Qadi Yusuf Nabhani

Discussion in 'Biographical Notes' started by Mohamed Shah Qadri, Feb 17, 2019.

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  1. Unbeknown

    Unbeknown Senior Moderator

    sh. sa'eed foudah explains the reasons for the competing views regarding ibn taymiyyah - as found in the books of scholars - and gives the example of sh. buti.



    that is the reason that sh. yusuf nabhani chose to mention the scholars from damascus - contemporaries and near contemporaries.

    as I said, keeping his personal failings and merits aside, none of those who held a positive opinion about him can been proven to have supported the ugly things reported from him, attributed or mis-attributed. Imam ibn Hajar Asqalani, for example, has refuted ibn taymiyyah's position on ziyaarah.

    wahabis trying to argue in favor of heretic or kufr beliefs by presenting some scholars' views about him (irrespective of the correctness of these quotes) are trying their hands at sophistry as usual. They are blind muqallids of ibn taymiyyah - not just in his correct stands but in his fallacies and heresies too. and they want everyone to leave the great lamps and follow an individual surrounded by clouds upon clouds of controversy. It makes no sense but to a people blinded by desires and ta'ssub and their misfortune could not have been greater.

    nas'alu Allaha al-aafiyah
     
  2. deobandis & salafis are coming up with new arguments and we have to refute these new arguments.

    continuing ibn hajar

    wahhabi site claims
    Ibn Ḥajar quotes the statements of al-Dhahabī and others in al-Durar al-Kāminah:

    [​IMG]Al-Dhahabī said, in giving a biographical account for him, "He read the Qurʾān, [studied] fiqh, debated and sought evidence and he had not reached [the age of] maturity, and he became skilled in knowledge, tafsīr, and he gave fatwā and gave lessons and he was less than twenty years old. He authored works and became from the senior scholars in the life of his own shaykhs. His works number around four thousand books and more." And he [al-Dhahabī] said in another place, "As for his citation of fiqh and the views of the Companions and Tābiʿīn, let alone the four madhhabs, then he has none to match him in that." And in another place he [al-Dhahabī] said, "And he has a mighty reach in knowing the sayings of the Salaf, rarely would a matter be mentioned except that he would mention the opinions of the Scholars, and he would opposes the four Imāms in a number of issues in which he wrote about and brought proof for them from the Book and the Sunnah..." And he [al-Dhahabī] said in another place, "He was insightful into the way of the Salaf, and he argued in its favour with evidences and with matters in which no one else preceded him, and he used certain expressions which others shied away from, until a porition of the Scholars in Egypt stood against him, they declared him an innovator and debated him, yet he was firm, did not compromise nor fear, rather he spoke the truth when his ijtihād and the sharpness of his mind, and his great expanse (in understanding) led him to it. As a result war-like encounters took place and incidents in both Shām and Egypt, and they assaulted him all from a single arch (bow). Then Allāh, the Exalted, delivered him, and he was constantly in prayer, making much istighāthah (seeking deliverance from Allāh), strong in reliance, constantly alert, and he had regular remembrances which he would be devoted to." And al-Dhahabī wrote to al-Subkī, rebuking him for his speech against Ibn Taymiyyah, and he [al-Subkī] replied to him and from his response was:


    As for the saying of my teacher [al-Dhahabī] regarding the Shaykh, then I am convinced of his great rank, his ocean-like exuberance, the vastness of his knowledge of the legislative and intellectual sciences, his excessive intelligence and ijtihād and his reaching [a level] in all of that which surpasses description. I have always held this opinion. His status in my eyes is greater and loftier than that, alongside what Allāh gathered for him of asceticism, piety, religiosity, his aiding of the truth and remaining firm upon it for the sake of Allāh alone, his traversing the ways of the Salaf and his great dependence upon all of that, and the strangeness of his likes in this time, rather, since many times [that have passed by].
    And I read in the writing of al-Ḥāfidh Ṣalāh al-Dīn al-ʿAlā'ī regarding the trustworthiness of the shaykh of our shaykhs, al-Ḥāfidh Bahā' al-Dīn ʿAbd Allāh bin Muḥammad bin Khalīl, whose text is - and the Bahā al-Dīn just mentioned heard over the two shaykhs -: Our shaykh, our chief and imām in that which is between us and Allāh, the Exalted, the shaykh of verification, the one traversing [the way] of the one whom he followed, the one of great many virtues, and powerful, compelling evidences which all of the nations have affirmed that their concerns in trying to enumerate them all are decifient, and may Allāh delight us by his magnificent sciences and benefit us in this world and the hereafter and he is the shaykh, the rabbānī scholar, the ocean-like sage, the pole of light, imām of the scholars, the blessing of the ummah, the signpost of the scholars, inheritors of the prophets, the last of the mujtahidīn, the unique ones amongst the scholars, the shaykh of Islām, the proof of the notables, the example for the creation, the evidence for the students, the subduer of the innovators, the sword of the debators, the ocean of sciences, the beneficial treasure, the explainer of the Qurʾān, and amazing prodigy of the era, the unique of the age, and verily, Taqī al-Dīn is the imām of the Muslims, the proof of Allāh over the creation, associated with the righteous, resembling those who have passed, the muftī of the various factions, the aider of the truth, the signpost of guidance, the support for the Ḥuffādh, the knight of meanings and words, the pillar of the Sharīʿah, possessor of marvellous sciences, Abū al-ʿAbbās Ibn Taymiyyah.

    Refer to al-Durar al-Kāminah (ed. Dr. Sālim al-Almānī, Dar al-Jayl, Beirut, 1933) 1/158-160.
     
  3. agree with you and other brothers but we need to debunk the wahhabi portrait of ibn taymiyyah

    they have a website dedicated for him
    quoting from the website

    Portions of the biographical account provided by al-Dhāhabī are also quoted by Ibn Ḥajar al-ʿAsqalānī in al-Durar al-Kāminah. He quotes from al-Ḥāfidh al-Yaʿmarī as was done by al-Dhāhabī. Ibn Ḥajar wrote:



    [​IMG]The Shaykh of our shaykhs, al-Hāfidh Abū al-Fatḥ al-Yaʾmarī (Ibn Sayyid al-Nās) said in the biography of Ibn Taymiyyah:
    Al-Mizzī encouraged me express my view about Shaykh al-Islām Taqī al-Dīn. I found him to be amongst those who had acquired a fortune of knowledge and he fully and completely memorised the Sunan and the Āthār. If he spoke about tafsīr then he would be the carrier of its flag or if he gave a legal ruling in fiqh, he would know its extreme depths. And if he was to recall a hadīth he would possess all the knowledge related to it and would carry its flag (make the hadīth take precedence over all else). And if he was to talk about the various religions and factions, no one who was more vast in knowledge or greater in meticulousness could be seen. He surpassed his contemporaries in every science and my eyes have not seen the likes of him and nor have his eyes seen the likes of himself. He used to speak about tafsīr and a large number of people would attend with a substantial portion returning while having taken from his sweet, rich ocean (of knowledge). (And it continued thus), until the disease of envy crept into the hearts of the people of his city.

    The theoreticians conspired together to pick 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 ascribed to asceticism and to the ṭarīqah, those who thought they had the minute details of the inner reality and its bare truth (the Sūfīs). 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 takfīr 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 the one who merely argued to make the people happy. The scorpions crept all around him, but Allāh made futile each of their plots and rescued him at the hands of those that He chose, and Allāh is the one who overcomes and reaches His affair. Then he continuously moved from one trial to another. In all of his life he did move except from trouble to trouble, until his affair was raised to some of the qādīs, and there occurred what occurred in the matter of his arrest (and imprisonment). He remained in prison until he died and to Allāh do all affairs return, and He knows the deception of the eyes and what the hearts do conceal. On the day of his funeral, the streets were crowded and the Muslims came from every roadway...

    Refer to al-Durar al-Kāminah (ed. Dr. Sālim al-Almānī, Dar al-Jayl, Beirut, 1933) 1/156-158.
     
  4. Unbeknown

    Unbeknown Senior Moderator

    this quote posted by sidi abu Hasan, makes me wonder if the statement by Imam Subki: "his knowledge superseded his intellect" or "his intellect could not keep pace with his knowledge" is really the most succinct diagnosis of ibn taymiyyah's case - that his refusal to bow down to received wisdom stemmed from an over-estimation of his own capacity for diaarayah and ijtihaad - in modern terminology, the dunning-kruger effect in action, and thus his competence in naql/hifdh gave him a false impression of competency in other branches of knowledge.

    In a sense, could it be said that it is really an unfortunate miscalculation of his capabilities that lies at the heart of the taymiyyan tragedy - and that ibn taymiyyah was more disadvantaged psychologically than spiritually - and it was this weakness in a man of his erudition that unleashed so much havoc on the Muslim ummah - one which continues to plague us so many centuries later?

    Could we make even a weak case for his umpteen contradictory utterances - the nature of his works exhibiting Dr. Jekyll and Mr. Hyde-esque patterns - being merely a manifestation of a genuinely confused mind rather than a deliberately sinister heart.

    Could that be why some scholars are less acerbic in their criticism of the man ibn taymiyyah than that of his legacy and opinions?

    ---

    just a thought - feel free to criticize.
     
  5. abu Hasan

    abu Hasan Administrator

    while we take the most careful position of not ruling someone kafir, unless it cannot be avoided, that judgement is only to protect yourself.
    it does not give a clean chit to the person, using which he/she can enter jannah. there are things commonly known - and there are exceptions. people who fall from 10 story buildings usually die. but there are some who survive even after falling from 47 stories.

    only a fool will try to jump from ten floors citing the 47-floor exception.

    the fact is: that only Allah knows if that person is exempt or not; deserves to be thrown in hell or not. and forever or not. (al-iyadhu billah).

    conclusion: jumping from merely two floors will result in fractures. if they are in unfortunate places such as spinal fractures, they may be disabled for life. is it worth it?

    the mildest of heresies (like tafdil for example) may result in fractures or a life of disability. the higher ones may result in death. to try a crude analogy - a heretic may go in paradise after all, but he may miss the higher levels. and the dangerous heresies may kill - even though by ta'wil or some other justification, it may be argued that a man falling from a 47-story survived.

    ponder.

    ---
    nas'alu Allaha al-aafiyah.
     
    Last edited: Mar 3, 2019
    Unbeknown likes this.
  6. FiqhHanafi

    FiqhHanafi New Member

    read ibn taimmiya's minhajus sunnah. if every thing in that book is true and he never repented then theres absolutely way he would be in jannah. its just a dream and nothing else. wahhabis totally reject the vision of prophet sallalaho aleh wasallam in one's dream.
     
  7. Unbeknown

    Unbeknown Senior Moderator

    the answer is really straight-forward (ignoring the incorrectness of the quotation for the while) - a person can be a heretic all his life and then repent just before death - and he will in sha Allah go to Jannah. does this mean he went to jannah inspite of his heresies? or worse, because of his heresies?

    What's even more telling, the agreed upon aqeedah of ahlussunah is that even a heretic, whose heresy has not reached the level of kufr, will eventually go to Jannah - after having spent in Hell whatever duration Allah Willed for him, or, if Allah Wills to pardon that heretic altogether, then that too is a possibility.

    So does it now become clear that - even if - a heretic can go to Jannah - that does not mean that his heresies are harmless and that people should not be warned against them?
     
  8. abu Hasan

    abu Hasan Administrator

  9. Aqdas

    Aqdas Staff Member

    So dreams override realities?
     
  10. Can someone please comment about the Deobandi Wahabi claim that Qadi Yusuf Nabahani saw Ibn Taymiyyah in Jannah and had a discussion with him.

    If this is true, then what was the point of refuting Ibn Taymiyyah's heresies if Ibn Taymiyya ends up in Jannah ?
     
  11. FiqhHanafi

    FiqhHanafi New Member

    I have heard Dawlat Al Makkiya was presented to him and he really loved Ala hadrat's work. He was a TRUE sunni muslim. something interesting i'd like to tell you, he has also added a chapter in his famous Saadat Ad Darain book on whats more virtues " sending sala upon prophet sallallaho aleh wasallam or reading quran"
     
  12. FaqirHaider

    FaqirHaider Shajar-e-Sharjeel Shajar-e-Uthman

    Last edited: Feb 18, 2019
  13. Aqdas

    Aqdas Staff Member

    He has a taqridh to dawah al makkiyyah so he certainly endorses the aqidah of Alahazrat. He was staunch Sunni.
     
  14. Mohamed Shah Qadri

    Mohamed Shah Qadri Active Member

    There's is not much about him online...recently the Deobandi community has be rampant in attacks us sunnis in South Africa ...I wanted to prove that many renowned sunni arab Scholars endorse Ala Hazrat and Barelvi values
     
  15. AR Ahmed

    AR Ahmed Active Member

    Wa alaykum as-salam -

    Not sure but he did endorse one of Alahazrat's works.
     
  16. Mohamed Shah Qadri

    Mohamed Shah Qadri Active Member

    Asalamu alaikum wa rahmatullahi wa barakahtu

    Does anyone know if whether Qadi Yusuf Nabhani issued any fatwa on deoband or if he mentioned them in any of his works.
     

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