Imam Ahmad ibn Hanbal would write Ta’widh and possessed a bowl and hair of the Prophet (sallallahu ‘alaihi wa sallam) as mentioned by his son ‘Abdullah ibn Ahmad ibn Hanbal in his Masa’il al-Imam Ahmad (1/447, no. 1622):
He (‘Abdullah ibn Ahmad ibn Hanbal) narrated to us, saying: I saw my father [Ahmad ibn Hanbal] writing Ta‘awidh [pl. of Ta’widh] for the one who was bald, as well as for his family and relatives for fever. He would write [them] for a woman when labour became difficult for her in a vessel or something delicate, and he would write the hadith of [‘Abdullah] ibn ‘Abbas [radhiallahu ‘anh]; except that he would do that when an affliction occurred. I did not see him do this before an affliction occurred. I saw him reciting incantation in water and giving it to a sick person to drink and pour part of it over his head. And I saw my father holding a strand of the Prophet’s hair (sallallahu ‘alaihi wasallam), and he placed it on his mouth kissing it, and I believe I saw him placing it on his head or his eye. Then he dipped it in water and drank it, seeking cure from it. I saw him taking a bowl of the Prophet (sallallahu ‘alaihi wasallam) which Abu Ya’qub ibn Isma’il ibn Sulayman ibn Ja’far sent to him. He washed it in a cistern of water, and then drank from it. I saw him, on more than one occasion, drinking some Zamzam water, and seeking cure from it, as well as wiping his hands and face with it.
1622 – حَدثنَا قَالَ رَأَيْت ابي يكْتب التعاويذ للَّذي يقرع وللحمى لاهله وقراباته وَيكْتب للمراة اذا عسر عَلَيْهَا الْولادَة فِي جَام اَوْ شَيْء لطيف وَيكْتب حَدِيث ابْن عَبَّاس إِلَّا انه كَانَ يفعل ذَلِك عِنْد وُقُوع الْبلَاء وَلم اره يفعل هَذَا قبل وُقُوع الْبلَاء ورأيته يعوذ فِي المَاء ويشربه الْمَرِيض وَيصب على رَأسه مِنْهُ وَرَأَيْت ابي يَأْخُذ شَعْرَة من شعر النَّبِي صلى الله عَلَيْهِ وَسلم فَيَضَعهَا على فِيهِ يقبلهَا واحسب ابي قد رَأَيْته يَضَعهَا على رَأسه اَوْ عينه فغمسها فِي المَاء ثمَّ شربه يستشفي بِهِ ورأيته قد اخذ قَصْعَة النَّبِي صلى الله عَلَيْهِ وَسلم بعث بهَا اليه ابو يَعْقُوب بن سُلَيْمَان بن جَعْفَر فغسلها فِي جب مَاء ثمَّ شرب فِيهَا ورأيته غير مرّة يشرب من مَاء زَمْزَم يستشفي بِهِ وَيمْسَح بِهِ يَدَيْهِ وَوَجهه
Imam Zayn al-Din ibn Rajab al-Hanbali (d.795AH) says that the sifat (attributes) of Allah are from the mutashabihat (ambiguous texts):
As for whatever the Prophet (sallallahu ‘alaihi wa sallam) has attributed to his Lord (mighty and majestic is He), and whatever Allah (mighty and majestic is He) has attributed to Himself, then all of these attributes are true and factual. Belief and affirmation of them is legally binding – along with their negation of any similarity/comparison (al-tamthil). Whoever has any difficulty in terms of comprehending any of them and finds them obscure should say the statement said by those whom Allah has praised for being firmly rooted in knowledge about the ambiguous verses (al-mutashabih), namely:
“We believe in it, all of it is from our Lord” [Qur’an, 3:7],
just as the Prophet (sallallahu ‘alaihi wa sallam) has said in regards to the Qur’an:
“Whatever you are ignorant of, then leave it to its knower”. [Narrated by Imam Ahmad ibn Hanbal, Imam al-Nasa’i, and others].
One should not pretend to have knowledge of what they do not know, for destruction is feared upon them for doing so.
[ibn Rajab al-Hanbali, Ikhtiyar al-Ula fi Sharh Hadith Ikhtisam al-Mala’ al-A’la, ed. Maktaba Dar al-Aqsa 2008, pg. 40-41]
NOTE: It is interesting to mention that the “salafi” editor of the above work attempts to refute Imam ibn Rajab al-Hanbali on this point within the footnotes by pasting a long quote from ibn Taymiyya!
وأما وصف النبي – صلى اللّٰه عليه وسلم – لربه – عز وجل – بما وصفه به فكلُّ ما وصف النبي – صلى اللّٰه عليه وسلم – [به] ربه عز وجل – فهو حقٌ وصدقٌ يجب الإيمان والتصديقُ به كما وصف اللّٰه – عز وجل – به نفسه مع نفي التمثيل عنه، ومن أشكل عليه فهمُ شيءٍ من ذلك واشتبه عليه فليقل كما مدح اللّٰه تعالى به الراسخين في العلم وأخبر عنهم أنه يقولون عند المتشابه: “آمنَّا به كُلٌّ من عند ربِّنا” [آل عمران:٧] وكما قال النبي – صلى اللّٰه عليه وسلم – في القرآن: “وما جهلتهم منه فكلوه إلى عالمه”. خرّجه الإمام أحمد والنسائي وغيرهما، ولا يتكلَّف ما لا علم له به فإنه يُخشى عليه من ذلك الهَلَكَةُ.
– إبن رجب الحنبلي في كتابه “اختيار الأولى في شرح حديث إختصام الملأ الأعلى”، مكتبة دار الأقصى ٢٠٠٨، ص. ٤٠-٤١
Ali Rida Qadri’s Claim:
the original arabic shows only defence of Munawi against the claims of Ibn Hajar al-Makki al-Haytami
here is the arabic which StudentoftheDeen distorted:
قال العلامة عبدالرؤوف المناوي الشافعي – 1029 هـ – في [شرحه ] بعد سوقه لكلام ابن حجر ما نصه: [فقول ابن حجر غير مستقيم، أما أولاً فلأنهما قالا: إن الرؤية المذكورة كانت في المنام، وهذه كتبهما حاضرة، وأما ثانياً فلأنا نؤمن بأن له يداً لا كيد المخلوق، فلا مانع من وضعها وضعاً لا يشبه وضع الخلوق، بل وضع يليق بجلاله، وعجبت من الشيخ ابن حجر كيف أنكر هذا مع وجود خبر الترمذي: أتاني ربي في أحسن صورة فقال: فيم يختصم الملأ الأعلى ؟ فقلت: لا أدري ! فوضع كفه بين كتفي، فوجدت بردها بين ثندوتي –أي ثديي– وتجلى لي علم كل شيء] اهـ .
A forum fraudster called Ali Rida Qadri claimed that I distorted the quote from Imam al-Munawi, but the real question is: Why did he and hdrmut.net did not quote the initial part of al-Munawi’s words?! It is because he is merely a forum fraudster who just cuts and pastes from other forums without checking the quotes!! This has been his way for more than 10 years now, and his fitna is still ongoing.
The above Arabic quote was taken from the book Jala al-‘Aynayn by the pseudo-Salafi known as Nu’man al-Alusi!
The quote was not even from me, rather it was quoted on taymiyyun.wordpress.com from Dr. Khaled el-Rouayheb who said in his article – Changing views of ibn Taymiyya among non-Hanbali Sunni scholars (p. 283 of the book entitled Ibn Taymiyya and His Times):
“For example, the Egyptian Shafi’i scholar and mystic ‘Abd al-Ra’uf al-Munawi (d. 1622 ), in his commentary on al-Tirmidhi’s Shama’il, cited ibn Hajar’s condemnation of ibn Taymiyya’s suggestion that the Prophet Muhammad (sallallahu ‘alaihi wa sallam) had let down a part of his turban to mark the spot between his shoulders that God had touched with His hand. Though al-Munawi’s overall assessment of ibn Taymiyya and ibn Qayyim al-Jawziyya was anything but positive, he did not believe that this particular proposition of theirs was beyond the pale:
“I say: As to them (ibn Taymiyya and ibn Qayyim al-Jawziyya) being reprehensible innovators, there is no disagreement (amma kawnahuma min al-mubtadi’a fa-musallam). As to this particular claim being based on corporealism, this is not correct. First, because they said that the mentioned seeing was during sleep… Second, because (they also said) we believe that He has a hand unlike the created being, and hence there is nothing to prevent placing It in a manner that does not resemble the placing of a created being.”
Dr. Khaled el-Rouayheb placed a footnote to the last quote from al-Munawi (no. 32) by saying:
“Abd al-Ra’uf al-Munawi, Sharh al-Shama’il (MS British library; Or. 12522), fol. 148a. The passage is quoted in al-Alusi, Jala al-‘Aynayn, 569, THOUGH AL-ALUSI LEFT OUT THE FIRST SENTENCE IN WHICH AL-MUNAWI AGREED THAT IBN TAYMIYYA AND IBN QAYYIM AL-JAWZIYYA WERE INNOVATORS (Mubtadi’a). The British Library manuscript from which I have quoted was written in 999/1590-1, 32 years before the death of al-Munawi, and may be an autograph.”
If the above is not sufficient for Ali Rida Qadri, then here is the quote from the printed edition of Imam al-Munawi’s work as printed on the margin of Imam Mulla ‘Ali al-Qari’s Sharh (commentary) on the Shama’il (1/168-9):
(Images Courtesy of Dr. Khaled el-Rouayheb)
Ali Rida Qadri is a disseminator of the cut up version of the quote from al-Alusi who in turn distorted and removed the initial sentence of Imam al-Munawi’s verdict, ie. that ibn Taymiyya was an innovator, by consensus…
For more information on this issue and scans from the pages of the manuscript, see the following article by Shaykh Dr. Abul Hasan Hussain Ahmed: http://www.darultahqiq.com/alusi-misquoting-imam-al-munawi-on-ibn-taymiyya/
More on Ali Rida Qadri and his false calims, distortions and lies by Shaykh Dr. Abul Hasan Hussain Ahmed – http://www.darultahqiq.com/the-case-…ynayn-issue-2/