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Relevant bibliographies by topics / Ibn Taymīyah

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Academic literature on the topic 'Ibn Taymīyah'

Author: Grafiati

Published: 4 June 2021

Last updated: 18 February 2022

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Journal articles on the topic "Ibn Taymīyah"

1

Zamzami, Mukhammad. "Rekonstruksi Pemikiran dan Posisi Sufi-Antisufi Ibn Taymīyah." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 7, no. 1 (2017): 30–63. http://dx.doi.org/10.15642/teosofi.2017.7.1.30-63.

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This article reanalyzes Ibn Taymīyah’s position and his thought in Sufism and anti-Sufism. The article is also expected to find the precise typology to describe the qualification of Ibn Taymīyah’s Sufism other than the Sunnī and Falsafī typologies. As a formalist and literalist thinker, Ibn Taymīyah has been famously known as an anti-Sufi Muslim scholar. There have been a number of modern Salafis who refute any relationship of Ibn Taymīyah and Sufism. Ibn Taymīyah has criticized such philosophical doctrines of Sufism as waḥdat al-wujūd, ḥulūl, and ittiḥād, which are considered to have deviated from the foundations of Islam. Along with his criticism, Ibn Taymīyah offers solution by recovering the earliest and authentic traditions of Sufism when it is viewed as to have obscured the authenticity of knowledge based on the al-Qur’ān and Sunnah. The product of his Sufism can be, therefore, categorized in Salafi-Sufism typology in addition to other such pIbn Taymīyahopular typologies as Sunnī and Falsafī. The pattern of the Taṣawwuf Salafī—which is deemed as being appropriate to describe the existence of Ibn Taymīyah’s Sufism—does not, basically, accept takwil upon the religious texts. The aim of his Sufism is to strengthen one’s faith and help him/her to purify their soul and morality

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Washil, Izzuddin, and Ahmad Khoirul Fata. "Pemikiran Ibn Taymīyah tentang Sharī‘ah sebagai Tujuan Tasawuf." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 7, no. 2 (2017): 316–38. http://dx.doi.org/10.15642/teosofi.2017.7.2.316-338.

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Ibn Taymīyah rejects no all doctrines of Sufism although he criticizes some of them. He, for an instance, does firmly refuse altogether the doctrine of waḥdat al-wujūd and fanā’. Ibn Taymīyah has a unique concept of sufism, which differs from other concepts of Sufism promulgated by other sufis, especially those of Wujūdīyah proponents. Ibn Taymīyah’s concept of Sufism puts great emphasis on it appropriateness with stipulations of sharī‘ah. The compatibility of sharī‘ah and tasawuf has been the main feature of his model of Sufism. When other Sufis start their mystical journey from the stage of sharī‘ah, Ibn Taymīyah puts sharī‘ah as the final stages. To him sharī‘ah is the main goal of mystical journeys; tasawuf should be based on sharī‘ah and it also must end to sharī‘ah. Using al-Taftazānī’s perspective this study finds that the character of Ibn Taymīyah’s Sufism is Taṣawwuf Akhlāqī. This is so because he prefers to purify morality than such mystical experiences as waḥdat al-wujūd or fanā’ and the uses of symbols to reveal the mystical experiences.

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Mollah, Moch Kalam. "Patriotisme Sufistik Ibn al-Taymīyah; Konsep dan Kiprahnya." EL-BANAT: Jurnal Pemikiran dan Pendidikan Islam 10, no. 2 (2020): 169–88. http://dx.doi.org/10.54180/elbanat.2020.10.2.169-188.

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This paper examines the thoughts of a famous Muslim figure named Ibn al-Taymīyah. As an individual who lives in an era of heterogeneous society and full of political upheaval, the figure born in al-Harrān has ideas that are arguably unique and different from his predecessors. By examining relevant literature sources, the writer finds that Ibn al-Taymīyah's ideas differ from the majority of pre-existing thoughts. For him, a leader must have the skills, skills and a sense of justice in leading the country. In addition, he is also known as a patriot who has dedicated himself to the interests of the nation and state. Apart from being an intellectual as well as a patriot with a spirit of state solidarity, Ibn al-Taymīyah was also known as one who had such a strong Sufistic conception. This concept emphasizes that the motivation to defend the nation and state must be balanced with zuhud and sincerity that humans are part of a human entity that cannot be separated from the theological aspect.

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Al Ghouz, Abdelkader. "Kontingenzbewältigung als Zügel der Herrschaft." Das Mittelalter 20, no. 1 (2015): 47–61. http://dx.doi.org/10.1515/mial-2015-0004.

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Abstract After the collapse of the Abbasid Empire as a result of the Mongol conquest of Bagdad in 1258, a number of Sunni Muslim scholars perceived the sudden absence of the caliphate, an important Islamic political institution, as an experience of contingency. The emergence of the Mamluk dynasty (1250–1517) in Egypt and Syria caused an additional experience of contingency: the crisis of legitimacy of the Mamluk rulers. Furthermore, the Mamluks and their legal scholars did not assiduously apply the Shariʿa provisions to practical politics – theoretically, however, they accepted it in order to legitimize their rule over the so-called Islamicate regions. In some of his works, the Damascene Muslim scholar Taqī ad-Dīn Aḥmad Ibn Taymīya (d. 1328) faces up to these three experiences of contingency. This article therefore examines how Ibn Taymīya perceived these three phenomena and sheds light on the complex layers of strategies that he uses in order to cope with the experiences of contingency.

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5

Hattox, Ralph S. "Public Duties in Islam: The Institution of the Ḥisba, by Taqī Al-Dīn Aḥmad Ibn-Taymīya, translated by Muhtar Holland, introduction and editorial notes by Khurshid Ahmad. (Islamic Economics Series 3.) 133 pages, appendix (“Al-Hisba and the Islamic Economy”) by Muhammad Akram Khan, bibliography, index. The Islamic Foundation, Leicester, England1982. $7.00 (paper)." Middle East Studies Association Bulletin 19, № 2 (1985): 263–64. http://dx.doi.org/10.1017/s002631840001659x.

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Dissertations / Theses on the topic "Ibn Taymīyah"

1

Lamotte, Virginie. "Ibn Taymiyya's theory of knowledge." Thesis, McGill University, 1994. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=22601.

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This thesis highlights a new interpretation of the writings of Ibn Taymiyya. Previous scholarship has stressed the legalistic, social or religious aspect, often at the expense of the philosophical content of Ibn Taymiyya's works. The explanatory insight of a study on the theory of knowledge, hitherto neglected, is evidenced by its capability to demonstrate the convergence of elementary, religious, intuitive and rational principles. The theory illustrates the concerns of a synthetic mind whose attempt was to broaden and not restrict the domain of knowledge vis-a-vis the Divine. Knowledge is not man's privilege and is available to all of creation. All created entities have the capacity to know their Creator. This thesis attempts to shed light on the mechanisms of the acquisition of knowledge about the Divine in their modes of availability to the creatures and to man. Tensions of the human predicament thus participate in the logical framework of the discussion. The attempt is to define the domain of knowledge, its components, and its parameters in the quest for a perfect acquisition of knowledge.

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Syafruddin, Didin. "The principles of Ibn Taymiyya's Qurʾanic interpretation". Thesis, McGill University, 1994. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=26334.

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Convinced that "true" Islam had become distorted at the hand of the ahl al-bida' (the innovators) such as the philosophers, the mutakallimun, the sufis and the Shi'ites, Ibn Taymiyya (d. 1328) not only refutes their fundamental views but also their Qur'anic hermeneutics, especially their ta'wil, through which "un-Islamic" views were imposed on the words of the Qur'an. This concern leads him to write his Muqaddima fi Usul al-Tafsir (An Introduction to Principles of Qur'anic Interpretation) which this thesis focuses on. In his principles, Ibn Taymiyya lays strong emphasis on the tafsir bi al-ma'thur and the authority of the salaf (the Companions of the Prophet and their Followers), adducing many new arguments in support of this position. He believes that the Qur'an had been explained in its entirety by the Prophet to his Companions, and the latter passed this understanding on to the tabi'un. This view leads him to rationalize claiming that the salaf's sayings always can be explained, and to oppose the use of reason in determining the meaning of the scripture. Ibn Taymiyya did not leave behind a complete commentary on the Qur'an. However, his principles of tafsir not only show much originality, they have also been very influential. In fact, his influence in this respect is not limited to medieval thinkers like Ibn Qayyim al-Jawziyya, Ibn Kathir, al-Zarkashi and al-Suyuti but extends to modern writers as well.

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Shaleh, Ahmad Syukri. "Ibn Taymiyya's concept of istiḥsān : an understanding of legal reasoning in Islamic jurisprudence". Thesis, McGill University, 1995. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=23241.

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This thesis studies the theory of istihsan, an aspect of Islamic legal reasoning, as a method for ascertaining the legal norm in cases where qiyas dictates an overly strict ruling. The study primarily focuses on the concept presented by Ibn Taymiyya (d. 728/1328), a prominent Muslim theologian, philosopher, sufi and outstanding jurist. Placed in the context of later development, Ibn Taymiyya's theory proposes both a criticism and reformulation of the Hanafi school's perception of istihsan. Having observed previous formulations, Ibn Taymiyya sees this theory as being understood as an arbitrary contradiction to qiyas. Although attempts to redefine the theory, through rigorous definition and well-calculated application were conducted by later Hanafi jurists, criticism from other schoools continued unabated. To this effect, Ibn Taymiyya's contribution emerges as an alternative solution. In order to fully understand istihsan, Ibn Taymiyya contends that one must determine particularization of the cause (takhsid s al-'illa). By doing this, istihsan and qiyas can be easily distinguished. He, thus, perceives istihsan as takhsid s al-'illa. Unlike the Hanafis, Ibn Taymiyya does not juxtapose istihsan against qiyas sahid h. He argues that if there is a contradiction, it must be proved by a decisive descrepancy (farq mu'aththir) provided by the law giver. Furthermore, when qiyas produces an unsatisfactory legal norm, takhsid s al-'illa represents a viable alternative. Above all, Ibn Taymiyya contends that istihsan must be supported by the revealed texts, consensus or necessity.

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Ajhar, ʻAbd al-Ḥakīm. "The metaphysics of the idea of God in ibn Taymiyya's thought /." Thesis, McGill University, 2000. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=36863.

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This dissertation deals with Ibn Taymiyya's theory of the unity of God and of creation, or, as Muslim philosophers have posited the question, the relation between the oneness of God and the diversity that has come out of it. Indeed, Ibn Taymiyya (d. 728/1328) responded to the same ontological question that earlier Muslim philosophers were concerned to answer. Although Ibn Taymiyya was a theologian, he did not encounter quite the same questions as the early kalam theologian whose concern it was to prove the existence of God. The dissertation discusses the forms this question took.<br>The introduction reviews Ibn Taymiyya's life, works and historical circumstances. The first chapter deals with Ibn Taymiyya's concept of God which is that of a real and actual being. God, for him, is not abstract in the way some Muslim theologians, philosophers and mystics had affirmed.<br>The second chapter discusses two great Muslim thinkers: al-Ghazali, who attempted to reconcile kalam with Ibn Sina's philosophy, and Ibn Rushd, who criticized both al-Ghazali and Ibn Sina and established a new philosophical approach to the notion of God and the process of creation. In this chapter we touch on the later development of both kalam and philosophy in Islam and show how Ibn Taymiyya, while pursuing the same goal as al-Ghazali in reconciling kalam and philosophy, drew benefit from these developments.<br>The third chapter goes to the core of Ibn Taymiyya's theory of diversity issuing from the oneness of God. This chapter shows the bold notions that Ibn Taymiyya believed represent the only possible answers to the question of creation: the essence of God as a substrate of generation; the eternity of the world; and God's attributes as species and genera, actualized in our concrete world.<br>The conclusion illustrates the differences between Ibn Taymiyya and other Muslim philosophers and theologians, as well as his adoption of certain of their ideas.

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Chelvan, Richard D. "What has Damascus to do with Paris? A Comparative Analysis of Ibn Taymiyya and Gregory of Rimini: A Fourteenth Century and Late Medieval Rejection of the Use of Aristotelian Logic in the Legitimization of Divine Revelation in the Christian and Islamic Traditions." Thesis, University of North Texas, 2009. https://digital.library.unt.edu/ark:/67531/metadc12095/.

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This thesis is a comparative analysis of Ibn Taymiyya of Damascus and Gregory of Rimini within their respective religious and philosophical traditions. Ibn Taymiyya and Gregory of Rimini rejected the use of Aristotelian logic in the valorization of divine revelation in Islam and Christianity respectively. The translation movements, in Baghdad and then in Toledo, ensured the transmission of Greek scientific and philosophical works to both the Islamic world during the 'Abbasid Caliphate and the Catholic Christian European milieu beginning in the eleventh century. By the fourteenth century both the Islamic and the Catholic European religious traditions had a long history of assimilating Aristotle's Organon. Ibn Taymiyya and Gregory of Rimini rejected the notion, adopted by the kalam and scholastic traditions respectively, that logical demonstration could be used to validate religious doctrine as taught in the Qur'an and the Bible. Ibn Taymiyya rejected demonstration completely but Gregory accepted its qualified use.

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Draper, Thomas J. "Ibn Taymiyyah : the struggles of a mujtahid under the Bahri Mamluk sultans." 2013. http://liblink.bsu.edu/uhtbin/catkey/1709519.

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This study examined the context of the Medieval Islamic qadi Ibn Taymiyyah in 14th century Bahri Mamluk Syria and Egypt and his incarcerations and death in prison by order of Sultan Nasser al-Muhammad Qalawun for ijtihad. This study demonstrated Ibn Taymiyyah practiced ijtihad, held the rank of mujtahid, and incurred the wrath of the Sultan. The evidence indicates that Taymiyyah’s independent reasoning held specific social, legal, and political threats to Qalawun, the Bahri Mamluk Sultan, during his third reign. The significant role Taymiyyah’s ijtihad played in the Sultan’s imprisonment calls for a review of previous scholarship emphasizing the role of jealousy by the religious elite and affection for Taymiyyah by the Sultan as significant factors in his conflicts.<br>Department of History

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7

Ally, Shabir. "The Culmination of Tradition-based Tafsīr: The Qurʼān Exegesis al-Durr al-manthūr of al-Suyūṭī (d. 911/1505)". Thesis, 2012. http://hdl.handle.net/1807/35061.

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This is a study of Jalāl al-Dīn al-Suyūṭī’s al-Durr al-manthūr fi-l-tafsīr bi-l-ma’thur (The scattered pearls of tradition-based exegesis), hereinafter al-Durr. In the present study, the distinctiveness of al-Durr becomes evident in comparison with the tafsīrs of al-Ṭabarī (d. 310/923) and Ibn Kathīr (d. 774/1373). Al-Suyūṭī surpassed these exegetes by relying entirely on ḥadīth (tradition). Al-Suyūṭī rarely offers a comment of his own. Thus, in terms of its formal features, al-Durr is the culmination of tradition-based exegesis (tafsīr bi-l-ma’thūr). This study also shows that al-Suyūṭī intended in al-Durr to subtly challenge the tradition-based hermeneutics of Ibn Taymīyah (d. 728/1328). According to Ibn Taymīyah, the true, unified, interpretation of the Qurʼān must be sought in the Qurʼān itself, in the traditions of Muḥammad, and in the exegeses of the earliest Muslims. Moreover, Ibn Taymīyah strongly denounced opinion-based exegesis (tafsīr bi-l-ra’y). By means of the traditions in al-Durr, al-Suyūṭī supports several of his views in contradistinction to those of Ibn Taymīyah. Al-Suyūṭī’s traditions support the following views. First, opinion-based exegesis is a valid supplement to tradition-based exegesis. Second, the early Muslim community was not quite unified. Third, the earliest Qur’ānic exegetes did not offer a unified exegesis of the Qur’ān. Fourth, Qur’ānic exegesis is necessarily polyvalent since Muslims accept a number of readings of the Qur’ān, and variant readings give rise to various interpretations. Al-Suyūṭī collected his traditions from a wide variety of sources some of which are now lost. Two major exegetes, al-Shawkānī (d. 1250/1834) and al-Ālūsī (d. 1270/1854), copied some of these traditions from al-Durr into their Qur’ān commentaries. In this way, al-Suyūṭī has succeeded in shedding new light on rare, neglected, and previously scattered traditions.

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Books on the topic "Ibn Taymīyah"

1

ʻAẓmah, ʻAzīz. Ibn Taymīyah. Riyāḍ al-Rayyis lil-Kutub wa-al-Nashr, 2000.

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Ibn Taymīyah muḥaddithan. Dār Ibn Ḥazm, 2002.

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Taṣawwuf Ibn Taymīyah. Dār al-Khayyāl lil-Ṭibāʻah wa-al-Nashr wa-al-Tawzīʻ, 2006.

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ʻUlaymī, Aḥmad Muḥammd. Ibn Taymīyah muḥaddithan. Dār Ibn Ḥazm, 2002.

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Qalʻahʹjī, Muḥammad Rawwās. Mawsūʻat fiqh Ibn Taymīyah. Dār al-Nafāʾis, 1998.

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al-Ḥamīd, Ṣāʼib ʻAbd. Ibn Taymīyah: Ḥayātuhu waʻaqāʼiduh. al-Ghadīr lil-Dirāsāt wa-al-Nashr, 1994.

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ʻAlá sāḥil Ibn Taymīyah. Maktabat al-ʻUbaykān, 2002.

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8

Manāḥī naqd Ibn Taymīyah li-Ibn Rushd. Jadāwil, 2013.

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9

al-Qadar ʻinda Ibn Taymīyah. 2-ге вид. al-Markaz al-Maghāribī lil-Buḥūth wa-al-Tarjamah, 1999.

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Ghannūshī, Rāshid. al- Qadar ʻinda Ibn Taymīyah. 2-ге вид. al-Markaz al-Maghāribī, 1999.

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Book chapters on the topic "Ibn Taymīyah"

1

Poljarevic, Emin. "Ibn Taymīyya." In Islam, Judaism, and Zoroastrianism. Springer Netherlands, 2018. http://dx.doi.org/10.1007/978-94-024-1267-3_822.

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"Ibn Taymīyas Theorie der Koranexegese." In Koranexegese als »Mix and Match«. transcript-Verlag, 2017. http://dx.doi.org/10.14361/9783839441121-002.

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"Ibn Taymīyas Kritik an der aristotelischen Logik und sein Gegenentwurf." In Logik und Theologie. BRILL, 2005. http://dx.doi.org/10.1163/9789047403982_010.

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"From al-Maʾmūn to Ibn Sabʿīn via Avicenna: Ibn Taymīya’s Historiography of Falsafa." In Islamic Philosophy, Science, Culture, and Religion. BRILL, 2012. http://dx.doi.org/10.1163/9789004217768_021.

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