Lies of Ibn Taymiyyah about Muslim scholars. Opinion of Ibn Taymiyyah on the Mawlid Ibn Taymiyyah on the Mawlid

This incident happened several years ago. And as often happens, it happened on the Internet.

One Russian girl, who relatively recently converted to Islam, began to speak badly about ibn Taymiyyah. One of the points in his accusation was that he had a bad attitude towards Sufism.

After a while I sent her a quote about the Sufis and asked her to express her opinion about these words.

"People are divided in their assessment of the Sufis and Sufism into two groups: some called them innovators and departed from the Sunnah. Others exalted them, considering them the best people after the prophets. The opinion of both groups is reprehensible. The truth is that these are scholars who have shown zeal in the knowledge and obedience to Allah, just as those who were before them did. And among them there are those who are "ahead" and close to the Almighty. There are also "moderates" among them, who also follow the right path. All of them could be zealous and make mistakes And among them were those who sinned and repented, and those who did not repent after sins, as well as "unjust to themselves" who opposed the laws of their Lord. These include various heretical brotherhoods and sects, but true Sufis denied them judgments and views, without recognizing their right to be called Sufis and identify themselves as tariqa"

After reading these words of the word, she declared that she signed under them. But I no longer remember what her reaction was when she learned that these words belonged to Ibn Taymiyyah.

Unfortunately, people began to lose such important qualities as justice, objectivity and honesty, which were inherent even to the Meccan polytheists. Very often they take on the role of a judge, trying to judge people and make decisions on them, but at the same time forgetting that the judge must be fair and he does not have the right to make decisions based only on the words of the prosecution. He must provide an opportunity for the accused to speak in his defense, listen to his arguments, and then make a decision.

But...

Returning to the personality of Sheikh ibn Taymiyyah, I would like to invite the "accusation" and the "court" to familiarize themselves with and attach to the case materials the following characteristics from such sheikhs and scientists as ibn Hajar Askalani, As-Subki, As-Suyuti.

If you love justice, if this is judgment and not judgment, if you fear Allah, then you will read these words.

........................................ .........................

Discussion of Haytami's words about Ibn Taymiyyah

I would like to talk about Shaykh ul-Islam Ibn Taymiyyah, and what Ibn Hajar Haytami al-Shafiee said about him, may Allah have mercy on them, and those who followed him without looking back, from the Shafiites.

For clarity, I will cite what the Dagestan scholar Hassan ibn Muhamad Hilmi al-Q'ahibi an-Nakhshbandi ash-Shadhili ash-Shafii said about Ibn Taymiyyah, may Allah have mercy on him, according to Ibn Hajar Haytami, in his book “al -Buruj al-Mushayyad bi an-nusus al-Mu'ayyada": "Ibn Hajar said about him, literally:" Ibn Taymiyyah, the slave abandoned, lost and blinded him Allah. And he also said: “No significance is attached to his words, they should be discarded, and be convinced that he is a misguided innovator and an ignoramus who has crossed the borders.” This is given in the book Fatawa al-Hadisiya.

Based on these words and the unsurpassed authority of Ibn Hajar Haytami for the later Shafiites and Hassan Hilmi for the Dagestanis, the frequent bad statements from some of their followers in relation to Ibn Taymiyyah are understandable, which is the product of a biased approach to the personality of Ibn Taymiyyah, and sometimes the result of banal illiteracy.

Allah Almighty says in the Quran:

“O you who believe! Be steadfast for the sake of Allah, testifying impartially, and do not let the hatred of the people push you to injustice. Be just, for that is closer to piety. Fear Allah, for Allah is Aware of what you do." Sura al-Maida 8 verses.

I hope that we all would like to be among those about whom the Messenger of Allah said: “The righteous, with Allah on the Day of Judgment, will sit on chairs of light [nur], at His right [Hand]. These are those who acted justly in all the decisions entrusted to them.”

I would like to give the floor to all the Sheikhs, predecessors and teachers of Ibn Hajar Haytami, and then the word to his students about Ibn Taymiyyah, but in view of the fact that I wanted to briefly give information to the reader, I will limit myself to some of them.

During the life of Sheikh al-Islam Ibn Taymiyyah, there were many rumors of slander against him, and speculation for him, after his death in prison by slander, it all subsided a little, but in the 9th century, it came to accusing him of disbelief, and moreover, accusations of disbelief of the one who considered him a Muslim and called him the title of Sheikh al-Islam. It was to take into account the unfortunate ignorant, or extremely biased in the study of people who decided to become famous by slandering and accusing this outstanding Scientist of unbelief.

But Allah chose His righteous servants to stand up for His Awliya [favourites], and one of these scholars was Hafiz, Muhammad ibn Abu Bakr Ibn Nasir ad-din ad-Damashki ash-Shafi’i, who wrote the book “Rad al- vafir 'ala man za'ama: bianna man samma Ibn Taymiyyah Sheikh al-Islam, is a kafir. / "A big refutation to the one who said that the Sheikh al-Islam who named Ibn Taymiyyah becomes unfaithful." He wrote this book as a refutation of ‘Ala al-Bukhari. In it, he cited the words of about a hundred of the most famous scholars of Ibn Taymiyyah's contemporaries, who spoke of him with praise, admired his knowledge and recognized his supremacy in the sciences over them, and also titled him as Sheikh al-Islam.

I will cite for the attention of readers a review of a contemporary of Ibn Nasir ad-Din ad-Damashki, an outstanding Scientist, Hafiz Ibn Hajar ‘Asqalani ash-Shafi’i, may Allah have mercy on all of them:

Review of Amir Mu'minin in the Science of Hadith, an eminent scholar

Ibn Hajar ‘Asqalani ash-Shafi’i

“Praise be to Allah, the Lord of the worlds, salutations to His servants whom He has chosen.

I have studied this useful work and the collection which the author has put together for the purpose expressed in it. And I was convinced of the wide awareness of the Imam (author), who wrote this work, as I was convinced, of his knowledge in the sciences, which earned him respect and recognition among the Scientists.

The fame [belonging] of the title of Imam, for Sheikh Takiya-din (Ibn Taymiyyah) is more famous than the sun, and his title as Sheikh al-Islam in his time remains to this day in pure languages, and will continue tomorrow, as it was yesterday .

No one will reject it, except one who does not know its merits and deviates from a just approach.

And who can be rude and impolite than the one who did this (out of ignorance), and even multiplied his stumbling in this (i.e. he constantly made mistakes in slandering Ibn Taymiyyah: my note). And Allah Almighty is the One to whom they turn to free us from the evil of our souls, and from envy in our tongues, according to His Grace and Generosity.

If there were no indication of the dignity of this person (Ibn Taymiyyah) of the title of Imam, except for what Hafiz ‘Ilmu-din al-Barzali cited in his work on History; about the fact that there was no such person in the history of Islam that the same number of Muslims gathered at his funeral as at the funeral of Sheikh Takiya-din Ibn Taymiyyah, may Allah have mercy on him, then this would be enough. And he only pointed to the funeral of Imam Ahmad [in Baghdad], which was attended by hundreds of thousands of Muslims, with the only difference being that if Damascus had a similar population as in Baghdad, then not one of them would be late, join the funeral procession [Ibn Taymiyyah]. And also [the difference is] that everyone who was in Baghdad, except for a few, were convinced of the title of Imam, for Imam Ahmad, and the ruler of Baghdad and Caliph at that time, were filled with love and respect for the Imam, which was absolutely in contrast to Ibn Taymiyyah, the ruler himself was generally absent at that time in the country, and most of the Faqihs (scholars) were his fanatical opponents until he died in prison. But in spite of this, none of them was late for his funeral and funeral prayer (janazat), expressing their regret and sadness about him, except for three individuals who did not come, only being afraid for themselves from ordinary people (i.e. the people did not I would forgive them the intrigues that they built against Sheikh Ibn Taymiyyah: my explanation).

The presence of this great assembly, (indicates) what prompted them to do so was only the conviction of his (Ibn Taymiyyah's) dignity [to the title of Imam] and his grace (barakat), and not that the Ruler or someone else was present there . Indeed, it is reliably known from the Prophet (peace and blessings of Allaah be upon him) that he said: “You are the witnesses of Allah on earth.”

It is known that Sheikh Takyi-din, a group of scholars, came out with a refutation, expressing censure in matters of the Foundations and minor parts (religion). For this, meetings were held in Cairo and Damascus, but it is not known from any of them that someone made a decision about his heretical views, or decided on the need to execute him. And this, along with the fact that among the rulers (ah1lu ad-dovlya) there were those who were considered very fanatical by his opponent, which contributed to his imprisonment in Cairo, then in Alexandria. And despite this, all of them (scholars) recognized the breadth of his knowledge, the magnitude of his piety and asceticism, and described him as bold and generous, as well as the fact that he stood guard and helped Islam, the call to Allah Almighty, covertly and in reality.

So how can we not blame those who said about him that he was unfaithful (kafir), and moreover, he also called the description of him as Sheikh al-Islam - unbelief?! There is nothing in this description that leads to such (unbelief). Truly, he is Sheikh al-Islam without a doubt, and questions due to which censures fell on him and which he savored (with pleasure) expressed, he never, after providing him with evidence, did not stubbornly in them, and his works are full of refutation of those who talks about "tajsim" (giving Allah a body), and his non-involvement in this.

Along with this, he is a man, he is wrong and turns out to be right, what he was right about is great, the benefit is taken from this, and they pray for Grace to be sent down on him because of this, and what he made a mistake about does not follow it. , and he was forgiven for this, since the Imams from his contemporaries testified that all the conditions of Mujtahid (the highest degree of the Scientist) were gathered in him, which even made some become his fanatical opponents (i.e. due to envy: my explanation), and seekers to do him all kinds of harm.

And this (i.e. those scholars who testified to him about ijtihad) Sheikh Kamalud-din al-Zamalkani, and Sheikh Sadru-din ibn al-Wakil, the only one who could withstand discussions with him (Ibn Taymiyyah).

The most amazing thing is that this man was one of the greatest people who opposed the innovations of the Rafidites, and adherents of Khululi and Ittikhadi (the views of some Sufis, like Hallaj and ibn 'Arabi: my explanation), there are a lot of his works in this vein, and they are known to everyone , and the number of fatwas about it are incalculable.

Oh, how they would rejoice if they heard those who accuse him (today) of unbelief.

Therefore, it is the duty of the one who “dressed in the clothes of knowledge” (one who is related to Knowledge) and has a mind to consider the speech of this man from his famous books, or from the words of those who are reliable [in knowledge about him] from transmitters. Separating from this what is blameworthy, warning against it in the form of good instruction, and praising him for those advantages in which he was right, as is the case with all other Scientists.

And if Sheikh Taqi-din (Ibn Taymiyyah) had no merit, except for his most famous student Sheikh Shamsu-din ibn Qayyim Jawziy, the author of the most useful books, from which both like-minded people and those who contradicted (him) benefited, then this would be a sufficient indication to his (Ibn Taymiyyah) great place.

Yes, how is it, because the Imams, his contemporaries from the Shafiites, not to mention the Hanbalites, testified about his primacy in the Sciences, and his distinctive abilities in consideration and presentation!

And the one who, along with this, speaks about him, about disbelief, or about the one who called him Sheikh al-Islam, is unfaithful, then you should not even turn around in his direction, and you should not even pay attention to him [in his slander], on the contrary, it is necessary to keep him from this until he inquires about the truth [in this matter] and begins to obey the truth.

And Allah expounds the Truth, and He guides on the true path. Allah is sufficient for us, He is beautiful as a Protector.

Of the Shafiites of the predecessors of Ibn Hajar Haytami, who criticized Ibn Taymiyyah, were Taqiyad-din as-Subki ash-Shafi'i and his son Tajud-din as-Subki. However, everyone knows his words after Imam al-Dhahabi wrote him a letter interceding for Ibn Taymiyyah, and asking him to explain, to which Taqiyad-din al-Subki, may Allah have mercy on him, replied:

“His [Ibn Tayyimyi] significance is great, his knowledge is abundant, he is extraordinarily broad in the sciences of the Sharia and speculative, he has great intelligence and zeal, and in all this he has reached a degree that is beyond description…”.

“... He is even more valuable to me because of what is higher and more important than what has been said: thanks to what Allah gave him out of piety, religiosity, readiness to help the truth and defend it not for the sake of extraneous goals. Due to the fact that he is committed to the path of his predecessors, and received a great share from this, the fact that people like him are alien to today's time and times in general.

Another al-Subki, Abu al-Baqya, Bahauddin al-Subki, may Allah have mercy on him, said, who asked him about Ibn Taymiyyah and pointed out that some people scold him: “... By Allah,“ about such and such ” , does not disparage Ibn Taymiyyah, no one except the jahil (ignoramus), or following (his) passion. The ignoramus does not know what he is saying, but the follower of passion closes his passion to the truth (about Ibn Taymiyyah), after he has learned it.

Of the famous Shafiites and the predecessors of Ibn Hajar Haytami, the personality of Jalalud-din as-Suyuti ash-Shafi'i, may Allah have mercy on him, and his words about Ibn Taymiyyah are noteworthy: “Sheikh, Imam, Outstanding Hafiz, Critic, Fakih, Mujtahid, brilliant Mufassir , Sheikh al-Islam, an apologist for asceticism, the rarest in his time, Taqiyad-din, Abu Abas, Ahmad, son of Mufti Shihabud-din 'Abdul-Khalim, son of Imam Mujtahid, Sheikh al-Islam Majdud-din 'Abdus-Salam ibn 'Abdullah Ibn Abi Qasim al-Harrani, one of the prominent Scientists. Born in the month of Rabiul-Awwal (10th day) 661, received knowledge from Ibn Abi al-Yasr and Ibn 'Abdul-Daim, studied Hadith, analyzed and determined (in hadith), was brilliant in knowledge of transmitters (hadith), in science "'Ilyal al-Hadith" and understanding it (hadith), as well as in the sciences of Islam and the science of "Kalama" and other sciences. He was a sea of ​​Knowledge, and a wise man who can be counted on the fingers, and one of the few ascetics. Wrote 300 volumes (books), was tested and tormented. He died on the 20th of the month of Zul-Q'ada 728.

These were the predecessors of Ibn Hajar Haytami, and now let's give the floor to his most famous student, an outstanding Scientist, Mula 'Ali al-K'ari, may Allah have mercy on him, who speaks about the most famous student of Ibn Taymiyyah, Ibn Qayyim Jawziya, commenting on the words of the latter about the Qualities and the Attributes of Allah in the concept expressed by his teacher Ibn Taymiyyah: “His words ended, - Ibn Qayimah - it became clear what he wanted, and it became clear that his beliefs were consistent with the beliefs of the adherents of the Truth from the Salafs (predecessors), and most of the Khalafs (followers). And disgusting insults and censures have no place, and have no right to be addressed to him. Indeed, his words exactly correspond to what the Great Imam Mujtahid (Abu Hanifa) said in the book "Fiqh al-Akbar".

Sheikh, Abu al-Barakat, Nu'man ibn Mahmud Afandi al-Alusi, may Allah have mercy on him, in the chapter devoted to the words of scholars in the non-involvement of Ibn Taymiyyah with the words that Ibn Hajar Haytami said to him says: “And from them [ those. Scientists pointing to his innocence], An outstanding scientist, the land of Allah the Forbidden [Mecca], Mula ‘Ali al-K’ari. Indeed, in his book “Sharh ash-Shamail” and other works, he praised him [Ibn Taymiyyah] and explained that he was not involved in slander.”

Also in the biography of Mul ‘Ali al-K’ari, al-Alusi writes: “He was one of those who pointed out the non-involvement of Ibn Taymiyyah and Ibn Qayyim in slander against them, and admired them. From what he said in the book Sharh ash-Shamail, the following: Ibn Taymiyyah and Ibn Qayyim] were the greatest scholars of Ahlu-Sunnah wa al-Jamaa, the righteous servants of Allah [Awliya Allah] in this Ummah.”

The al-Alusi family, may Allah have mercy on them all, devoted many words to explaining the non-involvement of Ibn Taymiyyah in slander against him and speculation for him. This is the head of the family, an outstanding scientist, interpreter of the Koran, Imam, Mufti, Shihab ad-din, Sayyid Mahmud Afandi al-Alusi ash-Shafii. The author of many books, and Tafsir "Rukh al-Ma'ani", as well as his son Abu al-Barakat, Nu'man ibn Mahmoud Afandi in the book "Jala al-'aynein bi muhakamati al-Ahmadein" [Ibn Taymiyyah and Ibn Hajar]. As well as the grandson, the outstanding scientist Mahmoud Shukri al-Alusi in the book “Gayatul amani fi rad ‘ala an-Nabakhani”.

At the end of the chapter in the study of the words that Ibn Hajar Haytami said about Ibn Taymiyyah, Shaykh Nu'man al-Alusi writes: “And if you think about what we have brought and listen to what we have explained, then by itself what the eminent scholar Ibn Hajar said about Shaykh Ibn Taymiyyah, and what is not authentic in the transmission from him, will be removed. So understand this, and don't be stubborn."

These are just some of the words that I wanted to acquaint the objective reader with, wishing only the Pleasure of Allah, and a reminder to my believing brothers that they do not speak out of ignorance, and a warning against what came in the words of the Messenger of Allah:

من قال في مؤمن ما ليس فيه حبسه الله تعالى في ردغة الخبال حتى يأتي بالمخرج

“Whoever says about a believer that what is not in him, Allah Almighty will place him in a place where the inhabitants of Hell are tormented, until something comes that will lead him out of this situation.”

And Allah endows with success, Praise be to him infinite, He is pure from all that

describe him as likening and devastating. Peace and blessings be upon His messenger, our beloved Prophet Muhammad, his family and companions, and all those who followed them with sincerity until the Day of Judgment, content with what he taught in the method of "tanziha" (purification) and stepping aside from innovations.

Abu Abdurakhman Dagestani

Shihab ad-din, Ahmad ibn Muhammad ibn ‘Ali ibn Hajar, Haytami, Ansari, as-Saadi, ash-Shafi’i. A well-known scholar of the Shafi'i madhhab, Imam of the Shafi'is in his time. Born in Egypt in 909. And died in 973.

A well-known scientist of Dagestan, a student of the outstanding Scientist-mentor, Sheikh Saifulla-K'adi Bashlarov from the village of Nitsovkra. Died 1356

The book “al-Buruj al-mushayada bi an-nusus al-muayyayda”, p. 148. “Dar an-nu’man lil-‘Ulyum” publishing house. Syria. Damascus. First edition.

Cited by Imam Muslim 1827.

Read more in comment #83.

An outstanding Hafiz, the greatest Imam, a historian, a trustworthy muhaddis [expert in hadith]. He was in charge of the famous educational institution in Damascus “Dar al-Hadith al-Ashrafiyah” in 838. He was poisoned in 842 and died as a martyr [insha-a-Llah].

Muhammad ibh Muhammad al-'Ajmi, born in Iran in 779 died in 841. In addition to Ibn Taymiyyah, he also spoke badly about Imam an-Nawawi, forbidding reading his books and calling him a “zohirite” [literalist, following the external instructions of the texts ]. He was a fanatical follower of the Hanafi madhhab. It is given in his biography to the book "Rad al-Wafir". Page 21.

The belonging of this review to the pen of Ibn Hajar 'Asqalani was pointed out by his student Imam al-Sakhavi in ​​the books “ad-Durar” and “al-Jawahir”, speaking about all the reviews of his Teacher: “And from them, what he wrote on the book“ Rad al-Vafir”, Hafiz Ibn Nasir ad-din in 35 [i.e. in 835]”.

Sheikh al-Islam, Amir al-Mu'minin in the science of Hadith, Shihab ad-din, Ahmad ibn 'Ali ibn Muhammad ibn Hajar al-'Asqalani, was born in Egypt in 773. died in 852. The author of many useful books, of which not an excelled commentary on Imam al-Bukhari's Sahih Fath al-Bari.

Hafiz Ibn Kassir ash-Shafi'i (700-774) in the book “Bidayat va Nihayat” writes: “At the decline of the Lyadzhin state, after the Kipchaks left the country, another test occurred for Sheikh Ibn Taymiyyah. A group of Fakihs came out against him, demanding that he come to a meeting with the Hanafi judge Jalaluddin al-Hanafi, but he did not come. Then, the country began to proclaim as heretical the beliefs of Ibn Taymiyyah, about which he wrote, answering a question from the inhabitants of Hama (Hamawi Fatwa). However, the ruler Seyfuddin Ja'an supported the Sheikh (Ibn Taymiyyah) and sent to detain those who stood up against the Sheikh, but many immediately disappeared, and the one who was detained was punished, the rest fell silent. On Friday afternoon, Sheikh Taqiyuddin (Ibn Taymiyyah) as usual conducted a lesson in the mosque, a lesson on the Tafsir of the Koran, speaking about the Words of Allah: “And you (O Muhammad) are truly in a great temper.” Sura Kalam 4 verses. Then, on Saturday, everyone gathered at Judge Imamuddin, a group of the most worthy (scholars) arrived and everyone began to study the “Hamawi Fatwa” by debating with the Sheikh (Ibn Taymiyyah) discussing individual passages from it, to which the Sheikh answered them with what, after a long conversation, forced silence them." Volume 14/5.

Ibn Kathir writes: “On Wednesday, the 10th of Dhul-Qaada, Burhanudin Ahmad ibn Hilal al-Zari Hanbali taught in Hanbali (madrasah), replacing Sheikh Ibn Taymiyyah, and the Kadziy of the Shafi’i madhhab and a group of Faqihs visited them, which had a difficult effect on many of the followers of the Sheikh ibn Taymiyyah. Since the day before Ibn Taymiyyi came to Ibn Al-Huteyri on behalf of the ruler with some questions. After all this, on Thursday, Kadziy Badruddin and (responsible) for Waqf Nasruddin (Mashd) came and asked him about the topic of ziyarat. Shaykh Ibn Taymiyyah answered them by writing on a scroll and signing the Shafi'i Qadziy in Damascus; that he received this answer from Ibn Taymiyyah in his handwriting, and then wrote; what is the most painful place, i.e. that the alleged point of contention here is that Ibn Taymiyyah made ziyarat (visiting) the grave of the Prophet (peace and blessings of Allaah be upon him) and the graves of other prophets, peace be upon them, a sin in the absolutely unanimous opinion of all Alims (Ijma). Ibn Kathir (rahimahullah) continues; so look now at this change in the words of Ibn Taymiyyah (from the side of the Shafi'i Qadziya). Indeed, his (Ibn Taymiyyah) answer to this question (about ziyarat) was not the prohibition of visiting the graves of the Prophets and the righteous. In his answer, there was a mention of two opinions in the topic 1) "shaddul rihal" (saddle, i.e. preparation and departure for a journey), 2) and a trip just for the sake of visiting the grave. Visiting a grave without going on a journey (a long journey) just for this is one moment, and visiting a grave while going on a journey just for this is another moment.

And the Sheikh does not forbid visiting graves without going on a long journey (shaddu rihal) just for the sake of it, but on the contrary, he considers it desirable and Sunnah, and his books and life path testify to this. He does not dispute this kind of ziyarat, in a fatwa, and he did not say that it is a sin, and did not bring any Ijm to forbid it, and he (Sheikh Ibn Taymiyyah) is not ignorant of the hadith of the Prophet (peace and blessings of Allaah be upon him); "Visit the graves, verily they remind you of the future life." And from Allah, nothing will be hidden from what is hidden: “And the oppressors will soon find out what turn [of fate] awaits them.” Sura Shuara 227 verses. "Bidayat va Nihayat" volume 14 p.143.

Ibn Kathir writes describing the events of 707 and the trials around Ibn Taymiyyah, pointing out the reasons for this: “All this happened to the Sheikh, at the direction of Nasr al-Manbaji [who hated the Sheikh, for his speeches against the heresy of Ibn Arabi and innovations in religion: my explanation] , and his influence in the country, since he captured the mind of al-Jashankir (Bibars), who subsequently received absolute power in the country, and the conquered Sultan was with him.

Book "Rad al-Wafir" pp. 236-238, Maktab al-Islami Publishing House Beirut 2004

Imam, Hafiz, Muhaddis, an outstanding historian and bibliographer. Muhammad ibn Ahmad ibn ‘Uthman al-Dhahabi ash-Shafi’i (673-748). He studied fiqh with Ibn Zamalkani, Burkhan ad-din al-Fazzari. He was the teacher of Tajud-din as-Subki. Some individuals to this day try to secure words for him in a message allegedly written by him called “Golden Advice”, where frank curses are expressed towards Ibn Taymiyyah, and even a small fraction of decent norms of behavior [Adab] is missing. Everyone knows dozens of works by Imam al-Dhahabi, where he spoke about his Sheikh Ibn Taymiyyah, and most of them were written after constant proceedings and persecution from envious authorities in the judicial structures of power [Kadziev] began with him; these are the books “Siyar”, “Tazkirat al-Khuffaz”, “Zagal al-Ilm” and others, where he immensely praises his Sheikh, and indicates his non-involvement in the slander of envious people. And a dozen of these testimonies are enough to understand his attitude towards Sheikh al-Islam Ibn Taymiyyah. Al-Dhahabi says in the book “Tazkirat al-Khuffaz”: “Ibn Taymiyyah, Sheikh, Imam, the Greatest Scholar, Hafiz, Critic, Faqih, Mujtahid, the Most Skilled Mufassir (interpreter of the Koran), Sheikh ul-Islam, an apologist of asceticism, the rarest in his time, ..., from the greatest Braves, and generous, spoke with praise about him, agreeing with him and contradicting him, ... I have not seen anyone like him.

Cited by al-Dhahabi in "Siyar", as well as Ibn Nasir ad-din ad-Damashki in "Rad al-Vafir", p.100.

K'adziy K'udat [Chief Justice], Bahauddin, Muhammad ibn ‘Abd al-Barr ibn Yahya, Abu al-Baqya, al-Subki, ash-Shafi'i. Born in 707. And died in 777.

The book "Rad al-Wafir" p.97.

‘Abdurrahman ibn al-Kamal, Abu Bakr ibn Muhammad as-Suyuti ash-Shafi’i. A well-known scholar, author of many useful books, co-author of Tafsir "Jalalayn", which he completed after the initiative of Jalaluddin al-Mahalla ash-Shafi'i. Born in 849, and died in 911.

Read from Jalalud-din as-Suyuti ash-Shafi'i in Tabaqat al-Khuffaz, pp. 516-517. Maktaba Wahba Publishing House Cairo 1393

Imam, eminent scholar, Sheikh of Mecca in his time. The most famous student of Ibn Hajar Haytami al-Shafi'i. Author of many useful books. Died in 1014

The book "Mirkatul mafatih sharh al-Masobih" 8/217. Publishing house "Dar Qutub ‘Ilmiya" Beirut 1422

The book “Jala al-‘Aynein”, p. 35.

The book of Ibn Qayyim Jawziya.

The book “Jala al-‘Aynein”, p. 62.

Outstanding Scientist, interpreter of the Koran, Imam, Mufti, Shihab ad-din, Sayyid Mahmud Afandi al-Alusi ash-Shafii al-Baghdadi. Author of many books, and Tafsir "Rukh al-Ma'ani". Born in 1217 and died in 1270. He was a generally recognized scholar in the Islamic Umma. Read about him in the books "A'lam al-'Iraq" pp. 21-43; "Mu'jam al-muallifin" 12/175; and etc.

The book “Jala al-‘Aynein”, p. 408.

Cited by Imam Ahmad 2/80. The hadith is authentic.

“... And also what some people invented, either like Christians in celebrating the birthday of Isa (peace be upon him), or out of love for the Prophet (peace and blessings of Allah be upon him) and exalting him. Maybe Allah will give them a reward for this love and “ijtihad”, but not for the innovation that they introduced, taking the birthday of the Prophet as a holiday, while the scholars disagree on this day (i.e. there is no exact opinion about the day of his birth ). Indeed, the Salaf did not do this, while it was possible for them, and nothing hindered them if it were good. If this were an absolute or predominant good, then the Salafs, may Allah be pleased with them, are more worthy than we are in this, because. they were stronger in love for the Prophet (peace and blessings of Allaah be upon him) and exaltation of him, and they were more aspiring to the good than we are.

And verily, the perfection of love for him, and exaltation of him, in following him and obeying him, in reviving his Sunnah in the hidden and in the external, in spreading what he came with, and diligence in this with heart, hand and tongue; this is the way "the first to get ahead" of the Muhajirs and Ansar, and those who followed them with sincerity."

وكذلك ما يحدثه بعض الناس إما مضاهاة للنصارى في ميلاد عيسى عليه السلام وإما محبة للنبي صلى الله عليه وسلم وتعظيما له والله قد يثيبهم على هذه المحبة والاجتهاد لا على البدع من اتخاذ مولد النبي صلى الله عليه وسلم عيدا مع اختلاف الناس في مولده فإن هذا لم يفعله السلف مع قيام المقتضى له وعدم المانع منه ولو كان هذا خيرا محضا أو راجحا لكان السلف رضي الله عنهم أحق به منا فإنهم كانوا أشد محبة لرسول الله صلى الله عليه وسلم وتعظيما له منا وهم على الخير أحرص وإنما كمال محبته وتعظيمه في متابعته وطاعته واتباع أمره وإحياء سنته باطنا وظاهرا ونشر ما بعث به والجهاد على ذلك بالقلب واليد واللسان فإن هذه هي طريقة السابقين الأولين من المهاجرين والأنصار والذين اتبعوهم بإحسان

"Iqtida al-Sirotol Mustaqim" p. 404.

People understand the word "mawlid" in different ways and put different meanings into it. That “mawlid”, which will be discussed, means the performance of special religious rites during the night on the 12th day of the lunar month of Rabi al-Awwal. Among these rituals, the most common belief is that you need to gather after a night prayer in a mosque or in the house of one of the Muslims, then pray all night, read special prayers or selected verses from the Koran together, listen to songs, poems and salawats dedicated to the Prophet Muhammad, peace and blessings be upon him.

Indeed, Muslims should not perform any of these activities either on the 12th or on any other night of the month of Rabi al-Awwal. Let's explain why.

Firstly, nothing is said about the celebration of Mawlid in the Koran and nothing in the Sunnah. In addition, nothing is told from a single companion, as well as from their Tabi students, which would indicate that they celebrated the birthday of the Prophet, peace and blessings of Allah be upon him, in the month of Rabi al-Awwal, or in any way celebrated this month. And here we need to remember everything that we said earlier about the need to follow the Koran and the Sunnah, comparing this with the practice of early Muslims. Wasn't their religion right? How could they not know that Mawlid, it turns out, is the greatest Muslim holiday? If there really was a reward-savab in the celebration of the Mawlid, would they not strive to participate in this holiday? And if we answer these questions that the religion of the early Muslims was absolutely right, that they knew better than us when and what religious holidays should be celebrated, and if they knew that in Islam there is a holiday called Mawlid, then would get ahead of us in an effort to earn a reward-sawab for its performance, then we must say that the later Muslims should not have such events. Imam Malik (the founder of the Maliki madhhab) correctly said: “Everything that for the early Muslims was not part of the religion should not be considered as such today” (“Al-Igtisam”, 1/64).

Secondly, What is known about the Mavlid holiday in the Hanafi madhhab traditional for Russia? The answer is simple: nothing. Neither Imam Abu Hanifa nor his closest disciples said anything that Muslims should conduct Mawlid. In our time, most of the books of the early Hanafi imams have been republished, and some have even been translated into Russian. In particular, in matters of doctrine, these are the books “al-Fiqh al-Akbar” and “Aqida at-Tahaviya”, and in the field of religious practice, these are “A Gift to the Faqihs” and the work of our contemporary “Hanafi Fiqh in a New Appearance”. In these books, as well as other sources of the Hanafi madhhab, we learn that in Islam there is a holiday of Conversation (Eid al-Fitr), a holiday of Sacrifice (Eid al-Adha), that Friday prayer is sometimes called a Holiday. But nothing is said about the fact that in Islam there is a holiday called Mawlid.

Thirdly, where did the celebration of the birthday of the Prophet, peace and blessings of Allah be upon him, come from? Muslim historians unanimously assert that the Shiites were the first to do this during the existence of the Ubaydite (Fatimid) state. In particular, al-Maqrizi in Al-Khutat said: “The Fatimid rulers introduced many holidays, among which were the birthday of the Prophet and the birthday of Ali ibn Abu Talib. In addition to them, the days of Hasan and Hussein, the day of Fatima, etc., were also celebrated. Then, when Sultan Salahuddin al-Ayyubi (the hero of the battles with the Crusaders) defeated the Fatimids and drove them out of Egypt, all those holidays were canceled. However, after some time, Sultan al-Muzaffar Abu Said Kukabri, who was the governor of the city of Erbil (on the territory of Iraq), seeing that some people continue to secretly celebrate this holiday in their homes, decided to cancel the ban and make it a common holiday. He ordered to put up tents in which food and gifts were distributed throughout the month of Rabi al-Awwal. So this holiday began to be celebrated annually, as evidenced by such historians as Ibn Kathir (died in 774 AH), al-Kalakshandi (821 AH), al-Maqrizi (845 AH). It is worth noting that these events took place in the 6th century Hijri, that is, six centuries after the Prophet, peace and blessings of Allah be upon him. For this reason, we do not find any mention of Mawlid either in the Koran, or in the Sunnah, or in the practice of early Muslims from among the companions and imams-founders of the madhhabs.

Fourth, How did Muslim scholars react to the appearance of this annual holiday? It must be said that some great scholars (including Ibn Hajar (852 AH), al-Sakhawi (902 AH), al-Suyuti (911 AH) approved this celebration. However, their decision was based on the belief that innovations in religion are of two kinds - approved and condemned. These scholars directly pointed out that Mawlid is an innovation that the righteous predecessors did not have, however, according to their reasoning, they considered this innovation to be approved and therefore permitted it. So, Ibn Hajar said: “At the basis of the Mawlid of the Prophet is an innovation, since in the first three centuries of Islam, the Salaf did not celebrate it. However, this holiday incorporates so many positive things that we consider it to be an approved innovation. (bidah hasana)».

And here it is necessary to say a few words about what is a condemned innovation. This is considered an innovation relating to religion, its creeds or religious rites. In other words, such modern innovations as telephones, cars, etc. is not considered a condemned innovation according to Islam, because it does not affect the foundations of our religion in any way. All of these novelties are considered permitted. But it is a completely different matter - innovations that "encroach" on the integrity of Islam, its immutability, trying to distort the teachings of Islam. Such reprehensible innovations include, for example, the denial that Muhammad, peace and blessings of Allah be upon him, is the last prophet or the belief that the Koran was distorted after the death of the Prophet, etc.

Seeing that the mawlid began to take root more and more in the religious rituals of Muslims, that is, it began to directly affect religion and dogma, and in addition to the positive, a lot of negative things began to happen on it, some scientists refused to consider it an “approved innovation”.

So, for example, Ibn al-Hajj (737 AH), a scholar from the Maliki madhhab, said: “Among what was introduced into the religion from innovations are the events of Mawlid in the month of Rabi al-Awwal, although his supporters consider these activities are the best worship. In fact, there are many innovations in them and many forbidden things are done ”(Madhal, 1/480).

And here is what the well-known scholar from the Hanafi madhhab, Muhammad Anwar Shah al-Kashmiri (1352 AH) from India, said about the Mawlid: them in support of Mawlid. But it must be said that mawlid spread only around the year 600 during the era of the Sultan of the city of Erbil. However, this mawlid has no basis in the pure Shari'ah! So it is not good for such a scholar, a hafiz, an expert on hadith, to write books about this innovation (bid’a) ”(Al-Urf ash-shaziya sharh sunan at-tirmizi, 2/37).

Note that the Hanafi scholar assessed mawlid as an innovation (bid'ah).

In addition, you can exalt the Prophet, peace and blessings of Allah be upon him, and show your love for him in other ways, namely, study his Sunnah and life path, know his religion, how he worshiped, how he lived, etc. The same applies to saying salawat for the Prophet, peace and blessings of Allah be upon him, should not be limited to only one night, but you need to perform all the prescribed prayers every day, because in every prayer we read salawat for the Prophet. Therefore, we all know that the Prophet, peace and blessings of Allah be upon him, was born in the month of Rabi al-awwal, but we should rejoice at his birth not only one day a year, but every day. Obviously, the latter is a stronger proof of our love for the Prophet Muhammad, peace and blessings of Allah be upon him.

It's like in the hadith about rewarding a scholar for ijtihad, even if he made a mistake, then he has one reward, if he turned out to be right, then two rewards; one for ijtihad and the other for the right decision.

Ibn Taymiyyah writes: “People who perform Mawlid are rewarded for this. Also for what some people brought to Islam, whether following Christians in exalting the birthday of the Prophet 'Isa (peace be upon him), or expressing love for the Prophet Muhammad (peace and blessings of Allah be upon him) and exalting him, Allah Almighty will bestow upon them a good recompense for this love and efforts, but not for innovations ".

He further said: “Know that deeds contain good things, this is due to the fact that they cover various types of aspects legalized by Sharia, or contain bad things from a forbidden innovation, etc. In the latter case, this deed is only bad in comparison with the total deviation, renunciation of religion, like the state of the hypocrites and wicked.

Recently, this trouble has overtaken the majority of the Muslim community, and in this case you need to observe two ethical standards:

Firstly, you must direct your desire and efforts to the explicit and secret imitation of the Sunnah, following it yourself and encouraging those who obey you to this. Recognize the good and reject the evil.

Secondly, you should, to the best of your ability, encourage people to follow the Sunnah. If you notice a person who follows the aforementioned manner of the Sunnah, but commits in it some reprehensible deed, which he leaves only by moving on to another, worse deed, then do not call him to renounce the first, reprehensible, by committing the second more forbidden act, or by leaving them the necessary (wajib) or approved (mandub) deeds, for leaving them is more harmful than doing that reprehensible thing. If there is any kind of good deeds in the innovation, then, to the best of your ability, compensate, compensate for it from the good deeds provided for in the Shari'ah. For souls tend to leave nothing but the facts of passing over to doing something else. One should not leave a good deed, except in cases of performing similar ones, or better ones.

Then he said: “Exalting the Mawlid and holding it at the appropriate time, as Muslims do, is an act for which a great reward is provided due to the good intention of those who perform it and the exaltation of the Messenger of Allah (peace and blessings of Allah be upon him). I also mentioned to you that some people consider it a good deed that a true believer, following the right path, considers disgusting and reprehensible. Therefore, when Imam Ahmad was told that a certain ruler spent a thousand gold coins (dinars) etc. on the Koran, he replied: "Leave him, this is his best deed in which he spent gold". He said so, despite the fact that, according to his theological-legal school (madhhabu), "excessive embellishment of the Qur'an is undesirable."

Some imams of his madhhab interpreted these words as follows: the ruler spent these funds on updating, restoring the paper and letters of the Koran, but this is not the goal of Imam Ahmad. Verily, his words were uttered with the following purpose - in the deed there is both a good and a bad deed, and because of the latter, the deed itself is forbidden.

(People who oppose the celebration of the Mawlid of the Prophet (peace and blessings of Allah be upon him), in their ideology, mainly rely on the works of Ibn Taymiyyah. And his opinion on the Mawlid, for some reason, they do not notice or do not want to notice. Taymiyyah in many matters of religion categorically contradicted outstanding and generally recognized scholars and theologians, for which he was convicted by the Sharia court and imprisoned, where he died. Scholars write about him that he was a man whose knowledge prevailed over reason, and the lack of an appropriate mind led him to confusion.And later, the founder of Wahhabism, Muhammad ibn Abdul-Wahhab, these wrong views were the basis of the Wahhabi ideology. - Ed.)

In the name of Allah, the Gracious and Merciful!

The saying of Ibn Taymiyyah, who is poked in the face of everyone and everyone by sectarians from Islam celebrating Mawlid:

“High reverence for the birthday (of the Prophet) and turning it into a holiday, which some people do - they will have a great reward for this because of the goodness of their aspirations and the exaltation of the Messenger of Allah, may Allah bless and greet him and his family” (“Iktidaw-s- syraty-l-mustakim”, 1/297).

Of course, this is a cheap trick of deceivers, designed for gullible ignoramuses. A few pages earlier in the same book we find the following words of the Sheikh-l-Islam:

“...and also what some people invented, either as Christians in celebrating the birthday of Isa (peace be upon him), or out of love for the Prophet (peace and blessings of Allaah be upon him) and exalting him. And Allah will reward them for this love and ijtihad, but not for the innovation (which they introduced) of choosing the birthday of the Prophet (peace and blessings of Allaah be upon him) as a holiday, along with the disagreement of people about the date of his birth.

Truly, the righteous ancestors did not do this - in the presence of opportunities and the absence of obstacles. If this were an absolute or predominant good, then the Salaf, may Allah be pleased with them, were more worthy (to celebrate) this than we, for, verily, they were stronger in their love for the Prophet (peace and blessings of Allah be upon him) and exaltation him and they valued the good more than we do.

And verily, the perfection of love for him and exaltation of him (manifests) in following him and obeying him, in continuing his work and reviving his Sunnah in hidden and obvious (deeds), in spreading what he was sent with, and fighting against this (path) with heart, hand and tongue; this is the path of the first Muslims who outstripped (us) from among the Muhajirs and Ansar and those who sincerely followed them” (“Iqtidau-s-syraty-l-mustakym”, 1/294-295).

Regarding the disputes about the exact date of birth of the Prophet (peace and blessings of Allah be upon him) - there are at least 4 authoritative opinions about when he was born. At the same time, everyone confirms that this happened on Monday in the year of the Elephant (570 or 571 AD). Ibn al-Qayyim (may Allah have mercy on him) said:

“There is no disagreement that the Prophet (peace and blessings of Allaah be upon him) was born in Mecca in the year of the Elephant” (“Zadu-l-ma’ad fi hadyi khairi-l-‘ibad”, 1/ 76).

And what about the day of the week - Abu Qatada al-Ansari, may Allah be pleased with him, said:

Also, almost everyone agrees that he was born in the month of Rabi‘u-l-awwal (the 3rd month of the lunar year). Based on these data, the Egyptian mathematician and astronomer Mahmoud Basha calculated that the birthday of the Prophet (peace and blessings of Allaah be upon him) falls on the ninth day of Rabi'u-l-Awwal. On the contrary, the date of 12 Rabi'u-l-Awwal, on which the Mawlid of heretics around the world is celebrated, is, according to most ulema, the anniversary of his death (more details)! Can any sincere Muslim celebrate such a "mawlid", congratulate him or accept gifts and treats on this occasion (see)?

And I will end with the great instruction of Ibn al-Qayyim:

"As for congratulations on the holidays of disbelief, this is forbidden according to the unanimous opinion of all scientists. Forbidden deeds include, for example, congratulations on their holidays and their fasts; it is also forbidden to say words like: "bless your holiday", "congratulations to you" etc. Even if the person who said these words avoids disbelief, then (at least) he commits the forbidden. drunkards with drinking alcohol, congratulating a murderer on a murder and an adulterer on committing adultery.Many people who do not value their religion fall into this sin, not realizing all the abomination of what they are doing, because who will congratulate a person on sin, heresy or unbelief, he exposes himself to the wrath of Allah" ("Ahkamu ahli-d-zimma", 1/441).

In the name of Allah, the Gracious, the Merciful!

Lies of pseudo-Sufis of Dagestan on the religion of Allah, companions and on the scientist Ibn Hajar al-Haytami

Not only did the pseudo-Sufis of Dagestan make Mawlid one of the main parts of religion, which they call for in almost all life events, both in sorrow and in the joys of life. Everyone knows that almost no event is complete without mawlids. They are read at the birth of not only the Prophet, peace and blessings of Allah be upon him, but also at the birth of their children, before and after visiting the Hajj, purchasing a car, at home, on their wedding day, and some mawlids are read after tragedies like car accidents and even during time of death of their loved ones. Mawlids do not do without the rule of victory in various sports competitions, and does not stop them if this sport was based on haram, like boxing and other types of sports fights! All this has nothing to do with religion, neither the Prophet, nor his companions, nor their followers did this, and in general none of the righteous predecessors (salaf-salih) of this Ummah, following which is indicated in one of the authentic hadiths. Moreover, even among those scholars who considered the Mawlid a good innovation, no one talked about holding it with the joy and happiness of life. Oh, how far they are from what these imams were on!

But our article will be addressed to another issue, namely the lies, impudent and shameless, which they erect on the best of the Ummah - the Prophet Muhammad, peace and blessings of Allah be upon him. Their lies about the Companions, which are spread on their nasheed evenings, in newspapers and websites. Here are just a few examples:

• Quote:

“Let's give some statements about the mawlid of prominent people of Islam. For example, the companion and the first governor of the Prophet Abu Bakr said: "Whoever organized the Mawlid, having spent at least one dirham, he will be with me in a blissful Paradise." May the Almighty make us among the friends of Abu Bakr!

The second Caliph ‘Umar noted: “Everyone who glorifies the Mawlid contributes to the revival of the religion of Islam.” May Allah help revive His religion!

The third righteous caliph ‘Uthman said: “Whoever gave one dirham in sadaqa to perform mawlid, he is like a participant in the Ghazawat during the battle in the mountains of Badr and Hunayn.” O Allah! Accept and glorify our deeds!

The cousin of the Prophet (peace and blessings of Allaah be upon him) and the fourth righteous caliph ‘Ali, who is called the endless ocean of knowledge, said: “Whoever magnifies the mawlid and serves as a reason for holding it, he will not leave this world without faith (iman) in his heart.” O Allah! Have mercy on us at the moment of leaving this world!

Hassan al-Basri noted: "If I had gold, the size of Mount Uhud, then I would like to distribute it in sadaqah, organizing a mawlid." O Allah! Grant us the same will as Hasan al-Basri had!

Junayd al-Baghdadi said: “A person who comes to Mawlid, sincerely exalting the Prophet (peace and blessings of Allaah be upon him), is a true believer.”

Ma'ruf al-Kurhi stated the following: "Whoever invited the brothers in faith to the Mawlid, having prepared food, he will rise along with the prophets on the Day of Judgment." May the Almighty raise us on the Day of Judgment along with the prophets!

Fakhrudin al-Razi said: “There is not a single case where there is no grace (barakat) from food on which a mawlid was performed. If at least a small part of this food is mixed with other products, then the person who has tasted them will be cleansed of sins. If someone drinks the water on which the mawlid was read, then his heart will be filled with radiance (nur) and get rid of ailments and diseases. And the barakat from the money with which they performed the Mawlid passes to all the money with which they are mixed.

Imam ash-Shafi’i said: “The refuge for the one who called the brothers in faith to his house for Mawlid, having prepared food, will be Naim Paradise.

……………….

These statements are taken from the book “An-ni‘mat al kubra ‘al alam” page 5. Sheikh ul Islam Ibn Hajar Haytami”

Subhana-Allah, and all this, they cite after quotations from those scholars who considered Mawlid "a good innovation"!!! How would all this look before those who considered the mawlid to be rejected deeds and innovations! So why didn’t those scholars who spoke of Mawlid as a good innovation argue with these statements?! Or did these ignoramuses know more than Ibn Hajar al-Asqalani who was nicknamed "Amir al-Mu'minun Fil-Hadith"- "commander of the faithful in Hadith"?

This is how he started his fatwa:

Sheikhul-Islam Ibn Hajar al-Asqalani(773-852) said:

أصل عمل المولد بدعة لم تنقل عن أحد من السلف الصالح من القرون الثلاثة

“The basis of holding a mawlid is an innovation that was not practiced during the time of the righteous ancestors (salafu-salih) in three centuries ...”.(See al-Khawi lil-Fatawa, chapter "Good intentions in holding a mawlid", Hafiz al-Suyuta)

Hafiz Shamsuddin al-Sahawi(831-902) said about Mawlid:

لم يفعله أحد من السلف في القرون الثلاثة وإنما حدث بعد

"In the first three centuries of Islam, none of the Salaf did this, but he appeared later."(See as-Sira al-Khalabiya, 1/83-84, Burhanuddin al-Khalabi)

The Imam also said Abu Shama al-Maqdisi(599-665) in the book on bid’at “al-Ba’is ‘ala Inkaril-Bida’i wal-Hawadis”:

ومن احسن ما ابتدع في زماننا ما يفعل كل عام في اليوم الموافق لمولده صلى الله عليه وآله وسلم

"One of the finest, best innovations our time- this is what is done every year on the birthday of the Messenger of Allah, peace and blessings of Allah be upon him ... ".(See al-Ba'is 'ala Inkaril-Bida'i wal-Hawadis, p. 23)

After his words our time, I just want to ask to see the years of the life of this Imam!

Indeed, whom Allah does not guide, no one will guide him!

Although, a more scientific answer to them, to tell them, bring the isnad of those words that we are talking about. After all, the Salaf said:

‘Ali ibn Abu Talib said: “Look at those from whom you take this knowledge, for truly it is a religion!”(al-Khatib in al-Kifaya, 121)

Ibn ‘Umar spoke: "Religion is yours! Religion is yours! Truly - she is your flesh and blood! So watch from whom you take your religion!”(al-Khatib in al-Kifaya, 122)

Sufyan as-Sauri spoke: “Isnad is the weapon of the believer! And if he does not have this weapon, then with what will he fight?!”(See Faidul-Qadir, 1/433)

Also Muhammad ibn Sirin, Dahhak, Imam Malik and others said: "Indeed, this knowledge is religion, so look from whom you take your religion."(Muslim, 1/23, ad-Darimi, 1/124, al-Khatib, 2/92)

Imam Ibn al Mubarak spoke: “Isnad is from religion, and if it were not for the isnad, then everyone would say what they wanted!”.(Muslim, 1/15.

Muhammad ibn Sirin spoke: “Before, they did not ask about isnad until there was a turmoil (in the Islamic community). When this happened, they began to say: “Tell us your transmitters!” And they looked, if the transmitters were from the Ahlu-Sunnah, then they accepted their hadiths, and if they were from among the adherents of innovations, then the hadiths were not taken from them!(Muslim, 1/15)

Scholars occupy an important and great place in Islam, for they are the ones through whom Allah Almighty protects this religion. The Messenger of Allah, peace and blessings of Allah be upon him, said: “This knowledge is carried from each generation by the righteous, who drive away from it the distortion of the exaggerators, the addition of the erring and the interpretation of the ignorant.” (al-Bayhaqi, 10/209, al-Khatib, 1/29)

Under "fair" it refers to the holders of knowledge about the hadith and the Sunnah, as Imam al-Khatib al-Baghdadi said, who protect and purify the religion from any distortions. (See Tafsir al-Qurtubi, 1/26)

Importance of isnad

Experts in the basics of fiqh (Usul al-Fiqh) say: “For us, the argumentation of the Sunnah depends on the sanad. The one who brings the argument should say: “So-and-so told me without an intermediary, or through an intermediary, that the Prophet - peace and blessings of Allah be upon him! - said, or did, or approved of something. For the Companions, however, the argumentation of the Sunnah did not depend on the sanad, since they heard the hadith directly from the Prophet, peace and blessings of Allah be upon him! – and directly witnessed his actions. This applies to cases where the hadeeth is not a mutawatir. If the hadeeth is mutawatir, then the multiplicity of its broadcasts eliminates the need to provide information about its isnad.

In the introduction to his Sahih, Muslim states that ‘Abdullah ibn al-Mubarak May Allah be pleased with him, said: Isnad refers to Religion. If not for the isnad, everyone would say what they wanted.

Imam ash-Shafi'i said: “Whoever requires a hadeeth without an isnad is like one who collects firewood at night. He will not even notice how a snake will be among the firewood in his knitting.

Isnad is necessary to clarify and authenticate the transmitted message. The need for it arose after the followers of their passions began to invent hadiths with which they supported their statements. Ibn Sirin said: “Before, they did not ask about isnad. When confusion arose, they began to say: “Tell us the names of your transmitters,” and looked, if they were adherents of the Sunnah, then they accepted their hadith, and if they were adherents of innovations, then they did not accept.(See "Mausu'atu-l-fiqhiya al-Kuwaitiyya"]

Are all these centuries before Ibn Hajar Haitami to whom they refer?

Hafiz al-Suyuti replied to Imam al-Faqihani, the latter's fatwa is on our website: