سلسله معرفی رجال علم - استاد احراری - آشنایی با شخصیت شیخ الاسلام ابن تیمیه - بخش 7

Añadido: 2026-06-02

[00:00:01]In the name of Allah, the Most Gracious, the Most Merciful. Praise be to Allah, and prayers and peace be upon the Messenger of Allah. Praise be to Allah. We are on the blessed day of Arafah.

[00:00:10]In this session, we will talk about tomorrow, God willing, it will be Eid al- Adha. In this session, we will explain the seventh part of the biography of Sheikh al-Islam Ibn Taymiyyah, may God have mercy on him. Dear friends, in the past 6 sessions, in the first session, we read a detailed and beautiful discussion of the words of Abu al-Hasan Nadwi, may God have mercy on him, in his book Rijal Da'wah wa Fikra, and later in the second session, and of course in the same first session, we read part of the book, and part of the first session, and in the five sessions after that, we read the book Zil Tabaqat al-Hanabilah by Ibn Rajab, may God have mercy on him, who is a student of the student of Sheikh al- Islam Ibn Taymiyyah, a student of Sheikh Ibn al-Qayyim.

[00:00:57]We read detailed discussions and became quite familiar with the personality of Sheikh al-Islam Ibn Taymiyyah, may God have mercy on him, and the events that took place during his life. But of course, since Ibn Rajab (may God have mercy on him) had briefly discussed some topics, there are still some topics that still need to be discussed. Regarding Sheikh al-Islam (may God have mercy on him), one of the topics that I want to explain is that I want to explain a few things. Maybe there will be a few more sessions, God willing. In the meantime, I want to explain a few things. First, Sheikh al-Islam Ibn Taymiyyah (may God have mercy on him) had another student named Abu Hafs. Let me start with the page of my book. Friends, I have it for you.

[00:01:42]One of the students of Sheikh al-Islam Ibn Taymiyyah, may God have mercy on him, is a person named Abu Hafs al-Bazzar. O Bazzar, other than him, Imam Bazzar, the owner of the Musnad al-Bazzar, whom you often hear. Al-Bazzar narrated in his Musnad that Bazzar lived in the third century and died. O Bazzar died in the eighth century. He was one of the students of Sheikh al-Islam Ibn Taymiyyah, may God have mercy on him. He died in the year 762, God willing. And O man, who is a student of Sheikh al-Islam, he has a book called Al-Imam al-Aliyyah fi Manaqib Ibn Taymiyyah.

[00:02:11]This book that is before us and you is Al-Imam al-Aliyyah fi Manaqib Ibn Taymiyyah. Abu Hafs al-Bazzar's name is Omar bin Ali bin Musa bin Khalil Baghdadi, the son of Bazzar, Salajin Abu, died in 76, forgive me, not 62, for example, 749, which means he died approximately 21 years after the death of Sheikh al-Islam. He also died. Well, in any case, he has come and raised some topics regarding the life of Anani Sheikh al- Islam Ibn Taymiyyah, may God have mercy on him. He has beautiful and interesting topics in 14 chapters throughout his entire book, which I will present to you, God willing, some of his topics.

[00:02:52]In addition to what Ibn Rajab said in his discussions, there are other topics that he discussed, which are very beautiful and excellent and very useful. This is another discussion.

[00:03:07]In previous meetings, I have mentioned several times that Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) is accused of being a figure of speech and a person of impersonation.

[00:03:17]While I promised you, I will show you from his own book that he considered impersonation to be kufr and considered statues to be kufr. In some of his books, he called it bid'ah (innovation). In others, he called it kufr. Of course, bid'ah is of two types: bid'ah, apostate and apostate, a bid'ah that causes kufr and apostate that causes kufr.

[00:03:37]And bid'ah is kufr. So, to the extent that he says bid'ah, he means the same apostate bid'ah, which does not contradict each other, and he has strongly condemned this discussion. I would like to explain to you these two other discussions that some of the opponents of Shaykh al-Islam (may Allah have mercy on him) have raised, saying that anyone who calls Ibn Taymiyyah a Shaykh al-Islam becomes a kafir.

[00:04:04]Some fanatics have said that this is the case, and that when a statement is made, Ibn ‘ Akhirmah, may God be pleased with him, is one of the great scholars who has written a book to refute this statement, and in this book, called Al-Rad Al-Wafir, the book of the Rebuttal, see the book of the Rebuttal here. Excuse me, Ibn Asatir, no, I am sorry, there was a mistake. Ibn Nasir al-Din al-Dimashqi, Ibn Asatir, who is Ibn Nasir al-Hasan ibn Asakir died before the Sheikh of Islam. Ibn Nasir al-Din al-Dimashqi, Ibn Nasir al-Din al-Dimashqi, wrote a book, and in this book, which he died in 842, that is, almost two centuries after the Sheikh of Islam, two centuries, or rather, almost a century after the Sheikh of Islam, and he wrote a book, and in this book, he has brought 85 great scholars from different schools of thought who said to Ibn Taymiyyah, the Sheikh of Islam, and then he rejected it, saying, “It is a statement of the disbelievers.”

[00:05:05]And I intend to show you some of his statements, to explain them, and it is interesting that for this book, Ibn Nasir al- Din al-Dimashqi, Ibn Hajar al-Asqalani wrote an introduction that his friend I have an introduction or summary of the confirmation. In fact, he is the confirmation of Ibn Hajar (may God have mercy on him) and I will read it to you. There is also the confirmation of Ibn Mulqin (may God have mercy on him) and some other topics.

[00:05:33]These are things that, God willing, I intend to explain to you some. First of all, friends, let's refer to the sources of the sayings of the Sheikh of Islam about incarnation and statue, which unfortunately some people say is false. Yes, Ibn Taymiyyah, may God forbid, believed in incarnation, while in his book he considered this belief to be kufr, and this is in my own book, and I myself have embellished this book of the Sheikh of Islam. There are very few. I will refer to you here. It is written in the title of the sources of the sayings of the Sheikh of Islam about incarnation and statue from his own books that he considered this belief to be kufr and takfir. He considered this group to be an innovation and kufr and made me takfir.

[00:06:15]Of course, in some, it is mentioned that they are innovators and misguided, and in some, takfir, which is combined with both, becomes an innovation of kufr. In other words, kufr misguidance is worth mentioning. These are just some of the sayings.

[00:06:27]Otherwise, in the discussion of characteristics In many positions, he said that proving the attributes without similes, metaphors, and comparisons is the belief of the Sunnis. Sheikh al-Islam, in the Wasitiyyah doctrine, in the Hamuyyah doctrine, in the Tadmuriyah doctrine, in all of his books, has stated that we must hold the divine attributes to be fixed for Allah without similitude or quality.

[00:06:48]This is the belief of the Sunnis. This means that this issue is repeatedly proven in the Sheikh's books, and it is very unfair for anyone to attribute it to the Sheikh of Islam.

[00:06:58]Look at the first book of the Prophets, by Sheikh al -Islam, may God have mercy on him, page 71, volume 1, volume 1, page 171. The book of the Prophets says there, but as for the principles of innovation and the signs of the philosophers, he has explained the principles of innovation in detail, such as the philosophers of the inner world, the Mulahida, the believers in the unity of existence, the Qadriya, the Nusayri, the Jahmiyyah, the Haludiyyah, and the statue of the statue of the principles of innovation and signs. He puts the statue of the statue next to the Batiniya, next to the Mulahida, next to the Dahriyyah, next to the Qadriya, the Nusayriyyah, the Jahmiyyah, the Haludiyyah, in all the other misguided groups that exist, and the al-Mushba also says that the Rawandiya, the Kalabiya, and the Sulaymiyyah, and all of these say, "Where are the people of innovation? They have been attracted to a great deal of misguidance, and they have followed the path of error to the point of abandoning the Sharia of Muhammad."

[00:07:54]This is the second book, Bayan Talwis al-Jahmiyyah, volume 5, page 397, volume 5, page 397. This is the second one, and here he brings up a discussion that he said, "Yes, I will tell you who was Yazid in the proof." The predecessor said, Our righteous predecessors in the first century of Islam condemned and rejected anyone who exaggerated in proving the attributes of God to the extent of comparing and contrasting them. They condemned and rejected anyone who adds to what is not in the Book, and a Sunnah of the like, and a statue of the like, and a statue of the like. These were condemned by our predecessors, and these are rejected, misguided and false. As was found in the words of a non-single predecessor, may God be pleased with him, in the words of a large number of scholars of our predecessors, this issue exists, and later he also says that the righteous predecessor of God is described with good and pure attributes, and he knows that he knows what the people of false articles say, and he condemns and rejects the Zamsim al-Dha'a, that is, the like, and accepts the correct belief.

[00:09:10]The Book of Straightness, Volume 1, Page 18, 16. The second is the third source. The third source of Straightness, Volume 1, Page 162, is quoted later here. The statement of Abu Uthman apparently agrees with the first statement.

[00:09:28]But as for what he believed in the face, then he returned from it, it is a general matter that he did not mention, so perhaps he believed in The first principle of representation and imitation is what the people of error say among the people of error, among the people of the Rafidah, the first principle of representation among the Shia, Rafidah, and here he says, "It was a representation and imitation that the people of Dalal used to say about Rafidah and a statue." So he thought, well, later, the discussion about Abu Uthman brought it there. The discussion of the fourth source of the Fatwa of Sheikh al-Islam Taymiyyah, which I introduced to you yesterday, volume six, page 35. Sixth, he said here, well, there is no doubt that whoever said that the meanings and similarities are among the attributes of the created and the names of the narrators are other than what is meant by the hadiths, said that what is mentioned in the divine attributes is never the attributes of the created and the names of the narrators, in relation to Allah the Exalted, and Allah is pure and pure. Only the truth and the best is what he said. He said very well that the divine attributes should never be considered similar to the attributes of the created and the names of the narrators. Then the Sunnis do not disagree, because the Sunnis do not disagree at all, because Allah is not like anything, neither in essence nor in attributes. Nor in His actions, in His essence, attributes, and actions, there is no resemblance at all. Rather, most of the Sunnis, including our companions and others, reject the likeness of the image. Here, the most Sunnis and the community consider the likeness and image to be disbelief. This person was a supporter of image-making, which is indeed good shame and modesty.

[00:11:13]And the fifth source, Majmoo’ Fatawa, Volume 33, Page 178, said that if he interpreted it as istawa, it requires his creation. If we translate istawa, it means that Allah is rising above the Throne. We translate it in a way that proves the creation of Allah or a defect in the essence of Allah, the Exalted, meaning if it is likeness and image-making and so on. So this is what the al-dalal al-mushbah al-mushbah al-mushbah al-mushbah is, something that is narrated from the misguided, similar to and image-making, and it is definitely false, according to the Quran, and a completely rejected and invalid reason. We have no basis at all. There is no room for discussion at all.

[00:11:58]How can you say that this person believed in image-making?

[00:12:02]And also the same phrase that We read before the fatwa collection, here is another book from the great fatwas of Sheikh al-Salam called Fataw al- Kubra. There is the seventh source, O Allah, forgive me.

[00:12:12]In Al-Risala Al-Madinah, forgive me. Manzara Al-Risala Al- Madinah, page 4. The sixth source is the same one, which is similar to the same phrase that was mentioned in the first fatwa collection that we quoted there and in the next book, Fatawa Al-Kubra, volume 6, page 47, third, which is the same previous phrase.

[00:12:31]If the estawa is translated in such a way that it says that the intermediary, the statue, and the like are false, then he would definitely say that there. In his other books, in the book Minhaj Sunnah Al-Nabawiyya, the eighth source, volume 2, page 613, he said, "In the words of the Khawarij, the body of corruption, there is no doubt that the Sunnis will reject it." There is a gap in the words of the Khawarij and the statue, which is so wide that non-Sunni cannot reject it. He considers it corrupt, false, misguided, contrary to the Quran and Sunnah, blasphemous, and an innovation. What else can he say? And therefore, Sheikh Asmaullah truly had the beliefs of the Sunnis and the Jamaat, and these words are false. Well, my friends, you understand this discussion. The discussion was very clear and lucid.

[00:13:25]Another discussion that I will now explain was the book Al-Rad Al-Wafirah by Ibn Nasir al-Din Dimashqi. The first mention in the introduction to my book explains why I wrote this. He said that I wrote this because a fanatic has already said that anyone who calls Ibn Taymiyyah Sheikh al-Salam becomes an infidel. Then he explained the meaning of Sheikh al-Salam here again, and there is a lot of meaning in general.

[00:13:50]Here, someone said that the meaning of Sheikh Sheikh al-Islam means someone who has become a Sheikh in Islam, has grown old, has passed the period of youth, has reached the period of sheikhhood.

[00:14:07]In this sense, Sheikh in Islam means that of course, this is not meant in the terminology, but in the dictionary, it is like this. And later on, Sheikh al- Islam is said by some to be someone who is in the common people's customs to solve their problems, not to seek help as Allah wills, not in matters of religious and scientific life, their religious scholar, their religious leader, to whom they turn in their problems to guide them, and later on, he said that what is known in the eyes of the scholars is And scholars mean someone who has memorized the Holy Quran very well, the aspects of recitation, the rulings of the Quran, the reasons for its revelation, the abrogation and the abrogation, the verses of the strong and the mixed, and understands these, memorizes the Arabic language and vocabulary well, memorizes the hadiths, distinguishes between the authentic and weak hadiths, and memorizes the correct belief, memorizes the correct jurisprudence.

[00:15:00]These have been explained in many ways, which means that he is at a very high level in various sciences.

[00:15:06]So, considering everyone, they do not call someone who is, for example, knowledgeable in some sciences or has an average or low level of knowledge, "Sheikh al-Islam." Rather, they call someone who is knowledgeable in all sciences and has a very high level.

[00:15:20]Of course, it is different. There is one person, I said many times, I said that his students call him Sheikh al-Islam. Someone who all the scholars of the Islamic world call him Sheikh al-Islam. Again, this is also very different. Students who see their teacher as superior, especially if they are not fair and biased, such problems arise.

[00:15:38]Well, in any case, later on, some of them The Sheikhs of Islam in history have mentioned that they were not called Sheikhs of Islam in the afghan, but in fact they were Sheikhs of Islam in their time, for example, among the Tabi'in, Sayyid ibn Musaybarah said, and Ata ibn Abi Rabah said, Tawas said, Mujahidah said, Hasan Basri said, and Ibn Sirin said, "What were they in their time, the so-called Sheikhs of Islam?" Imam Ahmad ibn Hanbal in his time, Bukhari and Shafi'i, other great scholars, each of whom was a Sheikh of Islam in his time, and the first meaning was explained later. There are 85 people here, friends. Pay attention to the first number, which is 8, the fifth. Ibn Tarjum Kanani, a monk, is one of our scholars who called Sheikh of Islam Ibn Taymiyyah Sheikh of Islam, and the first of them is Ibn Sayyid Nas.

[00:16:27]This is a mistake, friends. This is not Ibn Sayyid al-Muslimin.

[00:16:29]This is a mistake. Ibn Sayyid al- Nas is one of the great scholars who was a contemporary of Sheikh of Islam Ibn Taymiyyah and a commentator of Sunan al- Tirmidhi. He is a great scholar. He is a great scholar. He was a contemporary of Sheikh of Islam and gave Sheikh of Islam the title of "Sheikh of Islam."

[00:16:43]Ibn Taymiyyah gave the title of Sheikh of Islam. He mentioned here again and again his words that yes, he said this about Ibn Taymiyyah. Later, he said Ibn Abdul Da'im, who is a student of Sheikh al-Salam. Ibn Taymiyyah and al-Dhahabi, Ibn Taymiyyah, Sheikh al-Islam, said Ibn Wani, Mu'zan, Ibn al- Muhandis, Khazdji, Bayani, Ibn Bardas. Some of these are not very famous among us and you, but they are among the great scholars in history. For example, here are some of the most famous: Ibn Daqi'id, who is one of the famous and famous, a famous and famous Zamalekani, Abu Hayyan al- Andalusi, the author of Tafsir Bahr al-Ma'i, Ibn Qaymiyyah, Tajaddin, and the same, Baqai al-Shafi'i. These are all people.

[00:17:25]Ibn Qudamah al-Maqdisi, of course, look here.

[00:17:28]Ibn Qudamah, I think it's not. This is a mistake. I don't understand whether Ibn Qudamah also said it or not.

[00:17:40]771 Ibn Qudamahs. How many more of one Ibn Qudamah? Think before Sheikh al-Islam, before this one.

[00:17:48]Ibn Qudamah, who was after the time of Sheikh al-Islam. Well, Ibn Rajab came later and said it, and then Ibn Kathir said, " Allan Kathir, may God have mercy on him." Jama'ah, may God have mercy on him, and Jari, may God have mercy on him, many scholars of Ibn Raslan, who is one of the commentators of Sunan Abu Dawood, may God bless him, and Hafiz Iraqi, Hafiz Ibn Iraqi, the teacher of Ibn Ajl Asqalani, and many scholars of Manbij and so-and-so, who is his student. Well, anyway, these are the people who called Ibn Taymiyyah the Sheikh of Islam. How can someone come and say that someone who says that Ibn Taymiyyah is the Sheikh of Islam, becomes a disbeliever, O scholars, these are also disbelievers. An ignorant, ignorant person comes and says, out of ignorance, prejudice, and his own misery.

[00:18:36]Well, this other book that we have in front of us is the Taqreed of Ibn Ajar on the book of Radwafar, the treatise Rad al- Wafil of Ibn Naddin al-Dimashqi. Look at what is inside here. Taqreed Taqreed of Hafiz Ibn Ajar Asqalani, Rad al-Wafil of Ibn Nasir al-Din al- Dimashqi. Well, let's come here and see what Ibn Hajar Asqalani says. Of course, let's say that Ibn Hajar Asqalani does not agree with Sheikh of Islam Ibn Taymiyyah in some of his beliefs. In some of his beliefs, The Ash'arist Ibn Hajar Asqalani has differences with Sheikh al-Islam Ibn Taymiyyah.

[00:19:10]Remember this well. He has differences of opinion and has problems with him. However, despite these differences of opinion, he is considered one of the greatest scholars in the history of Islam. Sheikh al-Islam considers him to be one of the greatest scholars in the history of Islam. He defines his religion and his piety and piety in everything. You should see here the complete statement of Ibn Hajar Asqalani so that you can see what he said in the commentary on the treatise "Rejecting the Disbelievers" written by Ibn Nasirin. He said: "Praise be to God and peace be upon the servants of those who have chosen to complete this beneficial compilation." He said: "I have come to know about this very beneficial compilation, and this collection, which is a comprehensive collection of purposes, purposes that aimed to kill Imam al-Dhaifa." He said: "This person who wrote this book is obviously a very knowledgeable person, very knowledgeable, and strong in beneficial sciences." He describes him in any case, and later he says: "He is a tyrant between scholars and the honor and fame of his Imamate." And later on, The fame of Sheikh al-Islam is mentioned by Taqiyyiddin Ibn Taymiyyah. He says that the fame of Imam Sheikh Taqiyiddin Ibn Taymiyyah is more famous than the sun. Ibn Taymiyyah's fame is more famous than the sun. And the title of Sheikh al- Islam is still valid. Now, giving the title of Sheikh al-Islam Ibn Taymiyyah to Sheikh al-Islam is still valid until today. Be careful with your pure tongues. I will repeat his pure tongues. Sheikh al-Islam says that Ibn Ajar says and will continue to do so tomorrow. It is true that Ibn Hajar's words today, 600 years later, Sheikh al-Islam is still Sheikh al- Islam. Just like it was in the past. Pay attention.

[00:20:59]No one denies that Ibn Taymiyyah is Sheikh al-Islam except for a certain amount of ignorance. Except for someone who is ignorant and has the status of Ibn Taymiyyah and has avoided fairness. He is not fair. He is a fanatic. So how much more is the amount of error? The person who says such a false statement? Let's not call Ibn Taymiyyah Sheikh al-Islam. This person says how big a mistake he has made and how much dust is on another person. May Allah be pleased with him. The responsible one asks Allah to save us from the evil of our own souls and from envy or envy and from the worms of what our tongues reap.

[00:21:44]That is, there is not much ugly, dirty and wrong talk and not one of the virtues of this man. He says about the virtue of this man, if it were not for this rational man, Ibn Hajar says about Ibn Taymiyyah. Ibn Hajar disagrees with him. Ibn Hajar is famous and famous for being an Ash'arite. Of course, he is not a complete Ash'arite. In some matters, he agrees with the Ash'arite and in some he disagrees. Well, in any case, despite the differences of opinion that he has, he says that if the virtue of this man is this much, that Hafiz Allamahuddin Barzali, one of the great scholars of the time, the Sheikh of Islam and one of his friends and comrades, wrote in his history that there has never been a person in Islam who had so many people attend his funeral as there were in the history of Islam. He says that people did not attend to such an extent.

[00:22:38]Of course, times make a difference, cities, etc. Places are more crowded, some places are less, some places are more, and some people are less and some people are more.

[00:22:49]Anyway, what he means is this among the scholars. Now, look, he has made him higher than the Prophet, not among the scholars. And later he also mentioned that the funeral of Imam Ahmad ibn Hanbal, which was large, was because it was in Baghdad, and Baghdad had a much larger population than Damascus. Well, in any case, Ibn Hajar, the rational one, said that this is enough for his virtue, as Ibn Nasir al-Din Chi, the scholar of Barzali, said about his reputation. Well, later we will put these phrases, we will come here later.

[00:23:25]Well, yes, and later they were brought. And it is authentic from the Prophet, may God bless him and grant him peace, that he said, " You are witnesses of God on earth." It is proven from the Prophet that the Prophet said, "You are witnesses of God on earth."

[00:23:41]These were all witnesses. They all gathered together and were all righteous and virtuous. One is that those who testify are not witnesses. Those who are witnesses. They have avoided polytheism and are pious, pious and righteous. As mentioned in my hadith, the discussion is as follows. Well, Sheikh Taqiuddin raised a group of scholars. Now, look at what Ibn Ajar himself says here. He refers to the problems that arose for Ibn Taymiyyah. He says that a group of scholars rose up against Sheikh Taqiuddin several times because of some things that they denied him in the principles and in the sale of the issues of belief and jurisprudence.

[00:24:16]Several meetings were held for him in Cairo and Damascus, but he says that in all these meetings, there is no evidence that anyone ruled that Ali Ibn Taymiyyah was a heretic. He ruled that Ali Ibn Taymiyyah was a heretic. He has disbelieved, that is, they said something to the people of the life. They said, " The necessity of his words is not disbelief. They did not say, "O disbeliever." They said, "O disbeliever." It is necessary for his words, as we have said before. For example, when he came and said, "Traveling to the graves of the prophets, peace and blessings be upon them, is not right." They said, "O disrespectful person." It is necessary for disrespect to the prophets to be disrespectful to my prophets. This necessity of speech is not that they say the same thing. As Ibn Hajar later refers to this discussion, and the ruling was that the fanatics were against the ruling that there should be no bloodshed. No judge ruled against him. There were many fanatics against him, including those from the government. Even Hobbes in Cairo, then Alexandria, then in Cairo, he was imprisoned again in Alexandria. We have read it with you before, and Mu'adh, so all of them are with all of these words. All of them are the same people who even oppose Ibn Taymiyyah, who are recognized for their vast knowledge, asceticism, generosity, courage, and other things. I am not like that.

[00:25:39]Everyone agrees that a person has made a lot of effort in the support of Islam and supplication to Allah Almighty in secret and in public. Calling to Allah Almighty and now generosity, courage, knowledge, piety, piety in all things is accepted. So how can one deny it? He says, "How can this not be done to him?" The one who says to Ibn Taymiyyah that he is a Sheikh of Islam or a disbeliever? How can we not do this to a person? We should not reject a person. A person has committed a very great crime. He said a very false and wrong thing. Then Ibn Hajar said something interesting. He said, "What is Baba Sheikh of Islam? He is Sheikh of the Sheikhs of Islam. This is very interesting. He says, "You are the one who named him." There is no problem in calling us Sheikh of Islam. He is the Sheikh of the Sheikhs of Islam in his own right, not that he is the Sheikh of Islam. That is, his students are Sheikh of Islam. He is really strong. The students of Dhahabi are Sheikh of Islam. He is the best of Abu Lajaj. He is the best of Ibn Kathir. There is Ibn Qayyim. This is Ibn Abdul Hadith. This is Ibn Mufleh.

[00:26:43]These are the Sheikhs of Islam themselves.

[00:26:46]See It is very interesting to show you something here. This book that we have in front of us is called Al-Adab Al-Shariah and Manah Al- Mariyah. Adab Al-Shariah is a four-volume book that is very beautiful in matters of ethics and manners. It is written by one author. He also has another book called Al-Faru' in Hanbali jurisprudence. It is one of the most important books in Hanbali jurisprudence. The author is Ibn Mufleh. Ibn Mufleh Al-Hanbali. His biography is detailed and there is a separate discussion. You can see that he is one of the greatest Hanbali scholars who wrote books on jurisprudence, on the principles of jurisprudence, and on moral and literary matters. He wrote the book Al-Adab Al-Shariah.

[00:27:26]You can see that Muhammad ibn Mufleh ibn Muhammad ibn Mufrej Abu Abdullah Shams al-Din al- Maqdisi, a Hanbali who died in 763, died in 763, and this man was a student of Sheikh al-Islam Ibn Taymiyyah. There is a lot of mention of this in our books.

[00:27:46]Ibn Mufleh said this and Ibn Mufleh said this. You can search for the word Ibn Mufleh in Hanbali books and see how many students this man is.

[00:27:54]Sheikh al-Islam ibn Taymiyyah, and another thing that I would like to explain is one of the most important books in jurisprudence, because here the Sheikh of the Sheikhs of Islam said that it was appropriate for him. I will explain to you in the books of the Hanbali school of thought, there is a book called al-Insaf. This book that we have before us is al-Insaf fi ma’rifat al-Rajih min al- Khilaf, meaning in matters of disagreement, which is the most correct opinion? This book is one of the books of fatwa in Hanafi jurisprudence, which is easy to understand. In fact, the most correct opinion states that this opinion is more reliable, this opinion is more correct, and it is more correct, and it is a correct opinion, and it is against the fatwa. Also, what does it mean? It has preferences, and it is one of the strongest books.

[00:28:38]I said that the author of this book is Ali ibn Sulayman Sulayman Mardavi.

[00:28:42]Now look here, al-Insaf fi ma’rifat al-Rajih min al- Khilaf. Aladin Abu al-Hasan Ali ibn Sulayman Mardavi died in 885, approximately, a century and a half after Sheikh al-Islam ibn Taymiyyah. I mean, what is his position in Hanbali jurisprudence, if Ibn Taymiyyah and those who follow Ibn Taymiyyah in What did the Sheikh of Islam say in the book Radd al-Wafar? There were Hanafi, Shafi'i, Maliki, and Hanbali among them.

[00:29:12]Of course, who wrote it? Ibn Nasir al-Din al-Dimashqi was almost a year and a century after Sheikh al-Islam. Only 85 people in his time, now after him, the time of scholars who have come in the past 500 to 600 years, have spoken. These will remain in their place. Only those who were very close were at that time.

[00:29:33]Well, despite all the opposition and all the prejudices that existed and the problems that existed, even Sheikh al-Islam's students were tortured, harassed, imprisoned alive, forced to change their beliefs.

[00:29:47]So many scholars praised him. Now, those who may have remained silent out of fear, think about what part. Anyway, now, what do I mean here, Kitab al-Insaf?

[00:29:56]Kitab al-Insaf is his characteristics in Hanbali jurisprudence. As we said, it is the most important characteristic. It expresses the most correct opinion.

[00:30:03]Now, how many times in this book does he mention Ibn Taymiyyah's name, which means that he quotes from him and cites his preferences and values ​​him, and Hanbali scholars attach importance to him. He is one of the greatest of the Hanbali Imams. Come here and look at his words. Of course, in this book, he does not mention Ibn Taymiyyah by the name of Ibn Taymiyyah. He mentions him by the name of Taqiyidin. He said Taqiyidin, and he From Shaykh al-Islam Ibn Taymiyyah, may God have mercy on him. Well, in any case, Ibn Hajar Asqalani said that Ibn Taymiyyah is not only the Sheikh of Islam, but also the Sheikh of the Sheikhs of Islam. There is no doubt about this.

[00:31:29]And the issues of denial against him. Now, let's talk about the issues that have been denied against him, which Ibn Hajar denies in some cases. He says that the issues that have been denied against him are not the same as saying that this person is greedy and does not say these things out of whim and desire. And the statement after the uprising is evidence against him. If there was an uprising against him, he would not insist on saying the wrong thing, he would have retracted his statement.

[00:31:53]So, based on the example of other great Imams, such as Imam Abu Hanifa, Shafi'i, and Malik Ahmad bin Hanbal, who used to retract their statements out of stubbornness, it was not like him to be stubborn and not retract his works. Let's say what I told you before, he said that his works are full of denials against those who believe in hypocrisy and seek exoneration from him. How can we say that this is a statue? It is very unfair.

[00:32:22]See who says this. Ibn Ajar says that some people say that Asqalani is completely Ash'arite, and with that, look, this is fair.

[00:32:34]I accept it. I don't really agree with all of Ibn Hajar Asqalani's words, but this is true. It is a beautiful thing to say. And that is why he is human, along with all this nonsense. Ibn Taymiyyah's words are human, icy and sloppy. Yes, we completely agree.

[00:32:55]We completely agree. He is human, not infallible. Of course, in matters of faith, there is no question of wrongdoing or reward. In matters of faith, he narrates the consensus of the community. There is a different discussion there that is being discussed in its place. If we read his Hanbū', we will understand that Fādīfi and Kathir are interesting.

[00:33:13]Ibn Hajar says that in places where he has achieved reward, and the majority of people have achieved reward, he is used by me, and may God's mercy be upon him.

[00:33:22]Because of the difference between those who have made a mistake, you cannot imitate the mistake. Rather, he is excused, but he himself is excused, because the scholars of Shariah have testified to him as instruments of ijtihad, because The scholars of Sharia testified that a person had reached the level of ijtihad, so the mujtahid of my mistake is given to him for a single example. He even said that the most fanatical person in his time was Sheikh Kamaluddin Zamalkani.

[00:33:53]This Zamalkani, I mean, I had a lot of problems with him. He said that he testified that he had reached the level of ijtihad. He also said that Sheikh Saladuddin Ibn Wakil, who did not prove his position, etc., was the only person who debated with him and no one could stand against him in a debate. He stood for a while. This same person, while opposing him, testified that this person had reached the level of ijtihad.

[00:34:17]And I am amazed that a man who organizes people leads people to rise up. He said that a very beautiful point is that a letter from Ibn Ajar should be written in gold.

[00:34:27]A letter from Ibn Ajar from Qalani should be written in gold. He said that it was very beautiful. He noted a very subtle point that I have not seen many people pay attention to, especially in his time. He said that one of the most strange wonders is that this person is one of the most intense people and the strongest people. There is a rejection of the people of innovation. Hafez's words have rejected the Halwuliyya very much. The Union of Wahdat al-Wujidiya and his works are famous and there is a consultation. He says, "Now if you come and declare him a takfir, come and insult him so much, make him bad."

[00:35:03]This word means that the words will be happy. It is a very beautiful point.

[00:35:07]Look carefully at what it says. He says, "Kanraj was one of the greatest people in the uprising against the people of innovation. This person was one of the most people in the uprising against the people of innovation. From the words of Halwuliyya and the Union of Wahdat al-Wujidiya, and the words and works of many famous people, and the fatwa, "Fahm la tadkhul-hut-husrar," the fatwas he gave against groups are not limited to the eyes of the eye.

[00:35:35]How much more will they be happy? Now, these words, O Wahdat al-Wujidiya, how happy will they be when you come and do what? Sheikh al-Islam Ibn Taymiyya, then you say, "If you poison him, he will takfir." When they hear his takfir, they say, "Yes, you too, this scholar of yours who rejected us, he himself was an infidel, and your scholars call him an infidel." Today we have exactly the same problem, or not, today they are saying exactly the same thing, or not, really, this word of Ibn Hajar from Qalani should be written in gold, or their master is from the people of innovation. How happy are the people of bid'ah? The words and unity of existence are obligatory when they see someone declaring him a takfir. So it is obligatory on the one who is pretending to be a takfir in the name of knowledge, that is, he shows himself in the name of knowledge, and if he has intelligence, he should reflect on the words of this person from his famous works, not on every free word that anyone else comes to hear.

[00:36:31]Really, if he has intelligence, according to Ibn Ajar, read his book. These words of Ibn Ajar really should be very beautiful in his talasht. He is from the Sunnah or the sheep. Research the hadiths. Who trusts me?

[00:36:46]Look at how much the words of those who are from the people of narration are trusted. So run away from what I have said. In any case, look at his books, investigate, where for example he states the truth, where the error is a scientific error, state it.

[00:37:01]And what else should he do? This is an inappropriate method and we didn't do it. Here is another beautiful point that Ibn Hajar says. Ibn Hajar says that if Ibn Taymiyyah, who had no other successor except for the one who raised Ibn al-Qayyim, said that it was enough. That's enough. He raised such a student. Just like we say that one of the miracles of the Prophet (peace and blessings of Allaah be upon him) was the upbringing of his companions. He raised companions like Abu Bakr, Omar, Othman, Ali and others who did great service in spreading the religion to the world. They spread the religion to the ends of the earth. They worked hard and tried. Now here he says that if there was no successor for Sheikh Taqiyyiddin, except for his famous student Sheikh Shams al-Din Ibn al-Qayyim, the author of the beneficial and extensive works that benefited both those who agreed with him and those who disagreed with him, he says that they love him and benefit from his books. So he is a great proof. If only he had been the same, he would have been an argument.

[00:38:13]He says that it was a very strong argument.

[00:38:15]The greatest is the high status of Ibn Taymiyyah, who has a high status and has testified to this great act of knowledge and distinction, and has testified to Ibn Taymiyyah in all sciences and in distinction, in speech, and in the concept of the Imams, he is originally from the Shafi'iyyah, which we and you have read before from the words of Ibn Rajab and others, the excellence of the Hanbali Shafi'iyyah, the Hanbali, who in his place, Shafi'iyyah, we have seen that he is highly praised by the Hanafis, Mulla Ali, Qari Harwit, is one of the scholars of various schools of thought, so he is called a disbeliever. Whoever calls Ibn Taymiyyah blasphemy despite all these discussions, is from the name of the Sheikh of Islam, or whoever calls him Sheikh of Islam, he is considered a disbeliever. He is not to be trusted at all, he is not worth looking at, he is not worth anything, he is in a position where he is not to be trusted at all, he is not worth anything, he is to be rejected And Allah is sufficient and the best of the Disposers. Ahmad bin Ali bin Muhammad bin Hajar al-Shafi'i, may Allah forgive him, wrote: Ibn Hajar Asqalani, may Allah have mercy on him, on the ninth day of Rabi' al- Awwal, 835 AH, may Allah have mercy on him. Very beautiful words. And of course, here is a question and answer from Allama Ibn Ajar, who did not bring it here, saying that and there is a question and answer in the handwriting of Sheikh Salih Mufid Shams al-Din, the late Sheikh Taqiy al-Din bin Sheikh Islam Abi Omar, in the handwriting of I remember from Ibn Hajar Asqalani, who narrated from Ibn Hajar Asqalani, here is another fatwa that Ibn Taymiyyah was asked about Ibn Hajar, that there was a group sitting, some praised Ibn Taymiyyah's arrival, some rejected it, said that he was a disbeliever, and insulted him. And now we ask you, what is your opinion on this matter? Then he comes and answers: " Ibn Taymiyyah does not divorce an infidel."

[00:40:19]This is not said about Ibn Taymiyyah. Ibn Taymiyyah divorces an infidel, he does not tell Ibn Taymiyyah that he is a disbeliever, except one of the two men. Pay close attention to this, Ibn Hajar Astiz: Only two people call Ibn Taymiyyah an infidel: either someone who is truly an infidel himself, or someone who calls Ibn Taymiyyah an infidel, and as for the ignorant, or someone who does not know Ibn Taymiyyah at all, he calls him an infidel out of his own ignorance and ignorance. Think about it.

[00:40:47]So those who today call Sheikh al-Islam Ibn Taymiyyah an infidel are not exempt from these two situations. According to the fatwa of Ibn Hajar Asqalani, either they themselves are infidels or they are ignorant of Ibn Taymiyyah out of ignorance. And most of the time it is the second situation. Of course, in terms of their circumstances, their actions are different. But the rest, that is, the least ignorant, are ignorant of their circumstances. This is not my point.

[00:41:11]Now, I take it that you declared takfir, not the opponents of Ibn Taymiyyah. Here are two situations. Of course, either the infidel or the ignorant. There is no absolute takfir here. There are two possibilities. I will not say anything later. Whose point is it? Ibn Ajar Asqalani is the one whom many of you love and read his book. You benefit from it. Well, see, the truth of the truth. Another bitter truth. Sometimes the right to accept the Muslim saying is that a person is one of the great Muslims. Those are the issues that he has chosen from the articles of the Muslims. Some of them require disbelief. What does it mean? His original statement is not disbelief, but it can be understood as disbelief based on his statement. For example, we said that traveling to the graves of the prophets, may God’s prayers and peace be upon them, can someone come and say that it is understood as insulting the prophets? He can misinterpret something like this. But it is not necessary that he accepted such a thing. He says that it is not at all impolite or rude.

[00:42:24]Or that some of the proofs and attributes of God require incarnation. These requirements are wrong requirements. And that is why Ibn ‘Ajar Asqalani later says that he is also among some scholars. He is also in the view of some without others. And the requirement of a school of thought is not a school of thought. Later, he says that the requirement of a school of thought is not a school of thought.

[00:42:39]What you have inferred from the words of Ibn Taymiyyah is not wrong at all. It is not necessary that he necessarily accepts him. It is not necessary that he is a religion. It is not a religion at all. In the name of the people, he has finished, go and pursue his work. And the mention of the caller to faith has not disappeared. This person has been a caller to faith all his life. In God, throughout his life, he has been a supporter of his knowledge, religion and asceticism. All sects from different groups say that his knowledge, asceticism, religion were praised by the people of his time, even those who were believers, even those who opposed his belief. Allah is the Helper. The books of Ahmad bin Ali bin Hajar al-Shafi'i, may God be pleased with him. Another saying that Salih bin Umar al-Bulghini, Imam Ibn I said more, it was not Ibn Mulqin, it was Ibn Bulqini.

[00:43:25]Sorry, some people from before Max, this is wrong. It was Bulqini and Bulqini also came here and praised him a lot.

[00:43:31]In short, there is no doubt that the Sheikh of Islam, the Sheikh of Imam al-Alam, the strict Abu al-Bass, Abbas, Ahmad bin Abdul Halim bin Abdul Salam, the famous Ibn Taymiyyah, Arwani, was one of the greatest scholars. He had many beautiful words. Ibn Chichi also expressed them, that is, Bulqini expressed them. In short, he even said that those who, so to speak, rejected those who Being rude to Sheikh Sam bin Taymiyyah, may God have mercy on him, is over. Well, friends, these are some of the topics we explained here. Now, what was our first topic? Al-Ilam al-Ali fi Manaqib Ibn Taymiyyah was from Bazar. We have n't read anything from his book yet. We said we want to read a few discussions that are his book. But since the book O Adam was ongoing, it has 14 chapters from different chapters and sections. I will read them to you, God willing. That's why I put it twice. First, I explained him and continued the discussions, God willing, in the next session.

[00:44:29]Some very beautiful discussions were explained about the childhood of Ibn Taymiyyah, may God have mercy on him. Then, in relation to this, see the titles of the first chapter, which is about the childhood of Ibn Taymiyyah. There is an interesting story here, God willing, I will explain to you later in the next session. He explained about his knowledge. He explained about the mention and knowledge of the various types of hidden things. He explained about the various types of knowledge he had. He explained about his worship.

[00:44:57]Here, he explained about his piety and piety. Here, he explained about his asceticism and detachment from the world. He discussed about poverty and humility. He discussed about his appearance and clothing. He explained about some of his virtues and intelligence. He explained about his generosity and chivalry. He explained his strength, heart, and courage. He also explained his remembrance and strength in the command of Allah Almighty and his patience. He explained more spiritual things. He explained that Allah made him a pilgrim for the people of his time. And then he explained his death at the end. These are very beautiful and interesting discussions that, God willing, we will read in the next session. In this session, I will limit myself to this amount so that these discussions do not become too long for you. This was the seventh session, and the same way as I said in the first one, that there will probably be 10 sessions. Probably, maybe now there will be 9 or 10 sessions. Maybe until the end of the introduction of Sheikh al- Islam Ahmad ibn Abdul Halim ibn Taymiyyah, may God have mercy on him. Glory be to Allah and praise be to Him. I testify that there is no god but you, seek forgiveness for