Bismillahir Rahmanir Rahim
Yes you read the title correct, here I will post the Karamat, Ahwal, and Awrad of Al-Qutub Ar-Rabbani wal Fard As-Samadani, Sidi Taqi Ud-Din Ibn Taymiyyah Al-Harrani, As-Sufi (ra) as told by his murids (Ibn Qayyim, Ibn Abdul Hadi, Ibn Al-Bazzar, etc).
This thread is a translation of a thread posted by a brother here:
–Ibn Abdul Hadi, one of Ibn Taymiyyahs hardcore followers, claims Ibn Taymiyyah was the Qutub of his time (Al-Uqud Ad-Durriyyah, pg. 373):
“It would not be befitting, that there be a Qutub other than him (Ibn Taymiyyah)”
Ibn Abdul Hadi says in a poem praising Ibn Taymiyyah in the same book (pg. 430):
“He was a Qutub, scholar, and Imam”
Ibn Abdul Hadi confirms Qutubiyyah for Ibn Taymiyyah in other lines of poetry throughout the book:
“He has become an example for mankind in our times, for he is the single Qutub” (pg. 463)
“Who other than him is the Qutub of the universe, It is he who attained the station of the Abdal” (pg. 486)
“He is the scholar and Qutub whos news have spread” (pg. 486)
“Oh Taqi-Ud-Deen (Ibn Taymiyyah), the Fard of his time” (pg. 487)
“He is Qutub Az-Zaman and the crown of all people” (pg. 491)
“He is the Qutub of all realities; the people of tasawwuf and spiritual training are amazed by him” (pg. 491)
-The Awrad and Ahzab of Sidi Ibn Taymiyyah As-Sufi:
Ibn Qayyim says about one of the awrad Ibn Taymiyyah tried, and repeated daily (Madarij As-Salikin, 1/448):
“Among the tried awrad (mujarrabat) which the spiritual travelers have tried and found to work: he who addicts himself to saying ‘Ya Hayy Ya Qayyum, La Ilaha Illa Anta’ his heart and mind will become alive. Shaykhul Islam Ibn Taymiyyah was very attached to repeating this dhikr, and said about it: ‘the Divine names Hayy and Qayyum have a strong spiritual effect on the heart’ and he would say that they are the Ismul A’atham (the Supreme Name). I heard Ibn Taymiyyah also say: ‘he who recites Ya Hayy Ya Qayyum i seek aid in your mercy 40 times between the Sunnah of Fajr and its Fard, his heart will stay alive (spiritually) and not die”
Ibn Qayyim recommends this wird of Shaykh Ibn Taymiyyah again in his Madarij (3/264)
Ibn Ali Al-Bazzar, one of the murids of Ibn Taymiyyah, says that his Shaykh would sit after fajr and continuously recite Surat Al-Fatiha until sunrise, he also says that during this time Ibn Taymiyyah would gaze and stare into the sky (gazing into the sky was something Sidi Ahmad Al-Badawi was known for!) this is mentioned in Al-Bazzar’s book “Al-A’alam Al-Aliyah”
Ibn Taymiyyah also approves of reciting 70,000 repititions of la ilaha illa Allah, and sending its blessing to a dead person, when he was asked about this (Majmu Al-Fatawa, 24/324)
-Ibn Taymiyyah and spiritual retreat (khalwa):
Ibn Qayyim mentions in “Al-Mustadrak alal Fatawa”, 1/155, that Ibn Taymiyyah, would leave everyone at times and spend time alone in the desert.
Ibn Taymiyyah would also go to deserted mosques alone to ask Allah (Swt) for inspiration when certain matters were unclear to him (Al-Uqud Ad-Durriyyah, pg. 42)
-The Karamat of Ibn Taymiyyah:
Ibn Abdul Hadi says about Ibn Taymiyyah’s grave (Al-Uqud Ad-Durriyyah, 1/434):
“The angels are around his grave are making tawaf” (so according to the Wahhabiyyah these angels are Quburi mushriks!!!)
Ibn Abdul Hadi mentions in the same book that Ibn Taymiyyah had many Karamat and that he was one of those who recieved futoohat (Divine inspirations)
Ibn Qayyim says in Madarij As-Salikeen, 2/510:
“I have seen some of the Farasah (spiritual visions) of Ibn Taymiyyah which made me wonder, while that which I havent seen is even greater! Ibn Taymiyyah informed his companions that the Tatars would enter the Levant (Sham) in the year 699 AH, and that they would defeat the Islamic armies, and that no killing or enslavement would occur in Damascus; he said all this before the Tatar armies even moved! He also informed the people and the princes in the year 702 AH, when the Tatar army was headed for Damascus, that the Tatar army will be defeated, and victory will be for the Muslims, he swore by Allah 70 times that this would happen, people around him told him to say ‘insha’a Allah’, and he would say Allah will make this happen certainly, so when they criticized him for that, he said: ‘Allah has written in the Lawh Al-Mahfuth (Preserved Tablet) that they will be defeated and that victory is for the Muslims!”
Ibn Qayyim also mentions in the same book that his Shaykh, Ibn Taymiyyah, informed him many times of secret and personal matters which he had never told anyone about. He also mentions that Ibn Taymiyyah foretold events occuring in the future, which some of them Ibn Qayyim witnessed himself!
Al-Bazzar mentions in “Al-Alam Al-Aliyah” that once him and another murid of Sidi Ibn Taymiyyah had a list of questions to ask their Shaykh, they sat with him and before they even opened their mouth to ask, Ibn Taymiyyah answered all of the questions they had, one by one, without them even asking, which amazed them.
Below by Suhaib Jobst
As Salam Alaykum – Here is a short article which I compiled from my notes relevant to this current discussion:
Ibn Taymiyya and Ibn Qayyim on Tasawwuf
The great Hanbali Shaykh Abd al-Qadir al-Jilani was founder of the Qadiri Sufi tariqa. We find in a manuscript of another Hanbali scholar, Shaykh Yusuf ibn Abd al-Hadi (d. 909H), entitled Bad’ al-‘ula bi labs al-Khirqa and containing copies in Princeton, Sorbonne and Damascus, that Ibn Taymiyya is included among several other Hanbali scholars (including Ibn Qudama, Ibn Qayyim, and Ibn Rajab) within the Qadiri-Sufi spiritual genealogy.
Ibn Taymiyya: “I have worn the Sufi cloak of a number of shaykhs belonging to various tariqas (labistu khirqata at tasawwuf min turuqi jama’atin min al shuyukhi), among them the Shaykh Abd al-Qadir al Jili [Jilani], whose tariqa is the greatest of the well known ones. The greatest Sufi Way (ajall al-turuq) is that of my master (sayyidi) Abd al-Qadir al Jili, may Allah have mercy on him.�
[From a manuscript entitled al-Mas’ala at-Tabriziyya (Damascus, Zahiriyya, 1186 H), as well as being quoted in the aforementioned Hadi manuscript and another written by at-Talyani and kept in Dublin].
The Khirqa is equivalent to an ijaza from a Sufi shaykh. Representing the cloak of the Prophet Muhammad (sallallahu ‘alayhi wa sallam), it is passed to a student whom the shaykh sees as fully qualified to pass on the instructions of the tariqa. He wrote a favorable commentary upon Shaykh Abd al-Qadir al-Jilani’s Futuh al-Ghayb in his Majmu’ Fatawa Ibn Taymiyya (Riyadh, first edition, vol. 10, pp. 455-548). An example from another version:
“You have to know that the rightly-guided shaikhs must be taken as guides and examples in the Din, as they are following in the footsteps of the Prophets and Messengers. And the Way (tariqat) of those shaikhs is to call people to Allah’s Divine Presence and obedience to the Prophet.”
Here we find Ibn Taymiyya calling for people to take a guide and mentioning that each guide has his own method (tariqat) in calling people to the Sunna” (Majmu’ Fatawa Ibn Taymiyya, Cairo: Dar ar-Rahmat, Kitab at-Tasawwuf, Vol. 11, p. 497).
“And the shaikhs whom we need to take as guides are our examples that we have to follow, as when on the Hajj, one needs a guide to reach the Ka’aba, these shaikhs are our guide to Allah and our Prophet, may the peace and blessings of Allah be upon him” (ibid., p. 499).
Elsewhere in Majmu’ Fatawa, Ibn Taymiyya speaks about the Sufi concept of Fana’ (annihilation) most sympathetically and not condemning it as bid’a like those “Salafis” who claim to follow him. Here is a notable example:
“This state of love is the state of many people that are from the people of Love to Allah ‘azza wa jall, they are the people of the love of Allah and the People of the Will (al-Irada) of Allah (it is typical of many of the people that love God and seek Him.) Because that person has vanished in his lover, in Allah ‘azza wa jall–through the intensity of the love, because He vanished in Allah’s love, not his own ego’s love. And he will recall Allah, not recalling himself, remember Allah not remembering himself, visualizing Allah [yastashhid], not visualizing himself, existing in Allah, not in the existence of himself. When he reaches that stage, he no longer feels his own existence.
“And that is why he says in this state, ‘Ana al-Haqq’ (I am the Truth), or ‘Subhanee’ (Glory to Me!) and he will say ‘maa fil jubba ill-Allah’ (there is nothing in this cloak except Allah), because he is drunk in the love of God and this is a pleasure and happiness that he cannot control.
“This [matter] has in it Haqq and there is in it Batil. But when someone will enter a state with his fervor intense love (‘ishq) to Allah, he will enter a state of absentmindedness, and when he enters the state of absentmindedness, he will find himself as if he is accepting the [concept] ittihad. I do not consider this a sin. Because that person is excused and no one may punish him as he is not aware of what he is doing. Because the pen does not condemn the crazy except when he is restored to sanity. And when that person is in that state and he was wrong in what he did, he will be under Allah’s address:
“‘O Our Lord, do not take us to task if we forget or make mistakes’ (Baqara, 286).
“And Allah says in another verse, ‘There is no blame on you if you unintentionally do a mistake'” (ibid., vol. 2, pp. 396-397).
�Religion consists entirely of good character (al-dinu kulluhu khuluq). Whoever surpasses you in good character surpasses you in religion, and the same is true of tasawwuf. As Al-Kattani said: ‘Tasawwuf is good character (al-tasawwuf khuluq). Whoever surpasses you in good character surpasses you in tasawwuf'” (Madarij al-salikin, vol. 2, p. 307).