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Friday, April 8, 2016

General, Dought - clear, * Some criticisms of the belief of Ibn Rushd (Averroes)



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What is the belief of Imam Ibn Rushd, and what was the true nature of his difference of opinion with Imam Abu Haamid al-Ghazaali?
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Praise be to Allah
Firstly:
Ibn Rushd is a name that was shared between Ibn Rushd the grandson (known to the West as Averroes) and Ibn Rushd the grandfather. Both of them had the kunyah Abu’l-Waleed, and both of them had the name Muhammad ibn Ahmad. Both were appointed as qaadi (judge) of Cordoba.
The one referred to in the question is Ibn Rushd the grandson (Averroes), who died in 595 AH. He is famous for his focus on philosophy and writing books in that field. As for Ibn Rushd the grandfather, he did not get involved in philosophy; he died in 520 AH.
Al-Abbaar said:
He attained a level of perfection, knowledge and virtue that was unsurpassed in Andalusia. He was a modest and humble man, of whom it was said that he was never distracted from researching and studying academic issues since he reached the age of discernment, except on two nights: the night his father died and his wedding night. In terms of books and other writings he filled almost ten thousand pages. He had a strong inclination towards philosophy, and became a leading figure in that field. People would turn to him to ask him his verdict on medical issues as much as they would ask him about matters of fiqh. He also had a deep knowledge of the Arabic language, and it was said that he had memorised the diwaans (collected poems) of Abu Tammaam and al-Mutanabbi.
Among the most famous of his works were the following:Bidaayat al-Mujtahid, on fiqh;al-Kulliyaat(Generalities) on medicine;Mukhtasar al-Mustasfaon usool; and many other works on philosophy, in which he summarised the thoughts of the Greek philosophers. So he wroteJawaami‘ Kutub Aristotalis; a summary ofal-Ilaahiyyaatby Nicolaus of Damascus, a Greek philosopher; and a summary of Aristotle’sMetaphysics)b Aristotle. He also summarised many other books, of which there are too many to list here, to the point that he was known as the one who propagated and carried the banner of Aristotelian thought. That ultimately led to him becoming isolated, and he was shunned by the people of his era because of the strange views that he expressed and the weird, alien knowledge that he propagated.
Shaykh ash-Shuyookh Ibn Hamawiyyah said:
When I entered the city, I asked about Ibn Rushd and I was told that he was under house arrest on the orders of the caliph Ya‘qoob, and no one was allowed to visit him, because of the many strange views that were narrated from him, and the many shunned branches of knowledge that were attributed to him. He died under house arrest in Marrakesh.
You can see his biography inSiyar A‘laam an-Nubala’(21/307-310)
Secondly:
There has been a lengthy debate on the real nature of the beliefs of Ibn Rushd, and many books have been written both supporting him and opposing him. There has been a great deal of confusion as to his real beliefs and views.
Because here we do not have the time or space for a detailed discussion of the beliefs of Ibn Rushd, it will suffice to point out some of the flawed ideas in his books that are subject to controversy.
1. Interpretation of Islamic teachings so as to be in harmony with Aristotelian philosophy
Perhaps looking at the brief biography of Ibn Rushd referred to above will be sufficient to highlight this inclination in the thought of Ibn Rushd. He was infatuated with the thought of Aristotle to the extent that Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said of him: He is one of the most adherent of people to the views of Aristotle. End quote fromBayaan Talbees al-Jahamiyyah(1/120). Ibn Rushd tried hard to explain Aristotelian thought and present it to the people in a new Arabic style. Whilst doing that, when he saw a contradiction between Aristotelian thought and the fundamentals of Islam, he would try to find a far-fetched interpretation that could lead to undermining and destroying Islam. It was as if Aristotelian philosophy was the counterpart of the teachings of Islam which came from the Lord of the Worlds and are embodied in the texts of the Qur’an and Sunnah. It was on this basis that he wrote his famous bookFasl al-Maqaal fi Taqreer ma bayna ash-Sharee‘ah wa’l-Hikmah min al-Ittisaal(The Decisive Treatise, Determining the Nature of the Connection between Religion and Philosophy).
2. His belief that Islamic teachings have both exoteric (apparent) and esoteric (hidden) meanings
Ibn Rushd said:
Islamic teachings are of two categories: exoteric (apparent) and esoteric (hidden). The exoteric or apparent meanings are for the masses to adhere to and follow, and the esoteric or hidden meanings are for the scholars. As for the masses, what they must do is understand Islamic teachings according to the apparent meaning, and refrain from interpreting them in any manner other than the apparent meaning. It is not permissible for the scholars to explain them to the masses in any way other than in accordance with the apparent meaning. As ‘Ali (may Allah be pleased with him) said: Tell the people what they can understand; do you want the words of Allah and His Messenger to be rejected? End quote.
Al-Kashf ‘an Manaahij al-Adillah(p. 99); published by Markaz Diraasaat al-Wahdah al-‘Arabiyyah
Ibn Rushd discussed this esoteric idea at length in his books, to the extent that he regarded it as one of the main characteristics of the saved group of the ummah of Muhammad (blessings and peace of Allah be upon him) who adhere to the exoteric aspects of the teachings of Islam, and they do not disclose their esoteric meanings to the people. End quote.
Al-Kashf ‘an Manaahij al-Adillah(p. 150)
Hence Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) wrote at length refuting the views of Ibn Rushd in this book and explaining that esoteric interpretation of Islamic texts is flawed. These discussions appear in his two significant books,Bayaan Talbees al-JahamiyyahandDar’u Ta‘aarud al-‘Aql wa’n-Naql.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
When Ibn Sina (Avicenna) and his ilk realised that the words of the Messenger cannot be interpreted in this philosophical manner – rather they became certain that the meaning that he intended was what the people understood – they tried to explain that by saying: He was addressing the masses in a manner that they could understand, even though he knew that the truth with regard to that particular issue was not as the people understood it. Hence what these people were effectively saying was that the Messengers lied in order to serve a purpose. This is the way of Ibn Rushd (Averroes) and others who follow esoteric interpretations (baatiniyyah). End quote.
Majmoo‘ al-Fataawa(19/157)
3. Favouring philosophical views regarding the resurrection and requital
With regard to the issue of resurrection and requital, he favoured the view of the philosophers that the resurrection would be of souls only. In fact in this regard he fell into misguidance that was more grievous than simply believing in the philosophical view that the resurrection would be of souls only, as he regarded this issue as being one that is subject to ijtihaad, and said that what is required of anyone who examines the matter is to believe in the conclusion that he reaches. He said:
The truth concerning this issue is that what every individual must do is believe the conclusion to which his research leads him. End quote.
Al-Kashf ‘an Manaahij al-Adillah(p. 204)
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
The followers of philosophy are further removed from the path of Islam than ahl al-kalaam:
Among them are some who think that this is part of the religion of Islam.
And among them are some who have more knowledge of religious texts than others, so they started to reject the views of ahl al-kalaam unless they are supported by a text. Whenever there was a text to support their views, they would deal with that text in one of two ways: either they would accept it completely, if it was in accordance with their understanding and thoughts, or they would deal with it like all other similar cases, and say that the Messengers spoke of that by way of comparison in order to help the people understand (and it is not to be taken literally), because there was no other way to explain it and therefore they needed to put it in these words. Ibn Rushd and others like him followed this method, therefore they are closer to Islamic teachings than Ibn Sina and his ilk. In terms of practical issues, they were closer to the limits of Islam than those who neglected Islamic duties and regarded as permissible that which Islam forbids. However both groups are somewhat deviant, commensurate with the extent to which they went against the Qur’an and Sunnah, and they are correct and sound in as much as they are in harmony with them.
Hence with regard to the issue of the universe being created (and not having existed from eternity) and the resurrection of bodies, Ibn Rushd took a neutral stance and stated that both views were valid, although he was more inclined in his heart to his predecessor (Aristotle). He responded to the comments of al-Ghazaali inTahaafut at-Tahaafut, but many of his arguments are incorrect and al-Ghazaali was in the right. He attributed some of his arguments to Ibn Sina and not to his predecessor (Aristotle), and he attributed any mistakes to Ibn Sina. In some of his arguments he spoke ill of al-Ghazaali and accused him of being unfair, because he based his views on flawed kalaami arguments, such as the idea that God does not have to have a reason or wisdom behind what He does, and that the One Who is all powerful and able to choose may decide to choose one thing over another for no reason. And some of his arguments were very confused and unclear. End quote.
Minhaaj as-Sunnah(1/255)
4. Failure to pay attention to the Sunnah as a source of legislation
One of the main characteristics of the methodology of Ibn Rushd in his books, which at the same time was one of the main reasons for his errors, was his failure to pay attention to the Prophetic Sunnah as a source of legislation.
Dr Khaalid Kabeer ‘Allaal (may Allah preserve him) said:
Ibn Rushd did not pay due attention to the Prophetic Sunnah and its status as a main source of Islamic legislation after the Holy Qur’an, and he did not quote it widely in his books of kalaam and philosophy. Therefore he missed out on many hadiths that are directly connected to many of the academic topics that he discussed. Moreover, in many cases he did not correctly understand many of the hadiths that he did quote in his books, and he subjected them to misinterpretation in order to support his views and his Aristotelian ideas. End quote.
Naqd Fikr al-Faylasoof Ibn Rushd(p. 97)
This is a brief overview that highlights some of the scholarly criticism of the beliefs of Ibn Rushd (Averroes). This criticism may be summed up by noting that he overlooked many of the Islamic guidelines that were clearly laid out by the Lawgiver, and he promoted the method of interpreting the texts in a manner other than their apparent meaning and subjecting some clear texts to ijtihaad, on the basis of some weird, alien ideas that had come from ancient civilisations that have perished.
Because of that, he is celebrated by many of those who are part of the liberal secular trends today, to the point that they think of the philosopher Ibn Rushd as a pioneer of enlightenment, even though they know that much of the knowledge in his books is regarded as extinct and wrong by modern standards of knowledge. But their aim is to glorify all liberal thoughts and ideas that are not in harmony with the fundamentals of Islam and are contrary to the facts mentioned in Islamic texts, and they resort to interpreting these texts in a very weird manner, whilst at the same time presenting themselves as people of religious commitment and Islamic knowledge and understanding. In Ibn Rushd they see what they are looking for, and they regard his books as pioneering works. We think that in his books you will find promotion of adherence to Islam and referring to it, which we do not find in the books of these modern thinkers. He adhered to the practical side of Islamic teachings and venerated those teachings in the fields of fiqh, judicial rulings and issuing fatwas, that would not be pleasing to these modern thinkers, and they would not even match up to one tenth of his level of knowledge.“May Allah destroy them, how they are deluded away from the truth!”[at-Tawbah 9:30].
And Allah knows best.












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Thursday, April 7, 2016

Hadees

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சஹ்ல் பின் சஅத் அஸ்ஸாஇதீ (ரலி) அவர்கள் கூறியதாவது:உவைமிர் அல்அஜ்லானீ (ரலி) அவர்கள் ஆஸிம் பின் அதீ அல்அன்சாரி (ரலி) அவர்களிடம் வந்து- "ஆஸிமே! ஒரு மனிதன் தன் மனைவியுடன் அந்நிய ஆணொருவன் (தகாத உறவு கொண்டபடி) இருப்பதைக் கண்டால்-அவனை இந்த மனிதன் கொன்றுவிடலாமா? அவ்வாறு கொன்றுவிட்டால்- பழிவாங்கும் சட்டப்படி அவனை நீங்கள் கொன்றுவிடுவீர்களா? அல்லது அவன் வேறு என்ன செய்ய வேண்டும்- சொல்லுங்கள்? ஆஸிமே! எனக்காக இது குறித்து அல்லாஹ்வின் தூதர் (ஸல்) அவர்களிடம் கேட்டுச் சொல்லுங்கள்" என்றார்கள். ஆகவே- ஆஸிம் (ரலி) அவர்கள் (இது குறித்து) அல்லாஹ்வின் தூதர் (ஸல்) அவர்களிடம் கேட்டார்கள்.அல்லாஹ்வின் தூதர் (ஸல்) அவர்கள் (இத்தகைய) கேள்விகளை விரும்பவில்லை; அவற்றை அசிங்கமாகக் கருதினார்கள். அப்போது அல்லாஹ்வின்தூதர் (ஸல்) அவர்களிடமிருந்து வந்த (கண்டன) வார்த்தைகள் ஆஸிம் (ரலி) அவர்களுக்குப் பெருத்த மன வேதனை அளித்தன.ஆஸிம் (ரலி) அவர்கள் தம் வீட்டாரிடம் திரும்பிவந்தபோது- அவர்களிடம் உவைமிர் (ரலி) அவர்கள் வந்து-"ஆஸிமே! உங்களிடம் அல்லாஹ்வின் தூதர் (ஸல்) அவர்கள் என்ன சொன்னார்கள்?" என்றுகேட்டார்கள். அதற்கு ஆஸிம் (ரலி) அவர்கள் உவைமிரை நோக்கி- "நீ எனக்கு நன்மை செய்யவில்லை. (என்னைச் சிக்க வைத்துவிட்டாய்;) நான் கேட்ட கேள்வி அல்லாஹ்வின் தூதர் (ஸல்) அவர்களுக்குப் பிடிக்கவில்லை" என்றார்கள். அதற்கு உவைமிர் (ரலி) அவர்கள்-"அல்லாஹ்வின் மீதாணையாக! இது குறித்து நானே (நேரடியாக) அவர்களிடம் கேட்காமல் ஓயமாட்டேன்" என்று கூறிவிட்டு- மக்களுக்கு மத்தியில் இருந்த அல்லாஹ்வின் தூதர் (ஸல்) அவர்களை நோக்கிச் சென்றார்கள்.பிறகு- "அல்லாஹ்வின் தூதரே! ஒரு மனிதன் தன் மனைவியுடன் அந்நிய ஆடவன் ஒருவன் (தகாத உறவு கொண்ட நிலையில்) இருக்கக் கண்டால்- அவன் அந்த ஆடவனைக் கொன்றுவிடலாமா? (அவ்வாறு கொன்றுவிட்டால் பழிவாங்கும் சட்டப்படி) அவனை நீங்கள் கொன்றுவிடுவீர்களா? அல்லது அவன் வேறு என்ன செய்ய வேண்டும்-சொல்லுங்கள்?" என்றுகேட்டார்.அதற்கு அல்லாஹ்வின் தூதர் (ஸல்) அவர்கள்-"உமது விஷயத்திலும் உம்முடைய மனைவி விஷயத்திலும் (வசனம்) அருளப்பெற்றுவிட்டது. ஆகவே- நீர் சென்று உம்முடைய மனைவியை அழைத்துவாரும்" என்றார்கள்.(பிறகு அவர்கள் இருவரும் வந்தனர்.) நான் மக்களுடன் அல்லாஹ்வின் தூதர் (ஸல்) அவர்கள் அருகில் இருந்தபோது-அவர்கள் இருவரும் பரஸ்பரம் சாப அழைப்புப் பிரமாணம் (லிஆன்) செய்தனர். அவர்கள் "லிஆன்” செய்து முடித்தபோது-உவைமிர் (ரலி) அவர்கள்-"அல்லாஹ்வின் தூதரே! நான் இவளை (மணவிலக்குச் செய்யாமல் மனைவியாகவே இனியும்)வைத்திருந்தால்- இவள் மீது நான் பொய்(யான குற்றச்சாட்டு) சொன்னவனாக ஆகிவிடுவேன்" என்று கூறிவிட்டு- அல்லாஹ்வின் தூதர் (ஸல்) அவர்கள் அவருக்கு ஆணையிடுவதற்கு முன்பே அவளை மூன்று தலாக் சொல்லிவிட்டார்.இதன் அறிவிப்பாளரான இப்னு ஷிஹாப் அஸ்ஸுஹ்ரீ (ரஹ்) அவர்கள் கூறுகிறார்கள்:பிறகு இதுவே சாப அழைப்புப் பிரமாணம் (லிஆன்) செய்யும் தம்பதியருக்கு முன்மாதிரி ஆனது.[ ஹதீஸ் -





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Wednesday, April 6, 2016

Da'eef (weak) hadeeths, Dought & clear, - * Increased Deaths in the Month of Sha’ban



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Is there any report that more souls are taken during Sha’ban?
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Praise be to Allah.
What is mentioned in some reports is that the names of those for whom death has been decreed in the coming year are all revealed to the Angel of Death in the month of Sha’ban, and that he is told of their names in scrolls from Allah, or that the annual decree of people’s deaths is written in Sha’ban, so death is decreed in this month according to these reports.
But these reports and haadeeths (narrations) are all weak (da’eef), so they should not be relied upon and no attention should be paid to their contents.
Al-Qadi Abu Bakr ibn al-‘Arabi (may Allah have mercy on him) said:
There is no reliable hadeeth about Laylat al-Nusf min Sha’ban (the fifteenth night of Sha’ban) or about its virtues, or that people’s deaths are decreed on this day, so no attention should be paid to that. End quote.
Ahkam al-Quran (4/117):
This has been discussed previously, and we have quoted comments of the scholars on this topic in the answers to questions no. 8907, 49675and 49678.
We will quote here some of the reports quoted by al-Suyooti (may Allah have mercy on him) which speak of the decree of death during Sha’ban, in his book al-Durr al-Manthoor (7/401-401), and we will comment briefly on each report.
He (may Allah have mercy on him) said:
Ibn Jareer, Ibn al-Mundhir and Ibn Abi Hatim narrated via Muhammad ibn Sooqah from ‘Ikrimah: “Therein (that night) is decreed every matter of ordainments” [al-Dukhan 44:4]. He said: On the night before the fifteenth of Sha’ban, the affairs of the year are decreed, and death is decreed for some people, and it is decreed who is going to perform Hajj, and no name will be added to or omitted from whatever is decreed.”
This is contrary to the correct view and interpretation of the verse on which the salaf (pious predecessors) were agreed, which is that what is meant thereby is Laylat al-Qadar. This has been discussed in the answer to question no. 11722
Ibn Zanjawayh and al-Daylami narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Death is decreed from one Sha’ban to another, even if a man gets married and a child is born to him when his name is among those who are going to die.”
This was classed as da’eef by al-Shawkani in Fath al-Qadeer (4/801); al-Albani said in al-Silsilat al-Da’eefah (no. 6607): It is munkar (denounced).
Ibn Abi Shaybah narrated that ‘At’ ibn Yasar said: The Messenger of Allah (peace and blessings of Allah be upon him) did not fast in any month more than he did in Sha’ban, and this is because death is decreed for some people in that month for the coming year.
This is mursal (a narration whose chain stops at the Successor) and da’eef (weak).
Abu Ya’la narrated from ‘Aishah (may Allah be pleased with her) that the Messenger of Allah (peace and blessings of Allah be upon him) used to fast all of Sha’ban. She asked him about this and he said: “Allah decrees in it every soul who will die that year, and I want the decree of my death to come to me when I am fasting.”
This was narrated by Abu Ya’la in al-Musnad (8/311). Its isnad (chain of transmission) includes Suwayd ibn Sa’eed al-Hadathani, and Muslim ibn Khalid al-Zanji, and Tareef, all of whom are classed as da’eef in books of narrators’ biographies.
Al-Deenoori narrated in al-Mujalasah from Rashid ibn Sa’d that the Prophet (peace and blessings of Allah be upon him) said: “On the night before the fifteenth of Sha’ban, Allah reveals to the Angel of Death to take the soul of every person whom He wants to take (in death) that year.”
Al-Mujalisah wa Jawahir al-‘Ilm (p. 206). It is mursal and was classed as da’eef by al-Albani in Da’eef al-Jami’ (no. 4019).
Ibn Jareer and al-Bayhaqi in Shu’ab al-Eean narrated from al-Zuhri, that ‘Uthman ibn Muhammad ibn al-Mugheerah ibn al-Akhnas said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “Death is decreed from one Sha’ban to another, even if a man gets married and a child is born to him when his name is among those who are going to die.”
Al-Shaykh al-Albani said in al-Silsilat al-Da’eefah (no. 6607): It is munkar.
Ibn Abi’l-Dunya narrated that ‘Ata ibn Yasar said: When the night before the fifteenth of Sha’ban comes, a scroll is given to the Angel of Death, and it is said: Take (the souls) of those who are mentioned in this scroll. A man may furnish a house and get married and build houses, but his name is already written among those who are to die.
These are only the words of ‘Ata; there is no isnad for this report.
Al-Khateeb and Ibn al-Najjar narrated that ‘Aishah (may Allah be pleased with her) said: The Messenger of Allah (peace and blessings of Allah be upon him) used to fast all of Sha’ban, until he joined it to Ramadan, and he did not fast any month in full except Sha’ban. I said: O Messenger of Allah, is Sha’ban one of the dearest of months to you in which to fast? He said: “Yes, O ‘Aishah, for there is no soul who is to die during the year but his death is decreed in Sha’ban, and I want my death to be decreed when I am worshipping my Lord and doing righteous deeds.”
The version narrated by Ibn al-Najjar says: “O ‘Aishah, in it the Angel of Death writes down whose soul he will take, and I do not want my name to be written down except when I am fasting.”
Narrated by al-Khateeb in Tareekh Baghdaad (4/436). Its isnad includes Abu Bilal al-Ash’ari who was classed as da’eef by al-Daraqutni, as it says in Mizan al-I’tidal (4/507). It also includes Ahmad ibn Muhammad ibn Humayd al-Makhdoob, Abu Ja’far al-Muqri, of whom al-Daraqutni said: he is not strong. So the hadeeth is da’eef jiddan (very weak).
To sum up: There is no saheeh hadeeth to suggest that there are more deaths in Sha’ban.
And Allah knows best.













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