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Misconceptions About the Scholars of the Salaf
  Imaam adh-Dhahabi on Ibn Taymiyyah : Removing the Misconceptions
Author: Shaikh Saleem al-Hilaalee
Source: Al-Kawkab ad-Durree (trans. A. Iyaad)
Article ID : MSC060003  [24253]  
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The inhabitants of Nadhr gathered together and picked out anything from his beliefs that could be rejected, and for this end they memorised certain of his statements. Then they undermined him by this ploy, and laid traps for him by (which to catch) him and declare him an innovator. They thought that he had strayed from their way and split 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 debated another group who amongst the Fuqaraa, those who thought they had the minute details of the inner reality and its bare truth (i.e. the Soofees). However, he exposed these orders. Then this reached the first group and they sought help from those who cut relations with him and harboured malice towards him. So they took the matter to the rulers, each of them having decided that he was an disbeliever. They prepared a meeting and inspired the ignorant masses to spread this word amongst the great scholars. They (also) took steps to take the matter to the king of Egypt. And he (Ibn Taymiyyah) was arrested and thrown in prison. (Secret) gatherings were held to conspire in the spilling of his blood, and for this purpose the people and students from the small mosques were called, along with those who would argue only for the sake of the people (to make them happy), those who would argue only to display their wit, and those that would pronounce takfeer and call for disassociation. But your Lord knows best what is (concealed) in their hearts and what they (openly) proclaim. The one who announced his disbelief was not better than than the one who merely argued to make the people happy. The harm of their plots caught up with him, but Allaah made futile each of their plots and rescued him at the hands of those that He chose... Then he continuously moved from one trial to another. In all of his life he did move except from trouble to trouble. Then their occurred what occurred in the matter of his arrest (and imprisonment). He remained in prison until he died and to Allaah do all affairs return. On the day of his funeral, the streets were crowded and the Muslims came from every roadway.'"

13 'An-Naseehah adh-Dhahabiyyah' which contains a severe attack against Shaikh ul-Islaam Ibn Taymiyyah is falsely ascribed to adh-Dhahabee for numerous reasons; the first, none of those who are familiar with the works of Imaam adh-Dhahabee describe it as one of his works, the second, adh-Dhahabee remained the student of Ibn Taymiyyah till the latter passed away, the third, every single quote of adh-Dhahabee to be found in his books contain praise, venerance and respect for Ibn Taymiyyah, the fourth, this treatise was written in the handwriting of Qaadee ash-Shuhbah, an arch-enemy of Ibn Taymiyyah, the fifth, no one has ascribed this work to adh-Dhahabee except as-Sakhawee who merely followed Qaadee ash-Shuhbah in doing so. Refer to the book 'at-Tawdeeh al-Jallee fee ar-Radd 'alaa Nasheehah adh-Dhahabiyyah al-Manhula 'alal-Imaam adh-Dhahabee' (p.85-86)

14 'Al-Kawkab ad-Durree' (p.29-32).

15 'Nadwah Ittihaahaat al-Fikr al-Islaamee' (pp. 264-265) An important benefit: Since the hallmark of the Innovators is the use of Kalaam (theological rhetoric), one of their persistent habits is to read into the affirmations of the Salaf those meanings and understandings which the Salafees themselves verbally and textually negate. An example of such imposed meanings being Allaah's being confined and limited. The Salaf verbally and textually deny that Allaah is confined and limited, along with their affirmation that He is above the seven heavens above His Throne, and this is an uncontested unanimous agreement as proven by Imaam adh-Dhahabee in his 'Mukhtasir ul-'Uluww'. The Innovators only arise with this conclusion (of confinement and limitation) from the texts due to their intellectual assumptions and inferences, it arose from their souls and intellects and the Salaf and the textual evidences of the Book, the Sunnah and the concensus of the Ummah are free from it.

16 An important benefit: the methodology of the neo-Jahmites (the Ash'ariyyah, Kawthariyyah and Kabbaaniyyah) is to falsely accuse the Salafees that which they are free of and then proceed to give textual evidences of its refutation, thereby confusing the affair. And four examples of this have been discussed in the section on the Creed of Shaikh ul-Islaam Ibn Taymiyyah and there are many more, but this is not the place to lenghten the issue.

17 And a clarification of them has preceded in the creed of Shaikh ul-Islaam Ibn Taymiyyah

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