“When it has been established* that the world is originated, and it is known that anything originated must have an originator, for by necessity it is impossible that there be a preponderance in favour of one of the two alternatives of something
possible [i.e. of it existing and of it not existing] without there being a determiner, it is established that the world has an originator.”
* That is, when it has been established by evidence that the world is originated, preceded by non-existence, and it is known that its existence is not due to its own self, and its existence and non-existence is equal in the intellect,
then it is necessary for there to have been a determiner who favoured one of the two opposites over the other.
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and if I were given the world in its entirety I would not give the verdict that it is impermissible [ĥarām].”
[Khulāşah al-Fatāwā]
The reason being that at his time the fatwā was given according to the opinion of Imām al-Aáżam, that alcoholic drinks other than khamr [i.e. wine]
with the condition that one does not become are permissible, intoxicated nor do so for merry-making as the sinners do.
However, for centuries the fatwā has been given according to the fatwā of Imām Muĥammad ibn al-Ĥasan al-Shaybānī, that all alcoholic drinks are prohibited.
Before I am accused of misquoting Ibn Taymiyyah, as certain individuals have a habit of doing so, I make it clear that Ibn Taymiyyah did not approve of this and condemned it harshly.
However, I will present those passages in which he affirms the reality of it, thus none may accuse me of deception for leaving out the parts of condemnation.
He states that though it is a reality, this does not make it permissible, whereas Najdīs deny the reality completely.
He writes:
“I know of a group from those who asked their needs from those in the graves, from the Prophets and the righteous, and their needs were fulfilled.”
“Shall I not pray for you the prayer of RasūlAllāh ﷺ?”
Thus, he prayed and did not raise his hands except for the first time.
Abū Ýīsā [al-Tirmidhī] said:
“The ĥadīth of Ibn Masúūd is a ĥasan ĥadīth.
More than one amongst the people of knowledge from the companions of Nabī ﷺ and the tābiýīn held this opinion, and it is the opinion of Sufyān al-Thawrī and the people of Kūfah.”
[Tirmidhī, #257]
Albānī grades this narration şaĥīĥ.
He also graded the same ĥadith şaĥīĥ in Mishkāt al-Maşābīĥ:
“The reality is that it is a şaĥīĥ ĥadith, and its isnād is şaĥīĥ upon the criteria of Muslim.”