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Taqi ad-Din Ahmad ibn Taymiyyah (January 22, 1263 – 1328), was a Sunni scholar born in Harran, located in what is now Turkey, close to the Syrian border. He lived during the troubled times of the Mongol invasions. As a member of the school founded by Ibn Hanbal, he sought the return of Islam to its sources, the Qur'an and the Sunnah. Full name: Taqī ad-Dīn Abu 'l Abbās Ahmad ibn 'Abd al-Halīm ibn 'Abd as-Salām Ibn Taymiya al-Harrānī (Arabic: تقي الدين أبو العباس أحمد بن عبد السلام بن عبد الله ابن تيمية الحراني)
[edit] BiographyIbn Taymiyya was born in 1263 at Harran into a well-known family of theologians. The 15th century biographical dictionary At-Tibyan li badi'at al-Bayan (التبيان لبديعة البيان) reports that he was a descendant of an Arab tribe (Numayr).[citation needed] His grandfather, Abu al-Barkat Majd ad-deen ibn Taymiyyah al-Hanbali (d. 1255) was a reputed teacher of the Hanbali school of thought. Likewise, the scholarly achievements of ibn Taymiyyah's father, Shihabuddeen '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 great scholars of his time, among them a woman scholar by the name Zaynab bint Makki from whom he learned Hadith. Ibn Taymiyyah was an industrious student and acquainted himself with the secular and religious sciences of his time. He devoted special attention to Arabic literature and gained mastery over grammar and lexicography as well as studying mathematics and calligraphy. As for the religions 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 decisively mastered, he also acquired an extensive knowledge of the Islamic disciplines of the Qur'an and the Hadith. He also studied dogmatic theology (kalam), philosophy, and Sufism, which he later heavily critiqued. His troubles with government began when he went with a delegation of ulamaa to talk to Qazaan, the Khan of the Tartars, to stop his attack on the Muslims. Not one of the ulamaa dared to say anything to him except Ibn Taymiyyah who said: "You claim that you are Muslim and you have with you Mu'adhdhins, Muftis, Imams and Shaykh 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." [6] [edit] PersecutionDue to Ibn Taymiya's outspokenness, puritanical views, and literalism, he was imprisoned several times for conflicting with the opinions of prominent jurists and theologians of his day. As early as 1293 he came into conflict with local authorities for protesting a religious ruling against a Christian accused of insulting Muhammad. In 1298 he was accused of anthropomorphism and for having questioned the legitimacy of dogmatic theology (kalam). 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, and (3) the ittihadiyah school, a school that grew out of the teaching of Ibn 'Arabi, whose views he 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. Ibn Taymiyyah spent his last fifteen years in Damascus where a circle of disciples formed around him from every social class. The most famous of these, 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 traditionally divorce his wife. In July 1326 the government in Cairo again ordered him confined to the citadel for having continued his condemnation of popular visitations of saints' tombs despite the prohibition forbidding him to do so. He died in confinement in Damascus on the night of Sunday-Monday 26–27 September 1328 at the age of 65, and was buried at the Sufi cemetery in Damascus, where his mother was also buried. Ibn Taymiyyah was known for his prodigious memory and encyclopedic knowledge. [edit] Views[edit] JihadIbn Taymiyyah is known for his devotion to jihad, or what he called
In the Mamluk's war against the Mongols (or Tartars), he issued a fatwa declaring jihad upon the Mongols not only permissible, but obligatory as the Mongols were not true Muslims. He based this ruling on the grounds that although the Mongols had converted to Sunni Islam they ruled using 'man-made laws' (their traditional Yassa code) rather than Islamic law or Shari'ah, and thus were living in a state of jahiliyya, or pre-Islamic pagan ignorance. [8][9] `Every group of Muslims that transgresses Islamic law ... must be combated, even when they continue to profess the credo.` [10] [edit] Madh'habIbn 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:
Ibn Taymiyyah believed that the first three generations of Islam (Arabic: Salaf) – 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 bidah, or innovation, and to be forbidden. [edit] Qur'ans Apparent (Dhahir) Meaning in InterpretationIbn Taymiyyah favored an apparent (dhahir) interpretation of the Qur'an. He affirmed Allah's attributes – that he had "a hand and a face, that he loves and hates, and that he ascends and descends while remaining risen above in a throne over the heavens." [11] His opponents charged that he taught anthropomorphism, that is, that he took references to Allah's hand, foot, shin, and face as being literally true – even though he insisted that Allah's "hand" was nothing comparable to hands found in creation. Some of his Islamic critics contend that this violates the Islamic concept of tawhid. [edit] SufismIbn Taymiyyah was a stern critic of antinomian interpretations of Islamic mysticism (Sufism). He believed that sharia applied to ordinary Muslim and mystic alike. Most scholars believe that he rejected the creed used by most Sufis entirely (the Ash`ari creed). This seems supported by his works, especially al-Aqeedat al-Waasittiyah wherein he refuted the Asha'ira, the Jahmiyya and the Mu'tazila – the methodology of whom latter day Sufis have adopted. [edit] Shi'aIbn Taymiyyah believed Shia Islam to be a heresy and developed a formal refutation of Shiism that is popular with modern day Sunni opponents of Shiaism. He sanctioned violence against Shia and has been said to "set the tone" for much later conflict between the two movements. [12] Ibn Taymiyyah rejected the Shia idea of the Imamate on the grounds that there is no mention of Imams in the Quran or the hadith of the Prophet. He argued the Quran has no esoteric meaning since it should be read literally. Shi'as in turn have an extremely negative view of him. Some have labeled him a nasibi, for example "Imam of the Nasibis, Ibn Taymiyya" [13]. [edit] Non-MuslimsIbn 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 Prophet Muhammad's birthday 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!` [14] [edit] ShrinesSince he was a strong proponent of Tawhid, ibn Taymiyyah opposed giving any undue religious honors to shrines (even that of Jerusalem, Al-Aqsa), to approach or rival in any way the Islamic sanctity of the two most holy mosques within Islam, Mecca (Masjid al Haram) and Medina (Masjid al-Nabawi).[15] [edit] Quotes
[edit] Legacy[edit] Analogical ReasoningIbn Taymiyyah made significant contribution to the formalization of Analogical Reasoning. He believed reasoning of real world, universal propositions can only be derived by induction while admitting logical deductions when applied to purely mental constructions in mathematics. The IBM research scientist John Safa published his thesis describing Ibn Taymiyyah's influence on Analogical Reasoning in the International Conference on Conceptual Structures in Dresden, Germany. [20][21] [edit] Works written by ibn Taymiyyah Wikisource has original text related to this article:
Ibn Taymiyyah left a considerable body of work that has been republished extensively in Syria, Egypt, Arabia, and India. His work extended and justified his religious and political involvements and was characterized by its rich content, sobriety, and skillful polemical style. Extant books and essays written by ibn Taymiyyah include:
Many of his books are now available in Arabic language online at: http://arabic.islamicweb.com/Books/taimiya.asp Some of his other works have been translated to English. They include:
[edit] Students and intellectual heirs
[edit] Historical viewsThroughout history, many scholars and thinkers have praised ibn Taymiyyah and his works.
More modern thinkers include an 18th century Arabian scholar named Muhammad ibn 'Abd al-Wahhab, who studied the works of ibn Taymiyyah and aimed to revive his teachings. Ibn Taymiyyah is also revered as an intellectual and spiritual exemplar by many contemporary Salafis. [edit] See also[edit] References
Also:
[edit] External links Arabic Wikisource has original text related to this article:
[edit] Academic links
[edit] Pro-Ibn Taymiyyah links
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