Wednesday, 24 June 2015


Wahhabi/Salafi's claim ...that anyone who claims to have knowledge of the unseen is a kafir.

Let us see their own Takfir against their own Imam

We read in Al-Uqood al-Duria by ibn Abdulhadi al-Maqdisi, page 326:
“Such as this wise man he could cite the commandments that came down from the heavens and earth.”
Al-Maqdisi is a Salafi, trying to praise his Master:
"To him, Ibn Taymiyyah knew all the divine commandments from Adam (as) to Muhammad (pbuh). But, we think that is unseen knowledge!"
[Al-Uqood al-Duria, page 326]

Well...well how about that?

Now let us see the reports by Ibn Qayyim, a direct student ofIbn Taymiyyah and not to forget an eyewitness to the happenings...
We read in Madarij al-Salekin by Ibn Qayyim, Volume 2 page 489:
He (Ibn Taymiyyah) informed his companions about the invasion of the Tatars in Shaam in year 699 H, and that theMuslim army would be defeated, but there would neither butchery nor capture. The army would only seek money.This was (foretold) prior to the Tatar marching.
Is this prediction a claim to unseen knowledge?
We read in Madarij al-Salekin, Volume 2 page 489:
Then he (Ibn Taymiyyah) told the people and the commanders in year 702 when the Tatars marched towards Shaam: that they (the Tatars) will be defeated and the victory will be for the Muslims.
He gave seventy oaths on that. They (the people) said to him: ‘Say inshallah.’ 
He replied: ‘Inshallah for sure, no comments.’
I heard him saying that when they (the people) insisted on him, he replied:
‘Do not insist, verily Allah wrote it in the Guarded Tablet that they (the Tatars) shall be defeated in this battle and the victory will be for Muslims’.
Ibn Taymiyyah made a prediction, and swore seventy(70) times to its authenticity. When the people kept doubting him, he told them the source of his information: the Lau al-Mahfuz (the Guarded Tablet).
It is in the heavens, and Wahhabi/Salafi's do not accept that even the Holy Prophet (PBUH) had any access to it?

Madarij al-Salekin, Volume 2 pages 489-490:
"When he was sent to Egypt and they wanted to kill him after they made a plot against him. His friends gathered to bid farewell to him and they said to him: ‘We have a succession of messages that they intend to kill you.’ He replied: ‘By Allah they will not be able to achieve that.’ They asked: ‘Will they put you in jail?’ He replied:‘Yes, and I will be there for a long time, after that I will be released.’
We also read:
"When his enemy who is known as Jashengir became the king, they (people) informed him (Ibn Taimiyah) about that and said: ‘Now he has reached to his desire.’ Then he (Ibn Taimiyah) prostrated to Allah in sake of thanking.

They said: ‘What is the reason for this prostration?’ He replied:‘This is the beginning of his ignominy and losing his power.’They said: ‘When will that happen?’ He replied: ‘The army when it marches to al-Qurt, he will be defeated.’
 Then it happened exactly as I had heard from him.’

It was not just about predictions. Ibn Taymiyyah could also reveal one’s thoughts!
We read in Madarij al-Salekin by ibn Qayyim, Volume 2 page 490:
"On more than one occasion, he told me (Ibn Qayyim) about internal things regarding me from the things that I wanted to do but my tongue didn’t mention them."
We read in Al-Alaam al-Alya by Salafi scholar Umar bin Ali bin Musa al-Bazar, page 57:
During the days when I was in his company, whenever he began to discuss an issue, and a question came to my mind, before I raised it, he would answer it.

We also read:
“The pious Sheikh Ahmad al-Herimi told me that he traveled to Damascus and he said: ‘When I arrived, I didn’t have money to use and there wasn’t anyone there whom I knew. So I kept walking hesitantly through the streets. Then suddenly a Sheikh came towards me in a speedy manner. He smiled to me and placed a bag of money in my hand and said: ‘From now on, use it, and do not worry about anything, Allah will not let you.’ Then he went as if he had only came for me. Then I prayed for him and felt happy. Then I asked about the Sheikh with whom I had met on my way. They replied: ‘You don’t know him?’ He is Ibn Taimiyah.”

We read on page 58:
“Sheikh Taqiuddin Abdullah son of Sheikh Ahmad bin Saeedsaid: ‘I traveled to Egypt when the Sheikh (Ibn Taimiyah) was residing there. I arrived there at night and I was very ill. Hence I visited some place. Then I heard a sound of someone calling me by my name and nickname. I answered, though I was feeling weak. Then a group belonging to the Sheikh (Ibn Taimiyah) that I had already met previously in Damascus entered. I said to them: ‘How do you know I arrived even though I arrived at this time?’ They replied: ‘The Sheikh (Ibn Taimiyah) told us that you arrived and you are ill and ordered us to transport you.’ Then I knew that this was a miracle from the Sheikh may Allah be pleased with him.”

We read on page 59:
“Sheikh ibn Emaaduddin al-Mutrez said: ‘I went to the Sheikh and I had limited money. I greeted him and he greeted me and welcomed me and didn’t ask me if I had money or not.’ After some days my money finished. Therefore I wanted to leave his class after praying with the people. But he held me back and when the people left he gave me some money and said: ‘You don’t have money. So use this.’ I wondered with regards to that.”

We read in Madarij al-SalekinVolume 2 page 490:
‘He told me (Ibn Qayyim) about some great incidents that will take place in the future. But he didn’t specify the time. Some of it I saw and I wait to see the rest.’
On a last note, he performed great miracles, in addition to the ones mentioned.
We read in Al-Alaam al-Alya by Umar al-Bazar, page 58:
He (Sheikh Taqiuddin Abdullah son of Sheikh Ahmad bin Saeed) also said: ‘I fell ill in Damascus and was so severely ill that I could not sit up. Then I felt the Sheikh (Ibn Taimiyah) standing over my head whilst I was suffering from fever and sickness. He prayed for me and said: ‘You will become healthy.’ When he left me I automatically got healthy.

"One of the liars claims to know the Unseen. He recites Qur’aan over people who suffer from epilepsy and tells them to use papers on which he has written as incense, and he gives them amulets to wear.
If a person who comes to him for treatment is a wine-drinker, he tells him that he drank wine the day before and that the rest of the wine is to be found in such and such a place, and says that he will not treat him for epilepsy until he gives up drinking wine.
Then the person admits it. Please give us a fatwaa (ruling) on this matter.
Is it permissible to sit and eat with this person and to greet him with salaam and pray behind him – as he sometimes leads the people in prayer? We have tried to advise him but he did not accept our advice, and says that he is doing the right thing. Please give us a fatwaa, may Allaah reward you."
“Undoubtedly this person is a fortune-teller who uses the shayaateen and gets close to them by doing things that they like so that they will tell him some concealed things. He may be offering sacrifices to them, calling them by name, obeying them by disobeying Allaah and eating haraam or impure things, etc. Of course this is kufr and shirk. He must be asked to repent, and if he repents, all well and good – otherwise he must be executed. It is not permissible to pray behind him or to greet him with salaam until and unless he repents. And Allaah knows best.”
[al-Lu’lu’ al-Makeen min Fataawaa Ibn Jibreen, p. 20]

As per wahabis no one except Allah has the knowledge of the unseen. And if any one ascribes knowledge of the unseen to anyone except Allah , then he becomes a mushrik!

The muslims of Ahlus sunnah say and beleif that Allah alone has the self knowledge of unseen and He bestows this to any one whom He wishes.

Knowledge of the Unseen is one of Allah's prerogatives, exclusive to Him except insofar as He discloses it to His elect servants:

"He discloses not His unseen (ghayb) to anyone, except only to such a Messenger as He is well-pleased with." (72:26)

Ibn Hajar al-`Asqalani explained this verse thus:

It follows from this verse that Prophets can see some of the Unseen, and so do the saints (wali, pl. awliya') that follow each particular Prophet also, as each takes from his Prophet and is gifted (yukram) with his knowledge. The difference between the two is that the Prophet looks at this knowledge through all kinds of revelation, while the saint does not look upon it except in dreams or through inspiration, and Allah knows best.

(ath al-bari (1989 ed. 8:660) tafsir surat Luqman, "Allah has knowledge of the Hour" (31:34))

Ibn Hajar quotes al-Qurtubi's words confirming this:
The truthful, righteous Muslim (al-muslim al-sadiq al-salih) is he whose state matches that of Prophets and thereby is bestowed (ukrima) some of the same kind of gifts they were given: that is to behold the unseen (wa huwa al-ittila` `ala al-ghayb). As for the disbeliever (al-kafir), the corrupt person (al-fasiq), and the contentious one who confuses matters for the listeners (al-mikhlat)-- then no.

( al-Qurtubi as quoted by Ibn Hajar in Fath al-bari (1989 ed.) 12:449.)

Now let’s have another look at the miracles of Ibn Taymiyya , how he had the knowledge of the unseen.If wahabis affirm and accept these miracles they become mushrik as per their own fatwas!

Shaykh Ibn ‘Uthaymeen:
“Those who claim to have knowledge of the unseen futureare all fortunetellers”
[Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 1 Shawwaal, no. 115]

Shaykh Ibn ‘Uthaymeen :
“The ruling on one who claims to have knowledge of the unseen is that he is a kaafir, because he has disbelieved in Allaah.”
“We say to them: How can you possibly have knowledge of the unseen when the Prophet (peace and blessings of Allaah be upon him) did not have knowledge of the unseen?”
“Are you better or the Messenger (peace and blessings of Allaah be upon him)?”
“If they say, “We are better than the Messenger” then they become kaafirs by saying that.
If they say, “He is better,” then why was the unseen concealed from him but you have knowledge of it??
[Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 1 Shawwaal, no. 22]
But the Master claimed
Unseen knowledge

“And I was told by the righteous Shaykh ‘Uthman bin Ahmad bin ‘Isa an-Nassakh (may Allah be Pleased with him) that he would visit the sick in the hospital in Damascus every week, and this was a constant habit of his. He once came to a young man and supplicated for him, and he was quickly cured. He came to the Shaykh wanting to greet him, and when he saw him, he smiled to him, pulled him close, gave him some money, and said: “Allah has healed you. So, promise Him that you will quickly return to your homeland. Is it right for you to abandon your wife and four daughters without a provider while you sit here?”
The man kissed his hand and said:
“Sir, I repent to Allah on your hand,” and he later said:
“I was amazed at what he knew about me, as I did leave them without any provision, and nobody in Damascus had known of my situation.”
page, 22-25
Author: 'Umar bin 'Ali al-Bazzar | Pages: 34
By The Imam, the Hafidh Abu Hafs 'Umar bin 'Ali al-Bazzar. Translated By Abu Sabaayaa.

“If I had to swear standing between the corner of the Ka'bah and the spot of Ibrahim, I would swear that I have not laid my two eyes on anyone like him, nor has he seen anyone as knowledgeable as himself.” - al-Hafidh adh-Dhahabi


And…finally from the
Masters Tongue
7th Miracle:
“And I was told by someone I trust that some judges were on their way to Egypt to assume positions there, and that one of them said:
“As soon as I arrive in Egypt, I will rule that such and such of the noble scholars should be killed.” Everyone had agreed that this scholar was righteous and pious. However, this man’s heart contained such hatred and enmity to him that it drove him to want him dead. Everyone who heard him say this became worried that he would actually carry out his threat to kill this righteous man, and they were afraid that this man who wanted to be a judge would be led by Satan and by his own desires, causing him to spill sacred Muslim blood - they feared the great evil that would result from such an action.
So, they went to Ibn Taymiyyah and told him of exactly what had taken place.
He said:
“Allah will not allow him to carry out what he wants, and he will not even get to Egypt alive.”
The judge had a very short distance to travel until he would arrive in Egypt when he was suddenly stricken with death.
So, he died before arriving in Egypt, just as Allah had revealed on the tongue of the Shaykh…”


page, 22-25


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