Daawa al-Munawiin li Shaykh al-Islam Ibn Taymiyya - Ard wa Naqd

Author died
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Editions
Dar Ibn al-Jawzi lil-Nashr wa-al-Tawzi'

Daawa al-Munawiin li Shaykh al-Islam Ibn Taymiyya: Ard wa Naqd (The Claims of the Opponents of Shaykh al-Islam Ibn Taymiyya: Presentation and Critique) is an academic treatise on Islamic theology by Abd Allah ibn Salih al-Ghasn, dedicated to cataloging and refuting the doctrinal accusations leveled against Ibn Taymiyya (661–728 AH / 1263–1328 CE) . The book was published in its first edition by Dar Ibn al-Jawzi in Dammam in 1424 AH .

Purpose and Scope

The author states that defending major scholarly figures against theological allegations serves as a defense of the creed and methodology they represented . The work aims to demonstrate the weakness of the criticisms raised against Ibn Taymiyya by presenting each opponent's claim directly from original sources and responding to it through scriptural evidence and the statements of early Muslim authorities (al-salaf) . The book covers contested issues spanning divine attributes, cosmology and the origin of the world, devotional practices and intercession, attitudes toward the Prophet's Companions, and eschatological matters .

Structure and Contents

The work is organized into an introduction, a preamble (tamhid), seven main chapters, a conclusion, and analytical indexes :

  • Introduction and Preamble: Outlines the importance of the subject, the research plan, and the methodology, followed by a concise biography of Ibn Taymiyya and an exposition of his methodology in formulating and substantiating creed .
  • Chapter 1: Categorizes Ibn Taymiyya's opponents, examines their general methodologies and their admissions of his stature, and addresses their overarching claims regarding his adherence to the Salaf .
  • Chapter 2: Discusses the accusations of anthropomorphism (al-tajsim) and resemblance (al-tashbih), addressing claims that he embraced anthropomorphic views, derived them from earlier figures, or affirmed spatial confinement and direction (al-jiha wa-l-tahayyuz) .
  • Chapter 3: Analyzes the accusation concerning the pre-eternity of the world (qidam al-alam), clarifying the Sunni stance on the possibility of an infinite series of originated events with no beginning (hawadith la awwala laha), divine voluntary attributes, and the refutation of the charge that this position entails the world's pre-eternity .
  • Chapter 4: Addresses allegations surrounding the visitation of graves, setting out travel prohibitions (shadd al-rihal), and refuting claims that Ibn Taymiyya diminished the status of the Prophet Muhammad ﷺ, forbade legitimate visitation, or deviated regarding building mosques over graves .
  • Chapter 5: Examines the topic of intercession (al-tawassul), refuting accusations that he innovated prohibitions on supplication through the Prophet ﷺ or harbored animosity toward prophets and righteous individuals .
  • Chapter 6: Treats his stance on the Companions, responding to claims that he disparaged the Four Caliphs, marginalized the virtues of the Prophet's household (Ahl al-Bayt), or rejected authentic hadiths to undermine Shiite positions .
  • Chapter 7: Investigates the perpetuity of Hellfire (dawam al-nar), presenting textual arguments for its eternal duration and refuting the claim that Ibn Taymiyya advocated its ultimate annihilation (fana al-nar) .

Method and Findings

Al-Ghasn adopts an analytical approach that focuses on stating each specific criticism, identifying its original proponent, referencing the primary text in which it appeared, and subsequently providing a detailed critique rather than providing an exhaustive chronological survey of all critics .

In the conclusion, the author summarizes his findings, stating that Ibn Taymiyya's primary adversaries fell largely into categories such as speculative theologians (ahl al-kalam), partisan jurists (al-fuqaha al-muqallida), Shiites, Sufis, and individuals driven by personal rivalries . He concludes that their polemical methods frequently relied on misrepresentation, invalid logical impositions (ilzamat batila), and misleading citations, even while several opponents concurrently acknowledged Ibn Taymiyya's vast erudition and intellectual rank .

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