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Ibn Taymiyya

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Ibn Taymiyyah
TitleSheikh ul-Islam
Personal
EraLate Middle Ages
JurisprudenceHanbali
Anthropomorphism
Notable idea(s)Return to Tawhid, Mill's theory, inductive logic, analogical reasoning, critique of syllogism
Senior posting
Influenced

Taqi ad-Din Ahmad ibn Taymiyyah (January 22, 1263–1328 CE), full name: Taqī ad-Dīn Abu 'l-ʿAbbās Aḥmad ibn ʿAbd al-Ḥalīm ibn ʿAbd as-Salām Ibn Taymiya al-Ḥarrānī (Template:Lang-ar), was an Islamic scholar (alim), theologian and logician born in Harran, located in what is now Turkey, close to the Syrian border. He lived during the troubled times of the Mongol invasions. He was a member of the school founded by Ahmad ibn Hanbal and sought the return of Islam to original interpretations, the Qur'an and the Sunnah. He, like Ahmad ibn Hanbal,[5][6] is referred to as "Sheikh ul-Islam,"[6][7] a title of superior authority on Islamic knowledge.

Biography

Image of Ghazan Khan who was harshly rebuked by Ibn Taymiyyah.

Ibn Taymiyya was born in 1263 at Harran into a well-known family of theologians and died in Damascus, Syria, outside of the Muslim cemetery. His grandfather, Abu al-Barkat Majd ad-deen ibn Taymiyyah al-Hanbali (d. 1255) was a reputable teacher of the Hanbali school of law. Likewise, the scholarly achievements of ibn Taymiyyah's father, Shihab al-deen 'Abd al-Haleem ibn Taymiyyah (d. 1284) were well known. Because of the Mongol invasion, ibn Taymiyyah's family moved to Damascus in 1268 , which was then ruled by the Mamluks of Egypt. It was here that his father delivered sermons from the pulpit of the Umayyad Mosque, and ibn Taymiyyah followed in his footsteps by studying with the scholars of his time.

Ibn Taymiyyah acquainted himself with the secular and religious sciences of his time. He devoted attention to Arabic literature and lexicography as well as studying mathematics and calligraphy.

As for the religious sciences, he studied jurisprudence from his father and became a representative of the Hanbali school of thought. Though he remained faithful throughout his life to that school, whose doctrines he had mastered, he also acquired a knowledge of the Islamic disciplines of the Qur'an and the Hadith. He also studied theology (kalam), philosophy, and Sufism.[8] He was known for his refutations of the Sufis, the Shia and the Christians. His student Ibn Qayyim Al-Jawziyya wrote the famous poem "O Christ-Worshipper" which examined the dogma of the Trinity propounded by many Christian sects.

His troubles with government began when he went with a delegation of ulama to talk to Ghazan Khan, the Khan of the Mongol Ilkhans in Iran, to stop his attack on the Muslims. It is reported that none of the ulama dared to say anything to the Khan except Ibn Taymiyyah who said:

"You claim that you are Muslim and you have with you Mu'adhdhins, Muftis, Imams and Shaykhs but you invaded us and reached our country for what? While your father and your grandfather, Hulagu were non-believers, they did not attack and they kept their promise. But you promised and broke your promise."[9]

Ibn Taymiya was imprisoned several times for conflicting with the ijma of jurists and theologians of his day. He spent his last fifteen years in Damascus. The most famous of his students, Ibn Qayyim, was to share in Ibn Taymiyyah's renewed persecutions. From August 1320 to February 1321 Ibn Taymiyyah was imprisoned on orders from Cairo in the citadel of Damascus for supporting a doctrine that would curtail the ease with which a Muslim man could divorce his wife.

Death

When he was ultimately banned from having any books, papers and pens during the latter stage of his final imprisonment, Ibn Taymiyyah devoted all of his time to worship and reciting the Qur'an.[10] Ibn Taymiyyah died in prison on 22 Dhu al-Qi'dah, 728 AH (27 September 1328). Al-Bazzar says, 'Once the people had heard of his death, not a single person in Damascus who was able to attend the prayer and wanted to, remained until he appeared and took time out for it. As a result, the markets in Damascus were closed and all transactions of livelihood were stopped. Governors, heads, scholars, jurists came out. They say that none of the majority of the people failed to turn up, according to my knowledge - except three individuals; they were well known for their enmity for Ibn Taymiyyah and thus, hid away from the people out of fear for their lives."

Views

God's attributes

Ibn Taymiyyah rejected the recourse to kalam towards understanding the Asma Wa Sifat (Divine Names and Attributes of God) as that was not the precedence established by the salaf. He argued that the companions and the early generations didn't resort to philosophical explanations towards understanding the Divine Names and Attributes. He further argued that had salaf found any benefit in resorting to kalam they would have done it and encouraged it. Therefore, Ibn Taymiyyah was accused by his opponents that he was anthropomorphic in his stance towards Names and Attributes of God.

In fact, in his book Kitabul Wasitiyyah, Ibn Taymiyyah refutes the stance of the Mushabbihah (those who liken the creation with God: anthropomorphism) and those who deny, negate, and resort to allegorical/metaphorical interpretations of the Divine Names and Attributes. He contends that the methodology of the salaf is to take the middle path between the extremes of anthropomorphism and negation/distortion. He further states that salaf affirmed all the Names and Attributes of God without tashbih (establishing likeness), takyeef (speculating as to "how" they are manifested in the divine), ta'teel (negating/denying their apparent meaning, and without ta'weel (giving it secondary/symbolic meaning which is different from the apparent meaning).

Often cited is the famous incidence of Malik ibn Anas in which he succinctly responded to a man who inquired: How did God rise over (istawa) over the Throne? He responded that rising over (istiwa) is known, "how" is not understood, having faith upon it is mandatory, and inquiring and questioning regarding such matters is a reprehensible innovation (bid‘ah). So Imam Malik affirms the apparent meaning without likening, establishing howness, and neither resorting to metaphorical explanations.

Jihad

Ibn Taymiyyah is known for his devotion to jihad:

...the best of the forms of voluntary service man can devote to God. The ulema agree in proclaiming it superior to pilgrimage, for men, and to the `umra, as well as to prayer and supererogatory fasts, as is shown in the Book and in the Prophetic Sunnah.[11]

Mongol invasion and other struggles

What has been called Ibn Taymiyyah's "most famous" fatwā[12] was issued against the Mongols (or Tatars), in the Mamluk's war. Ibn Taymiyyah declared that jihad upon the Mongols was not only permissible, but obligatory. He based this ruling on the grounds that the Mongols could not be true Muslims despite the fact that they had converted to Sunni Islam because they ruled using 'man-made laws' (their traditional Yassa code) rather than Islamic law or Sharia, and thus were living in a state of jahiliyyah, or pre-Islamic pagan ignorance.[13][14]

Apart from that, he led the resistance of the Mongol invasion of Damascus in 1300. In the years that followed, Ibn Taymiyyah was engaged in intensive polemic activity against:

  1. the Kasrawan Shi'a in Lebanon,
  2. the Rifa'i Sufi order,
  3. the ittihadiyah school, a school that grew out of the teaching of Ibn Arabi, whose views were widely denounced as heretical.

In 1306 Ibn Taymiyyah was imprisoned in the citadel of Cairo for eighteen months on the charge of anthropomorphism. He was incarcerated again in 1308 for several months.

In 2010 a group of Islamic Scholars in Mardin argued that Ibn Taymiyya's fatwa was misprinted into an order to "fight" the ruler who is not applying Islamic law, but rather it means to "treat".[15] They have based their understanding on the original manuscript in the Zaheer Libray, and the transmission by Ibn Taymiyya's student Ibn Muflih.

Madh'hab

Ibn Taymiyyah censured the scholars for blindly conforming to the precedence of early jurists without any resort to the Qur'an and Sunnah. He contended that although juridical precedence has its place, blindly giving it authority without contextualization, sensitivity to societal changes, and evaluative mindset in light of the Qur'an and Sunnah can lead to ignorance and stagnancy in Islamic Law. Ibn Taymiyyah likened the extremism of Taqlid (blind conformity to juridical precedence or school of thought) to the practice of Jews who took their rabbis as gods besides God.

Ibn Taymiyyah held that much of the Islamic scholarship of his time had declined into modes that were inherently against the proper understanding of the Qur'an and the Sunnah. He strove to:

  1. revive the Islamic faith's understanding of true adherence to Tawhid,
  2. eradicate beliefs and customs that he held to be foreign to Islam, and
  3. to rejuvenate correct Islamic thought and its related sciences.

Ibn Taymiyyah believed that the first three generations of Islam Template:Istr – Muhammad, his companions, and the followers of the companions from the earliest generations of Muslims – were the best role models for Islamic life. Their practice, together with the Qur'an, constituted a seemingly infallible guide to life. Any deviation from their practice was viewed as bid‘ah, or innovation, and to be forbidden.

Ibn Taymiyyah considered himself a follower of the Qadiriyya. He also praised and wrote a commentary on some of the speeches of Abdul-Qadir Gilani.[16] He criticized the views and actions of the Rafaiyah.

Non-Muslims

Ibn Taymiyyah strongly opposed borrowing from Christianity or other non-Muslim religions. In his text On the Necessity of the Straight Path (kitab iqtida al-sirat al-mustaqim) he preached that the beginning of Muslim life was the point at which "a perfect dissimilarity with the non-Muslims has been achieved." To this end he opposed the celebration of the observance of the birthday of the Islamic prophet Muhammad or the construction of mosques around the tombs of Sufi saints saying: "Many of them [the Muslims] do not even know of the Christian origins of these practices. Accursed be Christianity and its adherents!"[17]

Intercession

Opponents and critics of Ibn Taymiyyah claim that he rejected intercession completely as proved in Qur'an and Sunnah. However, his proponents argue citing evidence from his writings that the type of intercession Ibn Taymiyyah rejected was the type not sanctioned by the Qur'an or Sunnah and neither by the conduct of Salaf. In fact, Ibn Taymiya upheld that anyone who rejected the Intercession of Muhammad on the Day of Judgement had indeed disbelieved. He also affirmed that God will allow the martyrs, scholars, memorizers of Qur'an, and angels to intercede on behalf of the believers on the Day of Judgement. However, what he condemned was asking them while they are no longer alive for their intercession since two conditions of Intercession are that God chooses the intercessor, and chooses the people on whose behalf intercession is possible. Therefore, God should be asked when intercession is sought.

Furthermore, Ibn Taymiyyah states that types of intercession that are legal are:

  1. Intercession through the Names and Attributes of God,
  2. Intercession through one's good deed,
  3. Intercession through requesting the righteous people who are alive for dua. He further explains that on the day of Judgement, Muhammad and everyone else will be alive and therefore, their intercession can be sought just like in this world, people ask others to make a supplication for them. Ibn Taymiyyah rejected the notion that saints and prophets should be invoked for intercession while they have departed from this world.

Shrines

Ibn Taymiyyah opposed giving any undue religious honors to shrines (even that of Jerusalem, the Al-Aqsa Mosque), to approach or rival in any way the Islamic sanctity of the two most holy mosques within Islam, Mecca (Masjid al-Haram) and Medina (Al-Masjid al-Nabawi).[18]

Ibn Taymiyyah was also a staunch critic of veneration of tombs and treating them as place of worship. Ibn Taymiyyah argued that belief in Tawhid entails believing in God's Lordship that He alone is the Rabb, and secondly one must worship Him and Him alone. pagans of Muhammad's time rejected him even though they believed God as Rabb and affirmed His existence. However, they opposed Muhammad when it came to the second point, and that is to worship God alone.

Ibn Taymiyyah further explains that worship (also known as ibadah) has a broad scope in Islam for it requires complete servitude to God. Therefore, worship in Islam includes conventional acts of worship such as praying five times a day and fasting along with Dua (supplication), Istia'dha (seeking protection or refuge), Ist'ana (seeking help), and istigatha (seeking benefits). Apparently, he condemned those who excessively venerated graves and saints supplicating to them.

On governance and Islamic history

Ibn Taymiyyah eulogized various Islamic rulers throughout history, notably, Abu Mansur Sabuktigin, the pious 10th century Ghaznavid ruler. Sebük Tigin had grown concerned over the increasing amount of innovation (commonly known as bid‘ah) in the Islamic creed, and he consequently censured those who he believed were promulgating heretical doctrines or beliefs that contravened orthodox Sunni principles.[19]

Ibn Taymiyyah duly eulogized the Ghaznavid ruler, stating that:

He commanded that Ahlul Bidah be publicly cursed on the minbars, and as a result the Jahmiyyah, Rafida, Hulooliyah, Mu'tazilah, and Qadariyah were all publicly cursed, along with the Asharites.[20]

Islamic fundamentalism

Ibn Taymiyyah has been influential on subsequent and fundamentalist currents of thought in Islam, such as Wahhabism, Salafism, and the Muslim Brotherhood. Wahhabism is criticized for being a conservative enough view that some may use it to encourage religious terrorism and the extreme formality of Islam.[21]

Ibahah

Muslim jurists have long held that the legal tradition initiated by the Qur'an includes a principle of permissibility, or Ibahah (Arabic إباحة), especially as applied to commercial transaction. "Nothing in them [voluntary transactions] is forbidden," said Ibn Taymiyyah, "unless God and His Messenger have decreed them to be forbidden." The idea is founded upon two verses in the Qur'an, 4:29 and 5:1.



Analogical reasoning

Later, Ibn Taymiyyah argued against the certainty of syllogistic arguments and in favour of analogy (Qiyas). His argument is that concepts founded on induction are themselves not certain but only probable, and thus a syllogism based on such concepts is no more certain than an argument based on analogy. He further claimed that induction itself is founded on a process of analogy. His model of analogical reasoning was based on that of juridical arguments.[22][23] This model of analogy has been used in the recent work of John F. Sowa.[23]

Economic views

He elaborated a circumstantial analysis of the market mechanism, with a theoretical insight unusual in his time. His discourses on the welfare advantages and disadvantages of market regulation and deregulation, have an almost contemporary ring to them.[24]

Ibn Taymiyyah commenting on the power of supply and demand:

"If desire for goods increases while its availability decreases, its price rises. On the other hand, if availability of the good increases and the desire for it decreases, the price comes down."[25]


Works

Ibn Taymiyyah left a considerable body of work (350 works listed by his student Ibn Qayyim Al-Jawziyya[26] and 500 by other student al-Dhahabi[27]) that has been republished extensively in Syria, Egypt, Arabia, and India. His work extended his religious and political involvements. Extant books and essays written by ibn Taymiyyah include:

  • A Great Compilation of Fatwa—(Majmu al-Fatwa al-Kubra) This was collected centuries after his death, and contains several of the works mentioned below.
  • Minhaj as-Sunnah an-Nabawiyyah—(The Pathway of as-Sunnah an-Nabawiyyah)—Volumes 1–4
  • Majmoo' al-Fatawa—(Compilation of Fatawa) Volumes 1–36
  • al-Aqeedah Al-Hamawiyyah—(The Creed to the People of Hamawiyyah)
  • Al-Aqidah Al-Waasitiyyah—(The Creed to the People of Waasittiyah)
  • al-Asma wa's-Sifaat—(Allah's Names and Attributes) Volumes 1–2
  • 'al-Iman—(Faith)
  • al-Jawab as Sahih li man Baddala Din al-Masih (Literally, "The Correct Response to those who have Corrupted the Deen (Religion) of the Messiah"; A Muslim theologian's response to Christianity)—seven volumes, over a thousand pages.
  • as-Sarim al-Maslul ‘ala Shatim ar-Rasul—The Drawn Sword against those who insult the Messenger. Written in response to an incident in which Ibn Taymiyyah heard a Christian insulting Muhammad. The book is well-known because he wrote it entirely by memory, while in jail, and quoting more than hundreds of references.[28]
  • Fatawa al-Kubra
  • Fatawa al-Misriyyah
  • ar-Radd 'ala al-Mantiqiyyin (Refutation of Greek Logicians)
  • Naqd at-Ta'sis
  • al-Uboodiyyah—(Subjection to God)
  • Iqtida' as-Sirat al-Mustaqim'—(Following The Straight Path)
  • al-Siyasa al-shar'iyya
  • at-Tawassul wal-Waseela
  • Sharh Futuh al-Ghayb—(Commentary on Revelations of the Unseen by Abdul-Qadir Gilani)

Some of his other works have been translated to English. They include:

  • The Friends of Allah and the Friends of Shaytan
  • Kitab al Iman: The Book of Faith
  • Diseases of the Hearts and their Cures
  • The Relief from Distress
  • Fundamentals of Enjoining Good & Forbidding Evil
  • The Concise Legacy
  • The Goodly Word
  • The Madinan Way
  • Ibn Taymiyya against the Greek logicians

References

  1. ^ Mountains of Knowledge, pg 222
  2. ^ Mountains of Knowledge, pg 220
  3. ^ a b c "Ibn Taymiyyah: Profile and Biography". Atheism.about.com. 2009-10-29. Retrieved 2010-06-09.
  4. ^ a b "Ibn Taymiyya, Taqi al-Din (661-728 AH)/ (1263–1328 CE)". Muslimphilosophy.com. Retrieved 2010-06-09.
  5. ^ Foundations of the Sunnah, by Ahmad ibn Hanbal, pg 51-173
  6. ^ a b The Creed of the Four Imaams, by Muhammad Ibn 'Abdur-Rahmaan al-Khumayyis
  7. ^ Tafsir Ibn Kathir, abridge, Vol. 1 pg. 103, by By Ismāʻīl ibn ʻUmar Ibn Kathīr, Shaykh Safiur Rahman Al Mubarakpuri, Ṣafī al-Raḥmān Mubārakfūri
  8. ^ see aqidatul-waasitiyyah daarussalaam publications
  9. ^ "SCHOLARS BIOGRAPHIES \ 8th Century \ Shaykh al-Islaam Ibn Taymiyyah". Fatwa-online.com. Retrieved 2010-06-09.
  10. ^ Classical and Contemporary Muslim and Islamic Books in English
  11. ^ al-Siyasa al-Shar'iyya, translated in Laoust, Henri, Le traité de droit public d'Ibn Taimiya, Beirut, 1948, quoted in Kepel, Gilles, The Prophet and the Pharaoh, University of California Press, (2003), p.198
  12. ^ Janin, Hunt. Islamic law : the Sharia from Muhammad's time to the present by Hunt Janin and Andre Kahlmeyer , McFarland and Co. Publishers, 2007 p.79
  13. ^ "Taqi al-Deen Ahmad Ibn Taymiyya". Pwhce.org. Retrieved 2010-06-09.
  14. ^ Kepel, Gilles, The Prophet and the Pharaoh, (2003), p.194
  15. ^ al-Turayri,, Shaykh Abd al-Wahhab. "The Mardin Conference – Understanding Ibn Taymiyyah's Fatwa". MuslimMatters. Retrieved 29 May 2011.{{cite web}}: CS1 maint: extra punctuation (link)
  16. ^ G. F. Haddad (1996-03-20). "IBN TAYMIYYA ON FUTOOH AL-GHAYB AND SUFISM". Retrieved 2011-03-24.
  17. ^ Muhammad `Umar Memon, Ibn Taymiyya's Struggle against Popular Religion, with an annotated translation of Kitab Iqitada, the Hague, (1976) p.78, 210
  18. ^ "A Muslim Iconoclast (Ibn Taymiyyeh) on the 'Merits' of Jerusalem and Palestine", by Charles D. Matthews, Journal of the American Oriental Society, volume 56 (1935), pp. 1–21. [Includes Arabic text of manuscript of Ibn Taymiyya's short work Qa'ida fi Ziyarat Bayt-il-Maqdis قاعدة في زيارة بيت المقدس]
  19. ^ The Ash'aris: in the Scales of Ahlus Sunnah, Shaykh al-Jasim, pg. 155
  20. ^ al-Jasim, pg. 155
  21. ^ Evidences of being innocent of the accusation of Wahabism (Arab West Report art. 09, 19 – 2003)
  22. ^ Ruth Mas (1998). "Qiyas: A Study in Islamic Logic" (PDF). Folia Orientalia. 34: 113–128. ISSN 0015-5675.
  23. ^ a b John F. Sowa (2003). "Analogical reasoning". Conceptual Structures for Knowledge Creation and Communication, Proceedings of ICCS 2003. Berlin: Springer-Verlag. {{cite conference}}: Unknown parameter |booktitle= ignored (|book-title= suggested) (help); Unknown parameter |coauthors= ignored (|author= suggested) (help), pp. 16–36
  24. ^ Baeck, Louis (1994). The Mediterranean tradition in economic thought. Routledge. p. 99. ISBN 0415093015.
  25. ^ Hosseini, Hamid S. (2003). "Contributions of Medieval Muslim Scholars to the History of Economics and their Impact: A Refutation of the Schumpeterian Great Gap". In Biddle, Jeff E.; Davis, Jon B.; Samuels, Warren J. (ed.). A Companion to the History of Economic Thought. Malden, MA: Blackwell. p. 28. doi:10.1002/9780470999059.ch3. ISBN 0631225730Template:Inconsistent citations{{cite book}}: CS1 maint: multiple names: editors list (link) CS1 maint: postscript (link)
  26. ^ "Ibn Taimiyah". Usc.edu. Retrieved 2010-06-09.
  27. ^ M.M. Sharif, A History of Muslim Philosophy, Pakistan Philosophical Congress, p. 798
  28. ^ "Ibn Taymiyyah wrote the entire book 'as-Sarim al-Maslul' from memory!". Iskandrani.wordpress.com. 2008-02-07. Retrieved 2010-06-09.

Also:

  • Kepel, Gilles – Muslim extremism in Egypt: The Prophet and pharaoh. With a new preface for 2003. Translated from French by Jon Rothschild. Berkeley & Los Angeles: University of California Press, 2003. See p. 194–199.
  • Little, Donald P. – "Did Ibn Taymiyya have a screw loose?", Studia Islamica, 1975, Number 41, pp. 93–111.
  • Makdisi, G. – "Ibn Taymiyya: A Sufi of the Qadiriya Order", American Journal of Arabic Studies, 1973
  • Sivan, Emmanuel – Radical Islam: Medieval theology and modern politics. Enlarged edition. New Haven & London: Yale University Press, 1990. See p. 94–107.
  • Michot, Yahya – Ibn Taymiyya: Muslims under non-Muslim Rule. Texts translated, annotated and presented in relation to six modern readings of the Mardin fatwa. Foreword by James Piscatori. Oxford & London: Interface Publications, 2006. ISBN 0-9554545-2-2.
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