Taymiyyah and Shibli

Imam Ibn Taymiyyah and Allama Shibli Nomani

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Familiarity with the thoughts of Imam Ibn Taymiyyah in the subcontinent and their influence began in the 8th century of Hijri. Some researchers have presented a number of evidences and evidences in this regard, which need not be detailed here. (1) In later periods, the students of Shah Waliullah, Nawab Siddique Hasan Khan and Syed Nazir Hussain Dehlavi (especially Ghaznavi scholars). He organized the introduction and defense of Imam Ibn Taymiyyah and the printing and publication of his books, through which the people of knowledge became familiar with the conditions and services of Imam Sahib. Allama Shibli felt that the Urdu community is not fully aware of Imam Ibn Taymiyyah's personality and his revolutionary achievements, so he published a short but rich article on him in "Al-Indoah" (July 1908) (2). , in which he clearly wrote that the person who could be the true example of a reformer is Allama Ibn Taymiyyah, the true characteristics of Mujaddidism found in him are few examples. In this article, he has researched all the circumstances from birth to death in the light of important sources of Arabic, but he did not get the opportunity to mention his writings and research and comment on his thoughts and ideas. However, in the article, "Al-Furqan Ben Awliya Al-Rahman and Awliya Al-Shaytan" and "Mazriyya Debate" have been mentioned. The second book (the manuscript of which is in the library of Darul Uloom Nadwat Ulama under this name) is actually "Al-Tasainiyyah" which deals with the issue of Kalam Allah, and has been printed many times.
Generally, people are aware of only this article of Allama Shibli about Imam Ibn Taymiyyah. When I studied his other works, articles, letters and "Hayat Shibli", some interesting information became available. These are the ones that have been reviewed in the article.
Allama Shibli was a Hanafi scholar at one time, he wrote books such as "Zul al-Ghammam" and "Iskaat al-Mu'tadi" (Arabic) on the issue of Qiraat Khalaf al-Imam. The second book is in the rejection of Maulana Abdul Hai Lakhnavi Hanafi. From this one can imagine how violent they were. After coming to Aligarh in 1883, his enlightenment came here. He became familiar with the investigation of history, literature, philosophy and religion. Books of modern Arab authors and Arabic magazines and journals were reviewed. So he turned his writing and compilation towards the famous Islam, and wrote and published many famous books in this regard. Among them, in "Al-Mamun" (1887) and "Al-Farooq" (1897, 1898) there is neither any reference to Ibn Taymiyyah nor any mention of his opinion, while on many occasions Imam Ibn Taymiyyah's "Minhaj Sunnah" "And in other books, there was enough material related to the topic of discussion, but since these books were not printed, they did not come under his study. Ibn Taymiyyah is mentioned in two or three places in "Sirat al-Nu'man" (1891). In one place, the issue of Imam Abu Hanifa's discipleship with Imam Jafar Sadiq is discussed, in another place, the issue of Imam Shafi'i's discipleship with Imam Muhammad bin Hasan, Allama Shibli is convinced of his discipleship and Imam Ibn Taymiyyah denies it. In the first place, it seems that he is very angry with Imam Sahib, he even wrote that "This is Ibn Taymiyyah's insolence and good looks." (3) He wrote in another place: "In the next era, Ibn Taymiyyah denied the discipleship of Imam Shafi'i, but who can suppress the truth." (4).
The fact is that Imam Ibn Taymiyyah has rejected the claim of Ibn al-Muthahir (about discipleship) in the light of historical facts in "Minhaj Sunnah" (5). Since "Minhaj Sunnah" had not been printed till then, and Allama Shibli himself was not very familiar with the works of Ibn Taymiyyah, so his opinion was copied from the books of his opponents. The fact is that Allama Shibli could not come out of the shell of his old religious prejudice till then. This is the reason why he seems to be advocating for Ahl al-Rai everywhere in his book. (6).
In 1901, when Shibli went to Hyderabad, he had the idea of ​​writing a history of science along with other pursuits. So, in this regard, he published "Al-Ghazali" (1902), "Ilm Al-Kalam" (1903), "Al-Kalam" (1904) and "The Biography of Maulana Rum" (1906). In Hyderabad, he found a unique handwritten copy of Imam Ibn Taymiyyah's important book "Al-Radd Ali Al-Muntiqiyin" in the Asafia Library. (7) After studying it, he realized the greatness of Imam Sahib, so in "Al-Ghazali" at a place in Imam Ghazali's book "Mahkin-an-Nazar" (which was extinct at that time) quotes from "Al-Radd Ali Al-Muntiqiyeen" Copied. (8) Elsewhere, Imam Ibn Taymiyyah's point of view has been mentioned as a joke in the discussion of the issue of attributes. He writes: "Allama Ibn Taymiyyah was apparently convinced of the analogy. People said to him that according to this belief, the possible existence of God is necessary, because if God lives on the throne, then he will have a body, and if he has a body, then it will be possible, although God is obligatory. He said: According to my faith, if God exists, then it will be possible. According to your belief, it is not even possible, rather it becomes impossible and impossible. Because such a thing which is everywhere and nowhere, neither outside of the world nor in the world, neither connected nor separated, neither of two places nor of two dimensions, cannot be from the end. Because this is the highest level, and the highest level is impossible. (9).
In the second book "Ilm Al-Kalam" Shibli has mentioned the circumstances and services of Imam Ibn Taymiyyah in an admirable manner. (10) Thus, he writes that Ibn Taymiyyah opposed Mutkalmin Ash'ira with great courage and freedom and showed that what they consider to support the religion is actually more harmful to the religion. Many people think that the beliefs of Ash'ira are not strong in terms of rational arguments, but these were the beliefs of Akbar-e-Salaaf. Ibn Taymiyyah expressed this error frequently, and refuted these issues with great freedom and frankness. In Akhir, he writes that he wanted to establish the pattern that existed in the early centuries by purifying the Islamic beliefs from extravagances. But due to the jealousy of some jurists and the harsh speech of Allama himself, all the people became so enraged that they had to live in prison for a period of time and their influence was suppressed.
Imam Ibn Taymiyyah's works are also mentioned in "Ilm Al Kalam". His "Sharh Hadith Al-Nuzul" (which was printed from Amritsar in 1314 AH) has been used in one place. (11) He writes in one place: Allama Ibn Taymiyyah also wrote a book in four volumes in rejection of Khas philosophy. (12) His reference is to "Dar-e-Taqat al-'Aql wa-Naqq", which was not printed till then, otherwise they would have used its articles as well. Quotations from Ibn Taymiyyah's "Al-Ird Ali Al-Muntiqiyeen" are given in the book. He says about this that I have this book and I will at some point work on its research, and present its contents to the audience. (13) Therefore, he used it a lot in the article he published in "Al-Indoah" (September 1904 (14)) under the title of "Philosophy of Greece and Islam". (15) ) was printed under the title "Philosophy of Greece and Islam: Mistakes of Greek Logic". It is entirely derived from Imam Ibn Taymiyyah's book. Allama Shibli for the first time in front of the Urdu-educated class Imam related to this topic. A summary of Sahib's research was presented. Probably no one in the world of Islam (except Nawab Siddique Hasan Khan(16)) was familiar with this book and its subjects.
Among the books mentioned by Allama Shibli as sources in the case of "Ilm al-Kalam", Ibn Taymiyyah's "Al-Kalaam Ali Al-Mahsal" is also mentioned. (17) To the best of my knowledge this book is extinct. It does not exist anywhere in the manuscript libraries. Then how did Shibli mention it? For a while I thought that Allama Shibli might have got hold of a manuscript, as he was always on the lookout for rare manuscripts. But then soon this idea was removed from the heart. In fact, Imam Ibn Taymiyyah has mentioned this book of his in five places in "Al-Ird Ali Al-Muntiqiyeen" (18) and has referred to it for a detailed discussion. Hence, Shibli thought it appropriate to specifically mention it in the case, even though he was making indirect use of it.
A study of "Ilm al-Kalam" and "Al-Kalaam" shows that Shibli had selected and integrated Islamic beliefs from the books of theologians and scholars of Islam. However, their main source is the Divine Book and the Sunnah of the Prophet. If these two things were kept directly in front, the target would be correctly identified. Syed Sulaiman Nadwi says: "In recent times, the study of Imam Ibn Taymiyyah's writings had brought this point of view before him, but the time of authorship had passed." (19).
Allama Shibli writes in one of his articles (in: "Al-Induah" October 1905) that for a period of time only the books of Ash'ira are being circulated and taught in the entire Islamic world. The sayings of al-Matridiyyah appear in these books, but the writings of the muhaddith are completely missing, and their sayings (except for attributes of turn) are not found related to any issue, although most of them are related to principles of belief. Opinions can be valid.(20).
Due to the non-availability of the works of the Muhadditheen, Shibli was acutely aware that his book "Ilm Al Kalam" did not contain the history of all the schools of thought related to the beliefs. Farahi writes: "I wrote a very incomplete book on 'Ilm al-Kalam, and it is actually the most defective part of my writings." (21) Sayyid Sulaiman Nadvi writes a note on this: The meaning of incompleteness is that among the different schools of Islamic scholars, "Ilm Al-Kalam" has remained only the history of Ash'ari Kalam. The history of the knowledge of other sects should have been written in the same detail with which this chapter has been written.
On the other hand, most of the books of Muhadditheen have been published in the chapter of beliefs within a Sadri, among which some famous and comprehensive books by writers before Ibn Taymiyyah are: Sunnah" by Laban Abi Asim (287 AH) and Abdullah Ibn Ahmad (A.D. 290) and Abi Bakr al-Khalal (311 AD), “Al-Tawheed” by Ibn Khuzimah (311 AD), “Al-Shari’a” by Lal-Ajri (360 AD), “Al-Ibanah” by Ibn Batta (387 AD), “Sharh Usul-e-Usul-e-Ibijdah of Ahl al-Sunnah wa Al-Jama’ah” Lal al-Ka’i (418 AD), “Aqeedat al-Salaf” by Sabuni (449 AD), “Al-Itqad” by Bayhaqi (458 AD), “Al-Hajja Ali Tariq al-Mahja” by Nasr al-Maqdisi (490 AD), “Al-Hajja fi Bayan al-Mahja” by Labi al-Qasim al-Isbahani (535 AD). ), "Aqidah" ​​Abd al-Ghani al-Maqdisi (AD 600) and "Lam'at al-Itqad" by Ibn Qudama (AD 620). But unfortunately, Ash'ari and Matridi knowledge is still prevalent in the subcontinent. Generally, people are not familiar with the methods of the Muhadditheen. believes that Ibn Taymiyyah and Ibn Qayyim are against the Muslim beliefs of the Ahl al-Sunnah due to their criticism of Ash'ari knowledge, although they are the true exponents of the beliefs of the Ahl al-Sunnah and the Minhaj-e-Salaf. The conclusion can be reached provided Be as realistic as a nightingale.
When Shibli came to know about the publication of some books of this school of thought, he welcomed it, saying: "Now fortunately, attention has been drawn to the writings of this holy group. Therefore, Ibn Taymiyyah's book "Al-Aql wa Naqb And "Minhaj Sunnah" and Ibn Hazm's book "Millal wa Al-Nahl" has been published in print recently. (22).
A third part of the book "Al-Aql and Al-Naqq" (=Dar-Taqwat Al-Aql and Al-Naqq) was printed for the first time in the margins of "Minhaj Sunnah" in 1321-1322 AH / 1903-1904 from Mutabat Bulaq Misr. As soon as the book was printed, it reached Shibli. So in a letter to Maulana Farahi (dated October 6, 1905), he writes: "Ibn Taymiyyah's book "Al-Aql wa Naqq" has come out of print in four volumes, despite the fact that many examples of disturbing speech can be found." (23) ).”
Muhadditheen's stance on philosophy is well known. Shibli writes (24) that no one was born in this holy sect who was distinguished by the title of philosopher or rationalist. Only two people are exempt from this rule: Ibn Taymiyyah and Ibn Hazm. The beliefs and thoughts of these two elders are very fruitful to assess the extent to which hadith can be related to philosophy. Both these sages were great muhaddith and strict religious men, although they excelled in philosophy, but they despised philosophy completely, and therefore philosophy could not have any effect on them.
In the last few years of his life, Shibli began to study hadiths related to the Seerah of the Prophet, and a great revolution took place in his thoughts. The world of his mind and intellect had changed. The writings of Imam Ibn Taymiyyah also had a great influence in this revolution of his, as stated by Syed Sulaiman Nadwi. (25) In one place in "Sirat al-Nabi" (26) Ibn Taymiyyah has quoted several important passages from the book "Al-Tawsal" in which there is a free commentary on the hadiths and his books related to virtuous deeds. This suggests that he was not satisfied with the attitude of ordinary biographers regarding the investigation and research of hadiths as well as the classification of hadith books.
In his last life, apart from books of hadith and biography, reading the works of Imam Ibn Taymiyyah was his favorite pastime. In a letter (dated 18th July 1914) he writes to Syed Sahib: "I got clarification about Jawahar Khamsa today. That is, body, appearance, body, intellect, self. I remembered but was stunned. Today, Ibn Taymiyyah reminded in "Minhaj Sunnah". (27).
Shibli was influenced the most by Ghazali and then by Razi while writing the series of poems. But after that, when the books of Ibn Taymiyyah began to appear secretly, their influence began to prevail. The beginning of this influence (as mentioned earlier) started with his book "Al-Rad Ali Al-Muntiqayin" and finally extended to the point that he wrote in a letter to Syed Sahib (dated 28 July 1914) four months before his death: "If you have started, well, otherwise Ibn Taymiyyah's life is the first duty. (28) I see Razi and Ghazali all hatched in front of this person. There are new things in his writings every day. It is a condition to see again and again. This person is of the opinion that if Jews and Christians stick to their religion (apart from the Trinity) and do good deeds, then Islam allows them. There has been a lot of discussion on this." (29).
Sayyid Sahib writes a note on it: Maulana used to be a great believer in Ibn Taymiyyah day by day, but once he also said to Maktoob Ilya that I accept Ibn Taymiyyah in all matters of belief and jurisprudence.
Syed Sahib writes in another place: In the end, he used to say to me that "I am now ready to walk holding Ibn Taymiyya's hand in everything." (30).
After these specifications of Allama Shibli, there is no room for marginalization for the letters or any other. It is hoped that the fans of Shibli will benefit from Imam Ibn Taymiyyah's thought by following his methods and methods of research, will acknowledge his genius and according to the wishes of Maulana Azad, Iqbal and Syed Sulaiman Nadvi, Ibn Taymiyyah's science and knowledge will be accepted. He will take part in the publication which according to him is the need of the hour.
Hawashi
(1) For details, see: Muhammad Ataullah Hanif Bhojiani: (Introduction) Hayat Shaykh al-Islam Ibn Taymiyyah, edition Lahore 1961. Khaliq Nizami: The Religious Trends of Sultans of Delhi pp. 336 – 337, as well as his paper entitled The Impact of Ibn Taimiyya on South Asia, in Islamic Studies 1 (1990) P: 120 – 149, Abdul Rahman al-Fariwai: Shaykh al-Islam Ibn Taymiyyah – Uluma. And Ma'arifah and Da'wah in Shab'ah al-Qara'at al-Hindiyyah, in Majalat al-Baqah al-Islamiyyah, No. 42 (Rabi al-Awwal - Jumadi Al-Akhira 1415 AH) pp. 163 - 189
(2) Later in: Articles Shibli 5/50-62, Azamgarh edition 2007. Muhammad Tanzeel al-Sadiqi has published both Shibli and Hali's treatises with a scholarly case titled "Imam Ibn Taymiyyah" (Karachi 2006).
.(3) Sirat-ul-Nu'man, p. 41, Azamgarh edition, 1998 AD
(4) Also p. 274
.(5) 2/24, 4/143 printed by Bolaq Misr 1321-1322 AH
(6) For details, see: Maulana Abdul Aziz Rahimabadi's Hassan al-Bayan Amma fi Sirat-ul-Numan (Lahore edition 1966), and Maulana Abul Kalam Azad's notes on Sirat-ul-Nu'man, in: "Hawashi Abul Kalam Azad" (Masih al-Hasan) ) pp. 265-283, Delhi, 1993
(7) His handwritten copy is available in the Asafia Library under the amount (219 words). It was written during the lifetime of Imam Sahib, but there are also corrections and additions from his pen in places. Three copies of this manuscript have passed through my eyes in Dairat Al-Maarif-ul-Othmaniya Hyderabad, Dar-ul-Uloom Deoband and Dar-ul-Musnafin Azamgarh. The last mentioned version is copied by Maulana Farahi. It was planned to be published by Dairat al-Maarif. But I don't know why it was not published there. Finally Maulana Abdul Samad Sharafuddin published it in 1949 from Bombay. Syed Sulaiman Nadvi has written an excellent case on it, in which he has given a brief overview of its discussions while describing the importance of the book. The Urdu translation of this case by Maulana Mujibullah Nadvi is printed in Maarif (June and July 1953).
(8) Al-Ghazali, p. 114, first edition, Kanpur, 1891
(9) Also p. 157. It should be noted that Ibn Taymiyyah is neither convinced of analogy nor of the possible existence of God. He has denied analogy in all his books and described God as Wajib-ul-Existent and endowed with all the attributes that are mentioned in the Book and Sunnah.
.(10) Ilam Al-Kalam, p. 99-105, Azamgarh edition, 1993
(11) Also pp. 179-180
(12) Also p. 153
(13) Also pp. 102, 154
(14) Later in: Articles Shibli 7/1-10, Azamgarh, 2007.
(15) Articles Shibli: 7/11-24
(16) Nawab Sahib has quoted it in four places in his commentary "Fath Al-Bayan". See: 1/ 186-187, 6/ 275-276, 8/ 79-80, 102-103 (Beirut edition 1992). This tafsir was published for the first time in 4 volumes from Bhopal. The date of publication was not recorded on it. Then it was published in 10 volumes with Tafsir Ibn Kathir from Muttaba Bulaq Misr in 1300-1302 AH. The pen copy of "Al-Ard Ali Al-Muntqiyin" was first published in Bhopal. I was, then he moved to Hyderabad as narrated by Syed Sulaiman Nadvi (Essays of Sulaiman: 2/323) Tab Azamgarh 2006.
(17) Knowledge of Kalam p. 6
.(18) Al-Ird Ali Al-Muntiqiyin pp. 37, 110, 122, 345, 357 (Bombay edition 1949).
(19) Hayat Shibli, page 14, Azamgarh edition, 2008
(20) Shibli articles 4/34-41, Azamgarh edition, 1956
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(21) Makatib Shibli 2/12 Tab Azamgarh 1971
(22) Articles Shibli 4/35
.(23) Schools Shibli 2/22
(24) Articles Shibli 4/34
(25) Hayat Shibli p. 624
(26) Seerat al-Nabi 1/46-47, Lahore edition, 1991
(27) Schools Shibli 2/114. For a discussion of Jawahar see: Minhaj Sunnah 3/112
(28) Syed Sahib did not, but under his supervision, Muhammad Yusuf Kokan Umari prepared a detailed biography of him in 1937-1939, which was published in Madras under the name of "Imam Ibn Taymiyyah" in 1959. It was written in Urdu by Ibn Taymiyyah. One of the best books ever published on Tamiya.
(29) Schools Shibli 2/115. Ibn Taymiyyah discussed this topic in detail in "Al-Jawb al-Sahih lum Badal Din al-Masih". It was printed for the first time in four volumes from Egypt in 1322-1323 AH/1904-1905. It is not known from which text of Ibn Taymiyyah Shibli wrote this. The fact is that Ibn Taymiyyah has refuted the claim of the Christians in Al-Jawab al-Sahih (2/62-64 Tabat al-Madani Jeddah) that the Qur'an has given equal status to all religions and explained the tafsir of these verses. From which the concept of unity of religions is derived. And it is clearly written that in verse 62 of Surah Baqarah and verse 69 of Surah Al-Maida, (Al-Zin Amanwa) refers to those who believe in Muhammad (PBUH), (Al-Zin Hadwa) means Moses. The followers of Salam who followed his Shari'ah before the abrogation and change, (Nasari) means the followers of Jesus (peace be upon him) who adhered to his Shari'ah before the abrogation and change, and (Sabia's) means those Hanafis who were abrogated and changed. تبدیل سے قبل ابراہیم و اسماعیل و اسحاق علیہم السلام کے دین پر قائم تھے۔ اہل کتاب نسخ و تبدیل کے بعد سارے انبیاء پر جب تک ایمان نہ لائیں کافر ہیں۔
۔(30) حیات شبلی ص 630

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