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Hisham Kabbani
  Exposing Kabbani 10 : Kabbani's Slander of Tajseem Against Ibn Taymiyyah
Author: Abu Hudhayfah
Article ID : NDV070010  [19290]  
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Anas ibn Maalik reports that the Messenger of Allaah sallallahu ‘alayhi wa sallam asked: "Do you know what calumny is?" They said: Allaah and His Messenger know best. He then said: "Conveying the words of some people to others in order to create mischief between them."

(Al-Bukhaaree in al-Adab al-Mufrad and al-Bayhaqee in Sunan al-Kubraa. There is a similar report from ibn Mas’ood in Saheeh Muslim)

Shaykh ‘Alee Hasan al-Halabee comments on the hadeeth:

"Tale carrying is a foul disease. When it enters the heart it corrupts it, and when the heart is corrupt the rest of the body becomes corrupt and one’s actions are destroyed. How may people there are today whose evil actions have been made alluring to them by their devils, so they think that their deeds are good and free from blemish! How many there are today who think that tale-carrying is a good deed and a righteous action which they are performing! However, these people who circulate amongst the servants of Allaah, the One free and far removed from all imperfections, spreading mischief, falsehood and leading hearts astray, then the sincere Muslim should not give them any chance to operate but should rather turn away from them and keep away from them! This is the least punishment possible for these people!" (Al-Halabee, translated as Forty Hadeeth on the Islamic Personality, p.46, 1995)

And the Messenger of Allaah sallallahu ‘alayhi wa sallam said:

"It is sufficient falsehood for a person that he narrates everything which he hears."

(Muslim in the introduction to his Saheeh, as well as Aboo Dawood, Ibn Hibbaan and al-Haakim)

Here is one of the eleven accusations Kabbani quotes against ibn Taymiyyah:

"that the world (al-’alam) is of a pre-eternal nature (qadim bi al-naw’) and that it existed with Allah from pre-eternity (wa lam yazal ma’ Allah) as an everlasting created object (makhluqan da’iman), thus making it necessarily existent in His Essence (fa ja’alahu mujaban bi al-dhat) and not acting deliberately (la fa’ilan bi al-ikhtyar), elevated is He above that!"

(Kabbani, pp. 101-102)

Kabbani adds a footnote, saying: "These are of the crassest expressions of kalam and speculation in which one could possibly indulge."

Conveniently there is no reference given by Kabbani for this statement from the works of ibn Taymiyyah so that its accuracy could be assessed. We have already seen clear examples of how ibn Taymiyyah’s views have been misrepresented. Nevertheless, how does Kabbani view the following words of his teacher Nazim al-Qubrusi?

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