Misconceptions and Allegations

Removing Some Doubts

Taken From al-Ibaanah Magazine

In the Name of Allah, the Most Merciful, the Bestower of Mercy

Allegations of Anthropomorphism

Ibn Batootah (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 Allaah 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 daim can be shown from a number of angles:-[1]

Firstly: This contradicts the madhhab (way) of'Shaykhul-Islaam Ibn Taymiyyah concerning the Sifaat(Attributes) of Allaah -- the Most High - which was the same madhhab as that of the Salafus-Saalih (Pious Predecessors), being built upon the saying of Allaah - the Most High --: "There is no likeness unto Him, and He is the All-Hearer, the All-Seer." [Soorah ash-Shooraa 42:1 1] So Allaah's Attribute of am-Nuzool (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 Allaah's Sifaat, Ibn Taymiyah ah clearly states the forbiddance of likening Allaah to His creation.

lbn Taymiyyah says in at-Tadmuriyyah (p.20): "It is a must to affirm that which Allaah 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 lstawaa (Ascending) like my ascending - then he has resembled and likened Allaah to the creation. Rather, it is a must to affirm (Allaah's Attributes ) without any resemblance, and to negate (what Allaah negates for Himself), without ta'teel (divesting Allaah of any of His affirmed Attributes)."

Ibn Taymiyyah said in Majmoo'ul-Fataawaa (5/262); "Whosoever considers the Attributes of Allaah to be like the attributes of the creation -- such that the Istawaa (Ascending) of Allaah is like the ascending of the creation, or His Nuzool (Descending) is like the descending of the creation, or other than that -- then he is a deviated innovator."

Secondly: Itis not possible that Ibn Batootah witnessed Ibn Taymiyyah deliver this speech, since Ibn Batootah clearly states in his Rihlah (1/102) that he entered Damascus on the 9th of Ramadhaan in the year 728H. However, Shaykhul-Islaam Ibn Taymiyyah was - before, during and after that time - in prison. Ibn Katheer states in al-Bidaayah wan-Nihaayah (14/135) that Ibn Taymiyyah was imprisoned on the 6th of Sha'baan in the year 728H and remained there until his death on the 20th of Dhul-Qa'dah 728H.

Thirdly. Ibn Taymiyyah - rahimahullaah -- has a separate book concerning the hadeeth of Allah's Descending, entitled. Sharh Hadeethin-Nazool. In it there is no trace whatsoever of the tashbeeh and tamtheel (anthropomorphic beliefs) - that he has falsely been accused of.

Fourthly: Shaykhul-Islaam Ibn Taymiyyah did not used to give admonitions to the people from the pulpit, rather he used to sit upon a chair. Al-Haafidh ash-Dhahabee said. "And he became very famous and well-known, and he started giving tafseer 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 Imaam an-Nawawee concerning the kufr (disbelief) of one who ascribes to Allaah a jism ( body), Hasan as-Saqqaaf- apparently quoting the words of Ibn Taymiyyah -- said in his footnotes to Daf' Shubah at-Tashbeeh (pp.245-246):

"Entering into this category is al-Harraanee (Ibn Taymiyyah) ... who has affirmed tajseem (Allaah having a jism) in many of his books. So from this is his saying in at-Ta'sees (1/101): "And there is not in the Book of Allaah, nor in the Sunnah of His Messenger, nor a statement from any one of the Saluf of this Ummah and its Imaams that He is not a jism (body), and that His Attributes are not bodily, consisting of organs ..." I say: By Allaah who originated the heavens and the earth - your saying is ignorance and misguidance. Is not Allaah - the Most High's -- saying: "There is no likeness unto Him." [Soorah ash-Shooraa 42. 11] sufficient in negating tajseem and its reality, 0 al-Harraanee?!! And what about the Imaams of the Ummah and the Salaf- O al-Harraanee - and their censure of tashbeeh ..."

And this is from one of as-Saqqaaf's many deceptions - so beware!

Shaykh Mashoor ibn Hasan -- hufidhahallaah -- 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 kalaam ( innovated speech and rhetorics). However, as-Saqqaaf has conveniently omitted the beginning of the quotation from Shaykhul-Islaam Ibn Taymiyyah, where he clearly stated: Qaaloo (they say)!!

From them: That as-Saqqaaf overlooks the words of Shaykhul-Islaam Ibn Taymiyyah - rahimuhallaah - concerning the overall use of this term in reference to Allaah - 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 Allaah.

Shaykhul-Islaam 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-invented terminologies. We have mentioned many a time before, that the Salaf and the Imaams 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-Islaam - rahimuhnlluab - in many of his books, such as: Sharh Hadeethin-Nuzool (pp.69-76), Majmoo'al-Fataawaa (3/306-310, 13/304-305), Minhaaj us-Sunnah an-Nabawiyyah (2/134-135, 192, 198-200, 567). Indeed -- in Sharh Hadeethin-Nuzool (p.71) - Shaykhul-Islaam has labelled ascribing Allaah with the term jism as being: "An innovation in the Sharee'ah, a corruption of the language and a contradiction to the [sound] intellect. Rather, it is repudiated by the Sharee'ah, the language and the [sound] intellect."

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

Concerning the Taraaweeh Prayer

Muhammad Idrees al-Kaandalaawee said in his book ljtihaad wa Taqleed (p.88) that the Taraaweeh Prayer consists of twenty rak'ahs only, and: "Imaam Abu Haneefah, Imaam Maalik, Imaam ash-Shaafi'ee and Imaam Ahmad bin Hanbal - rahimahumullaah - all have ijmaa'(consensus) upon this."[3]

Shaykh Badee'ud-Deen as-Sindee (d.1416H) -- rahimahullaah -- said in Tanqeed Sadeed (pp.266-268): "This is an erroneous claim. This is what has been stated in the Hanafee books of Fiqh (jurisprudence), since we do not see any book that can be correctly ascribed to Abu Haneefah. Rather, what is apparent from looking into al-Muwattaa of Imaam Muhammad (one of the main students of Abu Haneefah) is that Abu Haneefah's madhhab was to pray eleven rak'ahs.

So Imaam Muhammad includes a chapter in al-Muwattaa (p. 110), stating: "Chapter: Establishing the Night Prayer in the month of Ramadhaan, and the virtues contained in it."

Under this chapter he relates four ahaadeeth. The first, third and fourth narntions do not make mention of any specified number of rak'ahs for the Taraaweeh Prayer, rather they just mention the excellence of establishing Prayer in congregation and the excellence of the night Prayer in Ramadhaan. However, in the second narration eleven rak'aat is mentioned. Then Imaam 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 Imaam Abu Haneefah -- rahmutallaah 'alayhi -- as well.

Imaam ash-Shaafi'ee -- rahmutallaah '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 Imaam ash-Shaafi'ee - rahimuhullaah -- does not advocate restricting the numher of rak'ahs to twenty rather, he gives preference for there to be fewer rak'ahs and an increase in the length of standing.

Imaam Ahmad bin Hanbal has approved of eleven rak'ahs as well as twenty, as Shaykhul-Islaam Ibn Taymiyyah says in al- Ikhtiyaaraat¯ul-Ilmiyyah (p.38) and Shah Waleeullaah says in al-Misriyyuh (1/174) and al-Musafaa (1/177).

Imaam Maalik - rahimahullaah - also supports eleven rak'ahs, as Shaykhul-Islaam Ibn Taymiyyah mentioned in al-Ikhtiyaaraat(p. 38) and as Jalaalud-Dean as-Suyootee mentions in el-Haawee lil-Fataawaa (p.350), where he said: al -Jooree of our companions said, from Maalik, that he said: "That which 'Umar ibn al-Khattaab gathered the people upon is more beloved to us, and that was eleven rak'ahs, and that was the prayer of Allaah's Messenger sallallauhu '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 rukoo's (bowings)."

Concerning Imaam ash-Shaafi'ee

Al-Kawtharec alleged in his Maqaalaat (p. 381): "Imaam ash-Shaafi'ee used to seek tawassul (the means of nearness to Allaah) through Abu Haneefah, as is mentioned at the beginning of at-Taareekh of al-Khateeb with a Saheeh isnaad (authentic chain of transmission) ..."

Shaykh al-Albaanee - hafidhahalluab -- replied in ad-Da'eefuh (1/31): "This is not just a mistake, but this is from his many mistakes. Here hc is indicating at what al-Khateeb relates (1/123) by way of 'Umar ibn Ishaaq ibn Ibraaheem, who said: We were informed by 'Alee ibn Maymoon, who said I heard ash-Shaafi'ee say: "I seek tabarruk (blessings) through Abu Haneefah, 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 Aflaah - the Most High -- for my need. Not a long time passes before my need is fulfilled."

This narration is da'eef (weak), rather it is baatil (futile), since 'Umar ibn Ishaaq ibn Ibraaheem is unknown and nothing is mentioned about him in the books of rijaal (biographies of narrators). It is possible, however, that this 'Umar could actually be 'Amr ibn Ishaaq ibn Ibraaheem ibn Hameed ibn as-Sakan, Abu Muhammad at-Toonisee. A biography is recorded about him by al-Khateeb (12/226). He mentioned that he is from al-Bukhaaree, who in the year 341 Hijrah, travelled to Hajj and then came to Baghdaad. However, there is no jarh nor ta'deel (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 'Alee ibn Maymoon - 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 Ishaaq met 'Alee ibn Maymoon.

Whatever the case, this narration is weak and there is nothing to support it being authentic. Shaykbul-Islaam Ibn Taymiyyah mentioned the meaning of this narration and then established that it is false. He said in Iqtidaa as-Siraatil Mustaqeem (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-Shaafi'ee arrived in Baghdaad there was no specific grave that was frequented for making supplication. Indeed, this practice was not even known in the time of ash-Shaafi'ee. Moreover, ash-Shaafi'ee had seen in al-Hijaaz, Yemen, Syria, Iraaq and Egypt graves of the Prophets, the Companions and the Taabi'een. The inmates of such graves were to ash-Shaafi'ee - as well as to other Muslims -- greater in merit than Abu Haneefah and the Scholars of his level. So how is it that he offered supplication only at the grave ofAbu Haneefah?! Also, those of the students of Abu Haneefah who lived to see ash-Shaafi'ee - such as Abu Yoosuf, Muhammad, Zafar, al-Hasan ibn Ziyaad and others - did not used to offer supplication at the grave of Abu Haneefah, nor anyone else's grave. Furthermore, it is established from the books of ash-Shaafi'ee 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 Deen, or they are related by those who are unknown and obscure."

Notes

1.See Hayat Shaykhul-Islaam Ibn Taymiyah (pp.47-48) of Shaykh Bahjatul-Baytaar and at-Tasfiyah wat-Tarbiyah (p.69) Shaykh 'Alee Hasan al- Halabee
2 . From al-Asaalah Magazine (no.4 pp.64-55).
3 . Our purpose here for quoting the following discussion is not to establish whether the Taraaweeh Prayer should consist of eight rak'ahs or twenty. either, it is to show that the claim concerning there being an ijmaa' upon twenty rak'ahs by the four well-known imaams is an incorrect claim.
4 . Quoted by Imaam al-Marwazee in Qiyuamal-Layl (p.92).

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