2 – In Rafʿ wa-t-Takmīl (pp. 90–91, 135) and again in al-Ajwiba al-Fāḍila (p. 174), the author expressly agrees to herding Shaykh al-Islam Ibn Taymiyyah into the ranks of those overly-severe critics who reject hadith by maligning their transmitters. He reinforces that verdict by saying: “Our shaykh al-Kawthari—may Allah have mercy on him—has a work entitled al-Taʿqīb al-Ḥathīth limā Yanfīhi Ibn Taymiyyah mina al-Ḥadīth, which is still in manuscript form.”
He repeats the same claim in his notes on al-Ajwiba (p. 176):
“Our teacher, the ‘Imam’ (sic) al-Kawthari—may Allah have mercy on him—has reviewed Ibn Taymiyyah’s excessive rigor in rejecting material that is in fact sound, in a book he called al-Taʿqīb al-Ḥathīth … which is still only a manuscript!”

3 – Commenting on the attack directed at Imam al-Dhahabi in Rafʿ wa-t-Takmīl (p. 131) he writes: “Our shaykh al-Kawthari—may Allah have mercy on him—has a comprehensive statement regarding al-Dhahabi; see it in his marginalia on al-Subki’s reply to Ibn al-Qayyim’s Nūniyyah, entitled al-Sayf al-Ṣaqīl fī al-Radd ʿalā Ibn Zafīl (p. 176).”

For any perceptive scholar, this single reference to his shaykh’s verdict on Imam al-Dhahabi suffices to confirm the charge we have leveled—that Abu Ghuddah secretly nurtures intense enmity toward the people of hadith. He knows perfectly well that the passage in question is not praise or commendation for al-Dhahabi or for those who shared his creed—namely his shaykh Ibn Taymiyyah and his pupil Ibn al-Qayyim, may Allah sanctify them—but rather a wholesale assault upon all of them. In it al-Kawthari accuses al-Dhahabi of anthropomorphism, of weak religiosity, and of possessing one of the most feeble intellects—among other ravings. He closes by saying:
“Nevertheless, he is less evil than the poem’s author and his shaykh, as noted earlier,” meaning Ibn Taymiyyah and Ibn al-Qayyim. And in the very spot he cites, namely p. 177, he says: