعلاقة سائر المخلوقات؟ فإنَّ اللَّهَ تعالى كان ولم يكن معه شيءٌ، فهو خالقٌ للجهات. وإذن كيف يكون استواؤه في جهةٍ كاستواء المخلوقات، بل استواؤه كمعيته تعالى بالممكنات، وكأقربيته. والغُلُو في هذا الباب يُشْبِهُ القولَ بالتجسيم، والعياذ بالله أن نتعدَّى حدودَ الشرع.
الهامش:
محمد انور شاه كشميري، فيض الباري على صحيح البخاري، تحقيق: محمد بدر عالم الميرتهي، دار الكتب العلمية، بيروت، الطبعة: الأولى، 1426ق، ج6، ص563.
𝗢𝘂𝗿 𝗦𝘁𝗮𝗻𝗰𝗲 𝗼𝗻 𝗜𝗯𝗻 𝗧𝗮𝘆𝗺𝗶𝘆𝘆𝗮𝗵 رحمه الله
Our stance on Ibn Taymiyyah is that his works should generally be approached with caution, especially by those who are not well-versed in matters of `Aqidah and Fiqh, as there is a genuine risk of his misunderstandings and misguidance. However, for scholars and those firmly grounded in Islamic knowledge, there can be benefits in his writings—provided they steer clear of contentious issues. These include his views on Allah’s attributes (Sifat), his unorthodox positions on core matters of creed, such as the non-eternity of Hellfire, his rulings on Talaq, Tawassul, division of Tawhid into 3 and the virtuous act of visiting the Master of Creation Sayyiduna Rasulallah ﷺ. In such areas, caution and adherence to the mainstream tradition are paramount. Any statements of his should be weighted against the majority opinions of the Scholars of Ahlus Sunnah wa’l Jama’ah including the positions of the Hanbali Maddhab which Ibn Taymiyyah ascribed to.
Takfir should be avoided even though it is the position of some scholars. As it is mentioned by Al-Hafiz Ad-Dhahabi رحمه الله, the direct student of Ibn Taymiyyah who said in:
Siyar A‘lam al-Nubala’ Volume 15 page 88 in the "Eighteenth Generation" under the biography of Imam Al-Ash'ari,
He makes mention regarding some of the final Words of Ibn Taymiyyah رحمه الله before his death:
"Our teacher Ibn Taymiyyah used to say in his later days: "I do not declare anyone from the ummah to be a disbeliever." He would also say: "The Prophet ﷺ said: No one maintains their ablution except a believer. So, whoever consistently performs their prayers with ablution is a Muslim."
قال الحافظ الذهبي في سير أعلام النبلاء [ ج ١٥/ ص ٨٦ ] في الطبقة الثامنة عشر عند ترجمته للإمام الأشعري :
قلت : وبنحو هذا أدين ، وكذا كان شيخنا ابن تيمية في أواخر أيامه يقول : أنا لا أكفر أحدا من الأمة ، ويقول : قال النبي -صلى الله عليه وسلم- : لا يحافظ على الوضوء إلا مؤمن فمن لازم الصلوات بوضوء فهو مسلم ) .