The Majlis has severely criticized Shaikh Ibn Taimiyyah even accusing him of kufr.

Answer

In fact Ibn Taimiyyah was shaikhul kufr. Those of our Ulama who referred to him as ‗Shaikhul Islam' were unaware of his kufr shenanigans. Besides his difference with the Four Math-habs on many Fiqhi masaa-il, Ibn Taimiyyah had deviated drastically from Siraatul Mustaqeem when he began dabbling in Greek Philosophy.

The influence of the kufr philosophy constrained him to propound beliefs of blatant kufr. We have published a booklet on the kufr of Ibn Taimiyyah. This booklet is available on our website. Hard copies are also available.

To gain an idea of the stark kufr which Ibn Taimiyyah had propounded, we reproduce the contents list of our booklet:

INTRODUCTION

CHAPTER ONE

IBN TAIMIYYAH'S AVER-

MENT THAT TEMPORAL

(NON-ETERNAL) ENTITIES HAVE NO BEGINNING 4

His Irrational Theory of Kufr in Muwaafaqatu Sareehil

Ma'qool 6

His Self-Contradiction and

Pure Shirk in Minhaajus Sunnah 9

His Brazen Kufr in Naqdu

Maraatibil Ijmaa'

His Hypothesis of Kufr in His Sharah of the Hadith of Imraan Bin Husain

His Kufr Commentary of Hadithun Nuzool

Kufr in his Fataawa 13

Kufr in His Tafseer 13

Confirmation by the Ulama of the Kufr of Ibn Taimiyyah's

Beliefs

Ibn Taimiyyah's Shirk in the

Light of the Qur'aan 15

Ibn Taimiyyah Discarding an Authentic Hadith for His

Baseless Opinion of Kufr 16 Ibn Taimiyyah, the Philosophers and the Salaf

Allah Ta'ala's Eternal Attributes of Ghadhab (Wrath) and Ridha (Pleasure)

Ibn Taimiyyah Displaying His Ignorance 22

The Absurdity of Ibn Taimiyyah's ‗Hawaadith Laa Awwala Laha' Postulate 23

CHAPTER TWO

A SIMPLE ELABORATION

Al-Baani's Dissociation from Ibn Taimiyyah's Abhorrent

Beliefs of Kufr and Shirk 29 Ibn Taimiyyah in Abnegation of Every Belief of Islam Related to Creation 31

The Kufr Consequence of Ibn Taimiyyah's Belief 32

Debunking All the Rubbish of Ibn Taimiyyah 35

Soul-Searching for the Salafis

To understand his deviation, the booklet should be read

with an unbiased approach.

Hadhrat Shaikh Abu Saeed (Rahmatullah alayh) - died 1061 Hijri - was a high ranking Wali of outstanding Taqwa and Wara'. Whenever he emerged from his home, he would cover his face with a cloth to prevent his gaze falling on any ghair mahram female.

He would not accept gifts from anyone without investigating the source of earning of the person. He would not eat any food from the home of a Qaadhi or Mufti, and he would not allow his family to consume such food. His entire time, morning And evening was engrossed in ibaadat.

Since most qaadhis and muftis and molvis of his era were of the Ulama-e-Soo' class, Hadhrat Shaikh Abu Saeed would exercise extreme caution in the matter of the food of qaadhis and muftis. That was about 5 centuries ago. What should we understand of the evil molvis and muftis of our current age?

The earnings of bootlicking molvis, molvis/muftis working for riba banks, molvis/muftis halaalizing carrion, the radio scoundrel molvis, and the interfaith clique of molvis who have bartered away their Imaan, are haraam. Consuming their food corrupts Imaan. In fact even their shadow adversely affects and contaminates the Imaan and akhlaaq of people. Stay far, very far from these scoundrels who are the highway robbers of Imaan and Akhlaaq.

"O People of Imaan! Siyaam (fasting) has been ordained for you just as it was ordained for those before you so that you attain Taqwa!" (Qur‟an)

Siyaam is among the fundamental acts of Ibaadat. It has been ordained by Allah Ta'ala for the development of taqwa (piety) in the Mu'mineen. Fasting is extremely efficacious for the acquisition of taqwa. A Muslim cannot acquire Divine Proximity without taqwa. Without taqwa, the Muslim must necessarily drift far off the straight Path (Seeratul Mustaqeem) which leads to Allah Ta'ala and everlasting success in the Aakhirah.

There are numerous benefits, both spiritual and physical, of fasting. The prime benefit in the pursuit of taqwa is the suppression of the inordinate desires and demands of nafs-e-ammaarah (man's base carnal propensity). The nafs is perpetually in collusion with Shaitaan to spiritually and morally ruin the Mu'min. If the nafs is allowed unrestrained freedom, it will succeed to make man the slave of passion, lust and base emotions. His Imaan will suffer. By fasting, the Muslim learns to restrain his lowly desires. The nafs is not allowed free expression. The nafs becomes accustomed to submit to the Shariah's restrictions. Carnal desires are weakened and the ability of inculcating taqwa is created.

Fasting produces purity in the rooh (soul). For such purity to come into the rooh, spiritual authorities (the Auliya) say, there is nothing that has greater efficacy than fasting. While fasting results in even physical health, it creates a feeling of palpable spiritual purity in the Mu'min. The door of Roohaaniyat (the spiritual domain) is opened up by fasting.

Fasting creates pleasure in Ibaadat. It also makes the heart more conducive for Ibaadat. The bond with Allah Ta'ala is strengthened and the Mu'min acquires a greater awareness of his spiritual and moral goals for which he has been created. For the acquisition of the numerous benefits of Siyaam, there is, however, one vital condition, viz.: abstention from sin and futility.

Sin and futility negate the beneficial effects of fasting. It is therefore essential for the Saaim (the fasting person) to exercise utmost care and abstain from sin and all things of futil-

Hadhrat Maulana Ashraf Ali (Rahmatullah alayh), further commenting on the bid'ah which has crept into the ways of our Deobandis, said:

―Similarly, another error is to regard thikr to be sufficient for Islaah (moral reformation). I debated with a Buzrug of our own Jamaat for two hours. He rigidly maintained that thikr is adequate for attaining Islaah. He is a man from our own Jamaat, but he believes that thikr is sufficient for moral reformation!

It is a self-evident reality that Islaah cannot be achieved merely by means of thikr. In fact, the nafs of some people will become more corrupt by only thikr. It leads them to believe that they have become buzrugs (saints). Thus, they remain unconcerned and oblivious of their moral reformation. The Islaah of the nafs is an independent act. The reformation of the nafs is only by means of struggling against its inordinate desires.‖ (End of Malfooth)

The condition of the ‗buzrugs' of this age has deteriorated considerably. Much of even the ritual acts of khaanqah thikr has been abandoned by the current clique of ‗sheikhs' who operate khaanqas. Today all khaanqas are bogus. The personal lives of these ‗buzrugs' of this age is corrupt. Their public performance of halqah thikr and their mass mock I'tikaafs are the be all of their tasawwuf. Their public displays of „buzrugiyat‟ are designed to beguile and to canvass for mureeds. The reality is that they have not emerged from their jahaalat. They lack in every sphere of Tasawwuf. They have not experienced even a breeze of Tasawwuf.

Hadhrat Maulana Ashraf Ali Thanvi (Rahmatullah alayh), commenting on the acts of Bid'ah existing even among ‗our own kind', namely Deobandis, said:

―I desire that the Deen reverts to its original form. However, what can be achieved merely by my personal desire? Even those who are (supposedly) followers of the Sunnah, and belong to our own Jamaa'at (Deobandi) understand that only acts such as qiyaam (standing) in moulood, teejah (3rd day khatam), daswa (10th day khatam), and urs are bid'ah. Besides these couple of acts, they do not regard other innovations as bid'ah, even if such acts are worse than these (i.e. moulood, etc.).

For example, the custom of bay't. The form and compulsion which people have attached to it, render it a total bid'ah. Their aqeedah (belief) in this regard is erroneous. But, even people of our own Jamaa'at become opponents when the truth is stated.‖ (End of Hadhrat‟s Malfooth)

In this age, most of the socalled Deobandis are embroiled in many acts of Bid'ah. The khaanqas are bogus. The so-called shaikhs/ murshids are too stupid. They lack understanding in the basic rudiments of Tasawwuf.

In some misdeeds of bid'ah they surpass even the Barelwi Bid'atis. A prominent act of the vilest kinds of bid'ah which has become a ‗waajib' custom in so-called Deobandi circles is the evil of jalsahs. Another abominable bid'ah, is luring women into the public domain. The Tablighi Jamaa't is rotten with bid'ah.

Women participating in jalsahs, women organizing jalsahs, women leaving their homes in droves to attend lectures conducted by fussaaq molvies who pose as paragons of piety, women organizing haraam ‗iftaar' parties, etc. are all haraam acts presented in ‗deeni' form. All such evil misdeeds originate from the Ulama-e-Soo'.

And, by such Ulama we are not referring to the Qabar Pujaari molvis. Whenever we mention Ulama-e-Soo' it refers to the dajjaals and donkeys of BOGUS UUCSA, MJC, BOGUS JUSA, Darush Shaitaan and the like. Even the Jamiat Kzn's former stance of Haqq is incrementally being eroded by degrees. Just as the NNB clique of scoundrel molvis are today wallowing in immorality and bid'ah, so too will be the lot and fate of Jamiat KZN if it does not rectify the miscreant course it has adopted.

In this era, the Qabar Pujaari molvis are not such a threat to the Deen as are the molvis and sheikhs who falsely claim to be Deobandi. They are never Deobandis. They are conspicuously SHAYTAANI.

(Continued tudes and thoughts which neutralize and nullify from page 22) the efficacy of Saum. ity. Should the Saa-im not be heedful of this important condition, his mere abstention from food and water will be akin to a chained animal which is denied food. Spiritually such abstention from food and drink is of no value. The Muslim should therefore understand well the purpose of Saum and transform his abstention from food into a higher and spiritual act of Ibaadat for the achievement of all the lofty benefits by abstaining from sin, futility and all such things, acts, atti-

Ramadhaan 1 1447 March 2026

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(Arabic passage, page 24 of the original PDF)

(Arabic passage, page 24 of the original PDF)