மருத்துவத்துறையில் சாதித்த இப்னு ஸீனாவுக்கும் இஸ்லாத்திற்கும் எந்த சம்பந்தமும் இல்லை.
இப்னு ஸீனா என்பவன் வழிகேடன், ராஃபிதா, கராமிதா, பாத்தினியா, காஃபிர் என்று மூத்த மார்க்க அறிஞர்களால் ஃபத்வா கொடுக்கப்பட்டவன்.
சிலர் இவனை முன்மாதிரி முஸ்லிமாக காட்ட முனைகிறார்கள். மாற்றார்களிடம் சான்றிதழ் பெறுவதற்காக இத்தகைய வழிகேடர்களை முன்னுதாரணமாக காட்டுவது தவிர்க்கப்பட வேண்டும்.
Shaykh al-Islaam Ibn Taymiyyah on Ibn Sina:
Aboo ‘Alee Al-Husayn ibn ‘Abdillaah ibn al-Hasan ibn ‘Alee ibn Sina (d.428) was born to a severely deviant Ismaa’eelee (Shiite) family, known for their severe blasphemy and hypocrisy, as mentioned by Shaykh al-Islaam Ibn Taymiyyah.[1] In fact, as Ibn Taymiyyah said:
وأحسن ما يُظهرون دين الرفض وهم في الباطن يُبطنون الكفر المحض
“The best thing they showed openly was ar-Rafdh (being Raafhidah Shiites), while they concealed pure, absolute disbelief inwardly.”
(ar-Radd ‘alal-Muntiqiyyeen (pp.141-142), Majmoo’ al-Fataawee (9/134))
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The Great Scholar Ibn al-Qayyim on Ibn Sina
He (Ibn Sina) was from the Qaraamitah Baatiniyyah [Sect], those who do not believe in a beginning (of the creation) nor an end, nor do they believe in a Lord of the creation, nor any prophet sent from Allaah, the Most High.
Such deviant hypocrites (zanaadiqah) pretend to be Raafidhah, whilst they conceal pure, absolute disbelief inwardly, claiming to be descendants of the family of the Messenger (may Allaah raise his rank and grant him and his family peace). He and his family are all free of them in terms of both lineage and religion.
(Eghaathat al-Lah-faan (2/286))
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Jarh Of Imam Ibn Hajr(rahimahullah) On Ibn Seena
Al-Haafidh Ibn Hajr said about him, ?The shaafi?ee scholar, Ibn Abee Al-Hamoowee said: the Scholars have all agreed that Ibn Sina used to say that the universe has always been in existence, and that the bodies will not be raised physically on the day of judgment. It also has been said that he used to say that Allaah does not have knowledge of the specifics (of everything that takes place); rather He is aware of what takes place in the general sense.
Thus, the scholars in his time and those after them, those scholars whose statements carry weight in matters of fiqh and usoolul-fiqh, have unequivocally declared him and al-Farabi to be kuffaar, because of their beliefs regarding these matters for they contradict the beliefs of the Muslims.
[Lisaanal-Meezaan, (2/293)]