Anas ibn Maalik reports that the Messenger of Allaah
sallallahu ‘alayhi wa sallam asked: "Do you know what calumny
is?" They said: Allaah and His Messenger know best. He then said:
"Conveying the words of some people to others in order to create mischief
between them."
(Al-Bukhaaree in al-Adab al-Mufrad and al-Bayhaqee in
Sunan al-Kubraa. There is a similar report from ibn Mas’ood in Saheeh
Muslim)
Shaykh ‘Alee Hasan al-Halabee comments on the
hadeeth:
"Tale carrying is a foul disease. When it enters the
heart it corrupts it, and when the heart is corrupt the rest of the body becomes
corrupt and one’s actions are destroyed. How may people there are today
whose evil actions have been made alluring to them by their devils, so they
think that their deeds are good and free from blemish! How many there are today
who think that tale-carrying is a good deed and a righteous action which they
are performing! However, these people who circulate amongst the servants of
Allaah, the One free and far removed from all imperfections, spreading mischief,
falsehood and leading hearts astray, then the sincere Muslim should not give
them any chance to operate but should rather turn away from them and keep away
from them! This is the least punishment possible for these people!"
(Al-Halabee, translated as Forty Hadeeth on the Islamic Personality, p.46,
1995)
And the Messenger of Allaah sallallahu ‘alayhi wa
sallam said:
"It is sufficient falsehood for a person that he
narrates everything which he hears."
(Muslim in the introduction to his Saheeh, as well as
Aboo Dawood, Ibn Hibbaan and al-Haakim)
Here is one of the eleven accusations Kabbani quotes
against ibn Taymiyyah:
"that the world (al-’alam) is of a pre-eternal
nature (qadim bi al-naw’) and that it existed with Allah from pre-eternity
(wa lam yazal ma’ Allah) as an everlasting created object (makhluqan
da’iman), thus making it necessarily existent in His Essence (fa
ja’alahu mujaban bi al-dhat) and not acting deliberately (la fa’ilan
bi al-ikhtyar), elevated is He above that!"
(Kabbani, pp. 101-102)
Kabbani adds a footnote, saying: "These are of the
crassest expressions of kalam and speculation in which one could possibly
indulge."
Conveniently there is no reference given by Kabbani for
this statement from the works of ibn Taymiyyah so that its accuracy could be
assessed. We have already seen clear examples of how ibn Taymiyyah’s views
have been misrepresented. Nevertheless, how does Kabbani view the following
words of his teacher Nazim al-Qubrusi?