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Imam Ibn Taymiyya About Saints
and Sainthood
Imam Ibn Taymiyya mentions in the volume already cited, page 19: !" servant o# "llah, "lmighty and
$%alted, cannot be considered a saint unless he is a true believer. "llah mentions in &ur'an, (urat )unus, *+-*,:
!-ow surely, on the #riends o# "llah there is no #ear, nor shall they grieve. those who believe and guard against
0e then quotes the #amous hadith #rom 1u2hari: !3y servant draws not near to 3e with anything more loved
by 3e than the religious duties I have en4oined upon him, and 3y servant continues to draw near to 3e with
supererogatory wor2s so that I shall love him. 5hen I love him I am his hearing with which he hears, his seeing
with which he sees, his hand with which he stri2es and his #oot with which he wal2s. 5ere he to as2
6something7 o# 3e, I would surely give it to him, and were he to as2 3e #or re#uge, I would surely grant him it.
I do not hesitate about anything as much as I hesitate about 6sei8ing7 the soul o# 3y #aith#ul servant: he hates
death and I hate hurting him./
0e e%plains the phrase, !5hoever comes against one o# 3y saints is challenging 3e to #ight/ thus: !It means
that "llah is e%pressing: 9I will see2 revenge against anyone who comes against 3y saints li2e an aggressive
lion.'/ :p. ,1;<
Imam Ibn Taymiyya About Miracles of Saints
!It is said that a#ter the (eal o# =rophets :s<, revelation does not descend upon anyone else. 5hy not> In #act it
does, but then it is not called 9revelation.' It is what the =rophet :s< re#erred to when he said, 9The believer sees
with the ?ight o# @od.' 5hen the believer loo2s with @od's ?ight, he sees all things: the #irst and the last, the
present and the absent. Aor how can anything be hidden #rom @od's ?ight> "nd i# something is hidden, then
that is not the ?ight o# @od. There#ore the meaning o# revelation e%ists, even i# it is not called revelation./
Arom Bama's Fihi ma fihi.
Ibn Taymiyya continues in the same boo2, Majmua Fatawi Ibn Taymiyya: !5hat is considered as a miracle #or
a saint is that sometimes the saint might hear something that others do not hear or see something that others do
not see, not while asleep, but in a wa2ened state o# vision. 0e can 2now things that others cannot 2now, through
revelation or inspiration./
In another boo2, Mukhtasar al-Fatawa al-Masriyya, published by al-3adani =ublishing 0ouse, 19C, page *,,
he writes: !The miracles o# saints are absolutely true and correct, and ac2nowledged by all 3uslim scholars.
The &ur'an has pointed to it in di##erent places, and the 0adith o# the =rophet :s< have mentioned it, and
whoever denies the miraculous power o# saints are innovators or #ollowing innovators./
0e continues quoting the =rophet's saying about the saints: !)ou are the witnesses o# "llah on earth./
Imam Ibn Taymiyya About the Unveiling of Appearances
0e said :volume 11, page ,1,<: !"llah "lmighty will unveil to his saints states that have never been unveiled
be#ore and 0e will give them support without measure. I# that saint begins to spea2 #rom the things o# the
unseen, past or present or #uture, it is considered #rom the viewpoint o# Bab al-cilm al-khariq, miraculous
2nowledge. "nything that a saint does which is #rom the unseen, #or people or #or listeners, o# healing or
teaching 2nowledge, it is accepted and we must than2 "llah #or it./
Imam Ibn Taymiyya Mentions some Great Shaikhs of
In the volume entitled cIlm as-Suluk, :!The (cience o# Travelling the 5ay to @od/<, which consists o# the entire
DDE pages o# volume 1 o# Majmaca al-Fatawa, he says :p. E1*<: !The great (u#i shai2hs are well 2nown and
accepted, such as: 1aya8id al-1istami, (hai2h "bdul &adir Filani, Funaid ibn 3uhammad, 0asan al-1asri, al
Audayl ibn al-"yyad, Ibrahim bin al-"dham, "bi (ulayman ad-Gaarani, 3a'ru# al-Har2hi, (iri as-(aqati,
(hai2h 0ammad, (hai2h "bul 1ayan.
!Those great (u#is were the leaders o# humanity, and they were calling to what is right and #orbidding what is
Ibn Taymiyyas Qadiri ineage as a Sufi Shaikh
"t present we are in a position to go much #urther than saying that Ibn Taymiyya simply praised (u#ism. 5e
can say with de#initiveness that he was an aspirant in the (u#i 5ay who belonged to more than one tariqat,
primarily to the &adiri Tariqat, o# (hai2h "bdul &adir al-Filani.
In a unique manuscript o# the 0 anbali )usu# ibn
"bd al-0adi :d. 99 0./1E, I$<, entitled Bad al-culqa bi
labs al-khirqa, uncovered in the =rinceton Jniversity ?ibrary, Ibn Taymiyya is listed in a (u#i spiritual
genealogy with other well-2nown 0anbali scholars. The lin2s in this genealogy are, in descending order
"bdul &adir Filani:
"bdul &adir Filani :d. E*1 0./11*E I$<
Jmar b. &udama :d. *D 0./1+1 I$<
3uwa##aq ad-Gin b. &udama :d. *+ 0./1++, I$<
"li b. &udama :d. *C+ 0./1+C, I$<
Ibn Taymiyya :d. D+C 0./1,+C I$<
Ibn &ayyim al-Faw8iyya :d. DE1 0./1,E I$<
Ibn Ba4ab :d. D9E 0./1,9, I$<
Aurthermore, there is another unique manuscript, also #ound in the =rinceton ?ibrary, o# the wor2 o# Ibn
Taymiyya himsel#, in a boo2 named, Targhib al-Mutahabbin fi labs Khirqat al-Mutammayyazan by Famal ad-
Gan al-Talyani. 0ere are Ibn Taymiyya's own words, as quoted #rom a wor2 o# his, al-Masala at-
Tabraziyya /I wore the blessed (u#i cloa2 o# (hai2h
"bdul &adir Filani, there being between him and me two
(u#i shai2hs./
In another manuscript he said, !I have worn the (u#i cloa2 o# a number o# (u#i shai2hs, belonging to various
tariqats, among them "bdul &adir al-Filani, whose tariqat is the greatest o# the well-2nown ones, may "llah
have mercy on him./
"#ter him, the lineage continues on to his student, Ibn &ayyim al-Faw8iyya, and his student Ibn Ba4ab.
The re#erences #or what we have mentioned are: !al-!adi/ manuscript in =rinceton ?ibrary, )ahuda Iollection,
#ol. 1E;a, 1*9b, 1D1b-1D+a. !at-Talyani,/ manuscript, Ihester 1eatty, ,+9* :C< in Gublin, #ol. *Da