I wanted to clarify some views of Sheikh Al Islam Ibn Taymiyyah which never make sense to me
"The Hanabilah followed in the footsteps of the Saläf and Followed their path, unlike others
[Majmü al-Fatawa Vol.4, Pg. 186]
This doesn't make sense to me because why specifically is the Hanbali school mentioned? Weren't all 4 imams on the Haqq?
& The other view I wanted to ask about is this:
"If a Man falls in love with a woman and is unable to marry her in this world, If he gives in Sadaqa [charity] an amount in accordance with what his Mahr would have been and ask Allah to make her his wife in heaven, then there is hope for him regarding that from Allah [if she didn't get married with anyone]."
-[Al-Fatawa Al-Kubra 5/461].
What is the Daleel to support this view?
& I also saw statements that Ibn Taymiyyah or Ibn Qayyum were of the view that Jahannam will end? Is this true that they had this view?
First: Clarification of Our Manhaj Regarding Scholars
In the methodology of Ahl al Sunnah, it is
not from our manhaj to claim that Ibn Taymiyyah, Ibn al Qayyim, or any other scholar was free from mistakes.
‘Ismah (infallibility) belongs
only to the Prophets عليهم الصلاة والسلام, by divine protection.
All other humans make mistakes, including the greatest imams. Allah says:
﴿ كُلُّ ابْنِ آدَمَ خَطَّاءٌ ﴾
“Every child of Adam sins.”
Reference: Hadith; Sunan al Tirmidhi: 2499
Likewise, it is
not from Salafi manhaj to practice taqlid al a‘ma (blind following) of any scholar, whether Ibn Taymiyyah or anyone else. The scholars themselves forbade this.
Imam Malik رحمه الله said:
كُلٌّ يُؤْخَذُ مِنْ قَوْلِهِ وَيُتْرَكُ إِلَّا صَاحِبَ هَذَا الْقَبْرِ
“Everyone’s statement is accepted or rejected except the companion of this grave.”
(pointing to the grave of the Prophet ﷺ)
Reference: Jami' Bayan al 'Ilm: 2/32
So if a statement is correct and supported by evidence, it is accepted.
If it is mistaken, it is rejected while maintaining respect for the scholar.
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Now, explanations of the issues you mentioned
1. Why Ibn Taymiyyah said the Hanabilah followed the path of the Salaf
The statement:
"The Hanabilah followed in the footsteps of the Salaf and followed their path, unlike others."
Reference: Majmu al Fatawa: 4/186
Explanation
Ibn Taymiyyah was speaking
historically about the situation in his own era. His point was:
- The Hanbali scholars of his time were generally closer in their methodology of creed to the early Salaf.
- Many other regions and madhhabs had become influenced by kalam, ta'wil, or theological innovations that had spread in those centuries.
- So he was describing a general trend, not issuing an absolute rule.
This is a historical observation about who preserved the usul of the Salaf in that period.
It does
not mean exclusivity, nor does it elevate one madhhab as divinely guaranteed correctness.
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2. Ibn Taymiyyah’s statement about a man loving a woman he cannot marry, giving charity equal to her mahr, and asking Allah for her in Jannah
The statement:
"...then there is hope for him regarding that from Allah, if she did not marry anyone."
Reference: Al Fatawa al Kubra: 5/461
Explanation
This is
ijtihad, not a hadith.
Ibn Taymiyyah based this on general principles:
a. Du‘a is permissible in matters of the Hereafter
﴿ وَيَدْعُونَنَا رَغَبًا وَرَهَبًا ﴾
“They call upon Us with hope and fear.”
Reference: Quran 21:90
A person may ask Allah for a spouse in Jannah.
b. Charity is a means for drawing closer to Allah
﴿ وَمَا تُقَدِّمُوا لِأَنْفُسِكُمْ مِنْ خَيْرٍ تَجِدُوهُ عِندَ اللَّهِ ﴾
“Whatever good you put forth for yourselves, you will find it with Allah.”
Reference: Quran 2:110
Thus, Ibn Taymiyyah viewed giving charity with the intention of seeking Allah’s reward and making du‘a as a form of hoping for good from Allah.
c. The condition “if she did not marry anyone”
This follows from:
- The rule that women in Jannah are with their husbands if they had one.
- If she had no husband, then matters of Jannah are according to what Allah decrees for each person.
So Ibn Taymiyyah is expressing
hope, not a guarantee.
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3. The claim that Ibn Taymiyyah or Ibn al Qayyim believed Jahannam ends
This requires careful clarification.
a. Ibn Taymiyyah’s position
Ibn Taymiyyah has passages where he
discusses the opinions regarding eternal punishment, but the reliable scholars of his madhhab stated that:
- He himself did not affirm annihilation of Hell.
- His position remained the well known belief of Ahl al Sunnah:
Jahannam is everlasting for its people.
Ibn 'Abd al Hadi, Ibn Muflih, and others clarified his stance.
b. Ibn al Qayyim
In
Hadi al Arwah and
Shifa al 'Alil, Ibn al Qayyim discusses the evidences of both sides and leans at times toward the view that
Allah may eventually end the punishment, but he expresses it cautiously, and
never claims certainty.
However:
- Ahl al Sunnah wal Jama’ah hold by consensus that Jahannam does not end for the disbelievers.
- Any statement that might appear otherwise is either:
• an exploratory discussion
• an ijtihad not supported by consensus
• or taken out of context
And the consensus takes precedence over any individual view.
