Some clarifications on statements attributed to Shah Waliy Allah and Ibn `Abd al-Barr, Allah have mercy on them.
Al-Tufi al-Hanbali as reported by Ibn Hajar in the Durar, and al-Dhahabi in the `Ibar state the contrary: fisq, zandaqa, and bid`a were indeed attributed - rightly or wrongly - to Ibn Taymiyya - may Allah forgive him. Furthermore, the evidence now is overwhelming to that effect and there is a lot more literature and analysis available in the hands of the Scholars.
1. Fataawaa Ibn Taymiyya fil-Meezaan [Ibn Taymiyya's Fatwas under Investigation]. By the Mauritanian Shaykh al-Sayyid Muhammad Ahmad Miskah ibn al-`Ateeq al-Ya`qubi, Allah reward him. 500 p. (Damascus 2000.)
2. Al-Kaashif al-Sagheer `an `Aqaa'id Ibn Taymiyya [Minor Exposure of the Beliefs of Ibn Taymiyya]. By Sa`id `Abd al-Latif Fawdah. 500 p. (Amman 2000).
3. Risaala fil-Radd `ala Ibn Taymiyya fi Mas'alati Hawaaditha laa Awwala Laha [Epistle in Refutation of Ibn Taymiyya in the Question of 'Created Matters without Beginning']. By al-Imam Baha' al-Din al-Ikhmeemi al-Misri (700-764). Ed. Sa`id `Abd al-Latif Fawdah. 128 p. (Amman 1998) This was written in refutation of Ibn Taymiyya's belief that the world is of a pre-eternal nature and exists with Allah since pre-eternity as an "ever-abiding created object" (makhluqan da'iman!), thus making it necessarily existent in His Essence (mujaban bi al-dhat) and [making Him] not acting deliberately (la fa`ilan bi al-ikhtyar), elevated is He beyond that! Dr. al-Buti in Kubra al-Yaqeenaat al-Kawniyya pointed out that this is nothing other than Aristotelian philosophy and, before him, Imam Abu Ishaq al-Isfarayini said that whoever holds such a doctrine is considered a kafir.
4. Risaala Shareefa feemaa Yata`allaqu bi Kam al-Baaqi min `Umr al-Dunya [Noble Epistle Concerning the Remainder of the Life of this World]. by Imam al-San`ani. Ed. al-Wasabi al-Mathani. (San`a', 1992). This is a refutation of the same heresy as in #3.
5. Al-Qawl al-Wajeeh fi Tanzeeh Allah Ta`ala `an al-Tashbeeh [The Eminent Discourse Concerning Divine Transcendence beyond All Resemblance to Created Things]. By Shaykh al-Sayyid Abul-Hasanayn `Abd Allah ibn `Abd al-Rahman al-Makki al-Hashimi rahimahullah. 111 p. (Amman 1995.)
6. Al-Salafiyya al-Mu`aasira: Munaaqashaat wa Ruduud [Contemporary Salafism: Discussions and Refutations]. By Shaykh al-Sayyid Abul-Hasanayn al-Makki al-Hashimi rahimahullah. 230 p. (Amman 1996.)
7. Al-Farq al-`Azeem bayn al-Tanzeeh wal-Tajseem wayaleeh al-Muqtataf fi Naqd al-Tuhaf [The Tremendous Difference between Transcendence and Anthropomorphism]. By Sa`id `Abd al-Latif Fawdah. 72 p. (Amman 2001.) Contains a valuable commentary on al-Shawkaani's `Aqida titled al-Tuhaf fi Madhhahib al-Salaf.
8. Tasheeh al-Mafaaheem al-`Aqdiyya fil-Sifaat al-Ilaahiyya [The Redress of Doctrinal Understandings of the Divine Attributes]. By Shaykh `Isa ibn Maani` al-Himyari. 300 p. (Cairo 1998.)
"Wa Qad zakar annahu qaal: Innal Allah Ta'ala fawqal Arsh.....(Shah Wali Allah:) wal HAQQ fi haza al-Maqaam in Allah t'ala athbaata li nafsih JIHA AL-FAWQ....
It is doubtful that Shah Wali Allah wrote the above since it is strictly speaking - as stipulated in the `Aqida Tahawiyya - a heretical statement to say "innAllah ta`ala athbata li-nafsihi jihat al-fawq." The correct statement would be "innAllaha ta'ala adaafa ila nafsihi sifat/khabar al-fawq." See Tasheeh al-Mafaaheem al-`Aqdiyya on this.
Surely, it would be far better for one's Religion for the Mutashaabih of the Qur'an to be "a thorn" (if such were the case) than a toboggan to likening the Creator to the created. The Salaf said, how sweet does each bid`a seem to the people of bid`a! And Mulla `Ali al-Qari said in Sharh al-Fiqh al-Akbar, citing Imam al-Razi: "The anthropomorphists worship nothing other than an idol."
The above is a thoroughly munqati` broken chain. Between the father of Abu Tahir (Abu Tahir = Muhammad ibn Ibrahim al-Kurdi al-Madani) and the Hafiz Ibn Hajar there are no less than four missing links.
Furthermore, the Hafiz authentically indicated otherwise in the Fath, for example: "The hadith 'If one of you stands in prayer, let him not spit in front of him for Allah is in front of him'... constitutes a refutation of those who say that Allah Most High is on the Throne 'in person.'" (Fath 1989 ed. 1:669). See also the 1959 ed. 3:37-38, 6:136 [Jihad], and Tawhid ch. 23 last par.). The whole point of Ibn Baz's published aspersions on Fath al-Bari and the recent auto-da-fé or public burning of that peerless book was that he and his ilk deemed it to contain unacceptable ta'weel in their view.
1. Abu `Abd Allah Muhammad ibn Ahmad ibn Khuwayz Mindaad al-Basri did narrate hadith but he did not become known as a Muhaddith, much less a Hafiz but was one of the Jurists and Usuliyyun of the Malikis.
2. Ibn Khuwayz Mindaad died in 390. He is NOT a companion of Imam Malik but came 200 years and seven biographical layers later. When he says "Maalik said..." he is not a reliable source unless he is confirmed independently. This, even if he produced his chain to Malik's supposed statement; what then if he does not even have a chain!
3. Ibn Khuwayz Mindaad's reports from Maalik "contain anomalies" and he "contradicts the Madhhab in both Fiqh and Usul nor do the [Maliki] experts rely on his positions" according to al-Qadi `Iyad (d. 544) in Tartib al-Madaarik (Moroccan ed. 7:77-78). `Iyad also said: "He was not insightful in his positions nor strong in fiqh. Abu al-Walid al-Baji said of him: I never heard him mentioned once by the Ulema of Iraq."
4. `Iyad also exposes Ibn Khuwayz Mindaad as an extremist in his anti-kalam stance: "He alienated the Mutakallimin of Ahl al-Sunna and ruled that all of them were among the people of vain lusts (ahwa') concerning whom Malik said his famous statement on [avoiding] their marriage, [rejecting] their witness and leadership, and alienating them." Ibn Farhun (d. 799) cites all of the above in al-Deebaaj al-Mudhahhab (#491).
5. Imam Malik meant the Mu`tazilis and their sub-sects by consensus in the statement in question, as is made clear (among other sources) by Ibn `Abd al-Barr himself in his report from the same Ibn Khuwayz Mindaad in the previous page cf. Jaami` Bayaan al-`Ilm wa Fadlih (1994 Saudi ed. 2:942-943 #1800). It is known that Imam Malik never retained any Mu`tazilis, Qadaris, or Khawaarij in his Muwatta' as narrators, while the Two Shaykhs (al-Bukhari and Muslim) and their students such as Imam al-Tirmidhi did narrate from Qadaris and even Jahmis. See on this the relevant chapter in Imam al-Suyuti's Tadrib al-Raawi.
6. Clearly, the misguided view Ibn Khuwayz Mindaad expressed in including the Ash`aris among the people of innovation was rejected by his own School and is not considered in the least valid by the major Maliki Huffaz and Fuqaha' such as Qaadi `Iyaad, al-Maazari, Abu Bakr ibn al-`Arabi, Abul-Walid al-Baaji, al-Qurtubi, and others - all thorough Ash`aris.
GF Haddad ©
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