Ibn Taymiyyah

Misconceptions and Allegations

Allegations of Anthropomorphism

Ibn Batûtah (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 Allâh 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 claim can be shown from a number of angles:- [1]

Firstly:
This contradicts the madhhab (way) of Shaykhul-Islâm Ibn Taymiyyah concerning the Sifât (Attributes) of Allâh - the Most High - which was the same madhhab as that of the Salafus-Sâlih (Pious Predecessors), being built upon the saying of Allâh - the Most High -: “There is no likeness unto Him, and He is the All-Hearer, the All-Seer.” [Sûrah ash-Shûrâ 42:11] So Allâh’s Attribute of an-Nuzûl (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 Allâh’s Sifât, Ibn Taymiyah ah clearly states the forbiddance of likening Allâh to His creation.


Ibn Taymiyyah says in at-Tadmuriyyah (p.20):

“It is a must to affirm that which Allâh 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 Istawâ (Ascending) like my ascending - then he has resembled and likened Allâh to the creation. Rather, it is a must to affirm (Allâh’s Attributes) without any resemblance, and to negate (what Allâh negates for Himself), without ta’tîl (divesting Allâh of any of His affirmed Attributes).”

Ibn Taymiyyah said in Majmû’ul-Fatâwâ (5/262);

“Whosoever considers the Attributes of Allâh to be like the attributes of the creation - such that the Istawâ (Ascending) of Allâh is like the ascending of the creation, or His Nuzûl (Descending) is like the descending of the creation, or other than that - then he is a deviated innovator.”

Secondly:
It is not possible that Ibn Batûtah witnessed Ibn Taymiyyah deliver this speech, since Ibn Batûtah clearly states in his Rihlah (1/102) that he entered Damascus on the 9th of Ramadhân in the year 728H. However, Shaykhul-Islâm Ibn Taymiyyah was - before, during and after that time - in prison. Ibn Kathîr states in al-Bidâyah wan-Nihâyah (14/135) that Ibn Taymiyyah was imprisoned on the 6th of Sha’bân in the year 728H and remained there until his death on the 20th of Dhul-Qa’dah 728H.


Thirdly.
Ibn Taymiyyah - rahimahullâh - has a separate book concerning the hadîth of Allâh’s Descending, entitled Sharh Hadîthin-Nazûl. In it there is no trace whatsoever of the tashbîh and tamthîl (anthropomorphic beliefs) - that he has falsely been accused of.


Fourthly:
Shaykhul-Islâm Ibn Taymiyyah did not used to give admonitions to the people from the pulpit, rather he used to sit upon a chair. Al-Hâfidh adh-Dhahabî said: “And he became very famous and well-known, and he started giving tafsîr 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 Imâm an-Nawawî concerning the kufr (disbelief) of one who ascribes to Allâh a jism (body), Hasan as-Saqqâf - apparently quoting the words of Ibn Taymiyyah - said in his footnotes to Daf’ Shubah at-Tashbîh (pp.245-246):

“Entering into this category is al-Harrânî (Ibn Taymiyyah) ... who has affirmed tajsîm (Allâh having a jism) in many of his books. So from this is his saying in at-Ta’sîs (1/101): “And there is not in the Book of Allâh, nor in the Sunnah of His Messenger, nor a statement from any one of the Salaf of this Ummah and its Imâms that He is not a jism (body), and that His Attributes are not bodily, consisting of organs ... ” I say: By Allâh who originated the heavens and the earth - your saying is ignorance and misguidance. Is not Allâh - the Most High’s -- saying: “There is no likeness unto Him.” [Sûrah ash-Shûrâ 42:11] sufficient in negating tajsîm and its reality, O al-Harrânî?!! And what about the Imâms of the Ummah and the Salaf - O al-Harrânî - and their censure of tashbîh ... ”

And this is from one of as-Saqqâf’s many deceptions - so beware!

Shaykh Mashûr ibn Hasan - hafidhahallâh - 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 kalâm (innovated spîch and rhetoric). However, as-Saqqâf has conveniently omitted the beginning of the quotation from Shaykhul-Islâm Ibn Taymiyyah, where he clearly stated: Qâlû (they say)!!


From them:
That as-Saqqâf overlooks the words of Shaykhul-Islâm Ibn Taymiyyah - rahimuhallâh - concerning the overall use of this term in reference to Allâh - 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 Allâh.


Shaykhul-Islâm 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- nvented terminologies. We have mentioned many a time before, that the Salaf and the Imâms 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-Islâm - rahimahullâh - in many of his books, such as: Sharh Hadîthin-Nuzûl (pp.69-76), Majmû’al-Fatâwâ (3/306-310, 13/304-305), Minhâj us-Sunnah an-Nabawiyyah (2/134-135, 192, 198-200, 567). Indeed in Sharh Hadîthin-Nuzûl (p.71) - Shaykhul-Islâm has labelled ascribing Allâh with the term jism as being:

“An innovation in the Sharî’ah, a corruption of the language and a contradiction to the [sound] intellect. Rather, it is repudiated by the Sharî’ah, the language and the [sound] intellect.”

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


Concerning the Tarâwîh Prayer

Muhammad Idrîs al-Kândalâwî said in his book Ijtihâd wa Taqlîd (p.88) that the Tarâwîh Prayer consists of twenty rak’ahs only, and: “Imâm Abû Hanîfah, Imâm Mâlik, Imâm ash-Shâfi’î and Imâm Ahmad bin Hanbal - rahimahumullâh - all have ijmâ’ (consensus) upon this.” [3]


Shaykh Badî’ud-Dîn as-Sindî (d.1416H) - rahimahullâh - said in Tanqîd Sadîd (pp.266-268):

“This is an erroneous claim. This is what has been stated in the Hanafî books of Fiqh (jurisprudence), since we do not see any book that can be correctly ascribed to Abû Hanîfah. Rather, what is apparent from looking into al-Muwattâ of Imâm Muhammad (one of the main students of Abû Hanîfah) is that Abû Hanîfah’s madhhab was to pray eleven rak’ahs.

So Imâm Muhammad includes a chapter in al-Muwattâ (p. 110), stating: “Chapter: Establishing the Night Prayer in the month of Ramadhân, and the virtues contained in it.”


Under this chapter he relates four ahâdîth. The first, third and fourth narrations do not make mention of any specified number of rak’ahs for the Tarâwîh Prayer, rather they just mention the excellence of establishing Prayer in congregation and the excellence of the night Prayer in Ramadhân. However, in the second narration eleven rak’ât is mentioned. Then Imâm 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 Imâm Abu Hanîfah - rahmutallâh ’alayhi - as well.


Imâm ash-Shâfi’î - rahmutallâh ’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 Imâm ash-Shâfi’î - rahimuhullâh - does not advocate restricting the number of rak’ahs to twenty rather, he gives preference for there to be fewer rak’ahs and an increase in the length of standing.


Imâm Ahmad bin Hanbal has approved of eleven rak’ahs as well as twenty, as Shaykhul-Islâm Ibn Taymiyyah says in al-Ikhtiyârât¯ul-Ilmiyyah (p.38) and Shah Walîullâh says in al-Misriyyah (1/174) and al-Musafâ (1/177).



Imâm Mâlik - rahimahullâh - also supports eleven rak’ahs, as Shaykhul-Islâm Ibn Taymiyyah mentioned in al-Ikhtiyârât (p.38) and as Jalâlud-Dean as-Suyûtî mentions in al-Hâwî lil-Fatâwâ (p.350), where he said: al-Jûrî of our companions said, from Mâlik, that he said:

“That which ’Umar ibn al-Khattâb gathered the people upon is more beloved to us, and that was eleven rak’ahs, and that was the prayer of Allâh’s Messenger sallallâhu ’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 rukû’s (bowings).”

Concerning Imâm ash-Shâfi’î

Al-Kawtharî alleged in his Maqâlât (p.381):

“Imâm ash-Shâfi’î used to seek tawassul (the means of nearness to Allâh) through Abû Hanîfah, as is mentioned at the beginning of at-Târîkh of al-Khatîb with a Sahîh isnâd (authentic chain of transmission) ... ”

Shaykh al-Albânî - hafidhahallâh - replied in ad-Da’îfah (1/31):

“This is not just a mistake, but this is from his many mistakes. Here he is indicating at what al-Khatîb relates (1/123) by way of ’Umar ibn Ishâq ibn Ibrâhîm, who said: We were informed by ’Alî ibn Maymûn, who said I heard ash-Shâfi’î say: “I seek tabarruk (blessings) through Abû Hanîfah, 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 Allâh - the Most High - for my need. Not a long time passes before my need is fulfilled.”

This narration is da’îf (weak), rather it is bâtil (futile), since ’Umar ibn Ishâq ibn Ibrâhîm is unknown and nothing is mentioned about him in the books of rijâl (biographies of narrators). It is possible, however, that this ’Umar could actually be ’Amr ibn Ishâq ibn Ibrâhîm ibn Hamîd ibn as-Sakan, Abû Muhammad at-Tûnisî. A biography is recorded about him by al-Khatîb (12/226). He mentioned that he is from al-Bukhârî, who in the year 341 Hijrah, travelled to Hajj and then came to Baghdâd. However, there is no jarh nor ta’dîl (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 ’Alî ibn Maymûn - 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 Ishâq met ’Alî ibn Maymûn.


Whatever the case, this narration is weak and there is nothing to support it being authentic. Shaykhul-Islâm Ibn Taymiyyah mentioned the meaning of this narration and then established that it is false. He said in Iqtidâ as-Sirâtul-Mustaqîm (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-Shâfi’î arrived in Baghdâd there was no specific grave that was frequented for making supplication. Indeed, this practice was not even known in the time of ash-Shâfi’î. Moreover, ash-Shâfi’î had seen in al-Hijâz, Yemen, Syria, Irâq and Egypt graves of the Prophets, the Companions and the Tâbi’în. The inmates of such graves were to ash-Shâfi’î - as well as to other Muslims - greater in merit than Abû Hanîfah and the Scholars of his level. So how is it that he offered supplication only at the grave of Abû Hanîfah?! Also, those of the students of Abû Hanîfah who lived to see ash-Shâfi’î - such as Abû Yûsuf, Muhammad, Zafar, al-Hasan ibn Ziyâd and others - did not used to offer supplication at the grave of Abû Hanîfah, nor anyone else’s grave. Furthermore, it is established from the books of ash-Shâfi’î 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 Dîn, or they are related by those who are unknown and obscure.”

References

1.See Hayat Shaykhul-Islâm Ibn Taymiyah (pp.47-48) of Shaykh Bahjatul-Baytâr and at-Tasfiyah wat-Tarbiyah (p.69) Shaykh ’Alî Hasan al- Halabî.
2. From al-Asâlah Magazine (no.4 pp.64-55).
3. Our purpose here for quoting the following discussion is not to establish whether the Tarâwîh Prayer should consist of eight rak’ahs or twenty. either, it is to show that the claim concerning there being an ijmâ’ upon twenty rak’ahs by the four well-known Imâms is an incorrect claim.
4 . Quoted by Imâm al-Marwazî in Qiyâmal-Layl (p.92).

Source

A brother posted this on another forum:

I'm reading the publisher's introduction to 'as-Sarim al-Maslul 'ala Shatim ar-Rasul,' and I come across further proof of Ibn Taymiyyah's genius, where he quotes al-Bazzar as saying:

"And from the strangest of things in regards to this is that during his first trial in Egypt, he was taken and jailed, such that he was prevented from having access to his books. During this time, he authored many books - small and large - and mentioned in them what was of ahadith, narrations, statements of the Companions, names of the scholars of Hadith, authors and their works - and he attributed each of these to their proper sources, specifically by name. He also mentioned the names of the books in which each narration was found, as well as where in the books to find them. All of this was purely from his memory, as at the time, he did not have a single book with him to use as a reference. These books were then published and looked over, and - praise be to Allah - not a single mistake was found in any of them, nor did anything need to be changed in them.

And from these books is 'as-Sarim al-Maslul 'ala Shatim ar-Rasul,' and this is from the virtue that Allah - the Exalted - reserved especially for him."

And to give you an idea of the vastness of the book, the publisher's introduction goes on to mention that it contains over 250 ahadith, 100 athar, the mention of over 600 famous personalities throughout the history of Ahl as-Sunnah wal-Jama'ah, collected information from over 40 references (and these are just the ones he mentioned by name) - all from memory, and this entire book was written in response to one single incident in which Ibn Taymiyyah heard a Christian insulting the Prophet!

al-Dhahabi said about Ibn Taymiyya:

"If I were to take an oath between the Rukn (Hajar Aswad) and the Maqam (of Ibrahim, next to the ka'ba), that neither have I seen anyone like Ibn Taymiyya, nor has he seen anyone like himself, I would not be breaking my oath!"

Shaykh ul-Islâm ibn Taymiyyah

Abu Safwan Farid Ibn Abdulwahid Ibn Haibatan

From 'Ibn Taymiyyah's Essay on Servitude'

As for the author, his calibre and prestige goes without saying. He is the great scholar, Shaykhul-lslaam Ibn Taymiyyah, may Allaah have mercy upon him. Scholars of Islaam acknowledge his astonishing excellence in all fields of knowledge - and Allaah favours whom He chooses.

His name is Ahmad Ibn 'Abdul-Haleem Ibn 'Abdis-Salaam. His kunyah is Aboo al-'Abbaas and he is also referred to as Taqiyy ad-Deen. As for his most common appellation: Ibn Taymiyyah, scholars give different accounts for why he was referred to by this term. Some say that one of his ancestors performed hajj through the route of Taymaa and he saw a maid (there) who had came out of a tent, when he returned (to his homeland) he found that his wife had given birth to a daughter and they raised her up to him, whereupon he said: "O Taymiyyah, O Taymiyyah" i.e., she resembled the maid he had seen at Taymaa. It is also said that the mother of his grandfather Muhammad, was named Taymiyyah and thus he came to be ascribed to her. [1] He was born in Harraan, an old city within the Arabian Peninsula between Shaam [2] and Iraq, on the tenth or the twelfth of the month Rabee' al-Awwal in the year 661H. He later fled at a young age with his family to Damascus because of the terrible conditions of his homeland and those surrounding it as a result of the occupation by the Tartars.

His family was renowned for its knowledge and stature; both his father and grandfather were people of scholarly repute. Three of his brothers were also known for their knowledge and excellence: 'Abdur-Rahmaan, 'Abdullaah and his half-brother, Muhammad.

1. His Early Life

Ibn Taymiyyah was brought up, cared for and nurtured by his father. He obtained knowledge from him and the other shaykhs of his era. He did not confine himself to the knowledge of those around him but also directed his attention to the works of the scholars before his time by way of perusal and memorisation.

The following observations can be drawn from his early life:

1. The strength of his memory and speed of his comprehension.[3]

2. His strict observance of time from an early age [4], which later led the rest of his life to be filled with actions such as jihaad, teaching, commanding the good, forbidding the evil, writing books and letters and refuting opponents.

3. The scope and strength of his effect and arguments. A Jew accepted Islaam at his hands whilst he was still very young. [5]

4. He started issuing legal verdicts at the age of nineteen [6] and started teaching in Daar al Hadeeth as-Sukriyyah when he was approximately 22 years of age. [7]

5. His initial sources of knowledge centered around diverse sciences like: Tafseer; Sciences of the Qur'aan; the Sunnah; the Six books; Musnad Imaam Ahmad; Sunan ad-Daarimee; Mu'jam a-Tabaraanee; Sciences of Hadeeth and narrators; Fiqh and it's Usool; Usool ad-Deen and sects; language; writing; mathematics; history and other subjects like astronomy, medicine and engineering. This is quite evident from examining the works he later authored; any topic he tackled and wrote about leaves the reader thinking that Ibn Taymiyyah was a specialist in that particular field.

2. His Teachers [8]

He took his knowledge from a great number of scholars and he himself mentioned a number of them as related by adh-Dhahabee directly from him. [9] This particular chronicle of shaykhs includes forty male scholars and four female scholars. The total number of scholars whom he took knowledge from exceeds two hundred. [10]

The following is a selection of some of his teachers:

Aboo al-'Abbaas Ahmad Ibn 'Abdud-Daa'im al-Maqdasee
*
Aboo Nasr 'Abdul-'Azeez Ibn 'Abdul-Mun'im
*
Aboo Muhammad Ismaa'eel Ibn Ibraaheem at-Tanookhee
*
al-Manjaa Ibn 'Uthmaan at-Tanookhee ad-Dimashqee
*
Aboo al-'Abbaas al-Mu'ammil Ibn Muhammad al-Baalisee
*
Aboo 'Abdullaah Muhammad Ibn Abee Bakr Ibn Sulaymaan al-'Aamiree
*
Aboo al-Faraj 'Abdur-Rahmaan Ibn Sulaymaan al-Baghdaadee
*
Sharaf ad-Deen al-Maqdasee, Ahmad Ibn Ahmad ash-Shaafi'ee
*
Muhammad Ibn 'Abdul-Qawee al-Maqdasee
*
Taqee ad-Deen al-Waasitee, Ibraaheem Ibn 'Alee as-Saalihee al-Hanbalee
*
His paternal aunt, Sitt ad-Daar bint 'Abdus-Salaam Ibn Taymiyyah

3. The Jihaad and Actions of Ibn Taymiyyah

The life of Ibn Taymiyyah was distinguished with the tremendous qualities of ordering the good, forbidding the evil and performing Jihaad for the cause of Allaah, He combined his roles of teaching, issuing legal verdicts and writing with actions of the highest magnitude. His whole life was in fact filled with jihaad. With a very brief examination of his life in this area we can point out at a number of incidents:

I. ORDERING THE GOOD AND FORBIDDING THE EVIL

a. His destruction of idols and places [11] that were worshipped besides Allaah and prevention of people from visiting such places: [12] This practical aspect was preceded by two stages: the first, by explaining the reality of these shrines in that many of them were fabricated and that many of the graves that were glorified and journeyed to were in fact not even those of whom they were attributed to. [13] The second, by way of intellectual discourse through direct debates, books and letters and explaining the shirk and innovations connected to such acts and also through presenting the opinions of opponents and refuting their arguments.

b. His stance against the Christians:
He wrote a letter to the then Christian King of Cyprus inviting him to Islaam and exposing the lies and corruption being committed by the priests and monks whilst they knew fully well that they were upon falsehood. After mentioning the devoutness of the King, his love for knowledge and good conduct towards the people, Ibn Taymiyyah then invited him to embrace Islaam and adopt the correct belief. He did this in a gentle and exemplary manner addressing his intellect, and entrusted him to behave benevolently towards the Muslims in Cyprus, not to strive to change the religion of a single one of them. [14]

He also engaged in debates with Christians, some of which he himself referred to in his book al-Jawaab as-Saheeh. [15]

c. He took many stances against the Soofiyyah. A famous one was against the Bataa 'ihiyyah. [16] He refuted them and exposed their satanic behaviour such as entering into fire and emerging unharmed and claiming that this was an indication of their miraculous nature. He explained that even if they did this or flew in the air it would not be an evidence that could be used to declare their violations of the Sharee'ah to be correct. [17] He challenged them by proposing to also enter into the fire with them on the condition that they first wash themselves with vinegar and hot water. Ultimately, they were exposed and defeated and they agreed to a complete adherence to the Book and Sunnah. [18]

d. In the year 699H, he and a number of his companions rose against some taverns; they broke their utensils, spilt their wine and chastised a number of them, which caused the people to come out and rejoice at this. [19] [20]

e. As for his stances against the rulers, they were famous. One of the well-known ones was his stance against Qaazaan, the ruler of the Tartars. At a time when the Tartars commanded awe and authority, he spoke to the ruler with strong words concerning their actions, spread of corruption and infringement of the sanctities of the Muslims whilst they themselves claimed to be Muslims. [21] Likewise, his strong words with Sultan an-Naasir, convinced the Sultan to refrain from pursuing a course of action which was impermissible. [22]

f. Ibn Taymiyyah also had an effect in causing the rulers to assume their role of commanding the good and forbidding the evil. An example of this is when bribery became widespread and became an influencing factor in holding offices and even in abolishing capital punishment in the year 712H, An official decree was sent to Damascus, from the Sultan, citing that no one should be granted a post or office through money or bribery and that the killer is to be punished by the law of the Sharee'ah; this decree emanated through the advice and consultation of Ibn Taymiyyah. [23]

These are some examples that demonstrate the efforts of Ibn Taymiyyah, may Allaah have mercy upon him, in ordering the good and forbidding the evil.

One also notices when reading his biography that Ibn Taymiyyah had the assistance of a number of companions in carrying out such tasks.

II. His JIHAAD AGAINST THE TARTARS

Ibn Taymiyyah played a great role in establishing jihaad against the Tartars. He clarified the reality of their condition and showed that it was an obligation to fight them, firstly, because of the consensus of the scholars on the obligation of fighting any group that openly rejects and resists the laws of Islaam and secondly, explaining that this ruling is applicable to the Tartars because of their condition.

He elucidated the causes for victory and explained that it was not impossible or difficult to achieve victory over them if the Muslims adopted the causes that achieve victory such as judging by the Sharee'ah, putting an end to oppression, spreading justice and being sincere in one's intention when performing jihaad in Allaah's cause.

We find Ibn Taymiyyah ordering the people in the battle of Shaqhab, which took place in the month of Ramadaan, to break fast in emulation of the guidance of the Prophet (SAAS). Again, when Ibn Taymiyyah encouraged the Sultan to perform jihaad, the Sultaan asked him to take position by his side to which Ibn Taymiyyah replied: "The Sunnah is for each man to stand behind the flag of his people and we are from Shaam so we will only stand with them." [24]

After performing jihaad against the Tartars and defeating them, we see Ibn Taymiyyah analysing the battles, expounding upon the beneficial lessons that can be derived from them and illustrating the areas of similarity between these battles against the Tartars and the battles of the Prophet (SAAS). [25]

III. His JIHAAD AGAINST THE CHRISTIANS AND THE RAAFIDAH

The majority of references do not make mention of Ibn Taymiyyah's role in jihaad against the Christians before their final expulsion from Shaam. Al-Bazzaar however, does mention the following when discussing the bravery and strength of heart of Ibn Taymiyyah: "They relate that they saw of him at the conquest of 'Akkah, such a display of bravery that was beyond description. They say that he was a reason behind it's seizure by the Muslims because of his deeds, advice and sharp perception." [26]

As for the Raafidah, they fortified themselves in the mountains of al-Jard and al-Kasrawaaniyyeen. Ibn Taymiyyah headed for them in the year 704H with a group of his companions and requested a number of them to repent and they enjoined the laws of Islaam upon them. In the beginning of the year 705H, Ibn Taymiyyah went to battle with a brigade and the deputy Sultan of Shaam and Allaah aided them over the Raafidah. [27]

These are examples of the jihaad of Ibn Taymiyyah, may Allaah have mercy upon him, and his unification of knowledge with action.

IV. THE STATUS AND RANK OF IBN TAYMIYYAH

Shaykhul-Islaam Ibn Taymiyyah held a lofty status amongst the scholars of his time. This was for a number of reasons, such as his ability to clarify matters that were vague to the other scholars of his time, such as the issue of fighting the Tartars and the issue of the wealth obtained from some of the sects of the Raafidah. [28] Ibn Taymiyyah expounded upon these matters and clarified them to the people.

In the year 701H, a Jew came from Khaybar alleging that he had a letter from the Messenger of Allaah (SAAS), which abrogated the Jizyah that the Jews had to pay to the Muslims. Ibn Taymiyyah exposed his lies and critically scrutinised and invalidated the letter from a hadeeth point of view and relying upon historical knowledge. [29]

Whilst Ibn Taymiyyah was in prison in Cairo, Ibn Katheer mentions: "Difficult legal questions used to be sent to him from governors and specific people, which the Jurists could not deal with, and he would respond from the Book and Sunnah in a way that would bewilder the minds." [30]

Another reason was his role in jihaad; he was not only a brave soldier but also an instructor and leader. He was sought after for advice and military strategy.

Most importantly, one of the greatest causes behind his exalted rank amidst the scholars and common folk alike was his comprehensive knowledge. When he gave a lecture; delivered a sermon; gave a legal ruling; wrote a letter or authored a book in any field, he would produce a level of knowledge that far excelled the other scholars of his time. This is why Ibn Taymiyyah became a reference point amongst the people. Whenever two people fell into dispute over a matter - and they could be from the people of knowledge and students alike as noticed from some questions - his opinion would be the deciding factor.

V. THE PRAISE OF THE SCHOLARS FOR IBN TAYMIYYAH

Al-Haafidh adh-Dhahabee said: "He is far greater than the likes of me to inform on his qualities. If I were made to swear (by Allaah) by the corner (of the Ka'bah) and the place (of Ibraaheem), I would swear that I have not seen with my two eyes the like of him and by Allaah, he himself has not seen his own like in knowledge." [31]

Al-Haafidh al-Mizzee said: "I have not seen the like of him and nor have seen the like of himself. I have not seen one more knowledgeable of the Book of Allaah and the Sunnah of His Messenger and more compliant to it than him." [32]

Al-lmaam Ibn Daqeeq al-'Eed said: "When I met Ibn Taymiyyah, I saw a person who had all the types of knowledge between his eyes: he would take of it what he desired and leave of it what he desired." [33]

Al-Haafidh Ibn Hajar al-'Asqalaanee, may Allaah have mercy upon him, mentioned in the context of refuting the one who opposed that Ibn Taymiyyah be termed 'Shaykhul-lslaam': "The acclaim of Taqiyy ad-Deen is more renown than that of the Sun and titling him Shaykhul-Islaam of his era remains until our time upon the virtuous tongues. It will continue tomorrow just as it was yesterday. No one refutes this but a person who is ignorant of his prestige or one who turns away from equity." [34]

Shaykh Kamaal ad-Deen Ibn az-Zamlakaanee, who debated with Ibn Taymiyyah on more than one occasion, said: "Whenever he was questioned on a particular field of knowledge, the one who witnessed and heard (the answer) concluded that he had no knowledge of any other field and that no one possessed such as his knowledge. The jurists of all groups, whenever they sat with him, they would benefit from him regarding their own schools of thought in areas they previously were unaware of. It is not known that he debated anyone whereby the discussion carne to a standstill or that whenever he spoke on about a particular field of knowledge - whether it be related to the sciences of the Sharee'ah or else - that he would not then excel the specialists of that field and those who are affiliated to it." [35]

He also said: "The prerequisites of ijtihaad were combined within him in the way they should be he was very proficient in authoring very well and in excelling in expression, arrangement, classification and explanation." [36]

Al-Haafidh Ibn Katheer said "...It was rare for him to he hear something and not memorise it and he occupied himself with the sciences. He was intelligent and had committed much to memory and thus, became an Imaam in tafseer and what pertained to it. He had (comprehensive) knowledge of fiqh; it was said that he had more knowledgeable of the fiqh of the madhabs then the followers of those very same madhabs in his time and other times. He was fully aware of the different opinions of the scholars. He was a scholar in Usool, the branches of the religion, grammar, the language and other textual and intellectual sciences. He was never overcome in a sitting and no noble (scholar) would speak to him on a particular science except that he thought that this science was the specialty of Ibn Taymiyyah and he would see him as being well-versed in it and having perfected it.. As for hadeeth then he was the carrier of its flag, a haafidh in hadeeth, and able to distinguish the weak from the strong, fully acquainted with the narrators and being proficient in this..." [37]

Abu Hayyaan al-Andalusee said: "By Allaah, my two eyes have never seen the like of Ibn Taymiyyah." [38]

Al-Haafidh Badr ad-Deen al-'Aynee al-Hanafee said: "He is the Imaam, the noble, the masterful, the pious, the pure, the devout, the proficient in the two sciences of hadeeth and tafseer, fiqh and the two fundamentals (i.e., the Book and Sunnah) with determination and precision. He is the sharp sword against the innovators, the authority, who established the matters of the religion and the great commander of the good and forbidder of evil. He possessed (noble) concern, bravery and embarked upon that which frightened and deterred. He was of much remembrance, fasting, prayer and worship." [39]

VI. THE ORDEALS AND IMPRISONMENT OF IBN TAYMIYYAH

Ibn Taymiyyah was put through many trials throughout his life and it is extremely difficult to deal with them and present them properly in this brief discussion on him so I will merely list the more famous ones.

*
His ordeal because of his treatise al-Hamawiyyah in the year 698H.
*
His ordeal and debates because of his treatise al-Waasitiyyah in the year 705H.
*
His ordeal, summons to Egypt and imprisonment there in the year 705H for 18 months.
*
His ordeal with the Soofiyyah in Egypt after his release.
*
His deportation to Alexandria in the year 709H and imprisonment there for 8 months.
*
His ordeal because of specific verdicts related to divorce and resultant imprisonment in the year 720H, for five months.
*
His ordeal because of his legal verdict banning the undertaking of journeys specifically to visit graves and resultant imprisonment in the year 726H until he passed away, may Allaah have mercy upon him, in the year 728H.

Ibn Taymiyyah's response to these ordeals was always a positive one which turned these trials and tribulations - by the favour of Allaah - into great opportunities for increasing eemaan and reacting positively in knowledge and action. His summons to Egypt, for example, led him to debate and thoroughly deal with the innovators who had spread their beliefs throughout the region. His role in prison was another manifestation of this blessing, such as his efforts in educating the prisoners and nurturing them to the extent that the dissemination of knowledge and religion within the prison excelled certain institutions outside the prison. This happened in both Egypt and Alexandria. His decision to remain in Egypt after being released, was as he mentioned in a letter [40] to his mother, because of matters necessary to religion and the world. This brought about much goodness in aiding the Sunnah and suppressing innovations. One of the greatest positive results was the books and papers he wrote and authored within prison. He also pardoned those who oppressed him, even when Ibn Taymiyyah had the opportunity to exact revenge. One of his opponents, Ibn al-Makhloof, the Maalikee Judge said: "We did not see the likes of Ibn Taymiyyah; we incited against him but were not able to overpower him, when he was able to overpower us, he instead pardoned us and pleaded on our behalf." [41]

Another positive outcome was that these ordeals in themselves were a reason for the widespread circulation of Ibn Taymiyyah's works. [42]

VII. HIS STUDENTS [46]

He had many students and those that were affected by him are countless, some of his students were:

*
Ibn Qayyim alJawziyyah, Muhammad Ibn Abee Bakr, (d. 751H).
*
adh-Dhahabee, Muhammad Ibn Ahmad, (d.748H).
*
al-Mizzee, Yoosuf Ibn 'Abdur-Rahmaan, (d. 742H).
*
Ibn Katheer, Ismaa'eel Ibn 'Umar, (d. 774).
*
Ibn 'Abdil-Haadee, Muhammad Ibn Ahmad, (d. 744H).
*
al-Bazzaar, 'Umar Ibn 'Alee, (d. 749).
*
Ibn Qaadee al-Jabal, Ahmad Ibn Hasan, (d. 771H).
*
Ibn Fadlillaah al-'Amree, Ahmad Ibn Yahyaa, (d. 749H).
*
Muhammad Ibn al-Manjaa Ibn 'Uthmaan at-Tanookhee, (d. 724H).
*
Yoosuf Ibn 'Abdul-Mahmood Ibn 'Abdis-Salaam al-Battee, (d. 728).

VIII. HIS WORKS

The existing works of Ibn Taymiyyah are great in number, despite the fact that a proportion of his works have perished.

He was a very quick writer. His brother 'Abdullaah said: "Allaah blessed him with the ability to write quickly and he used to write from memory without copying." [44] Ibn Taymiyyah had a scribe who used to make copies of his work because of the fact that he used to write so fast. There was a person known as 'Abdullaah ibn Rasheeq al-Maghrabee who used to write the works of the Shaykh; Ibn Katheer says of him: "He could make out the handwriting of the Shaykh better than the Shaykh himself." [45] He used to take a lot of time out to review his works as he did when he came out of prison because of the issue of divorce - in the year 721H. [46] After his return to Shaam in the year 712H, he dedicated a lot of time to authoring lengthy works. [47] He would pay great attention to the writings that used to be attributed to him; [51] it seems that the constant fabrication about him by his enemies and the twisting of his words was a reason for this.

He would not delay in answering questions that came to him and he authored and wrote from his memory while in prison. [52]

Some of his works are:

*
Minhaaj us-Sunnah an-Nabawiyyah
*
Daar Ta'aarud al-'Aql wa an-Naql
*
al-lstiqaamah
*
Iqtidaa' as-Siraat al-Mustaqeem Li Mukhaalafah As-haab al-Jaheem
*
Naqd Maraatib al-ljmaa'
*
as-Saarim al-Maslool 'alaa Shaatim ar-Rasool
*
al-Jawaab as-Saheeh li man baddala Deen al-Maseeh
*
ar-Raad 'alaa al-Mantiqiyyeen
*
ar-Raad 'alaa al-'Akhnan'ee
*
Naqd at-Ta'sees
*
an-Nuboowaat

There are so many other works that have been included in Majmoo al-Fataawa, which is a compilation of his writings and verdicts put together by Ibn Qaasim and his son. These include:

*
Qaa'idah fee Tawheed al-Uloohiyyah
*
al-Waasitah bayna al-Haqq wa al-Khalq
*
Qaa'idah Jaleelah fee at-Tawassul wa al-Waseelah
*
ar-Radd al-Aqwan 'alaa maa fee Fusoos al-Hikam
*
ar-Risaalah at-Tadmuriyyah
*
al-'Aqeedah al-Waasitiyyah
*
al-Wasiyyah al-Kubraa
*
al-Hamawiyyah al-Kubraa
*
Sharh Hadeeth an-Nuzool
*
Kitaab al-Eemaan
*
Amraad al-Quloob wa Shifaa' uhaa
*
al-'Uboodiyyah [50]
*
al-Wasiyyah as-Sughraa
*
al-Furqaan bayna Awliyaa' ar-Rahmaan wa Awliyaa' ash-Shaytaan
*
al-Furqaan bayna al-Haqq wa al-Baatil
*
Muqaddimah fee Usool at-Tafseer
*
Tafseer Soorah al-Ikhlaas
*
Raf' al-Malaam 'an al-A'immah al-A'laam
*
al-Hisbah
*
al-Amr bi al-Ma'roof wa an-Nahy 'an al-Munkar
*
as-Siyaasah ash-Shar'iyyah
*
al-Madhaalim al-Mushtarakah.

IX. A DISCUSSION ON HIS PERSONAL STATE AND WORSHIP OF HIS LORD

It is appropriate here to discuss this aspect of Ibn Taymiyyah's life, mainly to exhibit that the discussion he presents in his book does not emanate from one who is void of enacting such descriptions found within this discourse and that it does not merely derive from his academic knowledge and excellence.

In fact, one who reads his biography will realise that Ibn Taymiyyah had a great attachment to his Lord which manifested in his worship and strong reliance on Him, this is how we deem him to be and we do not put anyone's commendation in front of Allaah's.

Those who wrote his biography discussed the worship, ascetism, piety, selflessness, humility and generosity he was famous for. [51]

Ibn al-Qayyim says of Ibn Taymiyyah's remembrance of his Lord: "I heard Shaykul-Islaam Ibn Taymiyyah, may Allaah (AZ) sanctify his soul, say, 'Remembrance to the heart is like water to fish. What will be the state of the fish if it becomes seperated from the water?...I once attended fajr prayer with Shaykhul-Islaam Ibn Taymiyyah, he then sat and remembered Allaah (AZ) until it was nearly midday. he then turned around and said to me, 'This is my early morning meal, if I do not take this breakfast, my strength will drop.' " [52]

A great manifestation of his worship was in his genuine reliance upon his Lord and his belief in the decree of Allaah. At times when he was subjected to the severest forms of treatment, he had the greatest reliance upon his Lord. When the news of his expulsion to Alexandria came to him and it was said to him: "They are plotting to kill you, expel or imprison you." He replied: "If they kill me it will be a shahaadah for me. If they expel me, it will be a hijrah for me; if they expel me to Cyprus, I will call its people to Allaah so that they answer me. If they imprison me, it will be a place of worship for me." [53]

Ibn al-Qayyim also says: "He used to say frequently in prostration when imprisoned, 'O Allaah, assist me to remember you, to be grateful to you and to worship your properly.' and he said to me once, 'The one who is (truly) imprisoned is the one whose heart is imprisoned from Allaah and the captivated one is the one whose desires have enslaved him.' " [54]

X. HIS DEATH, MAY ALLAAH HAVE MERCY UPON HIM

When he was ultimately banned from having any books, papers and pens during the latter stage of his final imprisonment, Ibn Taymiyyah devoted all of his time to worship and reciting the Qur'aan. He remained in this state for a short period of time until he passed away on the twentieth of Dhu al-Qa'dah of the year 728H. He fell sick for the few days that led to his death.

This came as an enormous shock to the people and they turned out in enormous numbers.

Historians regards this as one of those rare funerals and they compare it to the funeral of Imaam Ahmad ibn Hanbal, may Allaah have mercy upon him.

Ibn Taymiyyah died at a time when he was imprisoned, with resentment from the Sultaan and when may of the jurists and Soofiyah were mentioning many things about him. However, despite that, his funeral was one witnessed by many and was famous.

Al-Bazzar says: "Once the people had heard of his death, not a single person wanted to be in Damascus who was able to attend the prayer and wanted to, remained until he appeared and took time out for it. As a result, the markets in Damascus were closed and all transactions of livelihood were stopped. Governors, heads, scholars, jurists came out. They say that none of the majority of the people failed to turn up, according to my knowledge - except three individuals; they were well known for their enmity for Ibn Taymiyyah and thus, hid away from the people out of fear for their lives." [55]

Ibn Katheer mentions that the deputy Sultaan was absent and the State was perplexed as to what it should do. Then the deputy of the prison came to give his condolences and sat by Ibn Taymiyyah. He opened the entrance for those of his close companions and beloved people to enter upon him. They sat by him, cried and praised him. [56] "Then they started to wash the Shaykh... they only let those who helped in the washing to remain by him. Amongst them was our Shaykh al-Haafidh al-Mizzee and a group of senior righteous and good people; people of knowledge and eemaan... then they proceeded with him to Jaami' al-Umawee. There was so many people in front of his janaazah, behind it, to it's right and to it's left. None but Allaah could enumerate them, then one shouted out "This is how the janaazahs of the Imaams of the Sunnah are to be!" At that, the people, started to cry... when the adhaan of dhuhr was given they prayed after it straight away against the usual norm. Once they finished prayer, the deputy khateeb came out - as the main khateeb was absent and in Egypt - and he led the prayer over Ibn Taymiyyah... Then the people poured out from everywhere and all the doors of the Jaam'i... and they assembled at al-Khayl market." [57]

On open land, his janaazah was placed down and his brother, 'Abdur-Rahmaan, led prayer over him. Then his janaazah was taken to his grave and he was buried in the Soofiyah graveyard by the side of his brother, 'Abdullaah, may Allaah have mercy upon them all.

People then arrived praying over him at his grave, those who had not yet managed to pray previously. Whenever news of his death reached a region, the people would gather in the main mosques and prayer over him, especially in Shaam, Egypt, Iraq, Tibreez and Basra. [58]

May Allaah reward Shaykhul-Islaam Ibn Taymiyyah with goodness and grant him al-Firdaws al-A'laa and may He cause those after him to benefit from his knowledge.


FOOTNOTES

1.
Refer to Al-'Uqood ad-Durroyyah min Manaaqib Shaykhul-Islaam Ahmad Ibn Taymiyyah of Ibn 'Abdil-Haadee, pg.2, tahqeeq of Muhammad Haamid al-Faqee, 1365H print, Matba'ah Hijaazee, Cairo and Siyar 'Alaam an-Nubalaa of adh-Dhahabee, 22/289, tahqeeq by a number of researchers, takhreej and supervision by Shu'ayb al-Arna'oot, Mu'assasah ar-Risaalah, Beirut.

2.
An old name that represents the areas of Syria, Jordan, Palestine and Lebanon.

3.
Refer to al-'Uqood ad-Durnyyah, pg. 4, and al-Kawaakib ad-Durriyyah Fee Manaaqib al-Mujtahid Ibn Taymiyyah by al-Karmee al-Hanbalee, pg.80, tahqeeq of Najm `Abdur-Rahmaan Khalaf, 1406H print, Daar al-Gharb al-Islaamee, Beirut.

4.
Refer to ar-Radd al-Waafir 'alaa man za'ama bi anna man sammaa Ibn Taymiyyah Shaykhul- Islaam Kaafir by Ibn Naasir ad-Deen ad-Dimashqee, pg. 218, tahqeeq of Zuhayr ash-Shaaweesh, first edition, 1400H, al-Maktab al-Islaamee, Beirut, and A'yaan al-'Asr 'an Shaykhul-lslaam Ibn Taymiyyah, Seeratuh wa Akhbaaruh 'inda al-Mu'arrikheen by al-Munajjid, pg. 49.

5.
Refer to al-A'laam al-'Aliyyah Fee Manaaqib Shaykhul-lslaam Ibn Taymiyyah by al-Bazzaar, tahqeeq of Zuhayr Shaaweesh, 3rd edition, 1400H, al-Maktab al-Islaamee, Beirut.

6.
Sharaf ad-Deen al-Maqdasee (d. 694H) gave him permission to deliver legal verdicts. He later used to take pride in this, saying, "I gave him the permission to give legal verdicts." See al-Bidaayah wan-Nihaayah by Ibn Katheer, 13/341, first edition 1966, Maktabah al-Ma'aarif, Beirut, and al-'Uqood ad-Durriyyah, pg. 4.

7.
Refer to al-'Uqood ad-Durriyyah, pg. 5; al-Bidaayah wan-Nihaayah, 13/303; ar-Radd al-Waafir, pg. 146 and adh-Dhayl 'alaa Tabaqaat al-Hanaabilah of Ibn Rajab, 2/388, tahqeeq Muhammad Haamid al-Faqee, 1972 print, Matba'ah as-Sunnah al-Muhammadiyyah, Cairo.

8.
Refer to Majmoo ' Fataawa Shaykhul-lslaam, 18/76-121, compilation and arrangement of 'Abdur-Rahmaan Ibn Muhammad Ibn Qaasim and his son Muhammad, first print 1381H, Mataabi' ar-Riyaadh; Dhayl Ibn Rajab (2/387); al-Bidaayah wan-Nihaayah (14/136-137); al-Waafee bee al-Wafayaat by as-Safadee (7/16); Tadhkirah al-Huffaadh of adh-Dhahabee (3/1496), fourth edition 1388H, Daa'irah al-Ma'aarif al-'Uthmaaniyah, India; ad-Durar al-Kaaminah fee 'Ayaan al-Mi'ah ath-Thaaminah (1/154) of Ibn Hajar al-'Asqalaanee, second edition 1395H, Daa'irah al-Ma'aarif al-'Uthmaaniyah, India and others.

9.
It is recorded in Majmoo 'al-Fataawa 18/76-121.

10.
al-'Uqood ad-Durriyyah, pg. 3 and al-Kawaakib ad-Durriyyah, pg. 52.

11.
Read for example his destruction of a pillar, at Masjid at-Taareekh in Damascus, which people used to seek blessing from. Nahiyyah min Shaykhul-lslaam Ibn Taymiyyah, pg. 10-11; al-Bidaayah wa an-Nihaayah, 13/34; as-Sulook lee Ma'rifah Duwal al-Mulook of al-Miqreezee, tahqeeq Musfafaa Ziyaadah, second print 1957, Matba'ah Lajnah at-Ta'leef wa at-Tarjamah, Cairo and Badaa'i' az-Zuhoor fee Waqaa'i' ad-Duhoor of Muhammad Ibn Ahmad Ibn 'Iyaas al-Hanafee, tahqeeq Muhammad Mustafaa, second print 1402H, al-Hay'ah al Misriyyah al-'Aamah lee al-Kitaab, Cairo.

12.
See examples of this in Naahiyah min Hayaat Shaykh Al-lslaam Ibn Taymiyyah by his attendant, Ibraaheem Ibn Ahmad al-Ghayaathee, pg. 6-24, tahqeeq of Muhibb ad-Deen al-Khateeb, third edition 1396H, al-Matba'ah as-Salafiyyah, Cairo.

13.
Refer to Ra's al-Husayn of Ibn Taymiyyah recorded in Majmoo 'al-Fataawaa, Vol. 27 and also 17/500, 27/173 and 27/61 on the topic of Nooh's grave.

14.
Risaalah al-Qubrussiyah of Ibn Taymiyyah, within Majmoo ' al-Fataawaa, Vol. 28. This is available translated along with a number of Ibn Taymiyyah's letters: Ibn Taymiyyah's Letters from Prison, published by Message of Islam, U.K.

15.
Al-Jawaab as-Saheeh lee man Baddala Deen al-Maseeh of Ibn Taymiyyah, 2/172, printed under the supervision of 'Alee as-Subh al-Madanee, Matba'ah al-Madanee, Cairo.

16.
They are referred to as al-Ahmadiyyah and ar-Rafaa'iyyah in attribution to their founder Ahmad ar-Rafaa'ee, originally from one of the villages of al-Bataa'ih.

17.
Imaam ash-Shaafi'ee, may Allaah have mercy upon him, said: "If you see someone walking on water or flying through the air, then do not believe him until you ascertain his conformity to the Sunnah."

18.
See Majmoo' al-Fataawaa, 11/456-457, al-'Uqood ad-Durriyyah, pg.194 and al-Bidaayah wa an-Nihaayah 14/36.

19.
Al-Bidaayah wa an-Nihaayah, 14/122-123.

20.
Such incidents that the Shaykh performed are of course done within the guidelines and principles pertaining to commanding the good and forbidding the evil. Ibn Taymiyyah himself discusses such guidelines in his treatise al-Amr bi al-Ma'roof wa an-Nahy 'an al-Munkar.

21.
Al-Bidaayah wa an-Nihaayah, 14/89; al-'Alaam al-'Aliyyah, pg.69; al-Kawaakib ad Durriyyah, pg. 93 and Dawlah Banee Qalaawoon fee Misr, pg. 178 of Muhammad Jamaal ad-Deen Suroor, Daar al-Fikr al-Arabee, Cairo.

22.
Al-Uqood ad-Durriyyah, pg. 281; al-Bidaayah wa an-Nihaayah, 14/54; al-Kawaakib ad-Durriyyah, pg. 138 and Husn al-Muhaadarah fee Taareekh Misr wa al-Qaahirah of as-Suyoofee, tahqeeq Muhammad Aboo al-Fadl Ibraaheem, first print 1967, Daar Ihyaa' al-Kutub al-'Arabiyyah.

23.
See Al-Bidaayah wa an-Nihaayah, 14/66.

24.
See Al-Bidaayah wa an-Nihaayah, 14/26.

25.
Al-'Uqood ad-Durriyyah, pg. 121.

26.
Al'-Alaam al-'Aliyyah, pg. 68.

27.
Refer to al-'Uqood ad-Durriyyah, pg. 179-194, al-Bidaayah wa an-Nihaayah, 14/35 and as-Sulook, 12/2. Read another incident of his jihaad in Majmoo' al-Fataawaa, 11/474.

28.
Al-Bidaayah wa an-Nihaayah, 14/78.

29.
Al-Bidaayah wa an-Nihaayah, 14/19.

30.
Al-Bidaayah wa an-Nihaayah, 14/46.

31.
Ar-Radd al-Waafir, pg. 35. The edition of Ar-Radd al-Waafir under this section is also the first edition but its year of print is 1393H.

32.
Ar-Radd al-Waafir, pg. 128.

33.
Ar-Radd al-Waafir, pg 59.

34.
Ar-Radd al-Waafir, pg 144. This statement of Ibn Hajar, may Allaah have mercy upon him, is included towards the end of the book Ar-Radd al-Waafir. Ibn Hajar was one of the scholars who wrote an approval of the book Ar-Radd al-Waafir by Ibn Naasir ad-Deen ad-Dimashqee (d. 842), which contains scholarly praise and accounts of Ibn Taymiyyah by more than 80 scholars. It was written in refutation of the unjust, partisan, oppressive and ignorant statement 'Whoever refers to Ibn Taymiyyah as Shaykhul-Islam is a Kaafir'!

35.
Ar-Radd al-Waafir, pg. 58.

36.
Ar-Radd al-Waafir, pg. 58.

37.
Al-Bidaayah wa an-Nihaayah of Ibn Katheer, 14/157, tahqeeq Maktab at-Turaath, 1413H, Daar Ihyaa at-Turath al-Islaamee, Beirut.

38.
Ar-Radd al-Waafir, pg. 63.

39.
Ar-Radd al-Waafir, pg. 159.

40.
Read the English translation of this heart-stirring letter in Ibn Taymiyyah 's letters from Prison. [t]

41.
Al-Bidaayah wa an-Nihaayah, 14/54.

42.
Al-'Uqood ad-Durriyyah, pg. 283.

43.
See for example Ar-Radd al-Waafir and ash-Shahaadah az-Zakkiyyah fee Thanaa' al-'A'immah 'alaa Ibn Taymiyyah of al-Karmee al-Hanbalee, tahqeeq of Najm 'Abdur-Rahmaan Khalaf, first print 1404H, Mu'assisah ar-Risaalah, Beirut.

44.
Al-'Uqood ad-Durriyyah, pg. 64.

45.
Al-Bidaayah wa an-Nihaayah, 14/229.

46.

Al-'Uqood ad-Durriyyah, pg. 327.

47.
Al-Bidaayah wa an-Nihaayah, 14/67.

48.
See Majmoo' al-Fataawaa, 27/315.

49.
Al-'Alaam al-'Aliyyah, pg. 22, al-Kawaakib ad-Durriyyah, pg. 81 and ad-Durar al-Kaaminah, 1/163.

50.
The translation of which, is the book before you. It is located in volume 10, pages 149-236 of Majmoo' al-Fataawaa.

51.
See al-A'laam al-'Aliyyah, pg. 36-41, 42, 48 & 63 and al-Kawaakib ad-Durriyyah, pg. 83-88.

52.
Al-Waabil as-Sayyib of Ibn al-Qayyim, pg. 60, Daar al-Bayaan.

53.
Naahiyah min Hayaah Shaykhul-Islaam, pg. 30.

54.
Al-Waabil as-Sayyib, pg. 61.

55.
Al-A'laam al-'Aliyyah, pg. 82-83.

56.
Al-Bidaayah wa an-Nihaayah, 14/138.

57.
Al-Bidaayah wa an-Nihaayah, 14/138.

58.
Refer to Al-A'laam al-'Aliyyah, pg. 85

Source

shiekh alislam ibn taymiah was often taken to jail

and he didn't totally has a full freedom

that is the way of the prophets and he was walking in the same path but in his last days he gained victory over his enemies.

and thousands of muslims attended his funeral.

Heres another biography of Shaykh Ahmed Ibn Abdul Haleem Ibn Taymiyyah AKA

SHAYKUL ISLAM IBN TAYMIYYAH


Shaykh al-Islaam Ibn Taymiyyah
*Please appropriately reference this biography to: www.fatwa-online.com, thankyou!*
All praise is for Allaah Lord of the worlds. Peace and blessings be upon Muhammad (sal-Allaahu `alayhe wa sallam), his pure family, his companions and all those who strive to follow in their footsteps till the last day. To preceed :

Many people today accuse some of the greatest scholars of Islaam of blasphemy and kufr (disbelief). One who is frequently attacked is Shaykh al-Islaam Ibn Taymiyyah - rahima-hullaah -. In actual fact he is slandered and lied against. People say things about him which he never said... in actual fact things which he was totally against!! These people who do should fear Allaah, and remember that they should be just and judge a man with justice and from knowledge, rather than judging him from ignorance and heresay ! subhaan-Allaah, Ibn Taymiyyah used to strive for the upliftment of the sunnah, and for the defence of this deen from those who in ignorance are changing it. And it was he who led the people to fight the tyrant tartars and it was he who suffered the darkness of the jails of Egypt so that Islaam can be lifted, and it was he who used to pray to Allaah to guide those who are misguided. Therefore let there be a warning to those who blemish his name - a severe warning indeed- that they may not slander him, for a scholar's flesh is poisonous.

Many people accuse Ibn Taymiyyah of Likening Allaah to the creation.....this a big lie and slander...and these people should fear Allaah, and take account of the evil their tongues utter before its too late. Inshaa.-Allaah below are some quotes from the writings of the noble Shaykh which clarifies his position beyond doubt on this issue. And those who after reading this still utter salnder and lies agianst the Shaykh, then all that can be said about them is that they have an illness in their hearts, and we pray to Allaah that He cures them of this disease.

In "al-'Aqeedatul Waasitiyaah " Ibn Taymiyyah - rahima-hullaah - says:
"from faith (eemaan) is acceptance (eemaan) of what Allaah has ascribed Himself in the scripture as well as what the messenger r ascribed to Him. [This creed] prevents any attempts at altering the sacred texts (tahreef), and rules out stripping Allaah of his tributes (ta'teel) or asking questions), concerining their modality ( takyeef..ie ..ascribing a "howness", or attempting to understand them analogicaly (tamtheel). Indeed [the ahlus-sunnah] hold that:

There is nothing like unto Him (Allaah); [that] He is the All-Hearing and All-Seeing One (Qur.aan 42:11).

They do not negate what Allaah has attributed Himself, nor do they alter the meaning of His words on these matters, nor subscribe to heretical notions regarding the divine names (asmaa') and manifestations (aayaat). They do NOT (!!!) seek to explain His attributes (sifaat) or COMPARE THEM with those of HIS CREATURES, for He (Allaah) has no namesake (samiy), no equal, no peer (nidd) and, therefore, He, the One free of all imperfections and Most High, does NOT befit of being compared to His creatures."

Ibn Taymiyyah says in at-Tadmuriyyah (p20):
"It is a must to affirm that which Allaah affirms for himself , whilst NEGATING ANY likeness to Him to His craetion..... whoever says His Knowledge is like my knowledge, His Power like my power, or Love like my love, or Pleasure like my pleasure, or Hand like my hand, or istawaa (ascending) like my ascending-- then he has resembled and likened Allaah to His creation. Rather, it is 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 wrote in Majmoo-al Fatawaa (5/262):
"Whosoever considers the Attributes of Allaah to be like the attributes of creation- such that the Istawa (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."

So people please read and pay heed to the words of the noble scholar !!!!

This is enough proof for those that are just and who are sincerely seeking the truth ...and Allaah knows best.

Taqi.ud-deen Abul-'Abbaas Ahmad Ibn 'Abdul-Haleem Ibn 'Abdus-Salaam Ibn Taymiyyah al-Harraanee al-Hanbalee, was born on Monday the 10th of Rabi' al-Awwal 66l A.H./22nd of January 1263 C.E. at Harraan (northern Iraq) into a well known family of "mutakallimoon"(theologians). His grandfather, Abu al-Barkat Majd-ud-deen ibn Taymiyyah (d.653 A.H./1255 C.E.) was a reputed teacher of the Hanbaleete school and his "Muntaqa al-Akhbaar (selections of prophetic sayings) which classifies such Ahaadeeth upon which Islaamic legislation is based, is even today regarded as a very valuable work. Likewise, the scholarly achievements of Ibn Taymiyyah's father, Shihaabuddeen 'Abdul-Haleem Ibn Taymiyyah (d.682 A.H./1284 C.E.) were wide spread.

This was the time when the Tataar hordes under Hulagu Khaan were inflicting their barbaric onslaught throughout the world of Islaam - especially the mesopotamium region. Ibn Taymiyyah was only seven when the Tataars launched their attack on Harraan. Consequently, the populace left Harraan to seek refuge elsewhere. Ibn Taymiyyah's family proceeded to Damascus in 667 A.H./1268 C.E. which was then ruled by the Mamlooks of Egypt. It was here that his father delivered sermons from the pulpit of the Umayyad Mosque and was invited to teach Hadeeth in the mosque as well as in the Daarul-Hadeeth 'Assaakuriyyah in Damascus. These discourses were attended by a large number of students as well as by the scholars. Damascus was the center of Islaamic studies at that time, and Ahmad Ibn Taymiyyah followed in the footsteps of his father who was a scholar of Islaamic studies by studying with the great scholars of his time, among them a woman scholar by the name Zaynab bint Makkee who taught him hadeeth.

Education
From his early childhood, Ibn Taymiyyah was an industrious student. He fully acquainted himself with all the secular and religious sciences of his time. He devoted special attention to Arabic literature and gained mastery over grammar and lexicography. Not only did he become an expert on the great Arab grammarian Seebawayh's al-Kitaab which is regarded as the greatest authority on grammar and syntax, but he also pointed out the errors therein. He commanded knowledge of all the prose and poetry then available. Furthermore, he studied the history of both pre Islaamic Arabia and that of the post-Islaamic period. Finally, he learnt mathematics and calligraphy.

As for the religions sciences, Ibn Taymiyyah studied the Qur.aan, Hadeeth and Sharee'ah. He learnt the Hanbalee fiqh (law) from his own father and then became a distinguished representative of the Hanbalee school of law. He is reported to have acquired his knowledge on Hadeeth in Syria like Ibn 'Abduddayaam. Another of his teachers was Shamsuddeen 'Abdurrahmaan al-Maqdisee (d.682 A.H./1283 C.E.).Thus Ibn Taymiyyah received a thorough grounding in the Sihaah Sittah and the Musnad of Imaam Ahmad.

Ibn Taymiyyah had great love for tafseer (Qur.aanic exegesis). He read over a hundred commentaries of the Qur.aan.

He completed his studies when he was a teenager and at age 19 he became a professor of Islaamic studies. Well versed in Qur.aanic studies, Hadeeth, fiqh, theology, Arabic grammar and scholastic theology, etc., he started giving fatwas on religious legal matters without following any of the traditional legal schools, the Hanafee, Maalikee, Shaafi'ee and Hanbalee. He defended the sound prophetic traditions by arguments which, although taken from the Qur.aan and the Sunnah, had hitherto been unfamiliar to people of his time. The freedom of his polemics made him many enemies among the scholars of the traditional Orthodox Schools, who falsely accused him, of all kinds of heretical beliefs. Among them was the famous Muslim medieval traveler, Ibn Batutah, who visited Damascus while Ibn Taymiyyah was in jail. This did not hinder Ibn Batutah in testifying in his book that "he witnessed Ibn Taymiyyah on the pulpit saying, 'every night Allaah descends to the lower heaven like my descent', and he descended one step down the pulpit". From reading this 'aqeedah we learn that Ibn Taymiyyah accepted the attributes of Allaah without questioning (bi-laa kayfa).

When Ibn Taymiyyah lost his father in 682 A.H./1283 C.E. at the age of twenty two, he succeeded at the 'Assaakuriyyah. He began to teach "Tafseer" at the Umayyad mosque and in 695 A.H./1296 C.E. he began to teach at the Hanbaleeyyah in Damascus. Soon he became prominent among the leading scholars of Syria and also became immensely popular with the masses.

The Mongol Threat
In the meanwhile, Iraq, Iran, and Khuraasaan continued to smother under the cruel domination of the Tataars. The Mamlooks who were ruling over Egypt, Syria and the Hijaaz (Arabian peninsula) attempted several times to capture Iraq but failed each time. When it was learnt that the Tataars were planning to conquer Damascus, the Mamlook Sultaan, al-Maalik an-Naasir Muhammad bin Qalawoon left Egypt with a powerful army to check the advance of the Tataars.

The two forces met in a bloody battle in 699 A.H./1299 C.E. but the Sultaan was defeated and he returned to Egypt. Now Damascus lay open before the Tataar forces led by Ghazzaan, also known as Mahmood, the great grandson of Ghengis Khaan. Consequently, all the nobles including the religions scholars, judges, administrators and traders fled from Damascus where total chaos and anarchy held sway in the face of the Tataar invasion.

At this critical moment Ibn Taymiyyah and their remaining notables decided to lead a delegation to meet Ghazzaan and pursue for peace of the city. Accordingly, the delegation led by Ibn Taymiyyah met Ghazzaan at Nabak (near Damascus) and he agreed to grant amnesty to the people of Damascus.

News of the Tataar army advancing towards Syria again reached Damascus in 702 A.H./1303 C.E. Delay in the arrival of Sultaan Qalawoon from Egypt caused panic among the people, many of whom began to abandon their homes for safer places. When Ibn Taymiyyah saw this, he began to urge the people to defend themselves and their city, thereby arresting the exodus. He also went personally to appeal to the Sultaan to speed up his journey to Damascus.

At last the Muslim forces of Egypt and Syria encountered the Tataar forces at Thaqab during Ramadhaan 702 A.H./1303 C.E. and after a bloody conflict the Muslims defeated and dispersed the Tataar armies.

Jihaad Against Heretics
Ibn Taymiyyah's fight was not limited to the Soofees and the people who followed the heretical innovations; in addition, he fought against the Tataars who attacked the Muslim world and almost reached Damascus. The people of Syria sent him to Egypt to urge the Mamlook Sultaan, the Sultaan of Egypt and Syria to lead his troops to Syria to save it from the invading Tataars. When he realized that the Sultaan was hesitant to do what he asked of him, he threatened the Sultaan by saying: "If you turn your back on Syria we will appoint a Sultaan over it who can defend it and enjoy it at the time of peace". He was present at the battle of Shaqhab near Damascus against the Tataars which took place during the fasting month of Ramadhaan and gave a fatwa to the army to break their fast in order to help them against their enemy, as the Prophet Muhammad (sal-Allaahu `alayhe wa sallam) did during the battle of the liberation of Makkah. The Muslims won the battle against the Tataars and drove them away from Damascus and all Syria. Ibn Taymiyyah's courage was expressed when he went with a delegation of 'ulamaa. to talk to Qazan the Khan of the Tataars to stop his attack on the Muslims. Not one of the 'ulamaa. dared to say anything to him except Ibn Taymiyyah who said: "You claim that you are Muslim and you have with you mu'adhdhins, judges, Imam and Shaykh but you invaded us and reached our country for what? While your father and your grandfather, Hulago, were non-believers, they did not attack the land of Islaam, rather, they promised not to attack and they kept their promise. But you promised and broke your promise."

Once the Tataar threat was eliminated, Ibn Taymiyyah again devoted himself to his mission of his intellectual pursuit and teaching. At the same time, he continued to wage Jihaad against the heretical sects like the Baatinites, Ismaa.eelites, Haakimites and Nusayrites living in the hilly tracts of Syria who had invited the Crusaders and the Tataars to invade the Muslim lands, helped these invaders against the Muslims and looted and plundered the weak and defenceless population. Ibn Taymiyyah personally led expeditions against these sects.

Religious Condition Of The Muslims
Apart from the external threats mentioned above, Islaam was also confronted at this time with internal dangers. There were Baatinites (an extremist Sheeite sect which confronted the Muslim Government at that time) and their followers, the Assassins (Hasheeshiyoon). Their creed was a mixture of Magian dogma and Platonic concepts which could easily sow the seeds of intellectual dissension and spread irreligousness and apostasy among the simple minded people. Then there were Muslims who, under the influence of the polytheistic beliefs and customs of the non-Muslims with whom they had free associations, began to glorify their saints (highly pious Soofee personalities - Walee-Allaah) as the Jews and the Christians were doing. Further more, some Soofee's orders like the Rifaa'iyyah had adopted certain neo-Platonic and Hindu doctrines which became so confused with the true Islaamic beliefs that it became almost impossible to distinguish one from the other.

In the wake of crusaders, some Christians were emboldened to censure Islaam and criticise the Prophet in their speeches and writings. In the intellectual circles of the Muslims there was stagnation and rigidity in their theological disputations and in their approach to the re-interpretation of the Sharee'ah. There was continuous polemical wranglings between the 'Asharites and Hanbaleeites. Finally, some of the philosophers, influenced by the theories of Plato and Aristotle, began to spread their agnostic ideas and concepts in total disregard to the teachings of Islaam.

These were the conditions pertaining to the time of Ibn Taymiyyah and which he had to contend. Ibn Taymiyyah formed a society along with his students and followers to renounce the polytheistic cults, un-Islaamic cults, un-Islaamic influences and heretical beliefs and practices among the Muslim masses. As a result of his enthusiastic and zealous reformative activities and condemnation of heresies, un-Islaamic innovation and practices at the visitation of graves of saints, he earned the displeasure of certain sectors of the population. Nonetheless, his popularity among the Muslim masses increased tremendously.

All this jihad against the enemies of Islaam did not help Ibn Taymiyyah with the 'ulamaa.. The authorities put him in jail many times until he died in jail because of his daring and free progressive opinions on many legal and social issues which angered his opponents, the followers of the Orthodox Schools of law.

However when Ibn Taymiyyah had the chance to punish his opponents among the 'ulamaa. who caused him all kinds of trouble and put him in jail many times, he showed the utmost of magnanimity and forgave them when the Sultaan an-Naasir Qalawoon gave him the chance to do so. He said: "If you kill them you will never find 'ulamaa. like them." The Sultaan said: "They harmed you many times and wanted to kill you!" Ibn Taymiyyah said: "Whoever harmed me is absolved, and who harmed the cause of Allaah and His Messenger, Allaah will punish him."

The Muslim historians, like adh-Dhahabee, Ibn Katheer, Ibn al-'Imad al-Hanbalee and many others praised Ibn Taymiyyah and considered him one of the greatest scholars of Islaam of all time.

He fought heretical innovations in religion which were wide spread during his time all over the Muslim world, especially certain acts and beliefs of some Soofee orders, like saint worship and visiting saints' tombs, and throwing themselves in the fire. His attack on the Soofees caused him a lot of trouble with the authorities whose leaders were under the influence of certain soofee leaders.

As a result of Ibn Taymiyyah's popularity, some influential religions scholars became jealous of him and even annoyed because he challenged the Qaadhee's on juridical matters. They therefore sought ways and means to discredit him in the eyes of the Government and the people. Ibn Taymiyyah rejected the teachings expounded in the al-Futuhaat al-Makkah ("the Makkan Revelations") and Fusoos al-Hakeem ("The Mosaic of Wisdom") of Shaykh Muheeuddeen ibn al-'Arabee (d.638 A.H./1240 C.E.) the most respected Soofee and teacher of tasawwuf - as incompatible with the teachings of the Qur.aan and the Sunnah, thereby earning the wrath of the Soofee's, and by being outspoken on Government policies, he earned the hostility of the government. Consequently he was summoned to Egypt in 705 A.H./1305 C.E.

When Ibn Taymiyyah arrived in Egypt, he was asked to attend a meeting of theologians, jurists and the chiefs of the state. During the session certain charges were levelled against him relating to his concepts of the nature and attributes of Allaah. He was not allowed to defend himself and was promptly imprisoned for about 16 months. While in prison, he diverted the attention of his followers from indulgence in frolics and amusements to a sense of piety, discipline and temperance. A number of prisoners became his devoted disciples on their release.

After Ibn Taymiyyah was released from prison in 707 A.H./1307 C.E. he decided to remain in Egypt for a while. Soon he began to deliver lectures in various Mosques and educational institutions before select gatherings of scholars, jurists and theologians. However, Ibn Taymiyyah's views on pantheistic monoism, intercession, etc were not received kindly and numerous complaints were made against him to the Sultaan. The religions scholars to whom the complaints were referred could not find any fault with Ibn Taymiyyah. However, as the administration was growing weary of the charges brought against him, he was detained for a while but was soon released on the unanimous request of the religions scholars. But when Sultaan Qalawoon abdicated in favour of his viceroy Baybaan al-Jashnikeer in 709 A.H./1309 C.E., Ibn Taymiyyah was exiled to Alexandria where, inspite of his internment, he earned himself a respectable position in the Academic and literary circles. Soon though Baybaan abdicated and Sultaan Qalawoon returned to Egypt and ordered Ibn Taymiyyah.

Return To Damascus
In Cairo, Ibn Taymiyyah had busied himself in his teachings and reformative activities for about 3 years. At the same time, he acted as adviser to the Sultaan and was instrumental in having several important reforms introduced in Egypt and Syria. Several royal edicts were issued on his advice in 712 A.H./1312 C.E. He visited Jerusalem in the same year, then went for Hajj (pilgrimage) and eventually returned to Damascus in 713 A.H./1313 C.E. From now onward he devoted his attention primarily to juristic problems though he continued teaching. His chief disciple was ibn Qayyim al-Jawziyyah (d.751 A.H./1350 C.E.) who was chiefly responsible for spreading his ideas.

The Question Of Three Talaaq's
Ibn Taymiyyah like his forefathers was a Hanbaleeite and his legal opinions conformed to that school, though not exclusively. He often rejected the Hanbaleeite view just as in some matters he expressed disagreement with all the four principal juridicial schools. One such case in which he differed with them was in regard to the repudiation of one's wife by three divorces given at one time.

The issue was whether a divorce pronounced thrice at the same time took legal effect or not. This issue raised the following considerations:

• whether revocation of such a divorce was possible or not.
• whether the three sentences of divorce would be counted as one revocable pronouncement (talaaq) or taken as an irreversable separation.
• whether the wife so divorced could return to her husband or not without a halaalah (i.e until his divorced wife was married to another man who, in turn, after the consummation of the marriage, divorces).

All the earlier jurists and traditionalists, likewise a good number of the Prophet's companions were of the view that such a pronouncement, although being repugnant to the law as well as irregular and sinful, would be regarded as an implied divorce with legal effect. As against that Ibn Taymiyyah firmly held the opinion that the three sentences of divorce spoken at the same time should be regarded as one revocable divorce. The view of Ibn Taymiyyah happened to be against the official view which naturally brought him in conflict with the 'ulamaa on one hand and with the government on the other.

Consequently, the theologians tried to prevent him from expressing further legal opinion on such matters. In fact, a royal edict was issued from Cairo in 718AH/1318AD forbidding him from giving legal opinions in such cases.

Initially Ibn Taymiyyah abided by the edict but later again began giving legal judgment on this issue as he decided that it was improper for him to desist simply for fear of the government. As a result in 720 A.H./1320 C.E. he was detained in a citadel for just over five months till he was released on direct orders from Cairo.

The Final Years
Between 721 A.H./1321 C.E. and 726 A.H./1326 C.E. Ibn Taymiyyah devoted himself to teaching in the Madrasah Hanbaleeyyah and his own Madrasah Qassaaseen and revising some of his earlier works. In 726 A.H./1326 C.E. his adversaries again conspired to have him imprisoned. Here he continued writing his exegesis of the Qur.aan as well as treatises and monographs on various issues.

Ibn Taymiyyah died in jail in Damascus on the night of Sunday-Monday 20th Dhul-Qa'dah 728 A.H./26-27 September 1328 C.E. at the age of 67, and is buried in the cemetery of the Soofiyyah in Damascus.

The people of Damascus, who held him in great honor, gave him a splendid funeral and an estimated 200,000 men and 15,000 women attended his funeral. He was buried at the Soofee cemetery in Damascus where his mother was buried.

Character And Achievements
Ibn Taymiyyah occupied a highly honorable place among his contemporary religions scholars due to his prodigious memory, intellectual brilliance, encyclopedic knowledge and dauntless courage. He is described as a great orator, brave and fearless, resolute, disciplined, very pious, resigned and contended, noble and forgiving, just and ever determined.

Ibn Taymiyyah's reformative endeavors and literary pursuits cover a vast field which can be summarised as follows:
1 revival of faith in and adherence to "Tawheed"(oneness of Allaah).
2 eradication of pantheistic beliefs and customs.
3 criticism of philosophy, syllogistic logic and dialects in order to demonstrate the superiority of the Qur.aan and the sunnah.
4 extirpation of un-Islaamic beliefs through refutation of Christianity and Sheeism.
5 rejuvenation of Islaamic thought and its related sciences.

The total number of Ibn Taymiyyah's works is 621 though many of his writings have been lost. Some of Ibn Taymiyyah's writings dealing with the themes are listed below:
1 al-Jawaab as-Saheeh liman baddala Deen al-Maseeh (an answer to the criticism against Islaam by the Christians).
2 Radd 'ala al-Mantiqiyyeen (a refutation of the philosopher).
3 Kitaab as-Siyaasah ash-Shar'iyyah (deals with political theory and government in Islaam).
4 Minhaaj as-Sunnah an-Nabawiyyah (a refutation of Sheeite beliefs written in response to Minhaaj al-Karanmah of Ibn al-Mutahhir al-Hillee).
5 Ziyaarah al-Quboor (a criticism of saint-workshop, intercession, superstitious beliefs).
6 Majmoo'at ar-Rasaail al-Kubra (this book contains articles on various subjects).
7 Majmoo'at al-Fataawa (a collection of opinions on various issues).
8 Majmoo'at ar-Rasaail wa al-Masaail (contains articles and legal opinions on various issues).
9 Majmoo'at Shaykh al-Islaam Ahmad ibn Taymiyyah (contains discussion on Islaamic jurisprudence and legal opinions enunciated by Ibn Taymiyyah).

Conclusion
To include in the words of Mawlaana Abu al-Hasan 'Alee Nadawee who has paid a glowing tribute to Ibn Taymiyyah as follows:
"Ibn Taymiyyah interpreted the Qur.aan and Sunnah, established the superiority of Islaam over heresy, Philosophical concepts and other faiths and contributed to a genuine revival of religion after a deep study and deliberation that was necessary for lighting the religions and intellectual waywardness of the time. Seeking to surpass his opponents he mastered the methodology employed by them to attack Islaam. In fact, his learning, his erudition, his intellectual attainment and his mental grit always left his adversaries spell bound"(*1)

Little wonder then that Ibn Taymiyyah's contemporary and succeeding scholars have acclaimed him with such complimentary remarks as "The master spirit of the age", "The crown of scholars", "Last of the Enlightened scholars", and "A sign among the signs of God".

(*1) A. H. A. NADAWEE, Saviours of Islaamic spirit, Vol. 2, Academy of Islaamic research and publications, Lucknow, India, 1974, p24.

Source:http://fatwaonline.com/

the Majdudeen is the people of knowledge (as Scholars) whom Allah will raise to brings muslims back to their religion as it is mentioned in the Hadith of Sunan Abu Dawud :

Narated By AbuHurayrah : The Prophet (pbuh) said: Allah will raise for this community at the end of every hundred years the one who will renovate its religion for it. (Abu Dawud, Book of Battles)

Ibn Taymiyyah's handwriting:

http://img201.imageshack.us/img201/2...fsheikhqh4.jpg

Shaykh al-Islam Ibn Taymiyyah said regarding giving Bayah to a Shaykh:

"It is not allowed for any of the teachers to take from anyone an oath to agree to him upon everything that he wants, to love those whom his teacher loves and to hate whom his teacher hates. Rather, the one who does that from them then he is similar to Genghis Khan and his likes, those who make anyone that follows them a close friend and those who oppose them a tyrannical enemy. Rather, upon them and their followers is to stick to the oath of Allaah by obeying Allaah and His Messenger and that they do what Allaah and His Messenger ordered them with. That they forbid what Allaah and His Messenger forbade them with…"

Majmu' Fataawa (16/27)

Here.

I'm wondering how long did it take for those books to be typed up from the handwritten versions? And whatever did happen to the handwritten versions of the Scholars books rahimahumullah?

I thought they kept them in libraries or museums as manuscripts? Because some books printed have pictures of the manuscripts, like the Book of Knowledge by An Nasa'i

Badruddeen al-'Aynee al-Hanafee (d.841H), author of the famous commentary on Saheeh al-Bukhaaree, wrote in his commendation of ar-Radd al-Waafir of ibn Naasir ad-Deen ad-Dimashqee ash-Shaafi'ee (d.842H), an explanation of the ruling on one who pronounces ibn Taymiyyah to be a disbeliever:

"Since this is the case, it is binding upon those in authority that they punish this ignorant trouble maker - who said that ibn Taymiyyah was a kaafir!! - with various types of punishment, severe beating and long imprisonment. Whoever says to a Muslim: 'O kaafir,' then what he has said returns upon him, especially if it is the like of such a filthy one speaking against this scholar, particularly since he is deceased, and there is a prohibition recorded in the Sharee'ah from speaking ill of the deceased Muslims, and Allaah will manifest the truth."

Al-'Aynee also said:

"Whoever says ibn Taymiyyah is a kaafir then he is in reality himself a kaafir, and the one who accuses him of heresy is himself a heretic. How is this possible when his works are widely available and there is no hint of deviation or dissension contained therein?"

This commendation is established as being authored by al-'Aynee, may Allaah have mercy upon him, despite the attempt of some to discredit it.
It is mentioned by al-Haafidh as-Sakhaawee (student of al-Haafidh ibn Hajar) in ad-Dawl al-Laamee (10/13), who described it as: "Defending ibn Taymiyyah to the utmost."

Ibn Hajar also says in his endorsement of the same book (and this is also mentioned by as-Sakhaawee 8/104):

"No one says about ibn Taymiyyah that he is a kaafir except two types of people: either one who is himself a kaafir, or one who is ignorant of him... and all the different groups of the people of his time praised his knowledge, Deen and zuhd."

Ibn Hajar also said in his commendation to ar-Radd al-Waafir (p.68):

"And if there were no virtues of Shaykh Taqi-ud-Deen (ibn Taymiyyah) except for his famous student Shaykh Shams-ud-Deen ibn Qayyim al-Jawzziyah - the author of many works, which both his opponents and supporters benefit from - then this would be sufficient indication of his (ibn Taymiyyah's) great position."

In the biography of ibn Taymiyyah in ad-Durar al-Kaaminah, Ibn Hajar writes:

"The shaykh of our shaykhs, al-Haafidh Abu al-Yu'maree (ibn Sayyid an-Naas) said in his biography of ibn Taymiyyah:

'al-Mizzi encouraged me to speak my opinion on Shaykh al-Islaam Taqi ad-Deen. I found him to be fortunate in the sciences that he had. He used to fully understand and implement the Sunan and Aathaar (narrations), memorising them. Should he speak about tafseer then he would carry its flag, and should he pass a fatwa in fiqh then he knew its (or his) limits, and should he speak about a hadeeth then he was the companion of its knowledge and owner of its narrations. Should he give a lecture on Religions and Sects then none was seen who was more comprehensive or meticulous than he. He surpassed in every science over the sons of his like. And you would not see one like him, and his own eye did not see one like himself. He used to speak on tafseer and a large number of people would attend his gatherings, and an agreeable number would return (having drank) from his sweet, rich ocean.

Until the sickness of envy crept (into the hearts) of the people of his city. And the people of Nadhr gathered together and picked out anything that could be disapproved of in his beliefs, and they memorised certain statements with respect to this. And they undermined him due to this. They laid traps for him by which they could declare him to be an innovator. They thought that he had left their way, and split off 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 argued with another group who were attributed to the Fuqaraa who thought that they were upon the minute details of the inner reality and upon its truth. And he exposed these Orders.

This reached the first group and they sought help from those who cut relations with him and harboured malice towards him. They took the matter to the rulers, each of them having decided that he was a disbeliever and they prepared a meeting, inspiring the ignorant people to spread the word amongst the great scholars. They took steps to transfer the matter to the king of Egypt. And he was arrested and put in prison. Gatherings were convened to discuss the spilling of his blood.

They called up for this purpose the people from the small mosques and students, those people that would argue to make others happy, and those that would argue to show their cleverness, and those that announced takfeer and called for disassociation. Your Lord knows what is in their hearts and what they proclaim. And the one who announced his kufr was no better than the one who argued to make others happy.

The sting of their plots crept up on him, and Allaah made futile every plot, and rescued him at the hands of those that He chose. Then he continuously moved from one trial to another, in all his life he did not move from trouble except into trouble. And then there followed what followed in the matter of his arrest. He stayed in prison until he died, and to Allaah all matters return. And on the day of his funeral the streets were crowded, and the Muslims came from every roadway...'"

al-Haafidh ibn Katheer, wrote about him in al-Bidaayah wan-Nihaayah (14/246):

"He attained great proficiency in many branches of knowledge, particularly knowledge of tafseer, hadeeth and usool. When Shaykh Taqiyyud-Deen ibn Taymiyyah returned from Egypt in the year 712H, he stayed with the Shaykh until he died, learning a great deal of knowledge from him, along with the knowledge he had already occupied himself in obtaining. So he became a singular scholar in many branches of knowledge. He also continued to seek knowledge greatly day and night and was constant in humbly calling upon his Lord. He recited well and had fine manners. He had a great deal of love and did not harbour any envy for anyone, nor harm anyone, nor seek to find fault with anyone, nor bear any malice towards anyone. I was one of those who most often kept company with him and I was one of the most beloved of people to him. I do not know of anyone in this world in this time who is a greater worshipper than him. His Salaah used to be very lengthy, with prolonged bowing and prostration. His companions would often reproach him for this, yet he never retorted back, nor did he abandon this practice - may Allaah shower His Mercy upon him."

al-Haafidh ibn Rajab, said in Dhayl Tabaqaatul-Hanaabilah (4/450):

"He rahimahullah was constant in worship and performing the tahajjud Prayer, reaching the limits in lengthening his Salaah and devotion. He was constantly in a state of Dhikr and had an intense love for Allaah. He also had a deep love for turning to Allaah in repentance, humbling himself to Him with a deep sense of humility and helplessness. He would throw himself at the doors of Divine obedience and servitude. Indeed, I have not seen the likes of him with regards to such matters."