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Islamic INTRAfaith Dialogue
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Abu Mujahid
 
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Quote Abu Mujahid Replybullet Posted: 17 June 2007 at 2:35am
Ibn Taymiyyah, the Mujtahid


      Ibn Taymiyyah, the Mujtahid:
 

'The scholars of this period (i.e. During Ibn Taymiyyah's era) left all forms of Ijtihad and unanimously issued a legal ruling which was intended to close the door of Ijtihad permanently. They reasoned that all possible issues had already been raised and addressed, and there was therefore, no need for further Ijtihad. With that step, a new concept of Madhhab arose, namely that one of the four Madhhabs had to be followed for one's Islam to be valid. In time, this concept became firmly embedded among the masses as well as the scholars of Fiqh. Thus, the religion of Islam itself became restricted within the confines of the four existing Madhhabs; Hanafee, Malikee, Shafa'ee and Hambalee. These schools of law came to be considered as divinely ordained manifestations of Islam. All of them were supposed to be completely correct, equal and representative of true Islam, yet there were innumerable differences among them. In fact, there were scholars in this period who interpreted some Ahadeeth in such a way as to prove that the Prophet himself had predicted the appearance of the Imams and their Madhhabs. Consequently, any attempt to go beyond these canonical Madhhabs was considered heretical and anyone who refused to follow one of these Madhhabs was classified as an apostate. The hyper-conservative scholars of this stage even went so far as to rule that whoever was caught transferring from one Madhhab to another was liable to punishment at the discretion of the local judge. A ruling was also made in the Hanafee Madhhab prohibiting the marriage of a Hanafee to a Shafa'ee. And even the second most important pillar of Islam, Salaat was not spared the effects of Madhhab fanaticism. The followers of the various Madhhabs began to refuse to pray behind the Imams from other Madhhabs.' [Evolution of Fiqh by Bilal Philips, pg. 107]

'The factors, which led to Taqleed, also caused scholars to confine their creative activity to merely editing and revising previous works. The Fiqh books of earlier scholars were condensed and abridgements of them were made. These abridgements were later shortened in order to make them easy to memorize, and many of them were actually put to rhyme. This process of condensing continued until the summaries, which resulted became virtual riddles to the students of the day. The following generation of scholars began to write explanations of the summaries and poems. Later scholars wrote commentaries on the explanations and other added footnotes to the commentaries.' [Evolution of Fiqh by Dr. Bilal Philips, pg. 110]

Therefore, in Shaikhul-Islam's time, a degenerative trend resulted in abandoning all forms of Ijtihad, and Madhhabs of Fiqh emerged as independent separate entities closely resembling sects. Though Ibn Taymiyyah studied the Usool (principles) of the Hambali Fiqh, he did not show prejudice towards a particular Madhhab. He explained, 'In all my life until this hour, I have never called anyone ever in the principles of religion to the Hanbali madhhab or any other madhhab, and I do not support it and I do not mention it in my talk, I don't mention anything except what the Salaf and the scholars of the Ummah have agreed upon. And I have told them more than once, I give respite to him who disagreed with me for three years if he brings me one word from the scholars of the first three generations that contradicts what I have said then I will accept it. What I mention I quote from the first three generations word-for-word and I quote their renowned Ijma.' [Majmoo al-Fatawa (3/229). Quoted from the book, 'Dawah Shaikhul-Islam Ibn Taymiyyah wa-Athruha fi al-Harakat al-Islamiyyah al-Mu'asirah' by Salahud-din Maqbool Ahmad]

Ibn Taymiyyah called for a return to the original state of affairs whereby the common people took the knowledge of the Deen without prejudice towards individuals of a specific Madhhab. He said, 'If what was destined befalls a Muslim, then he should seek a verdict from someone whom he believes that he will reply according to the Sharee'ah of Allah and His Messenger from whichever Madhhab he may be, and it is not obligatory upon any Muslim to make Taqleed of (blindly-follow) one specific person from the scholars in everything he says, and it is not required from any Muslim to adhere to the madhhab of one specific person in everything that he necessitates and informs about. Rather, every person's word is taken and left except Allah's Messenger (sallallahu alaihe wa-sallam). One's following a specific madhhab due to the excuse of his inability to know the Sharee'ah except through it (i.e., the person), then such is permissible for him. It is not from what is required from every person, even if he is able to know the Sharee'ah through a different path, rather every person should fear Allah in accordance with his ability, and seek knowledge of what Allah and His Messenger has commanded, so he carries out the prescribed and leaves the forbidden.' [Majmoo al-Fatawa (vol. 20)]


Taken from As-Sunnah Newsletter - http://www.qsep.com


 

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Quote Abu Mujahid Replybullet Posted: 17 June 2007 at 2:38am
Ibn Taymiyyah’s Writings

Ibn Taymiyyah’s Writings: The books of Shaikhul-Islam Ibn Taymiyyah cover varied fields of learning. They are an invaluable source of knowledge because of the strength of argument in them in conveying the beliefs, explaining the principles and defending the way of the pious predecessors. Ibn Taymiyyah's comprehensive knowledge of the different opinions of various sects and scholars, and his enumerating of proofs from the Qur'aan and the Sunnah and the sayings of the Salaf as-Salih qualify his books to be highly authoritative works. And despite the fact that a proportion of his writings have perished, we find a great number of his writings still in existence. Some of his works are: Dar Ta'aarud al-'Aql wa an-Naql (Repulsion of the conflict of intellect and the text - a reply on the people of Kalaam) al-lstiqaamah Iqtidaa' as-Siraat al-Mustaqeem Li Mukhaalafah As-haab al-Jaheem Naqd Maraatib al-ljmaa' as-Saarim al-Maslool 'alaa Shaatim ar-Rasool al-Jawaab as-Saheeh li man baddala Deen al-Maseeh (an answer to the criticism against Islaam by the Christians). ar-Raad 'alaa al-Mantiqiyyeen (a refutation of the philosopher). ar-Raad 'alaa al-'Akhnan'ee Minhaaj as-Sunnah an-Nabawiyyah (a refutation of Shiite beliefs written in response to Minhaj al-Karanmah of Ibn al-Mutahhir al-Hillee). Ziyarah al-Quboor (a criticism of saint-workshop, intercession, superstitious beliefs). an-Nuboowaat There are so many other works that have been included in Majmoo al-Fataawa, which is a compilation of his writings and verdicts put together by Ibn Qaasim and his son. These include: Qaa'idah fee Tawheed al-Uloohiyyah al-Waasitah bayna al-Haqq wa al-Khalq Qaa'idah Jaleelah fee at-Tawassul wa al-Waseelah ar-Radd al-Aqwan 'alaa maa fee Fusoos al-Hikam ar-Risaalah at-Tadmuriyyah al-'Aqeedah al-Waasitiyyah al-Wasiyyah al-Kubraa al-Hamawiyyah al-Kubraa Sharh Hadeeth an-Nuzool Kitaab al-Eemaan Amraad al-Quloob wa Shifaa' uhaa al-'Uboodiyyah al-Wasiyyah as-Sughraa al-Furqaan bayna Awliyaa' ar-Rahmaan wa Awliyaa' ash-Shaytaan al-Furqaan bayna al-Haqq wa al-Baatil Muqaddimah fee Usool at-Tafseer Tafseer Soorah al-Ikhlaas Raf' al-Malaam 'an al-A'immah al-A'laam al-Hisbah al-Amr bi al-Ma'roof wa an-Nahy 'an al-Munkar Kitaab as-Siyaasah ash-Shar'iyyah (deals with political theory and government in Islaam). al-Madhaalim al-Mushtarakah. Ibn Taymiyyah's Books Translated to English 1. Sharah Al-Aqeedat il-Wasitiyah. Commentary by Dr. Muhammed Khalil Harras. Published by Darussalaam Publications. 2. Kitaab al-Iman (Book of Faith) - Translated by Salman Hassan al-Ani and Shadia Ahmed Tel, Iman Publishng House, Indiana. 3. Ibn Taymeeyah's Essay on the Jinn by Dr. Bilal Philips. (IIPH) 4. The Right Way. (A summarized translation of Iqtidaa As-Siraat al-Mustaqeem) by Darussalaam 5. Ibn Taymiyyah's Essay on Servitude (Al-Hidaayah Publications) 6. Prayer Behind the Innovators - Questions and Answers from the Fatwas of Ibn Taymiyyah. 7. Shaykh Muhammad Salih al-'Uthaymin's Notes on al-'Aqidah al-Wasitiyah. Translated by Shakiel Humayun (PAD Publications) 8. The Criterion between the allies of the Merciful and the allies of the devil (Idara Ihya us-Sunnah) 9. Enjoining Good and Forbidding Evil (Al- Firdous Publishing) 10. Diseases of the Hearts and Their Cures (Compiled from the Fatwawa of Ibn Taymiyah) Al-Hidaayah Publications 11. Kitaab al-Wasilah by sheikh ul-islam ibn taimeeyah (translated under the guidance of Allama Ehsan Ilaahi Zaheer) Idarah Tarjuman as-Sunnah 12. Al-Kalim al-Tayyib (The Goodly Word) By Ibn Taymiyah (translation of Authentic Duaa) 13. Al-'Ubudiyyah: Being a True Slave to Allah : Ibn Taymiyyah (Translated by Nasiruddin al-Khattab) Taha Publishers 14. Answering Those Who Altered The Religion of Jesus. (abridged version published by Umm Al-Qura, Al-Mansura, Egypt) 15. Fatwas of Muslim Women By Ibn Taymyah [Dar Al-Manarah, egypt] 16. The Nature of Fasting By Ibn Taymiyyah, Shaikhul-Islam [Darussalam Publications] 17. Ibn Taymiyyah's Letters from Prison by Muhammad al-Abdah (published by Message of Islam) 18. Introduction to the Principles of Tafseer. Translated by Muhammad Abdul Haq Ansari. Al-Hidaayah Publishing & Distribution


      Death and Funeral:
 

Ibn Taymiyyah passed away while in prison in the year 728H. His funeral was one of the rare funerals like that of Imam Ahmed Ibn Hambal, who used to say, 'Say to the people of bidah, 'Between us and between you are the funerals.’
Al-Bazzar says, 'Once the people had heard of his death, not a single person 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.' [Al-A'lam al-'Aliyyah, p.82-83]


Taken from As-Sunnah Newsletter - http://www.qsep.com


 

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Quote Abu Mujahid Replybullet Posted: 17 June 2007 at 2:40am
His Legacy Lives on: Impacts of Ibn Taymiyyah's Dawah on reformation in Arabia and India


His Legacy Lives on:

Ibn Taymiyyah's efforts and reformist endeavors energized the call towards returning to the pure religion, and the impact of his Dawah were seen much beyond Egypt and Syria, where he resided. After his death, the value and appreciation of his writings grew, while his opponents sank into oblivion.

Ibn Taymiyyah's legacy lives on in the Dawah of the scholars, movements and institutions that forward the call to Tawheed and Ittiba. They benefited greatly from Shaikhul-Islam's works and appreciated his wisdom and strong comprehension of the religion. The essence of Ibn Taymiyyah's Dawah can be seen in these scholars or institutions, in that they …

1. Give priority to establishing the pure worship of Allah, and warn against all manifestations of Shirk.

2. They promote the correct understanding of the Deen and clarify the doubts and distortions of the innovative sects.

3. They appreciate and refer to the teachings of all the scholars of Ahlus-Sunnah but refrain from bigoted partisanship towards particular individuals thus opposing the destructive blind-following.

4. They call for the practical implementation of Islamic teachings whether in one's personal behavior, in transactions or in the society, and in taking Allah's Legislation to be the most supreme.

The most notable impact of Ibn Taymiyyah's teachings in the modern era can be seen by the effect on the most prominent reformer of the eighteenth century, Shaikh Muhammad Ibn Abdul Wahhab (rahimahullah). He raised the banner of Tawheed in the Arabian Peninsula at a time when practices like veneration and invoking graves, trees and stones for help, making vows to them and believing that they can harm or benefit were rampant. Arabia was seen largely as lawless and plunged in anarchy. The efforts of Shaikh Muhammad Ibn Abdul Wahhab's dawah eradicated all the open forms of Shirk including the many tombs that had become places of worship for other than Allah. It made Qur'aan and Sunnah to be the law of the land. It became a stepping-stone for the Dawah of Tawheed to spread to places far and wide like Sudan, Indonesia and most notably to India.

Like other parts of the Islamic world, during the sixteenth century, India too was plagued by various heretical groups that spread deviant practices amongst the people like saint worship, grave worship, innovations in worship, exaggeration in the status of the Ahlul-Bayt and the righteous, superstitions and sorcery. In addition to this, the people were away from the actual sources of Islam the Qur'aan and the Sunnah. The curriculum that was used in Islamic institutions included over 40 books on subjects like, logic and philosophy that had little to do with the actual religion. The study of Tafseer was limited to the starting two and half portions of the Qur'aan, and al-Mishkaat was the only book used to study hadeeth and that too, just for blessing and not for knowledge. It was well accepted amongst the scholars that the conclusions of the Madhhabs of Fiqh took precedence over the hadeeth.

As the biography of many scholars shows, their contact with students of Sheikh Muhammad ibn Abdul Wahhab during Hajj and Umrah, was a reason for their change in perspective and attitude towards the Hadeeth.

Shah Waliullah Muhaddith Dehelvi (1703-62) was from the first and most prominent scholars who believed in the permissibility of Ijtihad when necessary and encouraged the study of Hadeeth. He recognized the dangers and divisions caused by blind-adherence to Madhhabs and called for greater understanding and openness between the Madhhabs. He emphasized monotheism and called upon the deviation of Sufism to be kept in bounds - though he did not shun Sufism entirely.

Shah Waliullah's successors continues with his reformation ideas, until his grandson Shah Ismael Shaheed, openly called towards the way of the Salafus-Saleh and overtly called to Tawheed, rejected Shirk (as seen in his book, 'Taqwiyatul-Eeman') and vehemently opposed the fanatic blind-following of Madhhabs that results in giving the ruling of a Madhhab authority over the Qur'aan and the Sunnah. Shah Ismaeel strengthened the dawah that calls towards a return to the way of the Salaf and the revival of the study of Tafseer and Hadeeth. As a result, the study of Hadeeth flourished and the subsequent generation of Indian scholars contributed greatly to the science of Hadeeth by authoring books on the explanation of hadeeth and publishing Hadeeth compilations that were only found as manuscripts.

Amongst the most prominent Ahlul-Hadeeth scholars in India were Shaikh ul-Qul Mia Syed Nazeer Hussain Dehelwi (1320H) - He taught hadeeth for over 60 years and anyone related to the study of hadeeth in the India subcontinent was either his student or the student of his students - Nawaab Siddiq Hassan Khan Kanoojee (1307H), Imamul-Mufassireen Abul-Wafaa Thanaaullaah Amritsari (1367H), Abdullaah Rauparee (1384H), Moulana Muhammad Junaghadi (1360H), Ubaidullah Mubarakpuri, Abdur Rahman Mubarakpuri (1353H) the author of Tuhfatul Ahwazee the explanation of Sunan At-Tirmidhee, Shams ul-Haqq Azeemabadi - (author of Aun al-Mabood, the explanation of Sunan Abu Dawood), Muhammad Hussain Batalwee, Abdul-Azeez Rahimabadi (1320H), Moulana Ismaeel Salafi, Allama Muhammed Daood Ghaznawi, Moulana Muhammad Dawood Raaz, Shaikh Badee ud-Deen Shah Sindhi, Shaikh Muhammad Saadiq Sialkoti, Allama Ehsan Ilaahi Zaheer, and many others.


Taken from As-Sunnah Newsletter - http://www.qsep.com


 

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Quote Abu Mujahid Replybullet Posted: 17 June 2007 at 2:42am
A Word of Caution


      A Word of Caution:
 

Many reform movements and thinkers were influenced by Shaikhul-Islam Ibn Taymiyyah, and they praised and openly expressed appreciation for his works. Many have in some ways attributed their understanding or the basis of their movement to the reformation ideas set forth by Ibn Taymiyyah. Yet, they cannot truly claim to be on the way of Shaikhul-Islam because even though, these movements/thinkers find common cause with Shaikhul-Islam in some aspects of his life and ways, they differ with him in his fundamental approach.

The focus of Ibn Taymiyyah's Dawah and efforts was towards the establishment of Tawheed and negation of worship to other than Allah. While he wrote extensively on a large array of subjects, all of this was secondary to establishing the worship of Allah. Therefore, political movements of today that make the establishment of their version of 'Islamic state' as the primary goal, while they consider the call to establishing the pure worship of Allah as an hindrance can never claim affiliation to the way of Ibn Taymiyyah.

Ibn Taymiyyah did call for openness in reviewing the positions of the Madhhahib and on the validity of resorting to Ijtihad where needed. This was so that blind-following of madhhabs would not be an obstacle in returning back to the original state of affairs and following that which is closest to the proofs. His Dawah strives to refer back to the understanding of the Salaf, the guided Muslims at a time when Islam was free of deviations and innovations.

If a new age thinker finds common cause with Ibn Taymiyyah in his opposition to the blind-prejudice towards Madhhabs, but then wishes to replace this with something worst like his own interpretations or modernist ideas or the like; then he cannot claim affiliation to the way of Shaikhul-Islam Ibn Taymiyyah whose fundamental call was returning back to the understanding of the Salaf.

Likewise, Shaikhul-Islam followed the way of the Salaf in his approach to the Muslim rulers even if they were sinful. When the Tartars attacked Shaam (Syria and neighboring areas), Ibn Taymiyyah called upon the rulers of his time and the Muslims in general to rise to the occasion and fight them. Even though the Tartars outwardly professed the shahadah, Ibn Taymiyyah considered them disbelievers because of their complete adherence to the laws of Genghis Khan al-Yasiq, and absolute disregard for both the Islamic Sharee'ah and the sanctity of life.

If someone today draws parallels between the Tartars and some Muslim rulers these days without taking into account the various factors and conditions and does actions that cause corruption in the land and shedding of blood then such a person acts contrary to the teachings of Shaikhul-Islam and cannot attribute his way to the way of Ibn Taymiyyah.

Shaikhul-Islam Ibn Taymiyyah rose the flag of belief and understanding of Ahlus-Sunnah in his lifetime, in an era when innovation, misguidance, and corruption was widespread and had the upper hand. His courage in face of adversity, his standing up for the truth, his patience under trial and his positive outlook to the end has a lot of lessons in it for every student of knowledge and caller to the way of Allah. May Allah increase the rewards of Shaikhul-Islam Ibn Taymiyyah and enter him into Jannah al-Firdaus and may He cause those who came after him to benefit from his knowledge. Ameen


Taken from As-Sunnah Newsletter - http://www.qsep.com



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Quote Andalus Replybullet Posted: 17 June 2007 at 10:48am
Originally posted by Abu Mujahid

A Word of Caution


      A Word of Caution:
 

Many reform movements and thinkers were influenced by Shaikhul-Islam Ibn Taymiyyah, and they praised and openly expressed appreciation for his works. Many have in some ways attributed their understanding or the basis of their movement to the reformation ideas set forth by Ibn Taymiyyah. Yet, they cannot truly claim to be on the way of Shaikhul-Islam because even though, these movements/thinkers find common cause with Shaikhul-Islam in some aspects of his life and ways, they differ with him in his fundamental approach.

The focus of Ibn Taymiyyah's Dawah and efforts was towards the establishment of Tawheed and negation of worship to other than Allah. While he wrote extensively on a large array of subjects, all of this was secondary to establishing the worship of Allah. Therefore, political movements of today that make the establishment of their version of 'Islamic state' as the primary goal, while they consider the call to establishing the pure worship of Allah as an hindrance can never claim affiliation to the way of Ibn Taymiyyah.

Ibn Taymiyyah did call for openness in reviewing the positions of the Madhhahib and on the validity of resorting to Ijtihad where needed. This was so that blind-following of madhhabs would not be an obstacle in returning back to the original state of affairs and following that which is closest to the proofs. His Dawah strives to refer back to the understanding of the Salaf, the guided Muslims at a time when Islam was free of deviations and innovations.

If a new age thinker finds common cause with Ibn Taymiyyah in his opposition to the blind-prejudice towards Madhhabs, but then wishes to replace this with something worst like his own interpretations or modernist ideas or the like; then he cannot claim affiliation to the way of Shaikhul-Islam Ibn Taymiyyah whose fundamental call was returning back to the understanding of the Salaf.

Likewise, Shaikhul-Islam followed the way of the Salaf in his approach to the Muslim rulers even if they were sinful. When the Tartars attacked Shaam (Syria and neighboring areas), Ibn Taymiyyah called upon the rulers of his time and the Muslims in general to rise to the occasion and fight them. Even though the Tartars outwardly professed the shahadah, Ibn Taymiyyah considered them disbelievers because of their complete adherence to the laws of Genghis Khan al-Yasiq, and absolute disregard for both the Islamic Sharee'ah and the sanctity of life.

If someone today draws parallels between the Tartars and some Muslim rulers these days without taking into account the various factors and conditions and does actions that cause corruption in the land and shedding of blood then such a person acts contrary to the teachings of Shaikhul-Islam and cannot attribute his way to the way of Ibn Taymiyyah.

Shaikhul-Islam Ibn Taymiyyah rose the flag of belief and understanding of Ahlus-Sunnah in his lifetime, in an era when innovation, misguidance, and corruption was widespread and had the upper hand. His courage in face of adversity, his standing up for the truth, his patience under trial and his positive outlook to the end has a lot of lessons in it for every student of knowledge and caller to the way of Allah. May Allah increase the rewards of Shaikhul-Islam Ibn Taymiyyah and enter him into Jannah al-Firdaus and may He cause those who came after him to benefit from his knowledge. Ameen


Taken from As-Sunnah Newsletter - http://www.qsep.com



This deviant was a self proclaimed reformer:

 

Ibn Hajar al-Haytami on Ibn Taymiyya

Al-Haytami wrote in his Fatawa Hadithiyya:

Ibn Taymiyya is a servant which Allah forsook, misguided, blinded, deafened, and debased. That is the declaration of the imams who have exposed the corruption of his positions and the mendacity of his sayings. Whoever wishes to pursue this must read the words of the mujtahid imam Abu al-Hasan (Taqi al-Din) al-Subki, of his son Taj al-Din Subki, of the Imam al-`Izz ibn Jama`a and others of the Shafi`i, Maliki, and Hanafi shaykhs... It must be considered that he is a misguided and misguiding innovator (mubtadi` dall mudill) and an ignorant who brought evil (jahilun ghalun) whom Allah treated with His justice. May He protect us from the likes of his path, doctrine, and actions!... Know that he has differed from people on questions about which Taj al-Din Ibn al-Subki and others warned us. Among the things Ibn Taymiyya said which violate the scholarly consensus are:

    1. that whoso violates the consensus commits neither disbelief (kufr) nor grave transgression (fisq);
    2. that our Lord is subject to created events (mahallun li al-hawadith) - glorified, exalted, and sanctified is He far above what the depraved ascribe to Him!
    3. that He is complex or made of parts (murakkab), His Entity standing in need similarly to the way the whole stands in need of the parts, elevated is He and sanctified above that!
    4. that the Qur'an is created in Allah's Entity (muhdath fi dhatillah), elevated is He above that!
    5. that the world is of a pre-eternal nature and exists with Allah since pre-eternity as an "ever-abiding created object" (makhluqan da'iman), thus making it necessarily existent in His Entity (mujaban bi al-dhat) and not acting deliberately[GH1] (la fa`ilan bi al-ikhtyar), elevated is He above that!12
    6. his suggestions of Allah's corporeality, direction, displacement, (al-jismiyya wa al-jiha wa al-intiqal), and that He fits the size of the Throne, being neither bigger nor smaller, exalted is He from such a hideous invention and wide-open disbelief, and may He forsake all his followers, and may all his beliefs be scattered and lost!
    7. his saying that the fire shall go out (al-nar tafni),13
    8. and that Prophets are not sinless (al-anbiya' ghayr ma`sumin),
    9. and that the Prophet -- Allah bless and greet him -- has no special status before Allah (la jaha lahu) and must not be used as a means (la yutawassalu bihi),14
    10. and that the undertaking of travel (al-safar) to the Prophet -- Allah bless and greet him -- in order to perform his visitation is a sin, for which it is unlawful to shorten the prayers,15 and that it is forbidden to ask for his intercession in view of the Day of Need,
    11. and that the words (alfaz) of the Torah and the Gospel were not substituted, but their meanings (ma`ani) were.
A feeling of discouragement when you slip up is a sure sign that you put your faith in deeds. -Ibn 'Ata'llah
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Quote Abu Mujahid Replybullet Posted: 17 June 2007 at 12:26pm

Andulus,

Let the people judge but your desperate attempt to blackmail innocent muslims cry for pity. You have to learn better than this Hashawi business!!. All your claims are envy sufi's hearsays. Nothing concret from Ibnu Taymiyah library. It was refuted, exposed and silenced once and for all.

The real ahlu sunnah differ of what you paint here day in day out . Subki and his son let alone Ibnu Hajar Al-haitamy writings was proven wrong by so many scholars. So please stop being laughing stock. You are behaving like crazy Muridi who don't listen his Ustad. Non of your list can measure up Ibnu Taymiyah. If you want to worship Allah you don't need to go through these fake Awliyas. Wasidah is not allowed. It's 101 in Towhid.

 

 

Abu Mujahid

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Quote Andalus Replybullet Posted: 17 June 2007 at 1:34pm
Originally posted by Abu Mujahid

Andulus,

Let the people judge but your desperate attempt to blackmail innocent muslims cry for pity. You have to learn better than this Hashawi business!!. All your claims are envy sufi's hearsays. Nothing concret from Ibnu Taymiyah library. It was refuted, exposed and silenced once and for all.

The real ahlu sunnah differ of what you paint here day in day out . Subki and his son let alone Ibnu Hajar Al-haitamy writings was proven wrong by so many scholars. So please stop being laughing stock. You are behaving like crazy Muridi who don't listen his Ustad. Non of your list can measure up Ibnu Taymiyah. If you want to worship Allah you don't need to go through these fake Awliyas. Wasidah is not allowed. It's 101 in Towhid.

 

 

Abu Mujahid

Name calling, labeling, and your usual belligerent antics; that is the usual trash that flies out of your group. It is history that has judged Ibn Taymiyyah as a deviant, he was officially pronounced as such according to his own admission, and he was ordered into prison by four Qadi who represented Ahl As-sunnah. His work was considered a fitnah, and it was the other great fitnah monger, Muhammd ibn Abd'l Wahab who druged up his forgotten work (birds of the same feather flock together), and it is Oil money that has dumped his work onto the market to decieve the minds of unknowing Muslims. As I have alywas said, one day the oil money will dry up, and that will be the end of your sect. May Allah save us from such heresies. 

A feeling of discouragement when you slip up is a sure sign that you put your faith in deeds. -Ibn 'Ata'llah
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